Log in

Relevant bibliographies by topics / Melanchthon / Journal articles

To see the other types of publications on this topic, follow the link: Melanchthon.

Journal articles on the topic 'Melanchthon'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Melanchthon.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

Leszczyński, Rafał Marcin. "Filip Melanchton i 500 lat jego Loci communes (1521)." Biuletyn Historii Wychowania, no. 44 (January 3, 2023): 201–14. http://dx.doi.org/10.14746/bhw.2021.44.14.

Full text

Abstract:

In Poland, the Protestant Reformation of the 16th century is most often associated with Martin Luther. However, together with Luther, the reforms were introduced into the Church by Ulrich Zwingli in Zurich, while Philip Melanchthon, Luther’s friend and collaborator, was a very important theologian in Germany. It was him who determined the ultimate doctrinal and organizational form of Lutheranism. Melanchthon was a theologian and a humanist, the reformer of German education, author of numerous textbooks widely used in all over Renaissance Europe, including Poland and Lithuania. One of Melanchthon’s major textbooks was Loci communes (1521). In this book, Melanchthon made an attempt to systematize evangelical doctrines. Consequently, it is considered the first evangelical theology textbook and, at the first time, the first work on Protestant dogmas.

APA, Harvard, Vancouver, ISO, and other styles

2

Grosse, Sven. "Melanchthon and Servet." Quellen und Forschungen aus italienischen Archiven und Bibliotheken 102, no. 1 (November 1, 2022): 30–41. http://dx.doi.org/10.1515/qufiab-2022-0004.

Full text

Abstract:

Abstract In 1521, Melanchthon preferred to adore the Trinity rather than investigate it. However, already in 1523 he revealed his conception of his object of adoration to be a fairly classical and Augustinian one. Michael Servet emerged in 1531 with his critique of the classical doctrine of the Trinity, in which he reduced the concept of „person“ to a mere speaking part or representation of the Deity. Melanchthon became aware of Servet’s doctrines in 1533 and immediately became involved in studying Servet and developing his theology in a defense of the classical doctrine of the Trinity. His first major argument was that the Bible describes Jesus Christ and the Holy Spirit as divine and simultaneously distinct from God the Father. The second was that the Bible demanded the adoration of Christ and that to adore was to accord the honour of divinity. Melanchthon’s doctrine of the Trinity proved to be practically-minded and was thus a presupposition for the crucial doctrine of justification. Melanchthon presented the same argument in a letter addressing sympathisers of the Reformation in Venice in 1539, demonstrating that Servet’s books were already known in the city at the time and that Melanchthon perceived a need to combat them.

APA, Harvard, Vancouver, ISO, and other styles

3

Gross, Eduardo. "A FILOSOFIA TEOLÓGICA DE FILIPE MELANCHTON: ESTUDOS CONTEMPORÂNEOS, LEGADO E RELEVÂNCIA PARA A FILOSOFIA DA RELIGIÃO." Síntese: Revista de Filosofia 44, no. 140 (January 2, 2018): 481. http://dx.doi.org/10.20911/21769389v44n140p481/2017.

Full text

Abstract:

Resumo: Filipe Melanchthon é um pensador praticamente desconhecido no Brasil, particularmente no âmbito dos estudos filosóficos. Tendo sido um dos principais representantes dos ideais da Reforma protestante no século 16, em geral é lembrado apenas como um colaborador de Lutero. Entretanto, Melanchthon foi um intelectual multidisciplinar, formado a partir dos ideais do humanismo renascentista, tendo publicado abundantemente em diversas áreas, como estudos de línguas (particularmente latim e grego), análise literária de obras da antiguidade clássica, astrologia, astronomia, história, educação, retórica e filosofia (particularmente ética e lógica). Além disso, foi idealizador e promotor de uma profunda reformulação do ambiente escolar e universitário alemão, o que lhe valeu o título de praeceptor germaniae. Isso ao lado de seu engajamento com o movimento religioso da Reforma e as tarefas de elaboração teológica, as controvérsias doutrinárias e a organização prática da vida eclesiástica que tal engajamento implicava. Aqui se abordam estudos contemporâneos sobre a compreensão do papel da filosofia no pensamento de Melanchthon, apontando desdobramentos da mesma particularmente para a compreensão filosófica da religião. Ernst Troeltsch já tinha demonstrado como esta concepção peculiar de Melanchthon se tornou base para a organização dos estudos universitários durante o período conhecido como ortodoxia protestante, que antecedeu a época do Iluminismo. A situação da pesquisa sobre um dos modos paradigmáticos como se fundamentou a relação entre religião e racionalidade apresenta a relevância deste pensador para a compreensão do desenvolvimento da filosofia da religião.Abstract: Philip Melanchthon is a practically unknown thinker in Brazil, especially in the realm of philosophical studies. Being one of the main representatives of the ideals of the Protestant Reformation in the 16. Century, he is generally remembered only as Luther’s right-hand man. Nevertheless, Melanchthon was a multidisciplinary intellectual. Shaped in the humanistic ideals of the Renaissance, he abundantly published in many fields, from language studies (particularly Latin and Greek), literary analysis of classical antiquity works, astrology, astronomy, history, education, to rhetoric and philosophy (particularly ethics and logic). In addition, he idealized and promoted a deep reformulation of the German school and university system, for which he was awarded the title of praeceptor germaniae. This besides his engagement with the religious movement of the Reformation, his theological elaboration, and the doctrinal controversies as well as the practical organization of church life which such engagement implied. This paper will examine some contemporary studies on the role philosophy played in Melanchthon’s thought, particularly its contribution to the philosophical understanding of religion. Ernst Troeltsch had already shown how Melanchthon’s peculiar conception had become the basis for the organization of university studies during the period known as Protestant orthodoxy that preceded the Age of Enlightenment. The state of research on one of the paradigmatic modes through which the relationship between religion and rationality was founded shows Melanchthon’s significance for understanding the development of the philosophy of religion.

