and England but consideration of the elector caused him to refuse them. Discussions on Lord's Supper and justification Melanchthon played an important role in discussions concerning the Lord's Supper which began in 1531. He approved fully of the Wittenberg Concord sent by Bucer to Wittenberg, and at the instigation of the Landgrave of Hesse discussed the question with Bucer in Kassel, at the end of 1534. He eagerly laboured for an agreement on this question, for his patristic studies and the Dialogue (1530) of Johannes Oecolampadius had made him doubt the correctness of Luther's doctrine. Moreover, after the death of Zwingli and the change of the political situation his earlier scruples in regard to a union lost their weight. Bucer did not go so far as to believe with Luther that the true body of Christ in the Lord's Supper is bitten by the teeth, but admitted the offering of the body and blood in the symbols of bread and wine. Melanchthon discussed Bucer's views with the most prominent adherents of Luther; but Luther himself would not agree to a mere veiling of the dispute. Melanchthon's relation to Luther was not disturbed by his work as a mediator, although Luther for a time suspected that Melanchthon was "almost of the opinion of Zwingli" nevertheless he desired to "share his heart with him". During his sojourn in Tübingen in 1536 Melanchthon was heavily criticised by Cordatus, preacher in Niemeck, because he had taught that works are necessary for salvation. In the second edition of his Loci (1535), he abandoned his earlier strict doctrine of determinism which went even beyond that of Augustine of Hippo and in its place taught more clearly his so-called Synergism. He repudiated the criticism of Cordatus in a letter to Luther and his other colleagues stating that he had never departed from their common teachings on this subject and in the Antinomian Controversy of 1537 Melanchthon was in harmony with Luther. Controversies with Flacius The final period of Melanchthon's life began with controversies over the Interims and the Adiaphora (1547). He rejected the Augsburg Interim, which the emperor sought to force upon the defeated Protestants. During negotiations concerning the Leipzig Interim he made controversial concessions. In agreeing to various Catholic usages, Melanchthon held the opinion that they are adiaphora, if nothing is changed in the pure doctrine and the sacraments which Jesus instituted. However he disregarded the