25 Chapter 25.Luther And Zwingli — A.D. 1530.

Chapter 25.

Luther And Zwingli — A.D. 1530.

Luther would have nothing to do with Zwingli. Zwingli was an eminent Swiss reformer, and he desired to be united with the German reformers. Luther’s objection was principally because he believed Zwingli held erroneous doctrines on the Lord’s supper. The Roman Catholics hold that after the priest has pronounced certain words over the bread and wine, they become changed into the actual body and blood of the Lord Jesus Christ. This is called transubstantiation.* They also hold that both the body and blood of Christ are present in the bread which alone is given to the recipient, who thus partakes of the body and blood of Christ altogether independently of whether he has faith or not.

{*From trans, across, over, and substantia, substance — a change of substance.}

Luther did not believe this; for he believed that there must be faith in the receiver, and then along with the bread and wine there was the presence of the actual body and blood of Christ. This was called consubstantiation.* {* From con, with, substantia, substance — the body and blood of Christ is with the bread and wine.}

Zwingli believed that there must be faith in the receiver; and that by faith he partook of Christ in partaking of the bread and wine which represented the body and the blood; but that the actual body and blood of Christ were not present. They were then called "Sacramentarians" by those who differed from them.

Thus was there this sad separation among these Christians. Luther charged Zwingli with heresy, and refused to have any communion with him. Indeed he was most violent, and his language shocking.

Unquestionably in this Luther was wrong. He had seen the doctrine in Carlstadt and the Anabaptists, and that had perhaps so set him against it, that he recoiled with horror from it ever afterwards. The Landgrave however was not to be put off. Luther and Zwingli must meet and discuss the subject. All sorts of excuses were made, though indeed there was danger in their travelling to any place where they could meet. It was arranged they should meet at Marburg.* {* A city in Upper Hesse, forty-eight miles south-west of Cassel.}

Zwingli set out, and by travelling by-roads, forests, and secluded paths he arrived safely, accompanied by a Hessian guard. Luther arrived the next day, accompanied by Melanchthon, Cruciger and Jonas. Philip invited both to the castle and entertained them well. Others were also invited — whose names have been handed down as Reformers — amongst them the more noted were OEcolampadius and Bucer.* Carlstadt begged to be present; but he was refused — it was supposed through Luther’s influence.

{* OEcolampadius (whose name was Hausschein) was professor and preacher at Basel in Switzerland; Bucer (whose name was Martin Kuhhorn) was teacher of divinity at Strasburg: in 1548 he strongly condemned a compromise drawn up by the Emperor called the Interim, after which he came to England and taught theology at Cambridge, where he died in 1551. In Queen Mary’s reign his remains were exhumed and burnt.}

Private conferences were held before the public one — OEcolampadius with Luther, and Zwingli with Melanchthon. There were other subjects in dispute; but the question of what is called the "real presence" was the chief one; that is, whether or not the body and blood of Christ are really present with the bread and wine at the Lord’s supper. On Saturday, October 2, they met, in the presence of Philip and his court, and a company of nobles, deputies, and theologians. Great interest was taken in the meeting, and great hopes were cherished of its success.

Luther and OEcolampadius began the discussion. They had been reminded that the object before them was to re-establish union. But Luther in a most determined manner declared, "I differ from my adversaries with regard to the doctrine of the Lord’s supper, and I shall always differ from them. Christ has said, ’This is my body.’ Let them shew me that a body is not a body. I reject reason, common sense, carnal arguments, and mathematical proofs. God is above mathematics."

OEcolampadius replied that the words "This is my body" were a figure, similarly to the words "that Rock was Christ," "I am the vine," etc.

Luther admitted there were figures in the Bible, but contended that "This is my body" was not a figure.

OEcolampadius quoted "The flesh profiteth nothing;" it was only that which we fed on spiritually and by faith was of any avail. This and a great deal more was said — the same being enforced by Zwingli. But it was all of no use. Luther had started with the resolution that he would always differ from them, and in such a spirit — an unteachable spirit, and a dogged determination to hold to his own opinion — he could not, he would not be convinced. On entering the hall he had taken a piece of chalk and written on the cloth that covered the table the words hoc est corpus meum, "this is my body," and when he was close pressed he would stand and point to these words. There was his answer; "The devil himself," he said, "shall not drive me from that."

Again and again they returned to the subject. OEcolampadius quoted another text, "We know not Jesus Christ after the flesh." (2 Cor. v. 16.) But it was of no use. Luther at length caught up the velvet cover on which he had written the words Hoc est Corpus Meum and held it before their faces. "See," said he, "see! this is our text. You have not driven us from it."

OEcolampadius saw it was of no use to continue the discussion, and was silent. The Landgrave, grieved at the thought that the conference should end thus, begged them to come to an understanding. Luther declared that there was only one way to do this — they must believe as he did. Zwingli was deeply moved and burst into tears.

Philip was loth to let them part thus. He still hoped that something might be done, and he invited them to his table. But it was useless. All ended in disagreement. They must part. There was a plague in the city, and all were anxious to leave; but most were loth to part without peace, if not unity of judgment.

"Let us confess our union in all things in which we agree," said Zwingli, "and as for the rest let us remember that we are brothers."

"Yes, yes," said Philip; "you agree. Give them a testimony of your unity, and recognize one another as brothers."

Zwingli, OEcolampadius, Bucer, and Hedio approached the German Reformers, and it was hoped they would part in love as brothers. But Luther repulsed them with the words, "You have a different spirit from ours." At length he agreed to own them as friends, but not as brothers and members of Christ’s church! This was a fresh insult to the Swiss Christians; but they determined to receive this, if they could get nothing better. They would all be friends. A list of Articles of Faith was drawn up; in all of which they agreed except as to the "real presence." Luther seemed melted. He had drawn up these articles himself, and in them he says, "both the interested parties shall cherish more and more a truly christian charity for one another so far as conscience permits." They part good friends. The articles are sent to be printed.

Luther left; but he felt very dejected; his faith was very low, he feared he should never see his wife and children again. He felt tormented as by an evil spirit. But he safely reached Wittenberg, his family, and his friends. The result of the conference was that by the report being published, the Christians in Germany saw the doctrine of the Lord’s supper as held by the Swiss, which had hitherto not been plainly before them, and many embraced it as the truth.