DOCSLIB.ORG

Philip Melanchthon: Justification As the Renewal of the Intellect and the Will

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Philip Melanchthon: Justification As the Renewal of the Intellect and the Will 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. VAINIO_f4_62-93.indd 63 11/22/2007 4:19:30 PM 64 chapter three 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. VAINIO_f4_62-93.indd 64 11/22/2007 4:19:30 PM.
Load more

Recommended publications
  • People of Color Who Inspire: Additional Stories from the Communion of Saints the Center for the Theology of Childhood
    People of Color Who Inspire: Additional Stories from the Communion of Saints The Center for the Theology of Childhood Cheryl V. Minor, Director Jerome W. Berryman, Senior Fellow An imaginative method for nurturing the spiritual lives of children Dr. Martin Luther King Jr. Extension Lesson ISBN: 978-1-954184-00-8 Introduction People of Color Who Inspire is a collection of stories written to supplement the collection of stories about the saints in The Complete Guide to Godly Play, Volume 7. In the collection of lessons on the saints found in Volume 7, there is a lesson called, “The Child’s Own Saint.” The lesson invites the children and Godly Play mentors in a Godly Play room to add to the lessons on the saints by writing the story of one of their own heroes. This story, and the others in this collection, serves as an example of this—a Christian person who inspires us all to strive for justice and respect the dignity of every human being. These stories are for children, so they try to minimize the distance between the child and the adult we are talking about. Some of the ways this is done is to keep the relationship informal, such as calling the person by their first name and emphasizing things about the person’s childhood. This means that the stories are somewhat open and very personal to engage the child’s intimacy and wonder with these amazing people who inspire. We are intentionally spare with the details of these stories so as not to obscure the core reality.
    [Show full text]
  • Xerox University Microfilms
    INFORMATION TO USERS This material was produced from a microfilm copy of the original document. While the most advanced technological means to photograph and reproduce this document have been used, the quality is heavily dependent upon the quality of the original submitted. The following explanation of techniques is provided to help you understand markings or patterns which may appear on this reproduction. 1. The sign or "target" for pages apparently lacking from the document photographed is "Missing Page(s)". If it was possible to obtain the missing page(s) or section, they are spliced into the film along with adjacent pages. This may have necessitated cutting thru an image and duplicating adjacent pages to insure you complete continuity. 2. When an image on the film is obliterated with a large round black mark, it is an indication that the photographer suspected that the copy may have moved during exposure and thus cause a blurred image. You will find a good image of the page in the adjacent frame. 3. When a map, drawing or chart, etc., was part of the material being photographed the photographer followed a definite method in "sectioning" the material. It is customary to begin photoing at the upper left hand corner of a large sheet and to continue photoing from left to right in equal sections with a small overlap. If necessary, sectioning is continued again — beginning below the first row and continuing on until complete. 4. The majority of users indicate that the textual content is of greatest value, however, a somewhat higher quality reproduction could be made from "photographs" if essential to the understanding of the dissertation.
    [Show full text]
  • The Limits Upon Adiaphoristic Freedom: Luther and Melanchthon1 Bernard J
    THE LIMITS UPON ADIAPHORISTIC FREEDOM: LUTHER AND MELANCHTHON1 BERNARD J. VERKAMP Vincennes University, Indiana HEN LUTHER and his principal spokesman, Philip Melanchthon, Wlaunched their attack against the many ecclesiastical laws and regulations which had cropped up over the centuries, it was not so much a matter of attacking the traditions in themselves as it was an attempt to restore the doctrine of solafideism, which in their opinion the traditions had severely jeopardized. Once that doctrine was fully appreciated, Luther wrote, the Christian would "easily and safely find his way through those myriad mandates and precepts of popes, bishops, monas­ teries, churches, princes, and magistrates."2 As it turned out, that way, according to both Luther and Melanchthon, was an adiaphoristic via media. But whether such a path was as "easily and safely" to be discerned as Luther thought, may be doubted; for, as a matter of fact, the adiaphoristic freedom championed by the two Wittenberg Reformers was closely circumscribed by "limits" from without and within, which, because of their subtlety and complexity, could be and not infrequently were overlooked. In what follows, it will be my intention to show exactly what those limits are. I will begin by trying to establish the outer boundaries, or, in other words, the precise locus of the adiaphorism proffered by Luther and Melanchthon. At its sixth session the Council of Trent declared: "Si quis dixerit, nihil praeceptum esse in Evangelio praeter fidem, cetera esse indifferentia, ñeque praecepta,
    [Show full text]
  • Durham Research Online
    Durham Research Online Deposited in DRO: 04 May 2017 Version of attached le: Accepted Version Peer-review status of attached le: Peer-reviewed Citation for published item: Ryrie, Alec (2016) 'The nature of spiritual experience.', in The Oxford handbook of the Protestant Reformations. Oxford: Oxford University Press, pp. 47-63. Oxford handbooks in history. Further information on publisher's website: https://doi.org/10.1093/oxfordhb/9780199646920.013.3 Publisher's copyright statement: This is a draft of a chapter that was accepted for publication by Oxford University Press in the book 'The Oxford Handbook of the Protestant Reformations' edited by Ulinka Rublack and published in 2016. Additional information: Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in DRO • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full DRO policy for further details. Durham University Library, Stockton Road, Durham DH1 3LY, United Kingdom Tel : +44 (0)191 334 3042 | Fax : +44 (0)191 334 2971 https://dro.dur.ac.uk The Nature of Spiritual Experience ABSTRACT This article surveys the question of how early Protestantism was experienced by its practitioners, using the perspective of the history of emotions.
