Philipp Melanchthon (born Philipp Schwartzerdt; 16 February 1497 – 19 April 1560) 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. Along with Luther and John Calvin, he played a major role in shaping Protestantism.
He was born Philipp Schwartzerdt on 16 February 1497 at Bretten, where his father Georg Schwarzerdt (1459–1508) 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 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 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. In 1509, Melanchthon received his B.A. at the University of Heidelberg, and in 1512, his M.A. at Tübingen, where he would teach after obtaining his degrees. In 1518, he was called to Wittenberg at the request of his uncle to teach Greek. While there, he was also taught the technical aspects of astrology by Johannes Stöffler.
After gaining a master's degree in 1512, he began to study theology at Tübingen. 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. In 1519, he received a B.D. and quickly began collaborating with Martin Luther on a translation of the Bible.
His first publications included 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 recognized 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 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 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 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 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 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 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 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 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 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 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.