Philippe Melanchton (February 16th 1497 with Bretten, Germany - April 19th 1560 with Wittenberg), of his true name Philipp Schwartzerd , was one religious reformer German.

Disciple of Martin Luther, it is especially known to have written in 1530 the Confession of Augsburg .

Youth and education

Melanchthon was born in Bretten, close to Karlsruhe, where his/her father, Georg Schwarzerd, were arms manufacturer with the service of the Count Palatine Philippe.

In 1507, one sent it to the Latin school of Pforzheim, whose vice-chancellor, Georg Simler de Wimpfen, introduced it being studied of the Latin and Greek poets and the philosophy of Aristote. But it was especially influenced by its great-uncle, Johannes Reuchlin, the large one representing humanism, which advised to him to change its family name, Schwarzerd (literally black cotton soil), in Melanchthon, the Greek equivalent.

Before even being thirteen years old, it entered in 1509 to the University of Heidelberg where it studied philosophy, rhetoric and astronomy (mixed then with astrology), and acquired the reputation of a good scholar in Greek. Being seen refusing the degree of Master in 1512 because of his young age, it went in Tübingen, where it continued humanistic and philosophical studies, but also devoted itself to the study of the right, mathematics, astronomy/astrology, and even of medicine.

When, having finished the course of philosophy, it had obtained the rank of magister in 1516, it started to study theology. Under the influence of men like Reuchlin and Érasme, it convainquit that true Christianity was completely different from theology scholastic such as she was taught at the University. But, in this time, it had not been made yet of decided opinions on this subject, since later it often qualified Luther of spiritual father. He became Master of studies and was charged to teach with the younger students. He made also courses on the art of public speaking, on Virgile and Tite-Live.

Its first publications were an edition of Terence (1516) and a Greek grammar (1518), but he had written before a foreword with the Epistolae clarorum virorum of Reuchlin (1514).

Professor with Wittenberg

As it felt a sharp opposition of the party scholastic to the reforms which it wanted to introduce at the University of Tübingen, it accepted readily a post of professor of Greek with Wittenberg, where it caused a great admiration by his Of corrigendis adolescentiae studiis inaugural. It made course in front of five to six hundred students then thousand five hundreds. It was held in high regard by Luther, whose influence led it to the study of the Writings, especially of Paul, and thus with a more alive knowledge of the evangelic doctrines of the hello.

It attended like spectator the disputatio of Leipzig (1519), but influenced sufficiently the discussion by its comments and its suggestions to give to Jean Eck a pretext to attack it. In its Defensio countered Johannem Eckium (Wittenberg, 1519) it had already clearly developed the principles of the authority of the Writings and the need for their interpretation.

Because of the interest which it showed for theology in its conferences on the Gospel of Matthieu and the Epistle with the Romans, at the same time as in his research on the doctrines of Paul, one granted to him the rank of graduate ( baccalaureus ) in theology, and its station was transferred to faculty from theology. Soon, it was dependant even more strongly on Wittenberg by its marriage with Katharina Krapp, the girl of the mayor, marriage contracted on the pressing authorities of his friends, and especially of Luther (November 25th, 1520).

Theological controversies

At the beginning of 1521 in its Didymi Faventini versus Thomam Placentinum pro Mr. Luthero oratio (Wittenberg, n.d.), it defended Luther by proving that this last rejected only the papal practices and ecclesiastics who contradicted the Writings, but not true philosophy nor true Christianity. But during the absence of Luther taken refuge with the Castle of Wartburg, during the disorders caused by the “prophets” of Zwickau, Melanchthon let see for the first time its low nature, its lack of firmness and its lack of insurance, so that without the energetic intervention of Luther, the “prophets” could not have been reduced to silence.

The publication of the common Loci rerum theologicarum seu hypotyposes theologicae of Melanchthon (Wittenberg and Basle, 1521) was very important for the confirmation and the expansion of the ideas of the Reform. In triad with Luther, Melanchthon presented the new doctrines of Christianity in the form of a discussion of the “principal thoughts” of the Epistle to the Romans. Its goal was not to give a systematic exposure of the Christian faith, but a key for the exact comprehension of the Writings.

