study, when not yet fifteen years of age, he attained the degree of bachelor of liberal arts.
Always intent on learning more, he now hoped to be admitted as a candidate for the master’s degree and studied more zealously than ever.
But he was sorely disappointed when the university denied his
application on the grounds that he looked too young, rather than because he lacked the strength of intellect or sufficient learning.
Although he was smarting under the slight, his courageous heart led him to ask for permission to enter the University of Tfibingen. Here he entered September, 1512, and here at the age of seventeen he attained the coveted master’s degree. The only other degree he received was that of bachelor of theology granted by the University of Wittenberg, in 1519, a year after he began his career there as professor of Greek.
The following statement attributed to Erasmus regarding Melanchthon may appear too flattering; but as one reviews Melanchthon’s work, one must admit that the young Reformer was no ordinary man:
“What promise does not that youth, or boy, as we might term him, Philipp Melanchthon, hold out? He is about equally eminent in Latin and Greek. What acuteness in argument! What quickness of invention! What purity of diction! What modesty and gracefulness of behavior! And what a princely mind!”
So much for the man’s abilities; now what of his personal appearance?
Here the verdict was less favorable. Melanchthon has been variously described as little of stature, insignificant and boyish, of delicate frame, a frail body, awkward, stammering. In fact, when he arrived at the
university, there was fear lest this man would not measure up to his responsibilities.
But a judgment based on outward appearances alone cannot be a just one.
For with his opening address, as professor of Greek, he dispelled all doubts as to his ability. Luther, it was reported, was in ecstasy and wrote to his friend Spalatin: “We quickly retracted the opinion which we had formed when we first saw him.”
Students, townsmen, other professors, and visiting dignitaries came voluntarily to his lecture room to hear him. Erelong Melanchthon was described as warmhearted, generous, thoughtful with clear eyes and high forehead, judicial and calm, a man having comprehension, vision, and a profundity of scholarship. The rise in university enrollment reflected the rapidity with which he made his way to popularity. When he arrived, the university boasted but one hundred twenty students. Two years later six hundred were attending his classes, and some records tell of two thousand listening to his lectures.
Melanchthon has been termed the second greatest humanist, Erasmus being the first; he has also been termed Europe’s greatest linguist, as well as Germany’s most illustrious scholar and teacher. He, like Bacon in the seventeenth century, took the whole world for his field of learning and sought to know everything and to be a master in every science.
Fortunately he regarded theology as “the crown of sciences.”
As Melanchthon and Luther joined their efforts on the faculty of
Wittenberg in behalf of the Reformation, the one impressed the other. It was somewhat of a father-son relationship, with the son, Melanchthon, charming the father with his superior learning and gentle manners, and the father, Luther, filling the son with wonder and reverence at the father’s heroism and courage.
Melanchthon’s determination to do the right thing gave him opportunity to work for conciliation on disputed points of doctrine, but never did his wish for peace cause him to waver in his conviction that the Bible rather than the papacy was to be man’s spiritual guide. His strength of character, combined with deep scholarship and a love for logical order, often
modified Luther’s opinions, the younger man’s winsome manners frequently charming Luther into milder conduct and belief.
Among Melanchthon’s greatest contributions to the Reformation stands his ability to win the support of the learned by high scholarship and logical presentation of arguments, which were softened by moderation and sincerity.
Because so much of Melanchthon’s teaching and writing was done in the field of religion, he has frequently been thought of as a clergyman, but he
never received ordination. Yet as a theologian he holds an honored place.
During the early days of the Reformation, before much religious literature had been prepared, Melanchthon worked almost ceaselessly, day and night, to supply the need, so that his friends frequently despaired of his health. His second year at Wittenberg found him almost regularly
beginning his day’s work at two o’clock in the morning. In preparing the first edition of Luther’s New Testament, Melanchthon worked untiringly.
It is to him also that much of the actual organization of the Geman churches of the Reformation is ascribed. From his ready pen came a guide in 1528 for the German pastors. It was filled with wise counsel and a liberal spirit rarely found in that period of religious upheaval.
He openly opposed many of the basic teachings of the Catholic Church.
He asserted that both the bread and the wine should be given to the laity, that celibacy should not be enjoined upon the priesthood, that the mass should be abolished because it destroyed the souls of men, and that man is justified by faith and not by works.
