This is a Q&A for 1517 Publishing’s newest release, “How Melanchthon Helped Luther Discover the Gospel,” by Lowell C. Green. This release also marks the launch of our new Melanchthon Library.

In honor of the anniversary of Philip Melanchthon’s Birthday, the following is an excerpt from Meeting Melanchthon written by Scott Keith (1517 Publishing, 2017).

This short series has attempted to show that many, if not all, of the attempts that have been made to reveal or identify tensions or error in Melanchthon’s theology.

In 1534, Melanchthon was invited to France to defend the Lutheran position to King Francis, who seemed to favor the Reformation.

Henry found Melanchthon to be a more moderate voice and was eager to discuss theological matters with the young, increasingly famous and respected academic.

Throughout his life, Melanchthon was embroiled in quite a few internal as well as external controversies.

At the same time, in the late 1520s and early 1530s, Melanchthon’s theology became utterly reliant on the idea that justification is a purely forensic act whereby the unjust sinner is declared just on account of Christ (propter Christum).

Prior to the diet, the outlook for the new evangelical protestors was far from hopeful.

Beginning in 1519, Melanchthon began to develop his theology.

The work in question was entitled the Loci Communes Theologici, or Common Topics of Theology.

The two men, early colleagues and reluctant friends, would become a nearly unstoppable theological and Reformation team.

Melanchthon is both massively influential to Lutheranism but is often described as a detractor of Lutheranism because of some late writings.