Western Civilization_ Volume B_ 1300 to 1815 - Jackson J. Spielvogel [112]
The Radical Reformation: The Anabaptists
Although many reformers were ready to allow the state to play an important, if not dominant, role in church affairs, some people rejected this kind of magisterial reformation and favored a far more radical reform movement. Collectively called the Anabaptists, these radicals were actually members of a large variety of groups who shared some common characteristics. Anabaptism was especially attractive to the peasants, weavers, miners, and artisans who had been adversely affected by the economic changes of the age.
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A Reformation Debate: Conflict at Marburg
Debates played a crucial role in the Reformation period. They were a primary instrument in introducing the Reformation into innumerable cities as well as a means of resolving differences among like-minded Protestant groups. This selection contains an excerpt from the vivacious and often brutal debate between Luther and Zwingli over the sacrament of the Lord’s Supper at Marburg in 1529. The two protagonists failed to reach agreement.
The Marburg Colloquy, 1529
THE HESSIAN CHANCELLOR FEIGE: My gracious prince and lord [Landgrave Philip of Hesse] has summoned you for the express and urgent purpose of settling the dispute over the sacrament of the Lord’s Supper.… Let everyone on both sides present his arguments in a spirit of moderation, as becomes such matters.… Now then, Doctor Luther, you may proceed.
LUTHER: Noble prince, gracious lord! Undoubtedly the colloquy is well intentioned.… Although I have no intention of changing my mind, which is firmly made up, I will nevertheless present the grounds of my belief and show where the others are in error.… Your basic contentions are these: In the last analysis you wish to prove that a body cannot be in two places at once, and you produce arguments about the unlimited body which are based on natural reason. I do not question how Christ can be God and man and how the two natures can be joined. For God is more powerful than all our ideas, and we must submit to his word.
Prove that Christ’s body is not there where the Scripture says, “This is my body!” Rational proofs I will not listen to.… God is beyond all mathematics and the words of God are to be revered and carried out in awe. It is God who commands, “Take, eat, this is my body.” I request, therefore, valid scriptural proof to the contrary. Luther writes on the table in chalk, “This is my body,” and covers the words with a velvet cloth.
OECOLAMPADIUS [leader of the reform movement in Basel and a Zwinglian partisan]: The sixth chapter of John clarifies the other scriptural passages. Christ is not speaking there about a local presence. “The flesh is of no avail,” he says. It is not my intention to employ rational, or geometrical, arguments—neither am I denying the power of God—but as long as I have the complete faith I will speak from that. For Christ is risen; he sits at the right hand of God; and so he cannot be present in the bread. Our view is neither new nor sacrilegious, but is based on faith and Scripture….
ZWINGLI: I insist that the words of the Lord’s Supper must be figurative. This is ever apparent, and even required by the article of faith: “taken up into heaven, seated at the right hand of the Father.” Otherwise, it would be absurd to look for him in the Lord’s Supper at the same time that Christ is telling us that he is in heaven. One and the same body cannot possibly be in different places….
LUTHER: I call upon you as before: your basic contentions are shaky. Give way, and give glory to God!
ZWINGLI: And we call upon you to give glory to God and to quit begging the question! The issue at stake is this: Where is the proof of your position? I am willing to consider