A 16th century Protestant reformer of Basel, Switzerland, Johannes Oecolampadius, b.一个16世纪的新教改革者的巴塞尔，瑞士，约翰内斯Oecolampadius湾1482, d.1482年，D.Nov. 23, 1531, was in his youth a humanist, a follower of Erasmus. 1531年11月23日，在他的青年时期人文主义者，追随者的伊拉斯谟。He converted to Protestantism and became a friend and supporter of Ulrich Zwingli, another Swiss reformer.他皈依基督教，成为了朋友和乌尔里希茨温利，另一瑞士改革者的支持者。Oecolampadius introduced the Reformation into Basel in 1522, was active in promoting Protestantism in southwest Germany and Switzerland, and helped reform university education and the lower schools of Basel. Oecolampadius引入巴塞尔在1522年的改革，是促进德国和瑞士新教西南活跃，并帮助改革大学教育和巴塞尔较低的学校。In the Marburg Colloquy (1529), arranged to establish doctrinal unity as a preliminary to the political unity of Protestantism, Oecolampadius defended Zwingli's position on the Eucharist against Martin Luther.在马尔堡讨论会（1529），安排建立，作为对新教的政治统一的初步理论的统一，Oecolampadius辩护茨温利的关于反对马丁路德圣体的位置。
| BELIEVE Religious Information Source web-site相信宗教信息来源 |
| BELIEVE Religious Information Source相信宗教信息来源 Our List of 2,300 Religious Subjects 我们2300 宗教科目名单 |
| E-mail电子邮件 |
The Marburg Colloquy was the meeting which attempted to resolve the differences between Lutherans and Zwinglians over the Lord's Supper.该讨论会是马尔堡会议，试图解决在主的晚餐之间lutherans和Zwinglians差异。These differences had been expressed in a bitter pamphlet controversy between 1525 and 1528.这些差异表达了在1525和1528之间的激烈争论小册子。While both Luther and Zwingli rejected the Catholic doctrines of transubstantiation and the sacrificial Mass, Luther believed that the words "This is my body, this is my blood" must be interpreted literally as teaching that Christ's body and blood were present in the sacrament "in, with, and under" the elements of bread and wine.尽管这两个路德和茨温利拒绝陷于变体和牺牲质量的天主教教义，路德认为，将“这是我的身体，这是我的血”必须被理解为教学字面上基督的身体和血液是在圣餐目前“在与，并根据“的面包和酒的元素。 Furthermore, he viewed the sacrament as a means of grace by which the participant's faith is strengthened.此外，他认为是一种风度，其中参与者的信心是加强手段圣餐。
Zwingli regarded Luther's position as a compromise with the medieval doctrine of transubstantiation and maintained the words of institution must be taken symbolically to mean this represents Christ's body.茨温利视为同陷于变体中世纪路德主义妥协的立场和维护的话，机构必须采取象征意味这代表基督的身体。Although Zwingli believed that Christ was present in and through the faith of the participants, this presence was not tied to the elements and depended upon the faith of the communicants.虽然茨温利认为，基督是通过参与者的信心目前，这一存在是不依赖于要素，并呼吁对圣餐的信仰而定。In contrast to Luther he interpreted the sacrament as a commemoration of the death of Christ, in which the church responded to grace already given, rather than a vehicle of grace.相对于路德他解释为基督，其中教会回应的宽限期已经给予，而不是车辆的宽限期，死亡纪念圣餐。
After three years of bitter polemics Philip of Hesse arranged the meeting at Marburg in order to resolve the doctrinal differences that stood in the way of a united political front.经过三年的苦论战年黑塞菲利普安排在马尔堡会议，以解决教义上的差异，在一个统一的政治站在最前面。The major participants were Luther, Philip Melanchthon, Zwingli, and John Oecolampadius.路德的主要参加者，菲利普梅兰希顿，茨温利和约翰Oecolampadius。
The public colloquy began on October 2 after preliminary private discussions had been held the previous day which paired Luther with Oecolampadius and Melanchthon with Zwingli.公众讨论会10月2日开始私下讨论后初步举行了前一天的搭配Oecolampadius路德和梅兰希顿与茨温利。 Luther based his arguments on the words of institution.路德根据机构的话他的论点。His opponents responded that since the body of Christ was "at the right hand of the Father" in heaven, it could not be present simultaneously at altars throughout the Christian world when the Eucharist was celebrated.他的对手的反应，自基督的身体是“在父亲的右手”在天上的，它不能同时存在于祭坛整个基督教世界的时候庆祝圣体。 Although the debate became quite heated at times, it concluded with both sides asking pardon for their harsh words.虽然辩论有时变得相当激烈，这与双方签订的苛刻要求的话赦免。On October 4, at the request of Philip of Hesse, Luther drew up fifteen articles of faith based on the Schwabach Articles which had been formulated before the colloquy. 10月4日，在黑森州菲利普的要求，制定了十五路德信仰的施瓦巴赫前已的讨论会制定的条文为基础的文章。To his surprise his opponents accepted fourteen of them with only slight modifications.令他惊讶的接受了他的对手只有轻微的改动，其中14。
Even the fifteenth article, on the Eucharist, expressed agreement on five points and concluded with the conciliatory statement: "Although we are not at this present time agreed, as to whether the true Body and Blood of Christ are bodily present in the bread and wine, nevertheless the one party should show to the other Christian love as far as conscience can permit."即使是在圣体圣事第十五条，表达了五点协议，并结束了与和解的声明：“虽然我们在目前这个时候不同意，至于是否真正的身体和血液基督的身体在面包和酒目前，然而，一方应展现给其他基督徒的爱就可以允许良心。“
Despite this hopeful ending unity was not achieved.尽管这个充满希望的结局是没有实现统一。Shortly afterward both sides were again making critical remarks about the other.不久之后，双方再次作出有关的其他重要讲话。 Subsequent writings by Zwingli convinced Luther that he had not been sincere in accepting the Marburg Articles.茨温利后续由著作说服路德，他没有被接受马尔堡文章诚意。At the Diet of Augsburg in 1530 Zwinglians and Lutherans presented separate confessional statements which reflected the unresolved differences at Marburg.在奥格斯堡在1530 Zwinglians和信义宗国会提交单独反映未解决的分歧在马尔堡忏悔发言。
Bibliography
参考书目
W Koehler,
Zwingli and Luther: Ihr Streit uber das Abendmahl nach seinen politischen und
religiosen Beziehungen; H Sasse, This Is My Body; ME Lehmann, ed., Luther's
Works, XXXVIII; G Beto, "The Marburg Colloquy of 1529: A Textual Study," CTM
16.W克勒，zwingli和路德：IHR史漫飞尤伯杯DAS Abendmahl nach seinen politischen UND
religiosen Beziehungen，H萨瑟，这是我的身体;
ME莱曼，ED，路德的作品，XXXVIII，G贝托，他说：“1529年马尔堡讨论会：一个文本研究，“CTM 16。
This subject presentation in the original English language这在原来的主题演讲， 英语