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82-492: Frederick III , sovereign of the Electoral Palatinate from 1559 to 1576, was the first German prince who professed Reformed doctrine although he was officially Lutheran. The Peace of Augsburg of 1555 originally granted toleration only for Lutherans under Lutheran princes (due to the principle of c uius regio, eius religio ). Frederick wanted to even out the religious situation of his highly Lutheran realm within

164-664: A veiling of the dispute. Melanchthon's relationship with Luther was not changed by his mediation work, although for a time Luther suspected that Melanchthon was "almost of the opinion of Zwingli". During his time in Tübingen in 1536 Melanchthon was heavily criticised by Cordatus , preacher in Niemeck , as 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 and instead taught what he called Synergism . He repudiated Cordatus' criticism in

246-676: A Philippist-Reformed theological axis', which was especially evident in his attraction to the Reformed position on the Eucharist during a formal debate of 1560 between Lutheran and Reformed theologians in Heidelberg, as well as by the fact that the theological faculty which prepared the Catechism consisted of both Reformed and Philippist Lutheran figures. A proponent of this tradition, Lyle D. Bierma, also argues for this by pointing out that

328-565: A brother were brought to Pforzheim to live with his maternal grandmother, Elizabeth Reuter, sister of Reuchlin. The next year he entered the University of Heidelberg , where he studied philosophy , rhetoric , astronomy , and astrology , and became known as a scholar of Greek thought. Denied the master's degree in 1512 on the grounds of his youth, he went to Tübingen , where he continued humanistic studies but also worked on jurisprudence , mathematics , and medicine . While there, he

410-409: A co-author of the document, though this theory has been largely discarded by modern scholarship. Johann Sylvan , Adam Neuser , Johannes Willing, Thomas Erastus , Michael Diller, Johannes Brunner, Tilemann Mumius, Petrus Macheropoeus, Johannes Eisenmenger, Immanuel Tremellius and Pierre Boquin are all likely to have contributed to the Catechism in some way. Frederick III himself wrote the preface to

492-568: A committee of theologians and ministers likely led by Ursinus, now served as the norm of doctrine and for the instruction of the youth. The church order of 15 November 1563 and the consistory order of 1564 consolidated the changes. The opposition of ministers inclining to Lutheranism was suppressed by their dismissal. Among the Lutherans, Frederick's measures caused a great sensation. The religious colloquy held at Maulbronn in April 1564 increased

574-591: A deep religious interest in the Reformation. While Luther scattered the sparks among the people, Melanchthon had the sympathy of educated people and scholars. Both Luther's strength of faith and Melanchthon's calmness, temperance and love of peace, had a share in the success of the movement. Both were aware of their mutual position and they thought of it as a “divine necessity”. Melanchthon wrote in 1520, "I would rather die than be separated from Luther", whom he also compared to Elijah , and called him "the man full of

656-425: A few days before his death, he had written a note which gave his reasons for not fearing death. On the left hand side of the note were the words, "You will be delivered from sins, and be freed from the acrimony and fury of theologians"; on the right, "You will go to the light, see God, look upon his Son, learn those wonderful mysteries which you have not been able to understand in this life." The immediate cause of death

738-825: A letter to Luther and his other colleagues, stating that he had never departed from their common teachings on this subject and in the Antinomian Controversy of 1537 Melanchthon was in harmony with Luther. Melanchthon faced controversies over the Interims and the Adiaphora (1547). He rejected the Augsburg Interim , which the emperor wished to impose. During negotiations concerning the Leipzig Interim he made controversial concessions. In agreeing to various Catholic usages, Melanchthon held

820-435: A member of Christ's church in two ways: by testifying to my spirit that I am a child of God, and by moving me to obey the commandments'. The Catechism is most notoriously and explicitly anti-Roman Catholic in the additions made in its second and third editions to Lord's Day 30 concerning 'the popish mass', which is condemned as an 'accursed idolatry'. Following the late 17th-century War of Palatine Succession , Heidelberg and