Doubtless his greatest gift to the German Reformation was the Augsburg Confession. He spared no effort to make this production monumental, for it was to be read before the Emperor Charles V as the basic creed of the German Protestants. At least five German princes and the official
representatives of two cities, Nuremberg and Reutlingen, gave their written assent to its acceptance. The effect of the Confession upon the emperor and others at the court is described in these words:
“Would that such doctrine were preached throughout the whole world,”
the emperor is said to have exclaimed. Duke William of Bavaria said to the elector,
“Heretofore we have not been so informed of this matter and doctrine;”
and to Eck,
“You have assured us that the Lutherans could easily be refuted. How is it now?”
Eck answered,
“With the Fathers it can be done, but not with the Scriptures.”
Then, said the duke,
“I understand that the Lutherans stand on the Scriptures, and we Catholics outside of them.” — Richard, Phillip Melanchthon, pages 202,203.
In the original draft of the Augsburg Confession, before it underwent its many changes, Melanchthon made mention of the power claimed by the church to introduce ceremonies, fast days, and holy days. He called attention to the authority the Catholic Church appropriated to itself to change Sabbath to Sunday.
“So zieht man auch das an, das der Sabbath in Sonntag ist ver- wandelt worden wider die zehen Gebote, dafur sie es achten, und wird kein Exempel so hoch getrieben und angezogen, als die Verwandlung des Sabbaths, und wollen damit erhalten, dasz die Gewalt der Kirche grosz sei, diewell sie mit den zehen Geboten dispensirt und etwas daran verandert hat.” — Kirchen-Gesangbuch fur Evangelisch-Lutherische Gemeinden, Lutherischer Concordia Verlag, St. Louis, Missouri, 1886.
(So one may also observe, that the Sabbath was changed to Sunday against the Ten Commandments, for which they consider it, and no example is held so high and vaunted so much, as the change of the Sabbath, and wish therewith to maintain the significance of the power of the church because it has tampered with the Ten Commandments and changed something therein.) Translation ours.
Melanchthon took the position, however, that Sunday should be kept for the sake of expediency so that church order might be maintained.
By 1541 the Reformation had developed to the place where the Catholic Church considered that Germany was lost to its power. And yet the mounting antagonism between the papacy and the empire on the one hand and the German Protestant princes on the other finally resulted in war which almost ruined the chances of Protestantism to survive.
Melanchthon with his wife and children moved from place to place when Wittenberg fell into the hands of enemy troops, but he returned when peace again came to the land.
All efforts at bringing division and schism into the ranks of Lutheranism were only partially successful, thanks to Melanchthon’s steadfastness as he carried on the work for fourteen years after Luther’s death. Ultimate help came to the German Protestants by the dissensions among the emperor’s forces. By August, 1552, this discord assured the Protestants of the cessation of oppression.
As one views the entire period of a growing church with its accompanying strife and recriminations, in which Melanchthon stood loyally at Luther’s side and after Luther’s death carried on as the leader, it is easy to lose sight of an individual’s parallel activities which are also worthy of
consideration.
Melanchthon the religionist must not hide Melanchthon the educator.
Besides his status as professor of Greek at the University of Wittenberg, where he served for forty-two years, he influenced the course of education in many areas of Germany. He assisted Luther in the development of the famous university preparatory schools, which continued with few changes until the nineteenth century. Few schools were established or new
educational leaders appointed without Melanchthon’s counsel. Burdened with countless duties growing out of the Reformation, including the necessity of voluminous writing, he still found time to produce textbooks covering practically every subject in the schools. For his outstanding work as an educator he was called “The Creator of the Protestant Educational System in Germany” and “The Preceptor of Germany.”
A man of such high intellectual ability and varied talents gathers many friends and some enemies, and Philipp Melanchthon was no exception.
After Luther’s death those who opposed him within the Reformation circles maintained that he had attempted to change or weaken Luther’s teaching. Of this charge he has been cleared by the action of the Lutheran Church itself, in which he has been considered a consistent power for good and honored as a worthy companion of Luther. To his genius stands ascribed the honor of making the Humanists’ revival of learning serve the reformation of religion in a way not attained by his contemporaries.
But even to the strong must come a cessation of labor. His body, never robust, gradually grew weaker. At different times he suffered much bodily discomfort. In 1541 he sprained an arn when a carriage overturned, and this caused him much pain the rest of his life. A cold contracted in the spring of 1560 resulted in his death April 19 of the same year. An attendant asked him as death drew near whether there was anything he wished. He replied, “Nothing — but heaven!” By the side of Luther in the Castle Church at Wittenberg lie his remains. He was loved by his friends and respected by his enemies.