APA, Harvard, Vancouver, ISO, and other styles

4

Schild, Maurice E., and Ralph Keen. "Philip Melanchthon. A Melanchthon Reader." Sixteenth Century Journal 21, no. 1 (1990): 115. http://dx.doi.org/10.2307/2541141.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Лурье, Зинаида Андреевна. "THEATER IN THE PEDAGOGY OF PHILIP MELANCHTHON." Tomsk state pedagogical university bulletin, no. 5(223) (September 26, 2022): 157–67. http://dx.doi.org/10.23951/1609-624x-2022-5-157-167.

Full text

Abstract:

Рассматривается театр в педагогике Филиппа Меланхтона в первую очередь на материале его предисловий и комментариев к изданиям Теренция 1517–1519 гг., 1524–1528 гг. и 1545 г., к которому он возвращался на протяжении почти всей своей деятельности. Ранние редакции были написаны в контексте предпринятой им риторической реформы на факультете искусств Виттенберга; вторая редакция была подготовлена в рамках школьной реформы в Саксонии (для нее составлены схолии), и, наконец, последняя отражает опыт изучения Меланхтоном древнегреческой драматургии (трагедий Еврипида, Софокла и комедий Аристофана). Несмотря на достаточное число научных публикаций, исследующих обозначенные источники в различных контекстах (этике Меланхтона, его представлениях об античной драматургии и пр.), статья сосредотачивается на представлении Меланхтона о театре как педагогической практике.Анализ источников позволяет говорить о том, что Меланхтон редко разделял дискурсы театра и драмы, говоря в совокупности об их образовательных и воспитательных функциях. Разделяя богословское и светское знание (так называемое «Евангелие» и «Закон»), Меланхтон считал необходимым изучение античной литературы, философии и драматургии как ценных «историй», богатых примерами универсальной общечеловеческой этики и картинами социально-политической деятельности (речи, собрания, заседания совета и пр.). Эта идея была разработана им в его многочисленных работах по этике и богословию. Моделирование учебного процесса в школе Меланхтона на основании схолий к Теренцию позволяет предложить, что на уроках изучение текстов строилось прежде всего вокруг грамматических упражнений и изучения выражений и лексики. Тогда убеждение Меланхтона в пользе театра/драмы для этизации и социализации учеников, наряду с упоминаниями постановок в его текстах, позволяет предположить, что именно театральную деятельность Меланхтон видел инструментом формирования этики. Разумеется, он был далек от специального осмысления образовательных функций театра, однако практика постановок была заложена им как учебная практика. Мы предлагаем говорить о театре в педагогике Меланхтона как антропопрактике. The article deals with the theater in the pedagogy of Philipp Melanchthon, primarily on the material of his prefaces and comments on the publications of Terence in 1517–1519, 1524–1528. and 1545, to which he returned throughout almost his entire career. Early editions were written within the background of his rhetorical reform at the Wittenberg Faculty of Arts, the second edition was prepared as part of the school reform in Saxony (with scholia being compiled) and, finally, the last edition reflects Melanchthon’s experience of studying ancient Greek dramaturgy (the tragedies of Euripides, Sophocles and the comedies of Aristophanes). Despite a sufficient number of scientific publications exploring the indicated sources in various contexts (Melanchthon’s ethics, his ideas about ancient drama, etc.), the article focuses on Melanchthon’s idea of theater as pedagogical practice.Analysis of the sources suggests that Melanchthon rarely shared the discourses of theater and drama, speaking together about their educational and educational functions. Sharing theological and secular knowledge into categories of Gospel and Law, Melanchthon considered it necessary to study ancient literature, philosophy and drama in particular as valuable “stories” which are rich in examples of universal human ethics and give pictures of various socio-political activity (speeches, meetings, council meetings, etc.). This idea was developed by him in his numerous works on ethics and theology.Modeling of the educational process in Melanchthon’s school based on the scholia to Terence allows us to suggest that the study of texts in the classroom was built primarily around grammar exercises and the study of expressions and vocabulary. Then his conviction of Melanchthon in the use of theater/drama for ethical and social up-bringing, along with the mentions of productions in his texts, suggests that the theatrical activity was that tool of the formation of ethics. Of course, Melanchthon was far from specific understanding the educational functions of the theater, but the practice of staging was laid in his method as an educational practice. We propose in this sense to talk about the theater in Melanchthon’s pedagogy as an anthropological practice.

