all heretics, especially those who had departed from the Augsburg Confession, before the beginning of the conference. As this was directed against Melanchthon himself, he protested, so that his opponents left, greatly to the satisfaction of the Catholics who now broke off the colloquy, throwing all blame upon the Protestants. The Reformation in the sixteenth century did not experience a greater insult, as Friedrich Nietzsche says. Nevertheless, Melanchthon persevered in his efforts for the peace of the church, suggesting a synod of the Evangelical party and drawing up for the same purpose the Frankfurt Recess, which he defended later against the attacks of his enemies. More than anything else the controversies on the Lord's Supper embittered the last years of his life. The renewal of this dispute was due to the victory in the Reformed Church of the Calvinistic doctrine and its influence upon Germany. To its tenets Melanchthon never gave his assent, nor did he use its characteristic formulas. The personal presence and self-impartation of Christ in the Lord's Supper were especially important for Melanchthon; but he did not definitely state how body and blood are related to this. Although rejecting the physical act of mastication, he nevertheless assumed the real presence of the body of Christ and therefore also a real self-impartation. Melanchthon differed from John Calvin also in emphasizing the relation of the Lord's Supper to justification. Marian views Melanchthon viewed any veneration of saints rather critically but developed positive commentaries about Mary. In his Annotations in Evangelia commenting on Luke 2:52, he discusses the faith of Mary, "she kept all things in her heart" which to Melanchthon is a call to the church to follow her example. During the marriage at Cana, Melanchthon points out that Mary went too far, asking for more wine, misusing her position. But she was not upset, when Jesus gently scolded her. Mary was negligent, when she lost her son in the temple, but she did not sin. Mary was conceived with original sin like every other human being, but she was spared the consequences of it. Consequently, Melanchthon opposed the feast of the Immaculate Conception, which in his days, although not dogma, was celebrated in several cities and had been approved at the Council of Basel in 1439. He declared that the Immaculate Conception was an invention of monks. Mary is a representation (Typus) of the church and in the