Editing Johannes Oecolampadius (section)

==Theology==
[[File:Oekolampad Statue.jpg|thumb|Statue of Oecolampadius at [[Basel Minster]]]]
Oecolampadius, a Protestant theologian, conversed with notables such as [[Johannes Eck]] and [[Philipp Melanchthon]], and was Professor of theology at the University of Basel.{{sfn|Bäumer|Scheffczyk|1994| p= 672}} As a theologian, he lacked the glamour of Luther, Zwingli and [[John Calvin|Calvin]], but nonetheless became a trusted religious leader.  He was respected even among Catholic scholars of his time and was quoted over forty years after his death by the [[Jesuit]] [[saint|St.]] [[Peter Canisius]] in his work ''De Maria Virgine.''{{sfn|Bäumer|Scheffczyk|1994| p=673}} With Zwingli he represented the Swiss at the [[Marburg Colloquy]]. His views on the Eucharist upheld the metaphorical against the literal interpretation of the word "body," but he asserted that believers partook of the sacrament more for the sake of others than for their own, though later he emphasized it as a means of grace for the Christian life. To Luther's doctrine of the ubiquity of Christ's body he opposed that of the presence and activity of the Holy Spirit in the church. His views on the Eucharist prompted Luther to publish several sermons on the subject in his 1526 ''[[The Sacrament of the Body and Blood of Christ—Against the Fanatics]]''.  He did not minutely analyse the doctrine of predestination as Luther, Calvin and Zwingli did, contenting himself with the summary "Our Salvation is of God, our perdition of ourselves."{{sfn|Chisholm|1911|p=12}}

Theologically he was considered to be close to Zwingli, with whom he shared a friendly attitude towards [[Protestant views of Mary|Mary]] and [[Blessed Virgin Mary|Marian veneration]]. He is considered an example of Protestant Marian piety of his time, largely in light of his sermons.  He calls Mary the [[mediatrix]] or mediator (''Mittlerin'') of all graces, to whom the Lord had entrusted the treasure of Grace ''Thesaurus gratiarum.''{{sfn|Bäumer|Scheffczyk|1994| p=673}}  Oecolampadius borrowed from [[Radulfus Ardens]] (d. 1200) and others the image of Mary as the ''neck'' who mediates all graces of Christ (the Head) to his mystical body, the church.  This view was defended in the 20th century by [[Gabriel Roschini]], and more generally, by [[Pope Pius XII]] in his encyclical ''[[Mystici corporis]]'' as official doctrine of the Catholic Church.{{sfn|Bäumer|Scheffczyk|1994| p=673}}

In ''De laudando in Maria Deo'' given in [[Augsburg]] 1521, he states that God cannot be praised more in any creature than through Mary.  His gifts and graces are expressed in her. God honoured her by becoming human through her. Mary surpassed [[Abraham]] with her faith, [[Isaac]] with her patience and Joseph with her chastity. She is queen of all heavenly powers.{{sfn|Bäumer|Scheffczyk|1994| p=673}} Yet, according to Oecolampadius, [[Blessed Virgin Mary (Roman Catholic)|Catholic veneration of Mary]] went too far, because of the numerous titles given to Mary: they surpass in number and content the veneration of Christ himself. The [[rosary]] is cited as an example with its 150 Hail Marys and only ten prayers to God. He is also critical of popular customs, by which every Saturday is solemnly observed in her honour, with abstinence from wine and sexual relations, while the following Lord’s day is characterized by heavy drinking and varied entertainments. Throughout his life, Oecolampadius preached the [[perpetual virginity]] of Mary, who through her life and her works gave a shining example of Christian virtues. Mary’s life was a life of service and compassion as documented in her [[Visitation (Christianity)|visit]] to Elizabeth.{{sfn|Bäumer|Scheffczyk|1994| p=673}}