APA, Harvard, Vancouver, ISO, and other styles

6

Kearney, Michael R. "Melanchthon’s Didactic Genre and the Rhetoric of Reformation." Rhetorica 40, no. 1 (2022): 23–42. http://dx.doi.org/10.1525/rh.2022.40.1.23.

Full text

Abstract:

As professor of Greek and theology at the University of Wittenberg, Philip Melanchthon (1497–1560) authored three of the most important rhetorical textbooks of his era. Melanchthon’s addition of a new genre of rhetoric, the didactic, to the classical genres of demonstrative, judicial, and deliberative oratory illuminates his view of rhetoric as an instrument for the renaissance and reformation of traditions and institutions. Cultivating faculties of judgment and understanding was Melanchthon’s prescription for survival amid theological and political chaos—a prescription that continues to hold value for rhetors in the current historical moment.

APA, Harvard, Vancouver, ISO, and other styles

7

Wengert, Timothy J. "Philipp Melanchthon: Theologe, Pädagoge und Humanist Philipp Melanchthon und seine Zeit Melanchthon." Erasmus of Rotterdam Society Yearbook 31, no. 1 (2011): 90–94. http://dx.doi.org/10.1163/027628511x598033.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Wengert, Timothy. "A Melanchthon Reader. Philip Melanchthon , Ralph Keen." Journal of Religion 71, no. 2 (April 1991): 309–10. http://dx.doi.org/10.1086/488648.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Bagrovnikov, Nikolai Adrianovich, and Marina Fedorova. "The Evolution of Philip Melanchthon's Views: from Humanistic Religiosity to Reformation." Философия и культура, no. 5 (May 2023): 37–48. http://dx.doi.org/10.7256/2454-0757.2023.5.40673.

Full text

Abstract:

The subject of research in this article is some aspects of the life path of a prominent figure of the Reformation in Germany, Philip Melanchthon, which influenced the evolution of his worldview. Special attention is paid to the facts of his biography, the characteristics of his early works, as well as his assessments of the confessional struggle and calls for the active involvement of administrative resources to crack down on dissidents. The methodological basis of this article is the dialectical approach, in particular, the principle of the relationship between the general and the singular, as well as the principle of the unity of the logical and historical. These principles allow us to identify the ethical nuances of the evolution of F. Melanchthon's views as a Reformation figure based on his statements and assessments. Philip Melanchthon is often evaluated in the scientific literature as one of the founders of the new faith, the second most important after Martin Luther, whose merit was the attempt to reconcile humanistic views and new confessional interests. However, based on a detailed analysis of the material presented in the article, the authors come to the conclusion that Philip Melanchthon, having devoted himself entirely to the Reformation, renounced the German humanistic tradition of the XV century, the values of humanism represented in the works of Jacob Wimplefing, Johann Reichlin, Erasmus of Rotterdam, Thomas More, John Colet. Therefore, its classification as "Christian humanism" is erroneous.

APA, Harvard, Vancouver, ISO, and other styles

10

Cumming, Nicholas A. "Luther vs. the Lutherans (and Catholics)." Church History and Religious Culture 103, no. 1 (June 21, 2023): 60–83. http://dx.doi.org/10.1163/18712428-bja10056.

Full text

Abstract:

Abstract This article examines the reception and authority of Martin Luther and Philip Melanchthon in Francis Turretin’s (1623–1687) Institutio Theologiae Elencticae (1679–1685). Scholarship on the reception of the Reformers in seventeenth-century Calvinism has continued to grow and I argue that Turretin utilized both Luther and Melanchthon in fluid and diverse ways. In particular, Luther and Melanchthon, alongside being authorities against Roman Catholicism, were also used as evidence against the “innovations” of seventeenth-century Lutherans. For Turretin, Luther and Melanchthon were two of God’s prophets sent at the Reformation and Catholics and Lutherans needed to return to “pure” Reformed doctrine as illustrated by Luther and Melanchthon. Though these two were not the only sources of authority for Turretin, they were substantial witnesses against Lutheran and Catholic innovations in the post-Reformation period. Ultimately for Turretin, Luther and Melanchthon were more Reformed than they were Lutheran.

