Indeed it undertook to prove that there was in the Lutheran doctrine "nothing repugnant to Scripture or to the Catholic church or to the Roman church." Even in the form of the Confession published 1531 this Catholicizing tendency is marked, but in the original, now lost, it was probably stronger.

The reason of this was not, as generally stated, Melanchthon's "gentleness" and desire to conciliate all parties, for he showed himself more truculent to the Zwinglians and Anabaptists than did Luther.

It was due to the fact that Melanchthon [Sidenote: Melanchthon] was at heart half a Catholic, so much so, indeed, that Contarini and others thought it quite possible that he might come over to them.

In the present instance he made his doctrine conform to the Roman tenets to such an extent that (in the lost original, as we may judge by the Confutation) even transubstantiation was in a manner accepted.

The first part of the Confession is a creed: the second part takes up certain abuses, or reforms, namely: the demand of the cup for the laity, the marriage of priests, the mass as an _opus operatum_ or as celebrated privately, fasting and traditions, monastic vows and the power of the pope.
But the concessions did not satisfy the Catholics.