This book is not claiming Melanchthon rediscovered the gospel. That honor belongs to his friend and mentor, Martin Luther. Nevertheless, Dr. Lowell C. Green argues that Melanchthon helped Luther in the task. Dr. Green knew that in choosing the title, How Melanchthon Helped Luther Discover the Gospel, he risked arousing the prejudice of those who look on Melanchthon with suspicion. Green is not blind to Melanchthon's faults; at times, he is critical of him. But, he debunks the myth that when Melanchthon came to Wittenberg in 1518, Luther had already developed his Reformational doctrine. Green shows that Melanchthon brought the tools of humanism to the aid of the emerging agitation. Although maintaining a subordinate role to Luther, Melanchthon helped him repeatedly at the turning points of the Reformation. Green asserts that Melanchthon was the first to speak of the authority of the Bible over the church. In his Baccalaureate Theses of 1519, Melanchthon became the first to articulate the forensic nature of justification. Most surprisingly, Melanchthon helped Luther move from the medieval view of faith as credulitas or adhaesio (adherence) to the Reformational view of faith as fiducia (trust) and assurance of salvation. Luther testified that he learned this from Melanchthon in 1518. As late as 1519, Luther had not yet abandoned the medieval view of grace as an infused substance. Melanchthon again led the way in 1520 when he declared that grace was simply the attitude of God-His favor. In his 1521 Loci Communes Melanchthon not only pointed out that grace is not something in us, but he made the important distinction between "grace" and "the gift of grace" (the Holy Spirit). Luther generously acknowledged the brilliance of Melanchthon's Loci Communes. This and other accolades Luther showered on Melanchthon are an indication of young scholar's influence on the great reformer's central teachings. Lowell C. Green was one of America's foremost Luther scholars, and his body of work continues to inform and shape Reformation studies today. This edition of How Melanchthon Helped Luther Discover the Gospel is the fruition of more than twenty-five years of Luther studies. Dr. Green's central thrust was to challenge the "Young Luther" cult which originated in the early 1900s and gained such a stranglehold on Luther studies in the 1950s and 1960s. In this volume, Green marshals the evidence gathered over a lifetime of study, joining his voice to a choir of scholars who challenge the central thesis of the "Young Luther" movement. After thoroughly demonstrating that Luther's early works contained a medieval or Roman Catholic "analytical justification," Green traces the emergence of the Reformational doctrine and a real break with medieval theology beginning in 1519. Green amply demonstrates that the mature Luther subscribed to and frequently expressed the doctrine of justification in forensic terms so that the glory of our salvation could be ascribed wholly to Christ and for the comfort of conscience against the accusing power of the law.

The "Lutheran" in the title doesn't mean The Lutheran Toolkit is just for Lutherans. It's about a Lutheran witness for the whole church and for all sinners with ears to hear. It's a slender book about the big theological ideas the evangelical reformers of the 16th century used as a lens for understanding God's work in Christ. Starting with Philiip Melanchthon's 1530 Augsburg Confession, which was drafted to defend the preaching and teaching of Luther and his colleagues, Ken Sundet Jones sees its primary themes as a set of tools that God uses to build faith in us. He takes the reader beyond scholarly analysis and historical explanations and uses his own experience as a college professor, parish pastor, and sinner looking for mercy, to discover God's handiwork in our lives. Each chapter takes as its starting point one of the foundational ideas presented to the Holy Roman Emperor and representatives of the church, including Sin , God hidden and revealed, justification, ministry, the Christian life, the church, sacraments, and vocation. These are not simply theological categories for scholars to debate or historians to recount. They're the lived experience of the faithful from the first believers, to big thinkers like Augustine and Luther, to people in the pews, at the supper table, in their careers, and at their deathbeds throughout the ages. The tools in this kit continually point to Jesus as the one who promises mercy and abundant life — and who has the power to deliver them. This is a word for those who've not yet heard it and for those who desperately need to hear it again.

Featuring more than two hundred in-depth articles, a comprehensive resource introduces the principal players in the history of biblical interpretation and explores their historical and intellectual contexts, their primary works, their interpretive principles, and their broader historical significance.

Revision of author's thesis (D. Phil.)--University of Oxford, 2002 under title: The evolution of Philipp Melanchthon's thought on free will.

Drawing on the early correspondence of Martin Luther, Timothy Dost presents a reassessment of the degree to which humanism influenced the thinking of this key reformation figure. Studying letters written by Luther between 1507 and 1522, he explores the various ways Luther used humanism and humanist techniques in his writings and the effect of these influences on his developing religious beliefs. The letters used in this study, many of which have never before been translated into English, focus on Luther's thoughts, attitudes and application of humanism, uncovering the extent to which he used humanist devices to develop his understanding of the gospel. Although there have been other studies of Luther and humanism, few have been grounded in such a close philological examination of Luther's writings. Combining a sound knowledge of recent historiography with a detailed familiarity with Luther's correspondence, Dost provides a sophisticated contribution to the field of reformation studies.

This book examines how Lutheranism continued to define itself as the evangelical catholic faith during almost two centuries of struggle over "ownership" of the fathers. Central to the discussion is Martin Chemnitz, who grappled with charges of theological novelty, appealed to a qualified consensus of the fathers, and responded to Trent's claim to the ancient ecumenical consensus. Subsequent responses of Lutheran Orthodoxy to the Roman Catholic defense of Tridentine dogma - and its particular appeal to the ancient consensus and, later, to the patristic ecumenism of Georg Calixt - are also explored. (Series: Works of Historical and Systematic Theology / Arbeiten zur Historischen und Systematischen Theologie - Vol. 20) [Subject: Religious Studies, History]