APA, Harvard, Vancouver, ISO, and other styles

11

Bayer, Oswald. "Philipp Melanchthon." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 18, no. 2 (May 2009): 134–61. http://dx.doi.org/10.1177/106385120901800201.

Full text

APA, Harvard, Vancouver, ISO, and other styles

12

Rupp, Horst F. "Philipp Melanchthon." Prospects 26, no. 3 (September 1996): 610–21. http://dx.doi.org/10.1007/bf02195060.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

Weaver, William P. "Triplex est Copia: Philip Melanchthon's Invention of the Rhetorical Figures." Rhetorica 29, no. 4 (2011): 367–402. http://dx.doi.org/10.1525/rh.2011.29.4.367.

Full text

Abstract:

Philip Melanchthon's importance for the history of Renaissance rhetoric has been reclaimed in a number of recent studies. One of his most innovative and durable legacies was in the doctrine of the figures (schemata), examined and evaluated in this essay. A comparison with classical theory shows that in his second rhetoric (1521) Melanchthon radically reconceived the definition and classification of the figures. The new doctrine has major implications for the theory of style (elocutio) and its place in the liberal arts.

APA, Harvard, Vancouver, ISO, and other styles

14

Keen, Ralph. "Political Authority and Ecclesiology in Melanchthon's “De Ecclesiae Autoritate”." Church History 65, no. 1 (March 1996): 1–14. http://dx.doi.org/10.2307/3170493.

Full text

Abstract:

Philip Melanchthon's 1539 treatise On the Authority of the Church and the Writings of the Ancient Fathers (hereafter De ecclesiae autoritate) occupies a prominent place in the canon of his theological writings. Few texts of the Reformation period state so clearly the principles according to which the Fathers and the councils of the church may be considered authentic sources for Christian doctrine. To set the work within the canon of Melanchthon's theological work is not necessarily to say that other genres are not present in it, however. The compartmentalization of a thinker's work, while perhaps heuristically necessary, always risks distortion. The danger is all the more present with regard to an author like Melanchthon, whose intellectual interests were broad and whose historical importance is many-sided. The scope of Melanchthon's activities is broad, and so are the contexts and ramifications of his important writings. In 1960 Peter Fraenkel called De ecclesiae autoritate Melanchthon's “patrology”—not an inaccurate label, but an overly restrictive one.

APA, Harvard, Vancouver, ISO, and other styles

15

Estes, James M. "The Role of Godly Magistrates in the Church: Melanchthon as Luther's Interpreter and Collaborator." Church History 67, no. 3 (September 1998): 463–83. http://dx.doi.org/10.2307/3170941.

Full text

Abstract:

Our knowledge of Melanchthon's thought on the role of godly magistrates in the church is surprisingly incomplete, despite the generally acknowledged importance of that thought. Most Reformation scholars are familiar with Melanchthon's argument that the Christian magistrate is, as custodian of both tables of the Law and as foremost member of the church, the incumbent of an office established for the sake of the church and thus burdened with responsibility for the establishment and maintenance of true religion. Most know too that this argument became the standard Lutheran justification for what is called the cura religionis of the magistrate. Few, however, are aware that it took Melanchthon a good decade to arrive at that doctrine, that he spent a further decade or so refining and developing it, and that during all that time there was an intimate connection between the content of his thought and the course of public events. The reason for this gap in our knowledge is that the history of the development of Melanchthon's thought on the religious duties of secular rulers has not yet been written.

APA, Harvard, Vancouver, ISO, and other styles

16

Estes, James M., and Heinz Scheible. "Melanchthon: Eine Biographie." Sixteenth Century Journal 29, no. 1 (1998): 79. http://dx.doi.org/10.2307/2544391.

Full text

APA, Harvard, Vancouver, ISO, and other styles

17

Jammerthal, Tobias. "Melanchthon und Ulm." Ulm und Oberschwaben 61 (March 6, 2024): 128–34. http://dx.doi.org/10.53458/uo.v61i.10790.

Full text

APA, Harvard, Vancouver, ISO, and other styles

18

Kotliarov, P. "THE MELANCHTHONIAN SCHOOL REFORM: A HUMANIST PARADIGM." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 133 (2017): 32–35. http://dx.doi.org/10.17721/1728-2640.2017.133.2.07.