    [Show full text]
  • Luther Leads the Reformation
    3 Luther Leads the Reformation MAIN IDEA WHY IT MATTERS NOW TERMS & NAMES REVOLUTION Martin Luther’s Nearly one-fifth of the Christians •indulgence •Peace of protest over abuses in the in today’s world are Protestants. • Reformation Augsburg Catholic Church led to the • Lutheran • annul founding of Protestant churches. •Protestant • Anglican SETTING THE STAGE By the tenth century, the Roman Catholic Church had come to dominate religious life in Northern and Western Europe. However, the Church had not won universal approval. Over the centuries, many people criti- cized its practices. They felt that Church leaders were too interested in worldly pursuits, such as gaining wealth and political power. Even though the Church made some reforms during the Middle Ages, people continued to criticize it. Prompted by the actions of one man, that criticism would lead to rebellion. TAKING NOTES Causes of the Reformation Recognizing Effects Use a chart to By 1500, additional forces weakened the Church. The Renaissance emphasis on identify the effects the secular and the individual challenged Church authority. The printing press of Martin Luther's protests. spread these secular ideas. In addition, some rulers began to challenge the Church’s political power. In Germany, which was divided into many competing states, it was difficult for the pope or the emperor to impose central authority. effect 1 cause: Finally, northern merchants resented paying church taxes to Rome. Spurred by Luther effect 2 these social, political, and economic forces, a new movement for religious protests abuses reform began in Germany. It then swept much of Europe. effect 3 Criticisms of the Catholic Church Critics of the Church claimed that its lead- ers were corrupt.
    [Show full text]
  • Competing Views of Original Sin and Associated Arguments and Meanings
    CHAPTER TWO COMPETING VIEWS OF ORIGINAL SIN AND ASSOCIATED ARGUMENTS AND MEANINGS The dispute over the definition of original sin, or more precisely, Matthias Flacius Illyricus’s1 controversial explanation of this doctrine, originated at the University of Jena in 1560 among the highest levels of the Lutheran academic world. It did not enter the territory of Mansfeld until a decade later. There it first claimed the attention of those clerics who operated in intellectual circles that went beyond the territory’s borders. But divisions within this ecclesiastical leadership soon spread throughout the territory’s entire pastorate. It may seem strange to begin a discussion of lay religiosity with elite theologians debating abstract points of doctrine in ivory towers. But in order to understand why the laity of Mansfeld became deeply involved in the controversy, it is important to start at the beginning with the central intellectual premise, and work outward to the various meanings and connotations it came to encompass. Only then can the laity’s association with one side or the other begin to make sense. The assumption here is that a purely intellectual weighing of the validity of the two definitions of original sin was not the only aspect of the debate 1 Matthias Flacius Illyricus (1520–1575) was born in Croatia, but studied in Venice, Basel, and Tübingen, before matriculating in Wittenberg in 1541. He eventu- ally became a professor of Hebrew there, where he was influenced by both Luther and Melanchthon, the former particularly with regard to pastoral care, the latter with regard to theology. After Emperor Charles V’s defeat of the Lutheran princes in the Schmalkald War (1547), as Melanchthon was urging a conciliatory policy, Flacius took up the banner of complete resistance.
    [Show full text]
  • HAVE GERMAN WILL TRAVEL Martin Luther
    HAVE GERMAN WILL TRAVEL Martin Luther Martin Luther (der 10. November 1483-der 2. Februar 1546) Martin Luther came this way. Yet it is Wittenberg, a feisty university in effect, the metaphorical last straw. Wittenberg, Eisleben is now Lutherstadt town since the days of Frederick the The pulpit formerly stood in the Eislebeo and Mansfeld is Mansfeld­ Wise, that has never stopped proudly Parish Church of St. Mary where he was Lutherstadt. All are UNESCO World statinrr its claim as "Cradle of the Refor- married and where the four-paneled Heritage Sites today, and Saxony-Anhalt mation.""' Its name is officially Luther- Reformation altar in the Choir Room is has adopted the subtitle "Luther's Coun­ stadt Wittenberg, and here he received attributed to Lucas Cranach the Elder t1y" for its tourist promotions. his doctor's degree; lived and taught for (1472 to 1553) , onetime mayor of the His commitment meant nearly con­ nearly forty years. Luther's House town. stant traveling throughout central Ger­ (Lutherhaus, Collegianstrasse 54), t~e Under the Communists, noxious fac­ many. It was not an easy life, but he Augustinian Monastery where he resid­ tories lined the Elbe, and Wittenberg never hesitated to go where he was ed with his family after its religious dis­ was called "Chemical-town," but, to no needed or to speak the doctrine to his solution, contains Lutherhalle, the one's surprise, the name never caught people. world's largest museum of Reformation on. Even as the Wall was coming down in In the cold winter of 1546, Luther's history.
