Editing Peter Martyr Vermigli (section)

===Strasbourg and Zürich (1553–1562)===
Vermigli arrived in Strasbourg in October 1553, where he was restored to his position at the Senior School and began lecturing on [[Book of Judges|Judges]] as well as Aristotle's ''[[Nicomachean Ethics]]''.{{sfn|McLelland|1957|p=44–46}} Vermigli often gathered with other [[Marian exiles]] for study and prayer in his home.{{sfn|Anderson|1996}} His lectures on Judges often addressed the political issues relevant for the exiles, such as the [[right to resist]] a tyrant.{{sfn|Taplin|2004}} Since Vermigli's departure and the death of Bucer in 1551, Lutheranism had gained influence in Strasbourg under the leadership of [[Johann Marbach]]. Vermigli had been asked to sign both the [[Augsburg Confession]] and the [[Wittenberg Concord]] as a condition of being reinstalled as professor.{{sfnm|James|1998|1pp=4, 31|Steinmetz|2001|2pp=112–113}} He was willing to sign the Augsburg Confession, but not the Concordat, which affirmed a bodily presence of Christ in the Eucharist.{{sfn|Taplin|2004}} He was retained and reappointed anyway, but controversy over the Eucharist, as well as Vermigli's strong doctrine of double predestination, continued with the Lutherans. Another professor in Strasbourg, Girolamo Zanchi, who had converted to Protestantism while under Vermigli in Lucca, shared Vermigli's convictions regarding the Eucharist and predestination. Zanchi and Vermigli became friends and allies.{{sfnm|James|1998|1pp=4, 32|Steinmetz|2001|2pp=112–113}} Vermigli's increasing alienation from the Lutheran establishment led him in 1556 to accept an offer from Heinrich Bullinger to teach at the [[Carolinum, Zürich|Carolinum]] school in Zürich. [[John Jewel]], a fellow Marian exile, came along with him.{{sfnm|James|1998|1pp=4, 32|Steinmetz|2001|2pp=112–113}}

[[File:Pietro Martire Vermigli und Theodor Bibliander, false colour.png|thumb|Painting of Vermigli ''(left)'' and Theodor Bibliander ''(right)'', who strongly disagreed with Vermigli's doctrine of predestination]]
In Zürich, Vermigli succeeded Konrad Pellikan as the chair of Hebrew, a position he would hold until his death.{{sfn|McNair|1994|pp=11–12}} He married his second wife, Catarina Merenda of Brescia, Italy, in 1559.{{sfn|McNair|1994|p=12}} Vermigli was able to share his teaching duties with fellow Hebraist [[Theodor Bibliander]], allowing him time to study and prepare the notes from his previous lectures for publication. He began lecturing on the books of [[Books of Samuel|Samuel]] and [[Books of Kings|Kings]].{{sfn|Campi|2009|pp=99–100}} While in Zürich, Vermigli declined invitations to desirable positions in Geneva, [[Heidelberg]], and England.{{sfn|McNair|1994|p=12}}

Vermigli's Eucharistic views were accepted in Zürich, but he ran into controversy over his doctrine of double predestination. Similarly to [[John Calvin]], Vermigli believed that in some way God wills the damnation of those not chosen for salvation. Vermigli attempted to avoid confrontation over the issue, but Bibliander began to openly attack him in 1557, at one point allegedly challenging him to a duel with a double-edged axe.{{sfnm|James|1998|1pp=4, 33–34|Steinmetz|2001|2pp=112–113}}{{efn|Frank A. James, III, writes that the axe duel story "does not seem to have a solid historical ground" citing Joachim Staedke.{{sfn|James|2007|p=170}}}} Bibliander held the [[Erasmian]] view that God only predestines that those who believe in him will be saved, not the salvation of any individual.{{sfn|Venema|2002|pp=76–77}} Reformed theologians during this time held a variety of beliefs about predestination, and Bullinger's position is ambiguous, but they agreed that God sovereignly and [[unconditional election|unconditionally]] chooses whom to save. They believed salvation is not based on any characteristic of a person, including [[Sola fide|their faith]].{{sfn|Venema|2002|p=87}} Bullinger and the Zürich church did not necessarily agree with Vermigli's double predestinarian view, but Bibliander's view was deemed unallowable. He was dismissed in 1560, in part to assure other Reformed churches of the Zürich church's orthodoxy.{{sfn|Venema|2002|pp=78–79}} Vermigli was involved in predestinarian controversy again when Zanchi, who had remained in Strasbourg when Vermigli left for Zürich, was accused of heretical teachings on the Eucharist and predestination by the Lutheran Johann Marbach. Vermigli was selected to write the official judgement of the Zürich church on the matter in a statement signed by Bullinger and other leaders in December{{nbsp}}1561. His affirmation of a strong doctrine of predestination represented the opinion of the Zürich church as a whole.{{sfnm|James|1998|1pp=4, 35|Steinmetz|2001|2pp=112–113}}

Vermigli attended the abortive [[Colloquy at Poissy]] in the summer of 1561 with [[Theodore Beza]], a conference held in France with the intention of reconciling Catholics and Protestants. He was able to converse with [[queen mother]] of France [[Catherine de'Medici]] in her native Italian.{{sfn|McNair|1994|p=12}} He contributed a speech on the Eucharist, arguing that [[Jesus]]' words "[[Words of Institution|this is my body]]" at the [[Last Supper]] were figurative rather than literal.{{sfn|McLelland|1957|p=63}} Vermigli's health was already declining when he succumbed to an epidemic [[fever]] in 1562. He died on 12 November 1562 in his Zürich home, attended by the physician [[Conrad Gesner]]. He was buried in the [[Grossmünster]] cathedral, where his successor [[Josias Simler]] gave a funeral oration, which was published and is an important source for Vermigli's later biographies. Vermigli had two children by his second wife, Caterina, while he was alive, but they did not survive infancy. Four months after his death she had their third child, Maria.{{sfn|McNair|1994|pp=12–13}}{{efn|Maria first married Paolo Zanin, then Gorg Ulrich, a minister in [[Thalwil]].{{sfn|McNair|1994|pp=12–13}}}}