902-763: A new doctrine of Christianity; one where faith in God was more important than good deeds. Loci communes contributed to the gradual rise of the Lutheran scholastic tradition, and the later theologians Martin Chemnitz , Mathias Haffenreffer , and Leonhard Hutter expanded upon it. Melanchthon continued to lecture on the classics. On a journey in 1524 to his native town, he encountered the papal legate , Cardinal Lorenzo Campeggio , who tried to draw him from Luther's cause. In his Unterricht der Visitatorn an die Pfarherrn im Kurfürstentum zu Sachssen (1528) Melanchthon presented

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984-500: A number of poems in a collection edited by Jakob Wimpfeling ( c.  1511 ), the preface to Reuchlin's Epistolae clarorum virorum (1514), an edition of Terence (1516), and a book of Greek grammar (1518). Already recognised as a reformer, he was opposed at Tübingen. He accepted a call to the University of Wittenberg from Martin Luther on the recommendation of his great-uncle, and became professor of Greek there in 1518 at

1066-584: A place in the Palatinate. In the summer of 1559 bitter controversies arose among them. Theses on the Lord's Supper prepared by the Heidelberg deacon Wilhelm Klebitz provoked a bitter controversy between him and Heshusius. When efforts at mediation failed Frederick deposed both men on 16 September 1559. To get a clear understanding of the controversy Frederick spent days and nights in theological studies and

1148-649: A refuge to the Evangelicals driven from the Netherlands . He sent his like-minded son Johann Casimir in 1567 and again in 1576 to France in aid of the Huguenots . In 1569 he assisted also Wolfgang, Count Palatine of Zweibrücken on his way to France. Frederick's last years were troubled by domestic afflictions. As his older son Louis was a strict Lutheran, he could not hope that after his death his work would be carried out in his own spirit. Frederick III

1230-603: A special class of priests, but rather in the whole congregation, to be represented therefore not only by ecclesiastics, but also by laymen. In advocating church union he did not overlook differences in doctrine for the sake of common practical tasks. The older he grew, the less he distinguished between the Gospel as the announcement of the will of God, and right doctrine as the human knowledge of it. He took pains to safeguard unity in doctrine by theological formulas of union, but these were made as broad as possible and were restricted to

1312-406: A spectator. If we fall, Christ will likewise fall; and if he fall, I would rather fall with Christ than stand with the emperor. As a reformer, Melanchthon's work was characterized by moderation, conscientiousness, caution, and love of peace; however these qualities were sometimes said to only be lack of decision, consistence, and courage. His main priority was for the welfare of the community and for

1394-408: A study on Luke 2:52, and discussed Mary's faith. He noted that "she kept all things in her heart" which to him was a call to the church to follow her example. He believed that Mary was negligent when she lost her son in the temple, but she did not sin. He also believed that Mary was conceived with original sin like every other human being, but she was spared the consequences of it. As such, he opposed

1476-628: A territory from the Lower Palatine land dubbed "Pfalz-Lautern" for his second surviving son Johann Casimir as an enclave to enable the continued existence of the Reformed faith. Johann Casimir would serve as regent for the Electorate of the Palatinate upon Louis VI's death and would oversee the return of the Reformed faith to the Palatinate. Philip Melanchthon Bible Translators Theologians Philip Melanchthon (born Philipp Schwartzerdt ; 16 February 1497 – 19 April 1560)

1558-462: Is divided into three main parts. This part consists of the Lord's Day 2, 3, and 4 (Questions 3-11), discussing the following doctrines. This part consists of Lord's Day 5 through to Lord's Day 31 (Questions 12-85), discussing the following doctrines. This part consists of the Lord's Day 32 through to Lord's Day 52 (Questions 86-129). It discusses: The first Lord's Day should be read as a summary of

