THE NEW SCHAFF-HERZOG
Wittenberg, 1562-64, in 5 parts, ib. 1601, and in CR, vols, i.-xxviii. The Supplementa M elanchthoniana to be published in parts, Leipsic, 1910 sqq., will include the works not published in CR. The Loci in its early form, ed. G.L. Plitt and T.Kolde, appeared Leipsic, 1900. The early Vita by J. Camerarius was issued, Leipsic, 1566, ed. A. F. Neander, Berlin, 1841. The most exhaustive life is by K. Schmidt, Elberfeld, 1861, and the best in English is by J. W. Richard, New York, 1898. Other lives are by F. A. Cox, London, 1835; C. F. Ledderhose, Heidelberg, 1847, Eng. transl., Philadelphia, 1854; G.A. Ritter, Berlin, 1860; R. Schaefer, Giitersloh, 1894; G. Ellinger, Berlin, 1902; G. Kriiger, Halle, 1906. On Melanchthon's theology and ethics consult: F. Galle, Versuch einer Charakteristik Melanchthons ate Theologen, Halle, 1840; Herrlinger, Die Theologie Melanchthons, Gotha, 1879; C. E. Luthardt, Die Arbeiten Melanchthons im Gebiete der Moral, Leipsic, 1884; F. Koltzsch, Melanchthons philosophische Ethik, Freiburg, 1889; W. H. Rule, Spirit of the Reformation; Melanchthon, London, 1856; C. L. T. Henke, Das Verhaltniss Luthers und Melanchthons zu einander, Marburg, 1860; C. Pansch, Melanchthon ate Schulmann, Eutin, 1868; A. Richter, Melanchthons Verdienste um den philosophischen Unterricht, Leipsic, 1870; T. Brieger, Die Torgauer Artikel, ib. 1888; K. Hartfelder, P. Melanchthon ate Prmceptor Germania;, Berlin, 1889; W. Bornemann, Melanchthon ate Schulmann, Magdeburg, 1897; J. Haussleiter, Aus der Schule Melanchthons, Greifswald, 1897 (on his disputations); K. Sell, Melanchthon und die deutsche Reformation bis 1531, Halle, 1897; P. Tschackert, Melanchthons Bildungsideale, Gottingen, 1897; W. Walther, Melanchthon ate Retter des wissenschaftliches Sinnes, Leipsic, 1897; G. Kawerau, Die Versuche, Melanchthon zur katholischen Kirche zurilckzufuhren, Halle, 1902; Cambridge Modern History, vol. ii., passim, London and New York, 1904; W. H. Woodward, Studies in Education during the Renaissance, New York, 1907; and, in general, works on the Reformation as well as those which deal with the other leaders of that movement in Germany, especially with Luther.
MELCHIADES, mel-cai'a-diz (MILTIADES) : Pope 310-314. According to the Catalogus Liberianus he was made bishop in 311, but this contradicts its own dates for his death and the length of his pontificate. The Liber pontificalis says that he was an African by birth. He was buried in the cemetery of St. Calixtus, and De Rossi thought he had discovered his grave to the right of the old burial-vault of the popes. In his time fall the edict of toleration by Galerius, the conquest of Rome by Constantine, and the edict of toleration by Constantine and Licinius. Constantine wrote to him from Gaul entrusting the decision in the Donatist question to him and other bishops (cf. Eusebius, Hist, eccl., X., v., in NPNF, 2 ser., i. p. 381), and he held a synod in consequence (Oct. 2, 313) in the palace of the Empress Fausta on the Lateran. Its proceedings and decision against Donatus and in favor of Caecilianus are reported by Optatus {De schismate Donatistarum, I., xxii. sqq.). (A. Harnack.)
Bibliography: Liber pontificalis, ed. Mommsen, in MGH, Gest. pont. Rom., i (1898), 46; Jaffe\ Regesta, i. 28, ii. 732; DCB, iii. 917-919 (detailed); B. Platina, Lives of the Popes, i. 67, London, n.d.; Milman, Latin Christianity, i. 94; Bower, Popes, i. 41-45; KL, viii. 1523-25.
MELCHITES, mel'chaits: The name given to the orthodox Christians in the Roman provinces which had been conquered by the Arabs. It distinguished them from the Monophysites, and, being derived from melek, "king," connoted their fidelity to emperor and pope, on account of which they received harsher treatment from the Arabs than did the Monophysites.
MELCHIZEDEK, mel-kiz'e-dek: The king of Salem and priest of El-elyon who met Abraham when returning from his victory over the united kings of the Euphrates valley, brought him bread and wine, blessed him in the name of El-elyon, and received tithes from him. He is mentioned also in an obscure passage, Ps. ex. 4, and in Heb. v.-vii. The data given in these Biblical passages were developed in patristic and pseudepigraphical literature, but without the addition of any historical material. The representation in Gen. xiv. is noteworthy in that, while in general the Canaanites of the Old Testament are regarded as typically heathen, in this passage a Canaanite prince is represented as a worshiper and priest of the Creator of heaven and earth, who is the God of Abraham, while Abraham gives tithes to Melchizedek in recognition of these facts. The discrepancy between these two views is one of which the narrator is entirely unconscious. Historical elements involved are that a Canaanitic deity Elioun ho hypsistos (" Elyon the highest ") is mentioned by Philo of Byblos (Eusebius, Preparatio evangelica, I., x. 11, Eng. transl. by E. H. Gifford, i. 36, Oxford, 1903), while the last element of the name Melchizedek is a Phenician god-name, Zidik (W. Baudissin, Studien zur semitischen Religionsgeschichte, i. 15, Leipsic, 1876). This still leaves the monotheism of Melchizedek unexplained, since that of the nomadic Jethro is not parallel. An important datum in the narrative is that Melchizedek was king of Salem. Salem has been identified with a place of the same name eight Roman miles south of Scythopolis, and with the Salim of John iii. 23 and the Salem of Judith iv. 4. But these were places of minor importance, while in Ps. lxxvi. 2 Jerusalem is called Salem, in Josh. x. 1 an Adonizedek (a name formed like Melchizedek) is called king of Jersualem, and in the Amarna Tablets (q.v.) " Urusalim " appears as the common name about 1400 B.C. for the city which appears in the David narrative as Jebus. So probably here.
With reference to the historicity of the Melchizedek episode many scholars hold that verses 18-20 seem to be interpolated and that verse 21 continues the narrative in verse 17. The matter of the tithes is difficult to understand, whether regarded as taken from the booty or from Abraham's own property. Similarly, the last part of verse 22, after "Lord," is regarded as an interpolation. It is believed that the compiler used material from various sources, that he was not interested particularly in the historicity of the matter, since for him the importance lay in the significance of Melchizedek as the incarnation of an idea which finds expression in the giving of a tenth by the patriarch. Putting together the facts that the name " Salem " occurs in the late psalm lxxvi., that Ps. ex. is Maccabean, that the name seems to have been "Urusalim" in the time of the Amarna Tablets, and that the Maccabees were called " priests of the most high God," the conclusion might be drawn that the representation of the text is a late creation to exalt the high priests of Jerusalem. On the other hand, such an idea of a Canaanitic personage is not natural for that period. The narrative is