    [Show full text]
  • Melanchthon Versus Luther: the Contemporary Struggle
    CONCORDIA THEOLOGICAL QUARTERLY Volume 44, Numbers 2-3 --- - - - JULY 1980 Can the Lutheran Confessions Have Any Meaning 450 Years Later?.................... Robert D. Preus 104 Augustana VII and the Eclipse of Ecumenism ....................................... Sieg bert W. Becker 108 Melancht hon versus Luther: The Contemporary Struggle ......................... Bengt Hagglund 123 In-. Response to Bengt Hagglund: The importance of Epistemology for Luther's and Melanchthon's Theology .............. Wilbert H. Rosin 134 Did Luther and Melanchthon Agree on the Real Presence?.. ....................................... David P. Scaer 14 1 Luther and Melanchthon in America ................................................ C. George Fry 148 Luther's Contribution to the Augsburg Confession .............................................. Eugene F. Klug 155 Fanaticism as a Theological Category in the Lutheran Confessions ............................... Paul L. Maier 173 Homiletical Studies 182 Melanchthon versus Luther: the Contemporary Struggle Bengt Hagglund Luther and Melanchthon in Modern Research In many churches in Scandinavia or in Germany one will find two oil paintings of the same size and datingfrom the same time, representing Martin Luther and Philip Melanchthon, the two prime reformers of the Church. From the point of view of modern research it may seem strange that Melanchthon is placed on the same level as Luther, side by side with him, equal in importance and equally worth remembering as he. Their common achieve- ment was, above all, the renewal of the preaching of the Gospel, and therefore it is deserving t hat their portraits often are placed in the neighborhood of the pulpit. Such pairs of pictures were typical of the nineteenth-century view of Melanchthon and Luther as harmonious co-workers in the Reformation. These pic- tures were widely displayed not only in the churches, but also in many private homes in areas where the Reformation tradition was strong.
    [Show full text]
  • The Cradle of the Reformation Lutherstadt Wittenberg
    Dear Travel Writer, Imagine seeing them with your own two eyes, touching them with your own two hands: The great bronze doors of Lutherstadt Wittenberg’s Castle Church, marking the very spot where Martin Luther posted the ninety-five theses that changed the world. Picture exploring the church in which the Great Reformer was baptized or stepping inside the tiny room where Luther translated the New Testament in just 10 weeks. Luckily, these unforgettable experiences don’t have to remain the stuff of dreams! Come and explore LutherCountry, the beautiful region in the heart of Germany that invites you to walk in Luther’s footsteps! Find out more on our website; then come visit! LutherCountry: The Cradle of the Reformation Although Martin Luther lived 500 years ago, his presence is still tangible today. Here in LutherCountry, visitors of all ages get the chance to discover myriad original locations that still boast the Great Reformer’s indelible mark – and all within easy reach of each other. Come discover the places where Luther once lived, taught and, preached! In addition to authentic locations that played a major role in Luther’s life, LutherCountry is also home to hundreds of other cultural and historical treasures, with many famous personalities in art and music having left their mark on the region’s cultural landscape. Great composers such as Johann Sebastian Bach and Georg Frederic Handel, two of the world’s most famous baroque composers, were both born in LutherCountry. And thanks to the great German painter Lucas Cranach the Elder, we now know what Martin Luther actually looked like.