Full text

Abstract:

In this paper, we focused on the plan for the school of Eisleben (1525) by Philipp Melanchthon, which reveals the main trends of the Melanchthonian school reform in the early 16th century. We have outlined several important tasks set by Melanchthon to create a special educational space based on pietas and erudition. It is important also to clarify correlation between religious and Humanist elements in school plans and to highlight requirements for teachers in the newly founded schools. As we have found out, religious studies were scheduled only for for Sunday. Students were not expected to pass any tests; they only had to listen to the teacher’s explications. It was shown that, firstly, this school plan is essential for understanding of the young Melanchthon-humanist’s ideas, who renounced the former church school system and tried to restore inherent to school functions: to provide education and ethical upbringing. This is why the humanist take distance from theology – as from a Catholic one, so from a Lutheran. Secondly, Melanchthon tried to protect school from theological disputes, which were inevitable in confessional heterogenic Germany. This is why it was important to separate school from church. Melanchthon envisaged a careful integration of the religious component in school plans. The humanist supposed that this reduced religious lessons were provide future politicians, officials, teachers and pastors with pietas alongside studia. Melanchthon also assigned an important place to an individual approach to education and upbringing of students, which would take into consideration their psychophysical and intellectual peculiarities. In our opinion, it can be regarded as beginnings of the pedagogical psychology.

APA, Harvard, Vancouver, ISO, and other styles

19

Mundhenk, Christine. "Philipp Melanchthons Beziehungen zu Ungarn und Siebenbürgen im Spiegel von Netzwerken und Korrespondenzen." Journal of Early Modern Christianity 8, no. 1 (April 1, 2021): 103–18. http://dx.doi.org/10.1515/jemc-2021-2007.

Full text

Abstract:

Abstract For decades, Melanchthon maintained intensive relationships with Hungary. Students from there formed the largest group of foreign students at Wittenberg University. Melanchthon supported them during their studies and kept in touch with some of them after they returned to their home country. Networks were necessary, so that letters and messages reached their recipients. By writing letters of recommendation to others, Melanchthon enabled his students to establish contacts and to build up their own network. At the Coetus Hungaricus existing at Wittenberg University the Hungarian students also made contacts, which were useful to them later. Edited correspondences allow to track down and describe such interlinking. A network of contacts in Hungary can be depicted between Johannes Honterus, Valentin Wagner, Georg Werner, Sigismund Tordai-Gelous, Mátyás Dévai Bíró and Gáspár Heltai. The relations between them as well as the close contact with Melanchthon provided mutual assurance and helped to control the doctrine adopted from Wittenberg.

APA, Harvard, Vancouver, ISO, and other styles

20

Weaver, William P. "A More Excellent Way: Philip Melanchthon’s Corinthians Lectures of 1521–22." Renaissance and Reformation 37, no. 1 (May 16, 2014): 31–63. http://dx.doi.org/10.33137/rr.v37i1.21281.

Full text

Abstract:

Through a critical study of Philip Melanchthon’s 1521–22 lectures on 1 and 2 Corinthians, this essay evaluates his rhetorical method of reading and annotating Scripture. Building on a conventional analogy between ad fontes and sola scriptura, it investigates an equally operative analogy between consuetudo (linguistic usage) and what Melanchthon called the sermo or mos Scripturae, the “speech” or “usage of Scripture.” As a guide to the mos Scripturae, the early Corinthians lectures are an indispensable complement to his contemporary annotations on Romans. They reveal his attempt to integrate Luther’s “theology of the cross” into a theory of learned reading and shed light on the composition of the first systematic theology of the Lutheran faith, the Loci Communes, also published in 1521. Taken together as speeches, Paul’s letters to the Corinthians are unique enunciations of law and gospel, and unique examples of the “discourse of the cross.” Cet essai évalue la méthode rhétorique de lecture et d’annotation des Écritures saintes, à travers une analyse critique des leçons de Philip Melanchthon de 1521-2 sur la première et seconde épitre aux Corinthiens. Partant d’une analogie conventionnelle entre ad fontes et sola scriptura, l’essai examine une analogie tout aussi opératoire entre consuetudo (usage linguistique) et ce que Melanchthon appelait le sermo ou mos Scripturae, le « discours » ou « l’usage des Saintes Écritures ». Les premières leçons de Mélanchton ur les Corinthiens, en tant que guide aux mos Scripturae, sont un complément indispensable à ses annotations contemporaines sur les Romains. Elles révèlent la volonté d’intégrer la « théologie de la croix » de Luther à une théorie de lecture savante mais aussi la volonté de clarifier la composition des Loci Communes, première théologie systématique de la foi luthérienne, elle aussi publiée en en 1521. Prises comme discours, les lettres de Paul aux Corinthien ssont des énonciations uniques de la loi et de l’évangile, exemples uniques du « discours de la croix ».

