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In the first edition of Melanchthon's Loci Communes, that of 1521, the first Lutheran theological work, its author omits all Trinitarian and Christological speculations, the dogmatic basis of eschatology. And Dr. Nothing ought to find a place in Christian doctrine that is not capable of helping man to recognize his sins, to obtain the grace of God, and to serve Him in truth.
He formulated the twenty-eight articles of the evangelical faith known as the "Augsburg Confession." The Lutherans of extreme Calvinistic views were alienated by Melanchthon's subsequent modifications of this confession, and by his treatises in ethics. He and his followers were bitterly assailed, but his irenic spirit did not forsake him.
I would suffer both my hands to be burned off before I would subscribe that instrument." "As we have hitherto received the Augsburg Confession and Luther's Catechism and Melanchthon's Apology, so I have no objection that they should be kept in reverence and respect as our peculiar documents, but not to overrule the Bible.
John's Gospel "THERE ARE THREE THAT BEAR RECORD was NOT in the famous Manuscript of the Vienna Library; Gottsched having himself examined that important CODEX, and found in the text nothing of said Passage, but merely, written on the margin, a legible intercalation of it, in Melanchthon's hand. Not the least consequence to Friedrich or us! Our business is exclusively with Gellert here.
Here one may enter that other church where he first administered the communion in both kinds to the laity; may read the immortal theses, now in enduring bronze on the doors of the castle church; may pluck a leaf from the oak-tree planted on the spot outside the city gate where he burned the papal bull; may sit in the window-seat of his family-room, surrounded by his table, his bench, and his stove, and listen where that family music seems still to echo; may wander in the old garden, amid the representatives of the trees which shaded him, and the flowers and birds he loved; may sit at the stone table in Melanchthon's garden where the names of the friends are inscribed; may stand before their statues in the market-place and hear his voice: "If it be God's work, it will endure; if man's, it will perish."
These Symbols, besides the Ecumenical Creeds and the Augsburg Confession, are Melanchthon's Apology, that is Defence of the Augsburg Confession, Luther's two Catechisms, the Smalcald Articles and the Formula of Concord. The later Confessions supplement and explain the statements of the Augsburg Confession. As such they are valuable exponents of Lutheran teaching.
The statement of the Catholics admitted that a number of Melanchthon's positions were perfectly orthodox; but the portion of the Augsburg Confession which dealt with the practical reforms introduced by the Protestants was rejected altogether. Charles declared the Catholic statement to be "Christian and judicious" and commanded the Protestants to accept it.
So also, in opposition to Melanchthon's theory of governmental omnipotence, Suarez a fortiori admitted the right of the people to depose those princes who would have shown themselves unworthy of the trust reposed in them." Hallam quotes him to the discredit of the English divines: "For this power, by its very nature, belongs to no one man but to a multitude of men.
His father was a saddler, as Melanchthon's had been an armourer and Wolff's a tanner. His native city with its university was the scene of his whole life and labour. He was never outside of Prussia except for a brief interval when Königsberg belonged to Russia. He was a German professor of the old style. Studying, teaching, writing books, these were his whole existence.
Doctrine, defined in the Confessions, modified by Melanchthon's later writings and by the dogmaticians of the 17th century, considerably influenced also by Spener and the Pietists, while not a little has come to us from the Rationalistic period.
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