Marburg Colloquy馬爾堡座談會

General Information 一般信息

A 16th century Protestant reformer of Basel, Switzerland, Johannes Oecolampadius, b. 16世紀的新教改革者的瑞士巴塞爾,約翰內斯Oecolampadius灣 1482, d. 1482 , d. Nov. 23, 1531, was in his youth a humanist, a follower of Erasmus. 1531年11月23日,在他的青年人文主義,跟隨的伊拉斯謨。 He converted to Protestantism and became a friend and supporter of Ulrich Zwingli, another Swiss reformer.他皈依基督教,並成為朋友和支持者,烏爾里希茨溫利,另一個瑞士的改革者。 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. Oecolampadius介紹了改革到1522年在巴塞爾,積極促進西南新教德國和瑞士,並幫助大學教育的改革和較低的學校巴塞爾。 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.在馬爾堡座談會( 1529年) ,安排,建立統一理論作為一個初步的政治統一的基督教, Oecolampadius辯護茨溫利問題上的立場體對馬丁路德。

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Bibliography 目錄
HJ Hillerbrand, The Reformation: A Narrative History Related by Contemporary Observers and Participants (1964) and Men and Ideas in the Sixteenth Century (1984); GR Potter, Zwingli (1976); Rupp, Gordon, Patterns of Reformation (1969); LW Spitz, The Protestant Reformation, 1517 - 1559 (1984).黃建忠Hillerbrand ,改革:一個有關歷史的敘事當代觀察員和與會者( 1964年)和男子和思想十六世紀( 1984年) ;受體哈利波特,茨溫利( 1976年) ;魯普,戈登,模式的改革( 1969年) ;長波施皮茨,在新教改革, 1517年至1559年( 1984年) 。


Marburg Colloquy (1529)馬爾堡座談會( 1529年)

Advanced Information 先進的信息

The Marburg Colloquy was the meeting which attempted to resolve the differences between Lutherans and Zwinglians over the Lord's Supper.馬爾堡座談會的會議,試圖解決之間的分歧和Zwinglians路德會在上帝的晚餐。 These differences had been expressed in a bitter pamphlet controversy between 1525 and 1528.這些分歧已表示在一個痛苦的小冊子1525年之間的爭議和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. Furthermore, he viewed the sacrament as a means of grace by which the participant's faith is strengthened.雖然路德和茨溫利拒絕了天主教教義的transubstantiation和犧牲質量,路德認為,改為“這是我的身體,這是我的血”必須字面解釋作為教學基督的身體和血液中的聖禮“在與,並根據“要點麵包和葡萄酒。此外,他認為聖禮作為一種手段的寬限期,其中參與者的信心得到加強。

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.茨溫利認為路德的立場作為一種妥協與中世紀的學說transubstantiation和維持的話機構必須採取象徵性的意思這是基督的身體。 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. 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.雖然茨溫利認為,基督在場,並通過真誠的參與者,這是不存在並列的內容和取決於信念的聖餐。相反路德,他解釋說,聖禮作為一個紀念基督的死亡,在該教堂答复已給予的寬限期,而不是車輛的寬限期。

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.經過三年的激烈論戰菲利普黑森州安排的會議上馬爾堡為了解決理論上的分歧,妨礙了一個統一的政治戰線。 The major participants were Luther, Philip Melanchthon, Zwingli, and John Oecolampadius.主要參加者路德,菲利浦梅蘭希通,茨溫利,約翰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.公眾討論會開始後, 10月2日初步私下討論已在前一天舉行的配對路德這與Oecolampadius和梅蘭希通與茨溫利。 Luther based his arguments on the words of institution.路德根據他的論點的話機構。 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.他的對手回答說,因為基督的奧體是“右手父”的天堂,但不能同時在目前整個祭壇基督教世界的聖體時慶祝。 Although the debate became quite heated at times, it concluded with both sides asking pardon for their harsh words.雖然辯論是相當激烈的時候,它結束,雙方要求赦免他們的苛刻的話。 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日的請求,在菲利普的黑塞,路德制定了15條的信念基礎上施瓦巴赫這條已經制定了前討論會。 To his surprise his opponents accepted fourteen of them with only slight modifications.令他吃驚接受他的對手,其中14只略作改動。

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."即使第十五條,關於聖表示,協議5分,並得出結論與和解的聲明說: “雖然我們不是在本次商定,是否真正的身體和血是基督的身體中存在的麵包和酒然而在一方應表現出對其他基督教的愛就可以允許的良心。 “

Despite this hopeful ending unity was not achieved.儘管這個充滿希望的結束統一沒有實現。 Shortly afterward both sides were again making critical remarks about the other. Subsequent writings by Zwingli convinced Luther that he had not been sincere in accepting the Marburg Articles.此後不久,雙方再次作出重要言論的。更強著作的茨溫利相信路德,他沒有誠意接受馬爾堡出血熱的文章。 At the Diet of Augsburg in 1530 Zwinglians and Lutherans presented separate confessional statements which reflected the unresolved differences at Marburg.在飲食中奧格斯堡1530年Zwinglians和路德會提出不同的懺悔發言,反映了尚未解決的分歧在馬爾堡。

Bibliography 目錄
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,茨溫利和海德:國際衛生條例特尤伯杯之Abendmahl班上seinen politischen與religiosen Beziehungen ; H扎塞,這是我的身體; ME的萊曼版。 ,路德的工程,三十八; G貝托說: “馬爾堡座談會的1529年:考研究“ ,澳門電訊有限公司16 。


Also, see:此外,見:
Last Supper 最後的晚餐
Eucharist
Mass 質譜

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