    [Show full text]
  • Philip Melanchthon in the Writings of His Polish Contemporaries
    ODRODZENIE I REFORMACJA W POLSCE ■ SI 2017 ■ PL ISSN 0029-8514 Janusz Tazbir Philip Melanchthon in the Writings of his Polish Contemporaries Over thirty years ago Oskar Bartel, a distinguished scholar of the history of the Polish Reformation, bemoaned how little was known about the relations between preceptor Germaniae and the movement. In an article about the familiarity with Melanchthon, both as person and his oeuvre, in Poland, Bartel wrote: “wir besitzen einige Werke, meist Broschüren über Luther, Calvin, sogar Hus und Zwingli, aber ich habe keine über Melanchton gefunden”.1 Bartel’s article provided a recapitulation, if somewhat incomplete, of the state of research at the time, and essentially stopped at the death of the Reformer. There- fore, in this study I would like to point to the results of the last thirty years of research, on the one hand, and highlight the post-mortem impact of Melanchthon’s writings and the reflection of his person in the memories of the next generations, on the other. The new information about the contacts Melanchthon had with Poland that has come to light since the 1960s is scattered across a number of articles or monographs; there is to date no separate study devoted to the German Reformer. Only a handful of contributions have been published. No wonder therefore that twenty years after the publication of Bartel’s article, Roman Nir begins his study of corre- spondence between Melanchthon and Krzycki thus: “Relatively little 1 O. Bartel, “Luther und Melanchton in Polen,” in: Luther und Melanchton. Refe­ rate und Berichte des Zweiten Internationalen Kongress für Lutherforschung, Münster, 8.–13.
    [Show full text]
  • In the Footsteps of Martin Luther in Germany: 500 Years of Reformation
    Wartburg College Alumni Tour In the Footsteps of Martin Luther in Germany: 500 Years of Reformation June 7-21, 2017 15 Days with optional extension to Bavaria June 21-24 Led by the Rev. Dr. Kit Kleinhans Group Travel Directors Enriching Lives Through Travel Since 1982 DAY-BY-DAY ITINERARY On October 31, 1517, Martin Luther Dr. Kit Kleinhans is Day 1, Wed, June 7 Your Journey Begins posted 95 theses against indul- the Mike and Marge Depart US for overnight flight to Berlin. (Meals in- McCoy Family Dis- flight) gences on the door of the Castle Church in Wittenberg, Germany – an tinguished Chair of Day 2, Thur, June 8 Herzlich Willkommen! event ranked as one of the most Lutheran Heritage and Arrive in Berlin and travel to Wittenberg by pri- important events of the millennium! Mission at Wartburg vate motor coach. Check into Colleg Wittenberg, College, where she our home for the next 6 days. After an orientation Celebrate the 500th anniversary of walk through the town, a welcome dinner will has taught since 1993. get us off to an excellent start. Colleg Wittenberg Luther’s bold action by following in Her passion is the (Meals in-flight, D) his footsteps. Visit Eisleben, where history and theology Day 3, Fri, June 9 Wittenberg Luther was born; Wittenberg, where of Lutheranism and its relevance for us City tour through Wittenberg, where Martin Lu- he taught; Worms, where he stood today. Her article “Lutheranism 101,” pub- ther lived and taught for 36 years. Visit the Luther up for beliefs against the leaders of lished in The Lutheran in 2006, remains House - a former monastery – where Luther lived before his marriage and which the Luther family the church and the empire; the Wart- the most frequently requested reprint received as a wedding gift from their prince.
    [Show full text]
  • You Need to Repent: What Repentance Is and Its
    YOU NEED TO REPENT: WHAT REPENTANCE IS AND ITS IMPLICATIONS FOR LIFE AND MINISTRY BY MARTIN LOESCHER A THESIS SUBMITTED TO THE FACULTY IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF DIVINITY DR. JOHN BRUG, ADVISOR WISCONSIN LUTHERAN SEMINARY MEQUON, WI DECEMBER 11, 2020 CONTENTS INTRODUCTION………………………………………………………………………………... 1 PART I: DEFINING REPENTANCE……………………………………………………………. 2 Repentance in General Terms 2 Contrition and Faith 4 Repentance Part I: Contrition 5 Repentance in the Narrow Sense 9 Repentance Part II: Faith 10 Conversion and Daily Repentance 12 Erroneous Teachings of Repentance 13 Transformation of Life and Will 13 Requirements of Contrition 15 Fruits of Repentance 19 Repentance Causes Forgiveness 20 PART II: REPENTANCE IN OUR LIVES……………………………………………………...23 Why repent? 23 God Commands Repentance 23 God’s Gracious Will 26 How We Repent 27 Passages That Inspire Contrition 30 Describing Sin 30 God’s Justice 32 Scriptural Commands 33 Devotional Works 34 Passages Which Encourage Faith 35 The Use of the Sacraments 38 Baptism 38 The Lord’s Supper 39 What Repentance (Might) Look Like for Us 39 Practical Suggestions for the Public Ministry 42 Private Confession 43 Confession between Members 45 Public Confession 47 Corporate Worship 49 Christian Education 52 Evangelism 54 Counseling 56 CONCLUSION…………………………………………………………………………………..56 BIBLIOGRAPHY………………………………………………………………………………..58 ABSTRACT This thesis began primarily as a doctrinal endeavor to deepen my knowledge of biblical repentance, but at a certain point, my focus began shifting towards how all the information I was learning might be applied. I became deeply impressed by my own need to repent and the need for a repentance-focused ministry.
    [Show full text]