1640-707: The Augsburg Confession was presented at the Diet of Augsburg in 1530, and would come to be considered perhaps the most significant document of the Protestant Reformation . While the confession was based on Luther's Marburg and Schwabach articles, it was mainly the work of Melanchthon; although it was commonly thought of as a unified statement of doctrine by the two reformers, Luther did not conceal his dissatisfaction with its irenic tone. Indeed, some would criticize Melanchthon's conduct at

1722-690: The Confessio Saxonica , a repetition of the Augsburg Confession, discussing in greater detail the points of controversy with Rome. On his way to Trent at Dresden in March 1552, he saw the military preparations of Maurice of Saxony , and after reaching Nuremberg , he returned to Wittenberg, as Maurice had turned against the emperor. After his return, the condition of the Protestants became more favourable and were still more so at

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1804-756: The Epistle to the Romans , together with his investigations into Pauline doctrine, he was granted the degree of bachelor of theology , and transferred to the theological faculty. He married Katharina Krapp (Katharina Melanchthon), (1497–1557) daughter of Wittenberg's mayor , on 25 November 1520. They had four children: Anna , Philipp, Georg, and Magdalen. In the beginning of 1521, Melanchthon defended Luther in his Didymi Faventini versus Thomam Placentinum pro M. Luthero oratio (Wittenberg, n.d.). He argued that Luther rejected only papal and ecclesiastical practises which were at variance with Scripture. But while Luther

1886-489: The Gnesio-Lutherans led by Matthias Flacius accused him and his followers of heresy and apostasy . Melanchthon bore the accusations with patience, dignity, and self-control. In his controversy on justification with Andreas Osiander Melanchthon satisfied all parties. He took part also in a controversy with Stancaro , who held that Christ was our justification only according to his human nature. In 1552

1968-463: The Holy Ghost ". In spite of the strained relations between them in the last years of Luther's life, Melanchthon said at Luther's death, "Dead is the horseman and chariot of Israel who ruled the church in this last age of the world!" In the preface to Melanchthon's Kolosserkommentar (1529), Luther wrote, "I had to fight with rabble and devils , for which reason my books are very warlike. I am

2050-597: The Peace of Augsburg (1555). However Melanchthon's difficulties increased from that time. The last years of his life were embittered by disputes over the Interim and the freshly started controversy on the Lord's Supper. As the statement "good works are necessary for salvation" appeared in the Leipzig Interim, in 1551 its Lutheran opponents attacked Georg Major , Melanchthon's friend and disciple. Melanchthon dropped

2132-786: The Westminster Assembly of Divines who, in part, used it as the basis for their Shorter Catechism . In 1870, it was authorised for use in the Presbyterian Church in the United States of America . The Catechism is one of the three Reformed confessions that form the doctrinal basis of the original Reformed Church in The Netherlands , and is recognized as such also by the Dutch Reformed churches that originated from that church during and since

2214-583: The 1566 Diet of Augsburg as based in Scripture rather than based in Reformed theology when he was called to answer to charges, brought by Maximilian II , of violating the Peace of Augsburg . Afterwards, the Catechism quickly became widely accepted. A synod in Heidelberg approved the catechism in 1563. In the Netherlands , the Catechism was approved by the Synods of Wesel (1568), Emden (1571), Dort (1578),

2296-886: The 19th century. Several Protestant denominations in North America presently honour the Catechism officially: the Presbyterian Church in America , ECO (A Covenant Order of Evangelical Presbyterians), the Christian Reformed Church , the United Reformed Churches , the Presbyterian Church (USA) , the Reformed Church in America , the Communion of Reformed Evangelical Churches , the United Church of Christ (a successor to

2378-508: 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 prestigious invitations to Tübingen (September 1534), France, and England but consideration of the elector caused him to refuse them. In 1540, he produced a revised edition, the Variata , which was signed by John Calvin . The main difference is in

2460-469: The Catechism and closely oversaw its composition and publication. Ursinus was familiar with the catechisms of Martin Luther , John Calvin , Jan Łaski and Leo Jud and was therefore likely influenced by them, however the Catechism does not betray a patchwork nature but a unity of style. There are three major scholarly traditions identifying the primary theological origin or influences of the Catechism:

