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 Councils and six ecclesiastics was named to discuss what steps should be taken. Until a settlement the clergy were to be instructed by an epistle, which Zwingli was asked to write; preachers were also sent out; Wolfgang Joner, Abbot of Kappel, who had lately called the younger Bullinger to his help, together with others, visited the Canton; Zwingli himself went in the direction of the Thurgau. The Second Disputation, wherein discussion turned solely on the interpretation of the Scriptures, marks a fresh stage in the Reformation, even apart from the appearance of the Anabaptists. The Short Introduction to Christian Doctrine (Eine kurze christliche Inleitung) is its literary monument.

The Reformation was now no longer a purely civic affair. From the first the Catholic Cantons had been indisposed to treat it as such; among people of simple minds and with an unformed Federal system religious innovation and religious discord put a heavy strain both upon Federal action and other bonds of union. The Federal Diet at Baden (September 30, 1523) had threatened all innovators with punishment, and Luzern in particular had shown by its action the strength of its feelings. The Reformation had thus already divided the Confederation, and no Diet had been held at Zurich since March, 1522; the union of the Cantons before this time had, however, been so loose that it is easy to overestimate the retrograde effects of the Reformation.

The Introduction, written in fourteen days, was circulated in November, 1523, and was intended for the clergy, not the public. It started from an explanation of the relations between the Law and the, Gospel, passing on to an application to present needs, the question of images, and that of the Mass. Throughout the Canton priests here and there ceased to say mass; when Conrad Hoffman and the Catholics of the Chapter complained, the Council, advised by the parish priests, forbade them to speak or act against what had been settled, under pain of loss of their benefices and banishment; at Whitsuntide a full settlement should be made (January, 1524). A further appeal from the Catholic Cantons to abstain from innovations (February 25, 1524) only called forth the answer that they would observe the Federal League, but could not yield in matters of conscience (March 21). For Christmas Day, 1523, Zwingli had announced an administration in both kinds at the Cathedral, and the substitution of a sermon for the daily mass. The Council, however, decreed that until Whitsuntide old Mass and new Administration should continue side by side. Images and crucifixes- the use of which had been quietly checked for some time-were on no account to be carried about. The exact form of the substitute for the Mass was to be settled at a fresh Disputation (December 19, 1523).

When Whitsuntide came (May 15, 1524) the Council resolved to act on its own authority without waiting for the Bishop. The committee appointed in 1523 suggested the removal of pictures and images by legally named authorities at the wish of each community, and Zwingli