APA, Harvard, Vancouver, ISO, and other styles

21

Ford, James Thomas, Günter Frank, and Herman J. Selderhuis. "Melanchthon und der Calvinismus." Sixteenth Century Journal 39, no. 2 (July 1, 2008): 545. http://dx.doi.org/10.2307/20478948.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

Ford, James Thomas, Günter Frank, and Ulrich Köpf. "Melanchthon und die Neuzeit." Sixteenth Century Journal 36, no. 2 (July 1, 2005): 566. http://dx.doi.org/10.2307/20477429.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

Kuropka, Nicole. "Melanchthon und die Ethik." Zeitschrift für Theologie und Kirche 113, no. 3 (2016): 235. http://dx.doi.org/10.1628/004435416x14665991202855.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Janssen, Wibke. "Melanchthon und die Reichspolitik." Verkündigung und Forschung 45, no. 1 (March 1, 2000): 24–45. http://dx.doi.org/10.14315/vf-2000-0103.

Full text

APA, Harvard, Vancouver, ISO, and other styles

25

Nejeschleba, Tomáš. "Lutheránský aristotelismus – Philipp Melanchthon." Studia Neoaristotelica 2, no. 1 (2005): 67–82. http://dx.doi.org/10.5840/studneoar20052120.

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

Campos Guimaraes Cruz, Rubia. "Filipe Melanchthon, Reformador e Humanista." Sacrilegens 18, no. 1 (September 8, 2021): 178–98. http://dx.doi.org/10.34019/2237-6151.2021.v18.34310.

Full text

Abstract:

Resumo: A Reforma Protestante (século XVI) foi um marco na história do Cristianismo. Temos a consciência de que Lutero foi um importante líder desse processo histórico, mas também sabemos que muitos estiveram ao lado dele colaborando. Dentre as figuras dessa época, o presente artigo deseja apresentar, mesmo que brevemente, o outro reformador de Wittenberg: Filipe Melanchthon. O objetivo deste artigo será mostrar como Melanchthon fez parte do movimento da Reforma, através dos importantes trabalhos que escreveu e também do auxílio a Lutero; mas, além disso, buscaremos apresentá-lo ainda como humanista e reformador educacional, muito atuante no período histórico citado. Não se pretende aqui esgotar o assunto, mas sim trazer uma breve introdução a respeito desta figura histórica e alguns de seus feitos. Palavras-chave: Reforma, Filipe Melanchthon, reformador, humanista.

APA, Harvard, Vancouver, ISO, and other styles

27

Kolb, Robert. "Wittenberg Uses of Law and Gospel." Lutheran Quarterly 37, no. 3 (September 2023): 249–67. http://dx.doi.org/10.1353/lut.2023.a905030.

Full text

Abstract:

Abstract: Melanchthon attempted to preserve the proper preaching of repentance and to teach proper Christian living through the law of God by designating three uses of the law in the Christian life. He did so to counter the form of antinomianism advanced by Johann Agricola. The Wittenberg theologians distinguished Christian preachers’ uses of the law from its functioning in their hearers and the impact it makes on the actions of the hearers. Luther did not use Melanchthon’s terminology but recognized that the law as God’s design for humanity functions as societal discipline, call to repentance, and instruction in godly living. For saints who are in combat with their own sinfulness each day, the law’s good counsel easily turns to accusation as well.

APA, Harvard, Vancouver, ISO, and other styles

28

Campos Guimarães Cruz, Rubia. "A relação interdependente entre lei e evangelho no pensamento de Filipe Melanchthon." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 17, no. 2 (December 5, 2023): 515–29. http://dx.doi.org/10.20890/reflexus.v17i2.2674.

Full text

Abstract:

O foco deste artigo é mostrar que lei e evangelho, no pensamento de Filipe Melanchthon (o outro reformador de Wittenberg), existem em uma relação de interdependência e funcionam como uma chave hermenêutica. Isso pode ser percebido através da obra de Melanchthon, os Loci Theologici de 1521, que representam a primeira formulação de uma descrição da teologia da Reforma Protestante. Sendo assim, para alcançar o objetivo aqui proposto, buscaremos, num primeiro momento, apresentar sucintamente o autor, seu contexto e sua obra. Em seguida, teremos como foco apontar o significado de lei e evangelho no pensamento de Melanchthon, bem como a construção da relação entre esses conceitos. Por fim, analisaremos um determinado tema cristão (a saber: a respeito da velha e da nova pessoa) a partir dos conceitos aqui relacionados, apontando, portanto, que os mesmos funcionam como uma chave hermenêutica.

APA, Harvard, Vancouver, ISO, and other styles

29

Wengert, Timothy J., and J. A. O. Preus. "Philip Melanchthon: Loci Communes, 1543." Sixteenth Century Journal 25, no. 4 (1994): 910. http://dx.doi.org/10.2307/2542267.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Köpf, Ulrich, and Heinz Scheible. "Rezension von: Scheible, Heinz, Melanchthon." Zeitschrift für Württembergische Landesgeschichte 77 (February 17, 2022): 493–94. http://dx.doi.org/10.53458/zwlg.v77i.1789.