2542-574: The Dialogue (1530) of Johannes Oecolampadius had made him doubt the correctness of Luther's doctrine. Zwingli's death and the change of the political situation changed his earlier stance in regard to a union. 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 Luther's adherent, but Luther himself would not agree to

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2624-487: The Diet as unbecoming of the principle he promoted, implying that faith in the truth of his cause should logically have inspired Melanchthon to a firmer and more 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 represented Luther at

2706-510: The Elector of Saxony declared himself ready to send deputies to a council to be convened at Trent , but only under the condition that the Protestants should have a share in the discussions, and that the Pope should not be considered as the presiding officer and judge. This declaration was partly due to advice from Melanchthon. As it was agreed upon to send a confession to Trent, Melanchthon drew up

2788-663: The Evangelical party and drawing up the Frankfurt Recess, which he defended later against attacks. The controversies on the Lord's Supper embittered the last years of his life. The renewal of this dispute was due to the growing acceptance of Calvinistic doctrine and its influence upon Germany. He never agreed with this, and the personal presence and self-impartation of Christ in the Lord's Supper were especially important for him, although he did not definitely state how body and blood are related to this. Although rejecting

2870-885: The German Reformed churches), the Reformed Church in the United States (also of German Reformed heritage),the Evangelical Association of Reformed and Congregational Christian Churches , the Free Reformed Churches of North America , the Heritage Reformed Congregations , the Canadian and American Reformed Churches , Protestant Reformed Churches , the Reformed Protestant Churches and several other Calvinist churches of Dutch origin around

2952-685: The Hague (1586), as well as the great Synod of Dort of 1618–19, which adopted it as one of the Three Forms of Unity , together with the Belgic Confession and the Canons of Dort . Elders and deacons were required to subscribe and adhere to it, and ministers were required to preach on a section of the Catechism each Sunday so as to increase the often poor theological knowledge of the church members. In many Reformed denominations originating from

3034-480: The Netherlands, this practice is still continued. While the catechism's introduction credits the 'entire theological faculty here' (at the University of Heidelberg ) and 'all the superintendents and prominent servants of the church' for the composition of the Catechism, Zacharius Ursinus (1534–1583) is commonly regarded as the catechism's principal author. Caspar Olevianus (1536–1587) was formerly asserted as

3116-444: The Palatinate were again in an unstable political situation with sectarian battle lines. In 1719, an edition of the Catechism was published in the Palatinate that included Lord's Day 30. The Roman Catholic reaction was so strong, that the Catechism was banned by Charles III Philip, Elector Palatine . This provoked a reaction from Reformed countries, leading to a reversal of the ban. In some Reformed denominations Question and Answer 80,

3198-479: The Reformation lay essentially in the fact that he systematized Luther's ideas, defended them in public, and made them the basis of a religious education. These two figures, by complementing each other, could be said to have harmoniously achieved the results of the Reformation. Melanchthon was impelled by Luther to work for the Reformation; his own inclinations would have kept him in academia. Without Luther's influence he could have been "a second Erasmus", although he had

3280-515: The age of 21. He studied the Scriptures , especially of Paul , and evangelical doctrine. He attended the disputation of Leipzig (1519) as a spectator, but participated with his own comments. After his views were attacked by Johann Eck , he replied based on the authority of Scripture in his Defensio contra Johannem Eckium (Wittenberg, 1519). Following lectures on the Gospel of Matthew and

3362-483: The animosity. In 1565 the Emperor Maximilian ordered the changes to be annulled. A unanimous decree of the 1566 Diet of Augsburg also demanded the abolition of the changes. Frederick, however, declared in the 14 May session of the Diet that a matter was concerned over which God alone has the rule, and if it was intended to proceed against him, he would find comfort in the promises of his Saviour. The decree

