He came in contact with leaders of the Italian spirituali reform movement, and read Protestant theologians such as Martin Bucer and Ulrich Zwingli.

Vermigli's beliefs regarding the Eucharist and predestination clashed with those of leading Lutherans in Strasbourg, so he transferred to Reformed Zürich where he taught until his death in 1562.

[3] The Lateran Congregation had recently decided that promising young ordinands should be sent to the monastery of Saint John of Verdara in Padua to study Aristotle, so Vermigli was sent there.

[23] Vermigli was in contact with the Catholic leaders working on the Consilium de emendanda ecclesia, an internal report on potential reforms of the Church commissioned by Pope Paul III.

Scholars believe that Valdés's strong doctrine of double predestination, that God has chosen some people for salvation and others for damnation, was learned from Vermigli.

[29] Vermigli's move away from orthodox Catholic belief became apparent in 1539 when he preached on 1 Corinthians 3:9–17, a passage commonly used as proof of the doctrine of purgatory.

[32] The prohibition was removed on Vermigli's appeal to Rome, with which he received some help from powerful friends he had made in Padua, such as Cardinals Pole and Bembo.

[35] As at his earlier post in Spoleto, the monks of the San Frediano monastery, as well as the clergy of Lucca, were known for moral laxity, which led to an openness to the new Lutheran religion there.

[25] Among the professors were the humanists Immanuel Tremellius, Paolo Lacizi, Celio Secondo Curione,[3] and Girolamo Zanchi, all of whom would later convert to Protestantism.

[40] The authorities of the Republic of Lucca began to fear that their political independence from the Holy Roman Empire was at stake if their city continued to be viewed as a Protestant haven.

These increasingly foreboding events contributed to his decision to ignore the summons and flee, but he was finally persuaded by his conscience against the Masses he was bound to perform.

[47] Once Vermigli arrived in Zürich he was questioned regarding his theological views by several Protestant leaders including Heinrich Bullinger, Konrad Pellikan, and Rudolph Gualther.

[49] Basler humanist Bonifacius Amerbach assisted him with money, and reformer Oswald Myconius recommended him to Martin Bucer in Strasbourg, with whose writings Vermigli was already familiar.

[50] Vermigli moved to Strasbourg and became a close personal friend and ally of Bucer,[51] who granted him the chair of Old Testament at the Senior School, succeeding Wolfgang Capito.

[61] In addition, the victory of the Catholic Emperor Charles V in the Schmalkaldic War and the resulting Augsburg Interim led to a hostile environment for Protestants in Germany.

[63] On arriving in Oxford, Vermigli began lecturing on 1 Corinthians,[63] denouncing Catholic doctrines of purgatory, clerical celibacy, and lenten fasting.

[71] Vermigli, the first married priest at Oxford, caused controversy by bringing his wife into his rooms overlooking Fish Street at the Great Quadrangle.

Following the accession of the Protestant Queen Elizabeth in 1558, she was re-interred with the relics of Saint Frithuswith (Frideswide) in Christ Church Cathedral, Oxford.

[69] Vermigli arrived in Strasbourg in October 1553, where he was restored to his position at the Senior School and began lecturing on Judges as well as Aristotle's Nicomachean Ethics.

[80] Vermigli's increasing alienation from the Lutheran establishment led him in 1556 to accept an offer from Heinrich Bullinger to teach at the Carolinum school in Zürich.

[82] 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.

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.

[86] 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 unconditionally chooses whom to save.

[89] 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 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.

Calling his lecture notes on Genesis, Exodus, Leviticus and the Minor Prophets "brief and hasty annotations", he found it difficult to find time to prepare them for publication.

[99] Vermigli followed the humanist emphasis on seeking the original meaning of scripture, as opposed to the often fanciful and arbitrary allegorical readings of the medieval exegetical tradition.

[117] He argued that transubstantiation, the belief that the substance of bread and wine are changed into Christ's body and blood, was not based on any argument from scripture.

[125] Vermigli held that God had chosen some people for salvation on the basis of grace or unmerited favour alone, with no consideration for any good or evil characteristics, a view referred to as "unconditional election".

[134] Vermigli's theological justification for Royal Supremacy was used by the framers of the 1559 Elizabethan Settlement, the imposition of Protestant worship based on the Book of Common Prayer as the state religion.