Full text

APA, Harvard, Vancouver, ISO, and other styles

31

Deflers, Isabelle. "Briefwechsel, written by Philipp Melanchthon." Church History and Religious Culture 96, no. 3 (2016): 401–4. http://dx.doi.org/10.1163/18712428-09603016.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

Tredwell, Katherine A. "The Melanchthon Circle's English Epicycle." Centaurus 48, no. 1 (January 2006): 23–31. http://dx.doi.org/10.1111/j.1600-0498.2006.00034.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

Howard, Thomas Albert. "Philipp Melanchthon and American Evangelicalism." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 18, no. 2 (May 2009): 162–86. http://dx.doi.org/10.1177/106385120901800202.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

Metzger, Wolfgang, and Veit Probst. "PHILIPP MELANCHTHON UND WILHELM REIFFENSTEIN." Daphnis 27, no. 4 (March 30, 1998): 685–716. http://dx.doi.org/10.1163/18796583-90000652.

Full text

APA, Harvard, Vancouver, ISO, and other styles

35

Cameron, Euan. "Philipp Melanchthon: Image and Substance." Journal of Ecclesiastical History 48, no. 4 (October 1997): 705–22. http://dx.doi.org/10.1017/s0022046900013476.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Mittner, Eva Maria. "Beeindruckende Verwandlung der Melanchthon-Kirche. Neustrukturierung mit energetischer Sanierung in Hannover-Bult erfolgreich umgesetzt." Bauen Plus 6, no. 2 (2020): 8–11. http://dx.doi.org/10.51202/2363-8125-2020-2-8.

Full text

Abstract:

Die in den frühen 1960er-Jahren erbaute Melanchthon-Kirche, benannt nach Philipp Melanchthon, ist eine evangelisch-lutherische Kirche in Hannover im Stadtteil Bult. Das Gotteshaus war schon ziemlich in die Jahre gekommen, daher entschied sich das Pfarramt, zu sanieren und umzubauen. Das hat sich gelohnt: Das früher externe Gemeindehaus wurde in das Innere der Kirche integriert. Durch einen zusätzlichen Gebäudeverkauf konnte man den Bestand zudem komplett umgestalten. Im Inneren des Hauses sind jetzt alle wesentlichen Funktionen vereint. Diese Metadaten wurden zur Verfügung gestellt von der Literaturdatenbank RSWB®plus

APA, Harvard, Vancouver, ISO, and other styles

37

Monreal Pérez, Juan Luis. "Estudio introductorio. Philipp Melanchthon. una mirada desde España al Princeps Germaniae." Sociología Histórica 12, no. 1 (July 28, 2023): 236–47. http://dx.doi.org/10.6018/sh.578621.

Full text

Abstract:

Con esta traducción al español de la obra original de Philipp Melanchthon De "miseriis paedagogorum" (Sobre los padecimientos de los profesores), basada en la versión bilingüe latín-alemán elaborada por Carolin Ritter, hemos querido contribuir a la transmisión de la tradición cultural introducida en toda Alemania por Melanchthon. El gran valor filológico de los comentarios de Carolin Ritter, profesora en la universidad de Gottinga, enriquecen dicha versión bilingüe latín-alemán. Hasta ahora, dichos comentarios sólo podían leerse en lengua alemana, lo que suponía una importante carencia en el ámbito cultural de la literatura en lengua española.

APA, Harvard, Vancouver, ISO, and other styles

38

Barreca, Francesco. "The Allegory of War in Johannes Kepler's Astronomia Nova." Nuncius 26, no. 2 (2011): 312–33. http://dx.doi.org/10.1163/182539111x596649.

Full text

Abstract:

AbstractIn the dedicatory letter to Rudolf II that opens his work Astronomia Nova Kepler presents an allegory of war. Taking as its premise that the Habsburg emperor was his specific audience and that the rhetorical guidelines were provided by Melanchthon's Elementorum rhetorices and Crusius' Scholia and Quaestiones, this paper will offer an interpretation of the allegory and discuss the thesis that Kepler's aim, in representing astronomy as war, was to explain his vision of the role of the court astronomer, setting it apart from the traditional roles of the court astrologer and the court artist. This will be explored beginning with an analysis of Kepler's use of rhetoric, based on his training in the methods of Philipp Melanchthon, and will go on to discuss Kepler's allegory in its cultural and political context, and finally examine it from the rhetorical and conceptual points of view.