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3444-408: The bishops. He did not want, however, a church altogether independent of the state, but rather, in agreement with Luther, he believed it the duty of the secular authorities to protect religion and the church. He looked upon the consistories as ecclesiastical courts which therefore should be composed of spiritual and secular judges, as he believed that the official authority of the church did not lie in

3526-441: The catechism as a whole. As such, it illustrates the character of this work, which is devotional as well as dogmatic or doctrinal. The celebrated first Question and Answer read thus. What is thine only comfort in life and in death? That I, with body and soul, both in life and in death, am not my own, but belong to my faithful Saviour Jesus Christ, who with His precious blood has fully satisfied for all my sins, and redeemed me from all

3608-592: The church." He stood toward the history of the church in an attitude of piety and reverence that made it much more difficult for him than for Luther to be content with the thought of the impossibility of a reconciliation with the Catholic Church. He laid stress upon the authority of the Church Fathers , not only of Augustine , but also of the Greek Fathers . His attitude in matters of worship

3690-459: The conception of the true visible church as it may be found among the Protestants. He believed that the relation of the church to God was that the church held the divine office of the ministry of the Gospel. The universal priesthood was for Melanchthon as for Luther no principle of an ecclesiastical constitution, but a purely religious principle. In accordance with this idea he tried to keep the traditional church constitution and government, including

3772-559: The conference, as Luther was barred from attending. Charles V had called the Diet of Augsburg in order to unite religious groups in the face of a potential war with the Ottoman Empire. However, despite all efforts and attempts at compromise, there was no reconciliation between Catholics and Lutherans. After the confession was discussed and official response, the Pontifical Confutation of the Augsburg Confession

3854-600: The cross, in order to become Christ-like. In lecturing on the Librorum de judiciis astrologicis of Ptolemy in 1535–1536, Melanchthon expressed to students his interest in Greek mathematics , astronomy and astrology . He considered that a purposeful God had reasons to exhibit comets and eclipses . He was the first to print a paraphrased edition of Ptolemy's Tetrabiblos in Basel, 1554. Natural philosophy , in his view,

3936-574: The evangelical doctrine of salvation as well as regulations for churches and schools. In 1529, Melanchthon accompanied the elector to the Diet of Speyer . His hopes of persuading the Holy Roman Empire to recognize the Reformation were not fulfilled. A friendly attitude towards the Swiss at the Diet was something he later changed, calling Huldrych Zwingli 's doctrine of the Lord's Supper "an impious dogma ". The composition now known as

4018-497: The famous Zacharius Ursinus . The whole Church was now transformed. Caspar Olevianus had been there since January 1560. Images of the saints, vestments , baptismal fonts, and other "idolatrous works," even organs, were ruthlessly removed from the churches. In the celebration of the Lord's Supper the breaking of bread was introduced. The revenues from monasteries and foundations were confiscated and applied to Evangelical church purposes or charity. The Heidelberg Catechism , prepared by

4100-757: The feast of the Immaculate Conception , which at the time, was not dogma, but was celebrated in several cities and had been approved at the Council of Basel in 1439. He declared that the Immaculate Conception was an invention of monks. He saw Mary as a representation (Typus) of the church and believed that in the Magnificat , Mary spoke for the whole church. Standing under the cross, Mary suffered like no other human being; as such, he believed that Christians have to unite with her under

4182-583: The first as 'thoroughly Calvinistic' or associated with the Genevan Reformation, the second as Reformed in the spirit of the Zurich Reformation and Heinrich Bullinger and the third as equally Reformed and Lutheran (especially Melanchthonian ). The third tradition is justified by the fact that Frederick III himself was not thoroughly Reformed, but in his life represented a shift from a ' Philippist /Gnesio-Lutheran theological axis to

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4264-409: The first of Lord's Day 30, have been removed or bracketed but noted as part of the original Catechism. According to W. A. Curtis in his History of Creeds and Confessions of Faith , 'No praise is too great for the simplicity of language, the accord with Scripture, the natural order, the theological restraint and devout tone which characterize this Catechism'. The influence of the Catechism extended to