Nevertheless, it continued its course of traditional letters and, after the return of Luther, it could have given up entirely its theological work if Luther had not insisted.

During a voyage to its birthplace, in 1524, it was brought to treat with the papal legate Campeggio who tried to tear off it with the cause of Luther, but success, neither at this time, nor later. In its Unterricht der Visitatoren year die Pfarrherren für das Kurfürstentum Sachsen (1528), Melanchthon clearly presented the evangelic doctrines of the hello by providing the foundations of the reform of the doctrines as well as of the payments of the churches and the schools, but without making the least direct attack against the errors of the Roman Church.

In 1529, it accompanied the prince voter with the Diet by Whorl to represent the evangelic cause. Its hopes to bring the imperial party to a peaceful recognition of the Reform were not carried out. It repented later the sympathy which it had expressed towards the Swiss ones with the Diet, it called the doctrines of Zwingli on Cène “an impious dogma” and it confirmed Luther in its attitude of refusal.

Confession of Augsburg

Although founded on the articles of Luther, those of Schwabach and Marbourg, the confession of Augsburg, which was presented in front of the Diet of Augsburg in 1530, was especially the work of Melanchthon. It is true that Luther did not hide the fact that the irenic attitude of this confession was what it had wished, but neither him nor Melanchthon were not conscious of the least difference in the doctrines; also the Protestant profession of faith most important is a monument of the harmony between the two Reformers on the lesson of the Gospel. Some would say that with the Diet, Melanchthon did not show this worthy and firm attitude that the faith in the truth and the justice of its cause could have inspired to him, perhaps because it had not sought to play the part of a political leader, just as it perhaps missed knowledge necessary of the human nature, as well as of energy and decision. L'Apology of the Confession of Augsbourg, also the work of Melanchthon, was also a clear exposure of the doctrines disputed, drawn immediately from the experiment and Writings.

Maintaining in a relative peace, Melanchthon could be devoted to its university and literary work. The theological work most important of this period were the Commentarii in Epistolam Pauli AD Romanos (Wittenberg, 1532), a remarkable work in what for the first time, it established the doctrines that the expression “being justified” meant “being looked like Juste”, whereas the Apology always placed side by side the two significances “being just returned” and “being looked like Juste”. The increasing reputation of Melanchthon was the occasion for him to receive several honourable calls to Tübingen (September 1534), in France and England, but its respect for the prince voter encouraged it to refuse them.

Discussions on Cène and the Justification

It took a big part with the discussions on Cène which started in 1531. It approved the Harmony of Wittenberg completely, sent by Bucer to Wittenberg and, at the instigation of the Landgrave of Hesse discussed the question with Bucer with Cassel, at the end of 1534. He worked with passion with an agreement, because its studies of patristics and the Dialog (1530) of Œcolampade had encouraged it to doubt the exactitude of the doctrines Lutheran. Moreover, after the death of Zwingli and the change of the political situation, its first scruples concerning a union lost their weight. Bucer did not go until believing with Luther that the true body of Christ in Cène was crushed with the teeth, but admitted the offering of the body and blood in the symbols of the bread and the wine. Melanchthon discussed the sights of Bucer with the most important partisans of Luther; but Luther itself did not want to accept that one veiled simply the disagreement. The relations between Melanchthon and Luther were not disturbed by its office of mediator, although Luther had one thought moment that Melanchthon was “almost of the opinion of Zwingli”; despite everything, it wished “to divide its heart with him. ”

During its stay with Tübingen in 1536 Melanchthon was severely taken with part by Cordatus, preacher with Niemeck, because he had taught that works are necessary for safety. In the 2nd edition of its Loci (1535) it gave up on the determinism the strict doctrines which it had initially defended and which went even beyond that of Augustin, and in the place taught more clearly than it called synergism. He refuted the attacks of Cordatus in a letter with Luther and his other colleagues, by declaring that he had never given up their common lesson on this subject, and in the controversy of 1537 on the antinomism Melanchthon was in harmony with Luther.

