CHAPTER THREE

PHILIP MELANCHTHON: JUSTIFICATION AS THE RENEWAL OF THE INTELLECT AND THE WILL

Melanchthon has had the dubious honor of being the lupus fabulae of the history of Lutheranism. The reason for this hostility must be understood in context of controversies which followed Luther’s death and resulted in party-forming. The followers of Luther were split into a number of rival parties, two of which the most prominent were the Philippists, who were supporters of Melanchthon’s theology and style, and the Gnesiolutherans, who tried to identify themselves as the genuine followers of Luther.1 Melanchthon tried to formulate Lutheran theology in such a way as to maintain a connection with Calvinist theologians. During Luther’s lifetime, he had already sought an alliance with the Roman Catholic Church. Melanchthon’s ecumenical interests became apparent in Regens- burg (1541) and in the Leipzig interim (1548). The formulations of the interim in particular was interpreted as a deviation from Luther’s teachings. These accusations came from Joachim Mörlin, among others, whose comment embodies the ambivalent status of Melanchthon. He is our Preceptor, and Preceptor he shall be called. But when he speaks about the Lord’s Supper, free will, justifi cation of man, or actions concerning interims, then you, Philip, shall be praised by the devil, but me nevermore.2 Melanchthon’s notion of justifi cation evolved over the years so that the role of renewal in justifi cation varied. His greatest difference from Luther was his way of depicting renewal as the causal renewal of the

1 A third minor party was the Swabachian group, who were followers of Johannes Brenz. Robert Kolb, Luther’s Heirs defi ne His legacy. Studies on Lutheran Confessionalization, Collected studies series C539 (Norfolk: Variorum 1996), V, 66. 2 “Er ist unser Präceptor und müssen ihn einen Präceptor nennen; wenn’s aber kommt ad locum de coena Domini, de libero arbitrio, de justifi catione hominis, de interimisticis actionibus, da lobe dich der Teufel, Philippe, ich nimmermehr.” Quoted in Erich Roth, “Ein Braunschweiger Theologe des 16. Jahrhunderts: Mörlin und seine Rechtfertigungslehre”, Jahrbuch der Gesellschaft für niedersächsische Kirchengeschichte 50 (1952), pp. 68–69.

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powers of the soul by the Spirit, whereas Luther understood renewal as participation in Christ.

3.1. Justifi cation as Reordering of Affects in the Loci Communes (1521)

In 1521, Melanchthon published the fi rst edition of his introduction to theology, Loci Communes.3 Luther declared the book “worth canoniza- tion”,4 praise which indicates something of the relationship between these two men. Luther and Melanchthon were colleagues and close friends, and never criticized each other in public.5 Melanchthon’s description of justifi cation in Loci 1521 demonstrates his humanist-pedagogical interests. Practical piety and conversion form the context for justifi cation: the Law condemns and the Gospel revives the person. We are justifi ed when we are mortifi ed through the Law and the word of grace promised in Christ revives us. In other words: the Gospel forgives us, and we hold on to that word in faith, and do not doubt that Christ’s

3 The best-known revised editions were published in 1535 (CR 21) and 1559 (MW II/1–2). As the study material of the universities, Lombard’s Sentences were replaced by the doctrinal treatments based on Melanchthon’s and his students’ loci method. Thomas Kaufmann, “Martin Chemnitz (1522–1586). Zur Wirkungsgeschichte der theologischen Loci” in Melanchthon in seinen Schülern, Hrsgb. Heinz Scheible, (Wiesbaden: Harrassowitz Verlag 1997), p. 113. 4 WA 18, 601, 3–11. On Luther’s comments on Melanchthon’s works, see also WA TR 4, 610, 17–20; WA TR 5, 661, 28–29. Loci 1521 does not provide a clear picture of Melanchthon’s theology. The work includes ideas derived from medieval theology and Luther, which are sometimes in confl ict with each other. At the end of the work, there is evidence of the effects of correspondence with Luther. Once the work has already discussed the doctrines of Sin, Law, and Grace, the treatment starts anew, these additions including Luther’s suggestions and appendixes. See Lohse, Dogma und Bekenntnis in der Reformation: Von Luther bis zum Konkordienbuch.—Handbuch der Dogmen- und Theologiegeschichte, hrsgb. Carl Andresen, Band 2, Die Lehrentwicklung im Rahmen der Konfessionalität (Göttingen: Vandenhoeck & Ruprecht 1980), pp. 75–76. 5 On the relationship between Luther and Melanchthon in general, see Timothy Wengert, “Melanchthon and Luther/Luther and Melanchthon” in Lutherjahrbuch (Göttingen: Vandenhoeck & Ruprecht 1999); Lohse, “Philipp Melanchthon in seinen Beziehungen zur Luther,” in Martin Luther: Ein Einführung ein sein Leben und sein Werk (München: Beck 1983), p. 860.

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