4346-516: The formula altogether, seeing how easily it could be misunderstood. His opponents continued to go against him, accusing him of synergism and Zwinglianism . At the Colloquy of Worms in 1557 which he had reluctantly attended, the adherents of Flacius and the Saxon theologians tried to humiliate him as a heretic. Melanchthon persevered in his efforts for the peace of the church, suggesting a synod of

4428-464: The latter (June 1530): To your great anxiety by which you are made weak, I am a cordial foe; for the cause is not ours. It is your philosophy, and not your theology, which tortures you so, - as though you could accomplish anything by your useless anxieties. So far as the public cause is concerned, I am well content and satisfied; for I know that it is right and true, and, what is more, it is the cause of Christ and God himself. For that reason, I am merely

4510-425: The opinion that they are adiaphora , if nothing is changed in the pure doctrine and the sacraments which Jesus instituted. However he disregarded the position that concessions made under such circumstances have to be regarded as a denial of Evangelical convictions. Melanchthon later regretted his actions. After Luther's death he became seen by many as the "theological leader of the German Reformation" although

4592-469: The other modes of affusion and aspersion . Frederick III, Elector Palatine Frederick III of Simmern , the Pious, Elector Palatine of the Rhine (14 February 1515 – 16 October 1576) was a ruler from the house of Wittelsbach , specifically the cadet branch of Palatinate-Simmern - Sponheim . He was a son of John II of Simmern and inherited the Palatinate from the childless Elector Otto-Henry, Elector Palatine ( Ottheinrich ) in 1559. He

4674-404: The physical act of mastication , he nevertheless assumed the real presence of the body of Christ and therefore also a real self-impartation. He also differed from Calvin in emphasizing the relation of the Lord's Supper to justification. Melanchthon viewed any veneration of saints rather critically but he developed positive commentaries about Mary . In his Annotations in Evangelia , he wrote

4756-400: The pious princess Maria of Brandenburg , whom he married in 1537, he followed the Reformation , and in 1546 made a public profession of his faith. He succeeded his father John II as duke of Simmern on 18 May 1557, and became elector on 12 February 1559, on the death of Otto Henry. Under his predecessor strict Lutherans like Tilemann Heshusius , Melanchthonians , and Calvinists had found

4838-421: The power of the devil; and so preserves me that without the will of my Father in heaven not a hair can fall from my head; yea, and that all things must work together for my salvation. Wherefore by His Holy Spirit He also assures me of eternal life, and makes me heartily willing and ready henceforth to live unto Him. Bierma argues that the opening lines of this answer are remarkably similar to Luther's explanation of

4920-468: The primarily Roman Catholic Holy Roman Empire . He commissioned the composition of a new catechism for his realm, which would serve to both teach the young and settle the differences in doctrine between Lutherans and the Reformed. One of the aims of the catechism was to counteract the teachings of the Roman Catholic Church as well as those of Anabaptists and 'strict' Gnesio-Lutherans like Tilemann Heshusius (recently elevated to general superintendent of

5002-569: The quiet development of the church. Melanchthon had an innate aversion to quarrels and discord; yet, often he was very irritable. His irenical character often led him to adapt himself to the views of others, as may be seen from his correspondence with Erasmus and from his public attitude from the Diet of Augsburg to the Interim. It was said not to be merely a personal desire for peace, but his conservative religious nature that guided him in his acts of conciliation. He never could forget that his father on his death-bed had besought his family "never to leave

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5084-432: The rough pioneer who must break the road; but Master Philip comes along softly and gently, sows and waters heartily, since God has richly endowed him with gifts." Luther also praised Melanchthon's revised Loci and called him "a divine instrument which has achieved the very best in the department of theology to the great rage of the devil and his scabby tribe." Luther never spoke directly against Melanchthon. However often he