Relations with Luther

The personal relations between the two large Reformers had to resist many tests during these years, owing to the fact that Amsdorf and some others tried to assemble Luther against Melanchthon, so that its stay with Wittenberg seemed per moments almost unbearable with Melanchthon, which was compared “with Prométhée connected on the Caucasus. ” About this time the well-known episode of the second marriage of Philippe de Hesse took place. Melanchthon, which, just like Luther, regarded this business as an exceptional case, attended the marriage, but advised in Philippe to keep the secret thing. This is why the publication of the fact assigned it to this point that, when it was in Weimar, it fell seriously sick.

In October 1540, Melanchthon took a big part with the religious conference of Worms, where it defended in a clear and firm way the doctrines of the Confession of Augsburg. It should be noted that Melanchthon used as bases discussion an edition of the Confession of Augsburg which had been revised by him (1540) and was called thereafter Variata. Although Eck had shown the rather substantial change of Article X concerning Cène, the Protestants were not offended by it. The conference did not fail, as some affirm it, because of the obstinacy and the irascibility of Melanchthon, but because of impossibility of making to the catholics more concessions. The conference of Ratisbon in May 1541 was also unfruitful, in consequence of the firm adhesion of Melanchthon to the articles on the Church, the sacraments and the auricular confession.

Its sights concerning Cène, developed in union with Bucer at the time of a project of reformation for the Electorate of Cologne (1543), were worth a severe criticism on behalf of Luther to him which wished a clear declaration on the question of knowing “if the true body and true blood were received physically”. Since its pulpit, Luther left free course to its displeasure, and Melanchthon expected to be driven out of Wittenberg. Only the efforts of the Bruck Chancellor and the voter succeeded in moderating his anger; but as from this moment, Melanchthon had to suffer from the bad mood of Luther, whereas it was afflicted by various domestic problems. The death of Luther, on February 18th, 1546, affected it in the most painful way, not only because of what they had jointly lived during their lives and in their fights, but also because he regarded it as a great loss for the Protestant Church.

Controversies with Flacius

The last part of its life was filled of difficulties and sufferings; that started with the controversies on the Interims and the will adiaphora (1547). With truth, Melanchthon had rejected the Intérim of Augsburg, that the emperor had tried to impose to the overcome Protestants; but during the negotiations relating to what is called the Interim of Leipzig it made concessions that on many points it is difficult to justify, even if one takes account of his difficult position, opposite which it was with the voter and the emperor.

While accepting certain Roman uses, Melanchthon left the opinion that it was about will adiaphora if nothing were changed in the purity doctrines and sacraments instituted by Jesus, but he did not see that the concessions made in such circumstances were to be looked like a disavowal of the evangelic convictions.

Melanchthon itself became aware of its faults with time and regretted them, having perhaps had to suffer more than it was not right dissatisfaction with his friends and hatred of its enemies. From now on until its death it was penetrated of disorder and suffering. After the death of Luther he became the “theological chief of the German Reformation”, chief disputed however: the Lutherans with Matthias Flacius at their head, showed it heresy and of apostasy, him and its disciples. Melanchthon supported all the charges and all calumnies with a patience, a dignity and a control of itself admirable.

Works of Melanchthon

• faith of the Churches Lutherans. Confessions and catechisms /texts published by Andre Birmelé and Marc Lienhard; translation of Andre Jundt and Pierre Jundt. Paris: ED. stag; Geneva: ED. Labor and fides, 1991. 605p. ISBN 2-204-04066-5. ISBN 2-8309-0611-X.

• Digitalisat, University of Turns (humanistic virtual libraries): Von der Kierchen und alten Kierchenleren; Das die Fursten aus Gottes beuelh vnd gebot schuldig sind bey iren vnterthanen abgötterey vnd falsche lehr abzuthun ; Widder den unreinen Bapsts Celibacy und verbot der Priesterehe , 1540 ( Of the Churches and the old ecclesiastical doctrines; Up to what point the princes are in the obligation, from the divine orders and commands, to abolish the idolatry and them false doctrines at their subjects; Against the impure celibacy papist and the prohibition of the marriage of the priests ). (http://www.bvh.univ-tours.fr/Consult/index.asp?numfiche=220).

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