APA, Harvard, Vancouver, ISO, and other styles

39

Herreros Besa, Alfonso, and Sebastián Contreras Aguirre. "Escolástica renacentista y recepción de la doctrina aristotélica sobre lo justo natural: Philipp Melanchthon y Francisco Suárez." Bajo Palabra, no. 26 (June 14, 2021): 221–38. http://dx.doi.org/10.15366/bp2021.26.011.

Full text

Abstract:

La interpretación escolástica de Aristóteles se concentra en la idea del derecho natural para justificar los fundamentos prepolíticos de la realidad social. Ahora bien, no existe una sola gran síntesis escolástica, ni hay tampoco un único aristotelismo que sea común a todos los comentadores escolásticos de la Ethica ? 7. De ese modo, Philipp Melanchthon (1497-1560), el llamado præceptor Germaniæ, expone un Aristóteles distinto del que comenta el jesuita Francisco Suárez (1548-1617), porque, como se verá a continuación, mientras que Suárez entiende lo justo por naturaleza como el derecho de la razón práctica, Melanchthon lo identifica con el conocimiento teórico de los principios morales impresos por Dios en el hombre.

APA, Harvard, Vancouver, ISO, and other styles

40

Wengert, Timothy J. "Melanchthon-Schriften der Stadt Bretten, 3." Sixteenth Century Journal 25, no. 4 (1994): 931. http://dx.doi.org/10.2307/2542282.

Full text

APA, Harvard, Vancouver, ISO, and other styles

41

Eppley, Dan, and John P. Donnelly. "Philipp Melanchthon: Annotations on First Corinthians." Sixteenth Century Journal 28, no. 2 (1997): 603. http://dx.doi.org/10.2307/2543507.

Full text

APA, Harvard, Vancouver, ISO, and other styles

42

Wengert, Timothy J., and Heinz Scheible. "Philipp Melanchthon: Eine Gestalt der Reformationszeit." Sixteenth Century Journal 27, no. 3 (1996): 869. http://dx.doi.org/10.2307/2544068.

Full text

APA, Harvard, Vancouver, ISO, and other styles

43

Nelson, Byron, and John Schofield. "Philip Melanchthon and the English Reformation." Sixteenth Century Journal 38, no. 4 (December 1, 2007): 1072. http://dx.doi.org/10.2307/20478639.

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

Wengert, Timothy J., Gunter Frank, and Stefan Rhein. "Melanchthon und die Naturwissenschaften seiner Zeit." Sixteenth Century Journal 31, no. 1 (2000): 242. http://dx.doi.org/10.2307/2671342.

Full text

APA, Harvard, Vancouver, ISO, and other styles

45

ALSOP, J. D. "PHILIP MELANCHTHON AND ENGLAND IN 1553." Notes and Queries 37, no. 2 (June 1, 1990): 164–65. http://dx.doi.org/10.1093/nq/37-2-164.

Full text

APA, Harvard, Vancouver, ISO, and other styles

46

Wengert, Timothy J. "The Wittenberg Reformation by Philip Melanchthon." Lutheran Quarterly 31, no. 4 (2017): 478–79. http://dx.doi.org/10.1353/lut.2017.0097.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

Pena Búa, Pilar. "La Teología natural en Felipe Melanchthon." Diálogo Ecuménico, no. 113 (January 1, 2000): 375–84. http://dx.doi.org/10.36576/summa.2199.

Full text

APA, Harvard, Vancouver, ISO, and other styles

48

Wengert, Timothy J. "Philip Melanchthon: Speaking for the Reformation." Expository Times 126, no. 7 (June 27, 2014): 313–25. http://dx.doi.org/10.1177/0014524614541903.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

Ritter, Carolin. "Epílogo: La vida de Philipp Melanchthon." Sociología Histórica 12, no. 1 (July 28, 2023): 269–88. http://dx.doi.org/10.6018/sh.579651.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

Mouchel, Christian. "Figures et adéquation : dans la doctrine oratoire de Philippe Melanchthon." Études littéraires 24, no. 3 (April 12, 2005): 49–62. http://dx.doi.org/10.7202/500985ar.

Full text

Abstract:

Soucieux de transmettre une doctrine, théologique et morale, une et sans confusion, Melanchthon s'applique à définir les critères d'une méthode capable de produire et préserver la clarté de la pensée. Il trouve chez les Scolastiques l'outil recherché, la dialectique aristotélicienne, qu'il faut restaurer dans sa forme idéale. Cela reste cependant insuffisant pour la foule des imperiti , uniquement sensible à l'amplification. Pour concilier figures et adéquation, il faut poser une équivalence entre procédures logiques et procédés rhétoriques, rapport que Cicéron réalise le plus parfaitement. Melanchthon conserve cependant à la rhétorique aristotélicienne des symboles le privilège d'une plus grande « proximité » avec les choses. Il lèguera cette oscillation à la rhétorique allemande du XVIe et du début du XVIIe siècle.

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!