5166-475: The second article of the Apostles' Creed in his Small Catechism (1529), 'that I may belong to him [...] [Jesus Christ] has set me free [...] He has purchased and freed me from all sins [...] from the tyranny of the devil [...] with his [...] precious blood'. However, the end of the Answer appears to originate in a north German Reformed catechism which was a translation by Marten Micron of a work by Jan Łaski, which states that 'the Holy Spirit assures me that I am

5248-414: The sons of God." When Caspar Peucer , his son-in-law, asked him if he wanted anything, he replied, "Nothing but heaven." He is commemorated in the Calendar of Saints of the Lutheran Church - Missouri Synod on 16 February, his birthday, and in the calendar of the Evangelical Lutheran Church in America on 25 June, the date of the presentation of the Augsburg Confession . Melanchthon's importance for

5330-401: The theme of 'comfort' (evident in the famous first Question), is also present in works of Luther and Melanchthon which were significant in the Reformation of the Palatinate. In its current form, the Heidelberg Catechism consists of 52 sections, called 'Lord's Days', to be taught on each Sunday of the year, and 129 Questions and Answers. After two prefatory Questions (Lord's Day 1), the Catechism

5412-461: The treatment of the real presence in the Lord's Supper. Many Lutheran churches specify that they subscribe to the "Unaltered Augsburg Confession", as opposed to the Variata. Melanchthon played an important role in discussions concerning the Lord's Supper which began in 1531. He approved of Bucer 's Wittenberg Concord and discussed the question with Bucer in Kassel in 1534. He worked for an agreement on this question, as his patristic studies and

5494-431: The university) and Matthias Flacius , who were resisting Frederick's Reformed influences, particularly on the matter of the Eucharist . The Catechism based each of its statements on Biblical source texts (although some may call them ' proof-texts ' which can have a negative connotation), but the 'strict' Lutherans continued to attack it, the assault being still led by Heshusius and Flacius. Frederick himself defended it at

5576-436: The world. Likewise, the Book of Discipline of The United Methodist Church lists it as an influence on United Methodism. A revision of the catechism was prepared by the Baptist minister, Hercules Collins. Published in 1680, under the title 'An Orthodox Catechism', it was identical in content to the Heidelberg catechism, with exception to questions regarding baptism, where adult immersion was defended against infant baptism and

5658-488: Was conservative , and in the Leipsic Interim he was said by Cordatus and Schenk even to be Crypto-Catholic. He did not look for a reconciliation with Catholicism at the price of pure doctrine. He attributed more value to the external appearance and organization of the Church than Luther did, as can be seen from his treatment of the "doctrine of the church". The ideal conception of the church, which he expressed in Loci in 1535, later lost its prominence when he began to emphasize

5740-460: Was a German Lutheran reformer , collaborator with Martin Luther , the first systematic theologian of the Protestant Reformation , an intellectual leader of the Lutheran Reformation , and influential designer of educational systems. He stands next to Luther and John Calvin as a reformer, theologian, and shaper of Protestantism . He was born Philipp Schwartzerdt on 16 February 1497 at Bretten , where his father Georg Schwarzerdt (1459–1508)

5822-412: Was a devout convert to Calvinism , and made the Reformed confession the official religion of his domain by overseeing the composition and promulgation of the Heidelberg Catechism . His support of Calvinism gave the German Reformed movement a foothold within the Holy Roman Empire . Frederick was strictly educated in the Catholic faith at his father's court and at Cologne , but, influenced by his wife,

5904-724: Was a severe cold which he had contracted on a journey to Leipzig in March 1560, followed by a fever that consumed his strength, although his body had already been weakened. He was pronounced dead on 19 April 1560. His body was buried beside Luther's in the Schloßkirche in Wittenberg . In Melanchthon's last moments, he continued to worry over the desolate condition of the church. He prayed continually and listened to passages of Scripture. The words of John 1:11-12 were especially significant to him - "His own received him not; but as many as received him, to them gave he power to become

