Melancthons Briefwechsel (review)

With astonishing speed the Heidelberg editors of Melanchthon’s correspondence publish volume after volume. After a fairly slow start they have released two volumes a year. The most helpful, ingenious, and very effective edition allows an intensive insight into the workspace of the leading figure of the Wittenberg Reformation. The eighth volume with 355 letters from and to Melanchthon contains important sources of the years 1538 to 1539. Since Luther had been excommunicated at the Diet of Worms with an edict dated 8 May 1521, it was Melanchthon who had to communicate, reconcile, define, and publish the programmatics of the so-called “Lutheran Reformation.” Most biographies of the professor concentrate on the early years: his contributions to the visitation in imperial Saxony (1526–28) and his most influential edition of the Augsburg Confession. Nevertheless, his work did not end after that; one could say it started and became even more influential. But even the latest research is not completely free from the clouds of Melanchthon’s search for consensus, his weakness, and even his fall out of Luther’s heritage, which overshadow his most impressive work after 1530 until his death in 1560.

With the continuation of the correspondence we have a most valuable work that allows us to dig deeper in the most complicated situation of the Wittenberg Reformation and its relation to politics: in the empire, in imperial Saxony, the Smalkaldic League, the beginning of reformations in Leipzig (1539) and Braunschweig, the invitation to Cologne, and the growing tensions between William of Cleves and Charles V. Next to these issues we have also intensive reflections on theology: penance with respect to the ability of man for contrition and good works, his understanding of the Eucharist — especially with regard to new questions from Osiander about elevation of the host — and his acceptance of Luther’s theory of ubiquity. Some developments in these years may be described more exactly. For example, Melanchthon’s correspondence about Gropper’s “Enchiridium christianae institutionis,” which was a moderate Catholic answer to his “Loci communes.” Nevertheless, Melanchthon did not recommend the book and sent a warning to Henry VIII and also to Herman of Wied, the Archbishop of Cologne who supported Gropper and other reform-oriented Catholics at his court. We find some clarifications of Melanchthon’s understanding of Anabaptists and an appropriate reaction to their theology. There a many letters to Camerarius, Veit Dietrich, and other friends and colleagues in which Melanchthon informs about the Diet at Frankfurt (“Frankfurter Anstand”). Next to political information we get an interesting insight to the talks with Josel of Rosheim, a representative of the Jews, who asked for Melanchthon’s mediation. A vast progrom had expelled the Jews from Brandenburg in 1510 after an unproven accusation. The later success of talks with Joachim II of Brandenburg made Melanchthon famous for his peaceful intervention. More interest has been given the struggle for a solution of the religious question. It is the time in which Philip of Hesse was at the peak of his power. Some years later his second marriage would not only spoil his reputation, but destroy, finally, the powerful league of the Protestant estates. A large group of reformers finally orchestrated a pilgrimage to Leipzig on 22 May. Luther, Jonas, Cruciper, and Lauterbach Loy met Johann Ernst and Duke Francis of Braunschweig-Lüneburg. The new elected Duke of Saxony, Henry, gave an impressive reception with his two sons, the later electoral princes of Saxony Moritz and his brother August. They celebrated with Frederic Myconius and other theologians the beginnings of the long expected reformation in Leipzig. While Cruciger, Myconius, Pfeffinger, and Loy stayed in Leipzig to start the Reformation teaching at the university, Melanchthon and the others went back to Wittenberg. Pretty soon they received news from Leipzig: the university and especially the Faculty for Theology did not agree with the Wittenberg Reformation. Melanchthon wrote a long testimonial about...