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Journal articles on the topic 'Melanchthon'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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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.

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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 Melanchth

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2

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

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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 fi

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3

Smolka, Josef. "Tadeáš Hájek a Philipp Melanchthon." Dějiny věd a techniky 46, no. 2 (2013): 84–93. https://doi.org/10.70391/7dd.2.b.

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Tadeáš Hájek (Thaddeus Hagecius) and Philipp Melanchthon On the basis of the Heidelberg edition of Melanchthon’s correspondence, this article examines his contacts with Prague scholar Thaddeus Hagecius – Hájek (1526–1600). The contact was initiated by a common friend, Prague humanist M. Collinus. Hájek’s name appears in the correspondence in seven places. Mutual contacts are commented on and supplemented by additional materials from Bohemia.

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4

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 (2018): 481. http://dx.doi.org/10.20911/21769389v44n140p481/2017.

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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, r

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5

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.

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6

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.

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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). Нес

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7

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.

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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

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8

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.

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9

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

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10

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

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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

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11

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.

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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, a

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12

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

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13

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

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14

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.

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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.

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15

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

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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 perh

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16

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

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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

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17

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

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18

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

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19

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.

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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 pas

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20

Pena, Búa María del Pilar. "Felipe Melanchthon: "Padre de la Iglesia Luterana"." Estudios Mindonienses, no. 14 (December 31, 1998): 755–805. https://doi.org/10.5281/zenodo.13821379.

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Pese a los innumerables trabajos de investigación en torno a la figura de Felipe Melanchthon la opinión generalizada indica que la posición central que el <em>Praeceptor Germaniae</em> desempeñó en la historia de la Reforma no ha sido apreciada en todo su significado. Sintomática a este respecto resulta la obra de R. Stupperich que bajo el título de <em>El desconocido Melanchthon</em> intenta, en el año 1961, acercarse al pensamiento y obra del que fue, junto con Lutero, artífice y propulsor del acontecimiento histórico y es

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21

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

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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

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22

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

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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 Lu

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23

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

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24

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

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25

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

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26

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

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27

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

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28

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

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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 hum

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29

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 (2023): 515–29. http://dx.doi.org/10.20890/reflexus.v17i2.2674.

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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

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30

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

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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

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31

Курбатов, Анатолий Григорьевич. "Philip Melanchthon — Commentator of Aristotle: On the Question of the Reformer’s Moral Philosophy." Платоновские исследования 2, no. 19(19) (2023): 215–32. http://dx.doi.org/10.25985/pi.19.2.09.

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В статье предпринята попытка определить границы этических представлений Филиппа Меланхтона: выявить центральные понятия его доктрины на примере комментария «Никомаховой этики» Аристотеля. Меланхтон — этик Реформации — ключевая фигура для понимания процесса формирования христианской этики, учитывающей идеи Реформации. Учение имплицитно содержало в себе интенцию к переосмыслению значения, которое может иметь универсальная моральная доктрина, интегрированная в протестантскую теологию. Исследовательский интерес представляют некоторые аспекты антропологии Меланхтона — учение о свободной воле, предс

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32

Svensson, Manfred. "Melanchthon y los aristotelismos protestantes. El caso de los comentarios a la Ética y la Política." Cauriensia. Revista anual de Ciencias Eclesiásticas 19 (December 29, 2024): 791–816. https://doi.org/10.17398/2340-4256.19.791.

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Contrariamente a lo sugerido por el mito de una radical ruptura, la tradición aristotélica de filosofía práctica fue ampliamente cultivada en el protestantismo temprano. El reconocimiento de ese hecho suele, sin embargo, ir de la mano de una monolítica reducción de ese aristotelismo a sus orígenes en Melanchthon. El presente artículo busca hacer fructífera para el caso de los comentadores protestantes la atención de Charles Schmitt a la multiplicidad de aristotelismos renacentistas, ofreciendo así una visión más precisa del lugar de Melanchthon en dicha tradición.

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33

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.

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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 Lit

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34

Pena, Búa María del Pilar. "Erasmo de Rotterdam y Felipe Melanchthon: amistad y esfuerzos en común." Naturaleza y Gracia. Revista cuatrimestral de Ciencias Eclesiásticas 59, no. 1 (2012): 123–47. https://doi.org/10.5281/zenodo.13765058.

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En este trabajo estudiamos la relación que mantuvieron Erasmo y Melanchthon, a través de su correspondencia. La amistad y admiración que ambos se profesaron tenía como trasfondo los problemas derivados de la Reforma luterana. A pesar de la intemperancia de Lutero contra Erasmo, Melanchthon se esforzará, en primer lugar, por salvar su relación con Erasmo y, en segundo lugar, por evitar la ruptura entre Humanismo y Reforma: los estudios humanistas son la condición previa para acceder al estudio del evangelio.

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35

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.

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36

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.

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37

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.

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38

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

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39

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

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40

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

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41

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

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42

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

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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 á

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43

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.

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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

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44

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.

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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 arti

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45

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

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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. Me

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46

Andrade, Rodrigo Pinto de, Cézar De Alencar Arnaut de Toledo, and Francielle Aparecida Garuti De Andrade. "Reforma protestante e educação escolar: as contribuições de Felipe Melanchthon (1497-1560)." Comunicações 25, no. 2 (2018): 225. http://dx.doi.org/10.15600/2238-121x/comunicacoes.v25n2p225-240.

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Este texto tem como objetivo analisar a contribuições do teólogo alemão Felipe Melanchthon para educação escolar no contexto da Reforma Protestante na Alemanha do século XVI. Embora tenha se voltado prioritariamente para as questões religiosas, a Reforma teve desdobramentos em outros campos da vida social e ultrapassou as questões relativas à Igreja; reforçando movimentos de renovação nas mais diferentes esferas da estrutura social, incluindo o campo da educação escolar. Foi durante a Reforma Protestante que a ideia de uma educação voltada para todos começou a ser elaborada, essa educação, sob

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47

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

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48

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.

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49

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.

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50

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

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