Pandangan lain mengatakan bahwa Zwingli tidak memberikan banyak perhatian kepada teologi Luther dan faktanya ia memandangnya sebagai bagian dari gerakan reformasi humanis.<ref>{{Harvnb|Gäbler|1986|p=46}}. Pendukung pandangan ini adalah Arthur Rich dan Cornelius Augustijn.</ref> Pandangan ketiga adalah bahwa Zwingli tidak sepenuhnya mengikuti Erasmus, tetapi telah berbeda pendapat darinya sejak seawal tahun 1516 dan ia secara mandiri mengembangkan teologinya.<ref>{{Harvnb|Gäbler|1986|pp=46–47}}. Pendukung dari pandangan ini adalah Gottfried W. Locher.</ref>
Zwingli'sPandangan theologicalteologis stance wasZwingli graduallysecara revealedperlahan throughdinyatakan hismelalui sermonskhotbah-khotbahnya. HeIa attackedmenyerang kebobrokan moral corruptiondan anddalam inprosesnya theia processmenyebutkan henama-nama namedtokoh individualsyang whomenjadi weretarget the targets of his denunciationskecamannya. MonksPara werebiarawan accuseddituduh ofhidup indolencemalas anddan high livingbermewah-mewahan. InPada tahun 1519, Zwingli specificallysecara rejectedkhusus themenolak [[venerationvenerasi|penghormatan]] oforang saintskudus anddan calledmenyerukan forkebutuhan theuntuk needmembedakan toantara distinguishriwayat betweenmereka theiryang truebenar-benar andterjadi fictionaldan accountsriwayat yang bersifat fiksi. HeIa castmempertanyakan doubtsapi on hellfireneraka, assertedmenegaskan thatbahwa unbaptisedanak-anak childrenyang weretidak notdibaptis damnedtidak dibinasakan, and questioneddan thejuga powermempertanyakan ofkuasa [[excommunicationekskomunikasi]]. His attack on the claim that [[Tithe|tithing]] was a divine institution, however, had the greatest theological and social impact. This contradicted the immediate economic interests of the foundation. One of the elderly canons who had supported Zwingli's election, Konrad Hofmann, complained about his sermons in a letter. Some canons supported Hofmann, but the opposition never grew very large. Zwingli insisted that he was not an innovator and that the [[Sola scriptura|sole basis of his teachings was Scripture]].<ref>{{Harvnb|Gäbler|1986|pp=49–52}}</ref><ref>{{Harvnb|Potter|1976|p=66}}</ref>
Within the [[Bishopric of Constance|diocese of Constance]], Bernhardin Sanson was offering a special [[indulgence]] for contributors to the building of [[St. Peter's Basilica|St Peter's]] in Rome. When Sanson arrived at the gates of Zürich at the end of January 1519, parishioners prompted Zwingli with questions. He responded with displeasure that the people were not being properly informed about the conditions of the indulgence and were being induced to part with their money on false pretences. This was over a year after [[Martin Luther]] published his [[Ninety-five theses]] (31 October 1517).<ref>{{Harvnb|Bainton|1995|p=xii}}</ref> The council of Zürich refused Sanson entry into the city. As the authorities in Rome were anxious to contain the fire started by Luther, the Bishop of Constance denied any support of Sanson and he was recalled.<ref>{{Harvnb|Potter|1976|pp=44, 66–67}}</ref>
