A 16th century Protestant reformer of Basel, Switzerland, Johannes Oecolampadius, b. 1 16世纪的新教改革者，瑞士巴塞尔约翰内斯厄科兰帕迪乌斯，乙 1482, d. 1482年，四 Nov. 23, 1531, was in his youth a humanist, a follower of Erasmus. 1531年11月23日，在他的青年人文，追随者伊拉斯谟。 He converted to Protestantism and became a friend and supporter of Ulrich Zwingli, another Swiss reformer.他转换为基督教和成为朋友和支持者，乌尔里希zwingli ，另一个瑞士改革者。 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.厄科兰帕迪乌斯介绍了改革到巴塞尔在1522年，活跃在促进基督教在西南地区，德国和瑞士，并协助改革大学教育和较低的学校，巴塞尔。 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.在马尔堡出血热的座谈会（ 1529年） ，安排建立统一的理论作为一个初步的政治统一，基督教，厄科兰帕迪乌斯辩护zwingli的立场，对圣体圣事对马丁路德。
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The Marburg Colloquy was the meeting which attempted to resolve the differences between Lutherans and Zwinglians over the Lord's Supper.马尔堡出血热的座谈会是会议，试图解决分歧lutherans和zwinglians超过上帝的晚餐。 These differences had been expressed in a bitter pamphlet controversy between 1525 and 1528.这些分歧已经表示在一个惨痛的小册子之间争议的1525年和1528年。 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.而路德和zwingli拒绝天主教的教义陷于变体说和牺牲质量，路德认为，改为“这是我的身体，这是我的血”必须作字面解释，作为教学的基督的身体和血人出席在圣“在， ，并根据“分子的面包和葡萄酒。 Furthermore, he viewed the sacrament as a means of grace by which the participant's faith is strengthened.此外，他认为，圣作为一种手段，宽限期，其中参与者的信心得到加强。
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. zwingli把路德的立场，作为一种妥协，与中世纪的学说陷于变体说和维持的话，机构必须采取象征性的意思，这是基督的身体。 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zwingli相信耶稣是目前在和透过信仰的参与者，这种存在是无关的要素和取决于信念的communicants 。 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.在对比路德，他的解释，圣作为纪念死亡的基督，在该教会的回应已经给予宽限期，而非车辆的宽限期。
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3年的惨痛的论战弘的黑塞安排的会议上的马尔堡，以解决理论分歧，站在方式，一个统一的政治战线。 The major participants were Luther, Philip Melanchthon, Zwingli, and John Oecolampadius.主要参加者路德，菲利普梅兰希顿， zwingli ，约翰厄科兰帕迪乌斯。
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.市民座谈会开始于十月二日后，初步私下讨论已在前一天举行的，其中成对路德与厄科兰帕迪乌斯和梅兰希顿与zwingli 。 Luther based his arguments on the words of institution.路德基于他的论点对的话机构。 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.他的对手回应时表示，由于基督的身体是“右手之父”在天上，它不能出席，同时在神坛整个基督教世界时，圣体圣事的庆祝活动。 Although the debate became quite heated at times, it concluded with both sides asking pardon for their harsh words.虽然辩论成为相当激烈的时候，它的结论与双方要求赦免他们的措辞严厉。 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，在要求弘的黑塞，路德制定了15条，信仰的基础上，施瓦巴赫的文章，已经制定了前座谈会。 To his surprise his opponents accepted fourteen of them with only slight modifications.没想到他的对手接纳14人，只有轻微的修改。
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."甚至第十五条，关于圣体圣事，表示同意就五点，得出的结论与和解的声明说： “虽然我们不是在目前这个时间通过，至于是否真正的躯壳和血是基督的身体，目前在面包和葡萄酒但是，一个党要查看到其他基督的爱，就可以允许的良心“ 。
Despite this hopeful ending unity was not achieved.尽管这充满希望的结束团结没有实现。 Shortly afterward both sides were again making critical remarks about the other.随后不久，双方再次做出关键的言论，其他。 Subsequent writings by Zwingli convinced Luther that he had not been sincere in accepting the Marburg Articles.随后的著作由zwingli深信路德说，他没有诚意，在接受马尔堡出血热的文章。 At the Diet of Augsburg in 1530 Zwinglians and Lutherans presented separate confessional statements which reflected the unresolved differences at Marburg.在国会的奥格斯堡，在1530 zwinglians和lutherans提交单独的自白报表反映悬而未决的分歧，在马尔堡出血热。
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.瓦特克勒， zwingli和路德：国际卫生条例streit产品之abendmahl nach seinen politischen und
religiosen beziehungen ; h sasse ，这是我的身体;我莱曼，教育署，路德的工程，三十八;克贝托， “马尔堡座谈会的1529 ：
1的文本研究， “的CTM 16 。
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