, some time ago, wrote a commentary upon the "Batrachomyomachia," and proved that the poet's object was to excite a distaste for sedition.
's prolific correspondence, with friends, colleagues, rulers, and universities, was most active in the turbulent year 1547, from which more than 500 letters survive, all but 59 of them by Melanchthon
Contract notice: Cleaning and maintenance comenius college, Farelcollege and melanchthon
- foundation cvo.
A Historic Encounter: Melanchthon
and the Wurttemberg Theologians
This slim volume brings together an eclectic collection of eight papers, all in German, given as Sunday lectures at the Melanchthonhaus in Bretten and by the recipients of the Melanchthon
prizes in 2009 and 2012.
Among the topics are German theologians and the Jews in the 15th century, Philip Melanchthon
, Calvin, Andreas Osiander, Anthonius Margaritha on the "whole Jewish faith:" a 16th-century convert from Judaism and his depiction of the Jewish religion, visual representations of Jews and Judaism in 16th-century Germany, Jewish responses to Christianity in Reformation Germany, and German Jewish printing in the Reformation era 1530-1633.
offers considerable evidence from key 16th-century texts (the Augsburg Confession, the Large and Small Catechisms, among others) that Luther and Melanchthon
both saw character formation and pursuit of a moral life to be important tasks for the church and all individual Christians, arguing that the law served a purpose broader than simply exposing human sinfulness and our need for God's mercy: the law could also give shape and content to the life of discipleship to which those justified by grace are called.
Luther is not calling on Melanchthon
to deliberately sin but to live for Christ and to live and serve Christ knowing that he will, in the process, sometimes sin and fail miserably.
1) In the Apology of the Augsburg Confession, Melanchthon
highlighted the law's role to indicate the need for repentance and forgiveness.
Matriculating in 1537, he lodged with Philip Melanchthon
Kurihara demonstrates that almost all of the pre-eminent theologians of the sixteenth century, including Martin Luther and Philip Melanchthon
, participated in Wunderzeichen discourses.
The topics include Philip Melanchthon
and Wittenberg's reform of the theological curriculum, Theodore Beza and the reorientation of early reformed historiography, the Danzig Academy Gymnasium in 17th-century Poland, Voetius on the subject and formal act of happiness, the soteriological debate between George Kendall and Richard Baxter, and the Bristol Academy and the education of ministers in 18th-century England, 1758-91.