stadt's argument from tovto* was the first head, which has fallen ; Zwingli's pamphlet the second,* which will fall ; Oecol- ampadius's "figurative sense" the third, which will fall; the fourth has fallen, that, namely, of Cellarius,* who changed the order of Qirist's words to "That which is given for you is my body." The fifth head now rises and stands in Silesia, the tract written by Krautwald and Schwenckfeld,* which changes the words to : "My body which is given for you is this, to wit, spiritual food." *
They vex us wonderfully with their writings and are troublesome babblers; I wish that they who think they are so strong had my suflFering from the stone. The sixth
^Carlstadt argued that in the words* 'This is my body," the demonstratiTe pronoun could not refer to the word "bread" as an antecedent because the one (rovTci) is neuter and the other (dfyrog) is masculine.
- A clear Explanation of Christ s Supptr, February, 1526, Kostlin-Kawerau,
ii, 7aff.
- Of this name only the first letter, a "C," is legible. Enders identifies the
person with Michael Keller or Kelner (Cellarius) of Angsburg, a Zwinglian preacher, who did, in fact^ write in support of Carlstadt, cf. Barge, ii, 233. Later writings of his on the same subject are referred to in subsequent letter, Enders, xi, 396f. Cellarius (tiS48) probably studied at >^ttenberg 1504, but went to Augsburg 1525. ADB. The writings here referred to are given in the Catalogue of the British Museum, M. Keller: Etlich Sermones von dem Nachtmahl Christi (15^5)1 second enlarged edition 1526; Conrad Reyss (pseudonym for Cellarius): Antwort dem Hochgelerten Doctor J, Bugenhage auss Pomem anff die Missive so er an den Hochgelerten Doctor Hesso . . . gescMckt, das Sacrament hetreffend
(15^5).
- Caspar Schwenckfeld von Ossig (1489 or 90-1561), a Silesian nobleman,
studied at Cologne (1505) and Frankfurt on the Oder (1507). He entered the service of Charles of Miinsterberg in 15 10 or 11, and was afterwards at the courts of George of Brieg and Frederic of Liegnitz. In 1518 he experienced m tpiritoal awakening, one of the results of which was a resolve to leave the court and devote himself to the preaching of the Gospel. In 1521 he went to Wittenberg and was there during the revolutionary outbreaks of 1521 and 22, In the following years he was actively engaged in the work of reform in Silesia, though he was never ordained to the ministry, and little by little he was won for the subjective theology, though he never became a "radical reformer" of the type of Munzer. Hartranft's characterization of him as a theologian of "the Middle Wajr" is insofar correct. In 1529 he left Silesia and spent the remainder of his life in South Germany. His writings have been collected and published in four volumes, with elaborate notes and translations of many documents into English, by C D. Hartranft, Corpus Schwenckfeldianorum, Leipsic and Norristown, Pa., 1907 —', Sketches of his life and teachings by Hartranft, op, cit., i, xi-lii, and Reaiencyklo- Paedie. For Luther's opinion of him vide Smith, 4o6ff. See further K. Ecke: Schwenckfeld, Luther und das Gedanke einer apostolischen Reformation, Berlin, 191 1. F. W. Loetscher: Schwenckfeld' s Participation in the Bucharist Contro- versy of the Sixteenth Century, Philadelphia, 1906. T. Sippel in Die Christliche Welt, 191 1, Jahrgang, 25, nos. 39*41* RGG.
- This is accurate; according to Loetscher, op. cit., p. 50, he made "hoc" in
"hoc est corpus meum" a "spiritual demonstrative." Hia opinion is further de- fined in a just published letter of Zwingli to him, April 17, iS^^* CR., xcv, 5670.
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