THE NEW SCHAFF-HERZOG
Prophets (q.v.), there appeared for the first time the
limitations of Melanchthon's nature, his lack of
firmness and his diffidence, and had it
3. Theo- not been for the energetic interference logical of Luther, the prophets would not have
Disputes, been silenced. The appearance of Melanchthon's Loci communes rerum theologicarum seu hypotyposes theologicce (Wittenberg and Basel, 1521) was of great importance for the confirmation and expansion of the reformatory ideas. In close adherence to Luther Melanchthon presented the new doctrine of Christianity under the form of a discussion of the " leading thoughts " of the Epistle to the Romans. His purpose was not to give a systematic exposition of Christian faith, but a key to the right understanding of Scripture. Nevertheless, he continued to lecture on the classics, and, after Luther's return, would have given up his theological work altogether, if it had not been for Luther's urging. On a journey in 1524 to his native town, he was led to treat with the papal legate Campegi who tried to draw him from Luther's cause, but without success both at that time and afterward. In his Unterricht der Visitatorn an die Pfarherrn im Kurfiirstenthumb zu Sachssen (1528) Melanchthon by establishing a basis for the reform of doctrines as well as regulations for churches and schools, without any direct attack upon the errors of the Roman Church, presented clearly the Evangelical doctrine of salvation. In 1529 he accompanied the elector to the Diet of Speyer (see Speyer, Diet of) to represent the Evangelical cause. His hopes of inducing the imperial party to a peaceable recognition of the Reformation were not fulfilled. He later repented of the friendly attitude shown by him toward the Swiss at the diet, calling Zwingli's doctrine of the Lord's Supper " an impious dogma " and confirming Luther in his attitude of non-acceptance.
Although based on the Marburg and Schwabach articles of Luther, the Augsburg Confession (q.v.), which was laid before the Diet of Augsburg in 1530, was mainly the work of Melanchthon. It is true, Luther did not conceal the fact that 4. Augsburg the irenical attitude of the confession Confession, was not what he had wished, but neither he nor Melanchthon were conscious of any difference in doctrine, and so the most important Protestant symbol is a monument of the harmony of the two Reformers on Gospel teachings. But at the diet Melanchthon did not show that dignified and firm attitude which faith in the truth and the justice of his cause should have inspired in him, although it is true that he had not sought the part of a political leader, since he lacked the necessary knowledge of human nature, as well as energy and decision. The Apology of the Augsburg Confession, likewise the work of Melanchthon, was also a clear exposition of the disputed doctrines, drawn immediately from experience and Scripture. Now in comparative quiet Melanchthon could devote himself to his academical and literary labors. The most important theological work of this period was the Commentarii in Epistolam Pauli ad Romanos (Wittenberg, 1532), a noteworthy book, as it for the first time established the doctrine that " to be justified " means " to be accounted just," while
the Apology still placed side by side the two meanings of "to be made just " and "to be accounted just." Melanchthon's increasing fame gave occasion for several honorable calls to Tubingen (Sept., 1534), to France, and to England, but consideration of the elector induced him to refuse them.
He took an important part in the discussions
concerning the Lord's Supper which began in 1531.
He approved fully of the Formula of Concord sent
by Butzer to Wittenberg, and at the instigation of
the Landgrave of Hesse discussed the
5. Discus- question with Butzer in Cassel, at the
sions on end of 1534. He eagerly labored for Lord's an agreement, for his patristic studies
Supper and the Dialogue (1530) of CEcolamand Justi- padius had made him doubt the cor-
fication. rectness of Luther's doctrine. Moreover, after the death of Zwingli and the change of the political situation his earlier scruples in regard to a union lost their weight. Butzer 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 (see Wittenberg, Concord of). Melanchthon discussed Butzer's views with the most prominent adherents of Luther; but Luther himself would not agree to a mere veiling of the dispute. Melanchthon's relation to Luther was not disturbed by his work as a mediator, although Luther for a time suspected that Melanchthon was " almost of the opinion of Zwingli "; nevertheless he desired to " share his heart with him." During his sojourn in Tubingen in 1536 Melanchthon was severely attacked by Cordatus, preacher in Niemeck, because 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 which went even beyond that of Augustirie, and in its place taught more clearly his so-called Synergism (q.v.). He repulsed the attack of Cordatus in a letter to Luther and his other colleagues by 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.
It is true, the personal relation of the two great Reformers had to stand many a test in those years, for Amsdorf and others tried to stir up Luther against Melanchthon so that his stay at Wittenberg seemed to Melanchthon at times almost unbearable, and he compared himself to " Prome- 6. Relations theus chained to the Caucasus." with About this time occurred the noto-
Luther. rious case of the second marriage of Philip of Hesse (See Luther, Martix, § 21). Melanchthon, who, as well as Luther, regarded this as an exceptional case, was present at the marriage, but urged Philip to keep the matter a secret. The publication of the fact so affected Melanchthon, then at Weimar, that he became exceedingly ill. In Oct., 1540, Melanchthon took an important part in the religious colloquy of Worms, where he defended clearly and firmly the doctrines of the Augsburg Confession. It is to be noted that Melanchthon used as a basis of the