Philipp Melanchthon

Portrait of Philip Melanchthon, byLucas Cranach the Elder. Oil on panel

EraReformation

RegionGermany

BornPhilipp Schwartzerdt16 February 1497Bretten, nearKarlsruhe

Died19 April 1560(aged63)Wittenberg

OccupationTheologian, professor

LanguageGerman

Period16th century

Signature

Philipp Melanchthon(February 16, 1497 April 19, 1560), bornPhilipp Schwartzerdt, was a German reformer, collaborator withMartin Luther, the first systematictheologianof theProtestant Reformation, intellectual leader of theLutheran Reformation, and an influential designer of educational systems. He stands next to Luther andCalvinas a reformer, theologian, and molder of Protestantism. As much as Luther, he is the primary founder ofLutheranism.[1]They both denounced what they claimed was the exaggerated cult of the saints, justification by works, and the coercion of the conscience in the sacrament of penance that nevertheless could not offer certainty of salvation. Melanchthon made the distinction between law and gospel the central formula for Lutheran evangelical insight. By the "law" he meant God's requirements both in Old and New Testament; the "gospel" meant the free gift of grace through faith in Jesus Christ.[edit]Early life and educationLutheranism

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He was born Philipp Schwartzerdt (of which "Melanchthon" is a Greek translation) on 16 February 1497, atBretten, nearKarlsruhe, where his father Georg Schwarzerdt was armorer toPhilip, Count Palatine of the Rhine.[2]His birthplace was demolished in 1689 and the town'sMelanchthonhausbuilt on its site in 1897.In 1507 he was sent to the Latin school atPforzheim, where the rector,Georg SimlerofWimpfen, introduced him to the Latin and Greek poets andAristotle. He was influenced by his great-uncleJohann Reuchlin, brother of his maternal grandmother, a representativehumanist. It was Reuchlin who suggested the change fromSchwarzerdt(literallyBlack-earth), into the Greek equivalentMelanchthon().[3]Still young, he entered in 1509 theUniversity of Heidelbergwhere he studiedphilosophy,rhetoric, andastronomy/astrology, and was known as a good Greek scholar. On being refused the degree of master in 1512 on account of his youth, he went toTbingen, where he continued humanistic studies, but also worked onjurisprudence,mathematics, andmedicine. While there, he was taught the technical aspects of astrology byJohannes Stffler.[4]Having taken the degree of master in 1516, he began to studytheology. Under the influence of men like Reuchlin andErasmushe became convinced that trueChristianitywas something different fromscholastic theologyas it was taught at the university. He becameconventor (repentant)in thecontuberniumand instructed younger scholars. He also lectured on oratory, onVirgilandLivy.His first publications were an edition ofTerence(1516) and his Greek grammar (1518), but he had written previously the preface to theEpistolae clarorum virorumof Reuchlin (1514).[edit]Professor at WittenbergOpposed as a reformer at Tbingen, he accepted a call to theUniversity of WittenbergbyMartin Luther. He studiedScripture, especially ofPaul, andEvangelicaldoctrine. He was present at thedisputation of Leipzig(1519) as a spectator, but participated by his comments.Johann Eckhaving attacked his views, Melanchthon replied based on the authority of Scripture in hisDefensio contra Johannem Eckium(Wittenberg, 1519).After lectures on theGospel of Matthewand theEpistle to the Romans, together with his investigations into the doctrines of Paul, he was granted the degree ofbachelor of theology, and was transferred to the theological faculty.[5]He married Katharina Krapp, daughter of Wittenberg'smayor, on 25 November 1520.

