Wednesday, October 17, 2007

We begin in the textbook with Ulrich Zwingli (pictured at right); specifically, with his presence during a meal of sausages during Lent. Today many Christians practice some form of Lenten observance (one Sunday school student proclaimed that he was planning to give up broccoli for Lent). In the period we're studying, eating meat during Lent wasn't a matter of choice, but the violation of public order. People began to question the standard fasting requirements before Luther came along; Erasmus, who hated fish, complained bitterly about the Friday fast in several colloquies and a treatise.

What's interesting about Zwingli's case is that he claims to have received the inspiration for his reforming activities not from Luther, but from Erasmus. Neither Luther nor Erasmus would be too pleased with the direction Zwingli took, nor would Erasmus want his name being invoked as the one who showed Zwingli the way. One important thing to know about Zwingli is that his reform was supported by the city of Zurich, the town council in particular, whereas Luther depended on the regional princes for his protection.

• Look carefully at the woodcut on p. 176, and read Lindberg's exposition of this image.
• What were the chief claims of Zwingli's Sixty-Seven Articles? How do they bring about the "dismantling of medieval ecclesiology"?
• What is the origin of the term "Protestant"?

The "excursus" on medieval sacramental theology is going to be the hard part of this reading. We'll review the doctrine of the Trinity, and of the relationship of the divine and human natures in Christ. Anyone who can explain either of these things will be most welcome to do so.

• What is the meaning of the term "sacrament"?
• How did the various interpretations of the eucharist evolve over time?
• What does "metabolic" mean? What is the distinction between metabolism (not related to burning calories) and symbolism?
• What is "transubstantiation"?
• What is the Corpus Christi celebration, and what is the importance of the elevation of the host during mass?
• How does Luther understand the relationship between word and faith in the performance of the sacraments?
• The Protestant Reformers will end up accepting two sacraments, the eucharist and batism; why did they do this?
• How does Luther understand the matter of the real presence in the eucharist? How does the Roman church? And how does Zwingli? What is the role of faith in the sacrament in each case?

On p. 191, Lindberg claims that Erasmus developed a spiritualist interpretation of the eucharist in a 1503 work, the Enchiridion. I have to say that Erasmus himself vehemently denied such a thing in the 1520's when people like Zwingli, Jud, Pellican, Bucer, and Karlstadt tried to claim he had done so. Zwingli will claim that the term "is" really means "signifies" in the sentence "This is my body."

• Looking at the selection from his treatise, what is the basis for his making this claim? What scriptural support does he give? And how does his understanding of the opposition between flesh and spirit lead him to his conclusion?

On p. 194 of Lindberg, we read that Luther rejected "the platonic dualism of flesh and spirit as nonbiblical." We will have to talk about this tomorrow, as well as the question of the location of Christ's body. Beginning on p. 195, Lindberg pronounces his own judgment on the matter.

• How can such a seemingly obscure point of meaning have such enormous ramifications?
• Finally, what was the outcome of the Marburg Colloquy?

Laurel Carrington carringt@stolaf.edu
Most recent update: October 17, 2007

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