The meeting convened at 6am and began with a lengthy speech from Ulrich Zwingli.
Though the discussion began informally on Friday the 1st between Luther, Zwingli, Melanchthon, and Oecolampadius, the colloquy did not officially begin until the south German Lutherans Agricola and Osiander arrived on the morning of the 2nd of October. After the publication of this work, with its harsh condemnation of the papacy, the renowned humanist Erasmus, who had previously been cautiously supportive of Luther's activities, became convinced that he should not support Luther's calls for reform.What we are referring to as day two of the colloquy is, technically speaking, day one. The virulence of Luther's language however, was off-putting to some. In fact, the opposite proved true, and Murner’s translation helped to spread Luther’s views across Germany. He hoped that by making people aware of the radical nature of Luther’s beliefs, they would realise their foolishness in supporting him. It certainly heralded a radicalisation of Luther's views - only a year before he had defended the validity of the sacraments, yet was now attacking them fiercely.Īlthough published in Latin, a translation of this work was quickly published in German by Luther’s opponent, the Strasbourg Franciscan Thomas Murner. Although Luther had made a link tentatively in the address To the Christian Nobility of the German Nation, this was the first time he forthrightly accused the pope of being the Antichrist. The work is angry in tone, attacking the papacy. The titular "captivity" is firstly the withholding the cup in the Lord's Supper from the laity, the second the doctrine of transubstantiation, and the third, the Roman Catholic Church's teaching that the Mass was a sacrifice and a good work. Luther claimed that Confirmation, Matrimony, Holy Orders, and Extreme Unction are not sacraments. Only these three can be regarded as sacraments because of their divine institution and the divine promises of salvation connected with them but strictly speaking, only Baptism and the Eucharist are sacraments, since only they have "divinely instituted visible sign": water in Baptism and bread and wine in the Eucharist. With regard to baptism, he writes that it brings justification only if conjoined with saving faith in the recipient however, it remains the foundation of salvation even for those who might later fall and be reclaimed.Īs for penance, its essence consists in the words of promise ( absolution) received by faith. With regard to the Eucharist, he advocates restoring the cup to the laity, dismisses the Catholic doctrine of Transubstantiation but affirms the real presence of the body and blood of Christ in the Eucharist, and rejects the teaching that the Mass is a sacrifice offered to God. In this work Luther examines the seven sacraments of the Catholic Church in the light of his interpretation of the Bible.
The treatise is a summary of Luther's thinking on the sacraments and it is still the confessional Lutheran relationship to the number of sacraments. The book was a critique of the medieval Roman church's system of sacraments. In 1521 Martin Luther was requested to either confess or recant his books, including his treatise The Babylonian Captivity of the Church. According to Luther, the pope was holding the church in captivity through the use of the sacramental system and Rome's theology. Luther accuses the Roman church and the papacy of keeping the church in captivity, equating Rome with the biblical Babylon that exiled the Israelites from their homeland, holding them captive in Babylon. The book was circulating in print not quite a week when the papal bull against Luther arrived in Wittenberg in October 1520.The bull and the book were being prepared simultaneously.