5986-458: Was absent at Wartburg Castle , during the disturbances caused by the Zwickau prophets , Melanchthon wavered. The appearance of Melanchthon's Loci communes rerum theologicarum seu hypotyposes theologicae (Wittenberg and Basel , 1521) was of subsequent importance to the Reformation. Melanchthon discussed the "leading thoughts" of Paul's Letter to the Romans and used this platform to present

6068-512: Was also taught the technical aspects of astrology by Johannes Stöffler . After gaining a master's degree in 1516, he began to study theology. Under the influence of Reuchlin, Erasmus , and others, he became convinced that true Christianity was something different from the scholastic theology taught at the university. He became a conventor (repentant) in the contubernium and instructed younger scholars. He also lectured on oratory, on Virgil and Livy . His first publications included

6150-668: Was armorer to Philip, Count Palatine of the Rhine . His mother was Barbara Reuter (1476/77-1529). Bretten was burned in 1689 by French troops during the War of the Palatinate Succession . The town's Melanchthonhaus was built on the site of his place of birth in 1897. In 1507 he was sent to the Latin school at Pforzheim , where the rector, Georg Simler of Wimpfen , introduced him to the Latin and Greek poets and to Aristotle . He

6232-483: Was directly linked to Providence , a point of view that was influential in curriculum change after the Protestant Reformation in Germany. In the period 1536-1539 he was involved in three academic innovations: the refoundation of Wittenberg along Protestant lines, the reorganization at Tübingen, and the foundation of the University of Leipzig . Before these theological dissensions were settled, Melanchthon died. Only

6314-426: Was dissatisfied with Melanchthon's actions, he never uttered a word against his private character, although Melanchthon sometimes evinced a lack of confidence in Luther. In a letter to Carlowitz, before the Diet of Augsburg, he protested that Luther, with his hot-headed nature, exercised a personally humiliating pressure upon him. The distinction between Luther and Melanchthon is well brought out in Luther's letters to

6396-481: Was influenced by his great-uncle Johann Reuchlin , a Renaissance humanist , who suggested Philipp follow a custom common among humanists of the time and change his surname from "Schwartzerdt" (literally 'black earth'), into the Greek equivalent "Melanchthon" ( Μελάγχθων ). Philipp was 11 years old in 1508 when both his grandfather (d. 17 October) and father (d. 27 October) died within eleven days of each other. He and

6478-415: Was married twice. Firstly, he married in 1537 Marie of Brandenburg-Kulmbach (1519 – 1567), daughter of Casimir, Margrave of Brandenburg-Bayreuth and Susanna of Bavaria . Their children were: Secondly, he married in 1569 Amalia of Neuenahr ( 1539 – 1602), but this marriage was childless. He died in 1576, and was succeeded as Elector Palatine by his son Louis VI . Frederick had carved out

6560-726: Was not carried out. After completing the work of reform in the Rhine Palatinate , Frederick endeavored to continue it in the Upper Palatinate ; but here he was resisted by the zealous Lutheran estates. He continued his work of reform on the Rhine by introducing in 1570 a strict church discipline. Frederick pronounced the sentence of death on the Antitrinitarian Johann Sylvan based on the opinion signed by Olevianus, Ursinus, and Boquin, on 23 December 1572. In 1562 Frederick gave Frankenthal as

6642-601: Was produced. Melanchthon wrote a reply to this which became known as the Apology of the Augsburg Confession . Melanchthon then settled into the comparative quiet of his academic and literary labours. His most important theological work of this period was the Commentarii in Epistolam Pauli ad Romanos (Wittenberg, 1532), noteworthy for introducing the idea that "to be justified" means "to be accounted just", whereas

6724-772: Was thus led more and more to the Reformed confession. A disputation held in June 1560 between the Saxon theologians Johann Stössel and Joachim Mörlin and the Heidelbergers Pierre Boquin , Thomas Erastus , and Paul Einhorn increased Frederick's dislike for the Lutheran zealots. After the Naumburg Convention (January 1561) Frederick fully adopted the Reformed dogmas. In March 1561 he invited Emmanuel Tremellius to Heidelberg, and in September

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