in a strictly literal fashion, and the phrase “This is My Body” means “This signifies My Body.” The fourth position had been rather implicitly held than explicitly stated. Luther, looking mainly at the mediæval doctrine of the Eucharist, taught: (1) That the primary use of the sacrament was to bring believing communicants into direct touch with the Living Risen Christ. (2) That to this end there must be in the Bread and Wine the local Presence of the Glorified Body of Christ, which he always conceived as “body extended in space”; the communicants, coming into touch with this Body of Christ, have communion with Him, such as His disciples had on earth and as His saints now have in heaven. (3) That this local Presence of Christ does not presuppose any special priestly miracle, for, in virtue of its _ubiquity_, the Glorified Body of Christ is _everywhere_ naturally, and therefore is in the Bread and in the Wine: this natural Presence becomes a sacramental Presence because of the promise of God attached to the reverent and believing partaking of the sacrament. (4) That communion with the Living Risen Christ implies the appropriation of the Death of Christ, and of the Atonement won by this death; but this last thought of Luther’s, which is Zwingli’s first thought, lies implicitly in his teaching without being dwelt upon. The two theories, so far as doctrinal teaching goes, are supplementary to each other rather than antagonists. Each has a weak point. Luther’s depends on a questionable mediæval idea of _ubiquity_, and Zwingli’s on a somewhat shallow exegesis. It was unfortunate, but only natural, that when the two theological leaders were brought together at Marburg, instead of seeking the mutual points of agreement, each should attack the weak point in the other’s theory. Luther began by chalking the words _Hoc est Corpus Meum_ on the table before him, and by saying, “I take these words literally; if anyone does not, I shall not argue but contradict”; and Zwingli spent all his argumentative powers in disputing the doctrine of _ubiquity_. The long debate went circling round these two points and could never be got away from them. Zwingli maintained that the Body of Christ was at the Right Hand of God, and could not be present, extended in space, in the elements, which were signs representing what was absent. Luther argued that the Body of Christ was in the elements, as, to use his own illustration, the sword is present in the sheath. As a soldier could present his sheathed sword and say, truly and literally, _This is my sword_, although nothing but the sheath was visible; so, although nothing could be seen or felt but Bread and Wine, these elements in the Holy Supper could be literally and truly called the Body and Blood of Christ.