Theological disputes

Loci Communes, 1521 editionIn the beginning of 1521 in hisDidymi Faventini versus Thomam Placentinum pro M. Luthero oratio(Wittenberg, n.d.), he defended Luther. He argued that Luther rejected onlypapalandecclesiasticalpractises which were at variance with Scripture.[6]But while Luther was absent atWartburg Castle, during the disturbances caused by theZwickau prophets, Melanchthon wavered.The appearance of Melanchthon'sLoci communes rerum theologicarum seu hypotyposes theologicae(Wittenberg andBasel, 1521) was of subsequent importance for Reformation. Melanchthon presented the new doctrine of Christianity under the form of a discussion of the "leading thoughts" of the Epistle to the Romans.Loci communesbegan the gradual rise of theLutheran scholastictradition, and the later theologiansMartin Chemnitz,[7]Mathias Haffenreffer, andLeonhard Hutterexpanded upon it.[8]Melanchthon continued to lecture on the classics.On a journey in 1524 to his native town, he encountered thepapal legate,CardinalLorenzo Campeggiowho tried to draw him from Luther's cause. In hisUnterricht der Visitatorn an die Pfarherrn im Kurfrstentum zu Sachssen(1528) Melanchthon presented the evangelical doctrine of salvation as well as regulations for churches and schools.In 1529 he accompanied theelectorto theDiet of Speyer. His hopes of inducing theImperialparty to a recognition of the Reformation were not fulfilled. A friendly attitude towards theSwissat the Diet was something he later changed, callingZwingli's doctrine of theLord's Supper"an impiousdogma".[edit]Augsburg Confession

Portrait byHans Holbein the Younger,c.153035The composition now known as theAugsburg Confessionwas laid before theDiet of Augsburgin 1530, and would come to be considered perhaps the most significant document of theProtestant Reformation. While the confession was based on Luther'sMarburgandSchwabacharticles, it was mainly the work of Melanchthon. Although commonly thought of as a unified statement of doctrine by the two reformers, Luther did not conceal his dissatisfaction with theirenictone of the confession. Indeed, some would criticize Melanchthon's conduct at the Diet as unbecoming of the principle he promoted, implying that faith in the truth of his cause would logically have inspired Melanchthon to a more firm and dignified posture. Others point out that he had not sought the part of a political leader, suggesting that he seemed to lack the requisite energy and decision for such a role and may simply have been a lackluster judge of human nature. Melanchthon's subsequentApology of the Augsburg Confessionreveals further doctrinal strains with Luther.[citation needed]Melanchthon then settled into the comparative quiet of his academic and literary labors. His most important theological work of this period was theCommentarii in Epistolam Pauli ad Romanos(Wittenberg, 1532), noteworthy for introducing the idea that "to be justified" means "to be accounted just," whereas the Apology had placed side by side the meanings of "to be made just" and "to be accounted just." Melanchthon's increasing fame gave occasion for several honorable calls to Tbingen (Sept., 1534), toFrance, and toEngland, but consideration of the elector caused him to refuse them.

Discussions on Lord's Supper and JustificationHe took an important part in the discussions concerning the Lord's Supper which began in 1531. He approved fully of theWittenberg Concordsent byBucerto Wittenberg, and at the instigation of theLandgraveofHessediscussed the question with Bucer inKassel, at the end of 1534. He eagerly labored for an agreement, for his patristic studies and the Dialogue (1530) ofcolampadiushad 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 Tbingen in 1536 Melanchthon was severely attacked byCordatus,preacherinNiemeck, 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 ofAugustine, and in its place taught more clearly his so-calledSynergism. He repulsed the attack of Cordatus in a letter to Luther and his other colleagues by stating that he had never departed from their common teachings on this subject, and in theAntinomian Controversyof 1537 Melanchthon was in harmony with Luther.DeathBut before these and other theological dissensions were ended, he died; a few days before this event he committed to writing his reasons for not fearing it. On the left were the words, "Thou shalt be delivered from sins, and be freed from the acrimony and fury of theologians"; on the right, "Thou shalt go to the light, see God, look upon his Son, learn those wonderful mysteries which thou hast not been able to understand in this life." The immediate cause of death was a severe cold which he had contracted on a journey to Leipzig in March, 1560, followed by a fever that consumed his strength, weakened by many sufferings.The only care that occupied him until his last moment was the desolate condition of the Church. He strengthened himself in almost uninterrupted prayer, and in listening to passages of Scripture. Especially significant did the words seem to him, "His own received him not; but as many as received him, to them gave he power to become the sons of God." WhenCaspar Peucer, his son in-law, asked him if he wanted anything, he replied, "Nothing but heaven." His body was laid beside Luther's in the Schlokirche in Wittenberg.He is commemorated in theCalendar of Saintsof theLutheran Church - Missouri Synodon February 16 and theEvangelical Lutheran Church in Americaon June 25.