Preface to arithmetic read by Georg Joachim Rheticus

I believe that in the beginning I need to expound to you the reason why I begin to teach publicly, so that no one thinks that I have come forth in this hall inconsiderately by my own decision. For I am rather shy by nature, and I cherish most those arts that love hiding-places and do not earn applause among the crowds; furthermore, I see not only what abundance of knowledge [i.e. of things to be known] there is, but also how much dexterity and fertility of intellect is needed, especially for treating of these subtle arts, and I am indeed conscious of my stupidity. Therefore I did not strive to be here, and for a long time I objected to our teachers who encouraged me to teach in public the precepts of the arts with which I have busied myself in an unremarkable way, in particular at this time, when the other lectures in mathematics have ceased by the death of that most learned man, Johannes Volmar. However, they entreated me to take into account, in this matter, not only my friendship for them but also the benefit for the young, as it is greatly profitable that these elements be assiduously inculcated and practised in the schools. Thus the teachers' authority prevailed, as well as their excellent disposition towards education.

I do not doubt that the more modest someone is the more he will wonder, and justly, what has come to my mind that I, a boy barely out of swaddling clothes, should decide to speak here in the assembly of most learned youths. Indeed, we have not to such an extent laid aside all sense of shame that we would dare mutter, so to speak, in this lecture-room, unless most honourable reasons forced us to do so. For since it is unseemly to step forward here unless one can defend one's position with honour, with eloquence as well as authority, I fear that I shall be ridiculous if I undertake such a thing at an age of which everyone knows what it can do and how much it knows. However, if you do not expect perfect erudition, reverence should deserve the first praise in youthful minds; if I did not realise how far removed from it this theatrical show is, I should clearly be stupid. But my teacher's authority overcomes these reasonings; in order to try my intellect, he imposed on me this duty of speaking, and if I had refused it, I would not have appeared sufficiently dutiful. For I believe that a well-behaved young man has to obey his teacher even in an unjust matter. And so I preferred to be seen as no matter what, rather than to detract from my teacher's authority.

Preface to the Homer of Veit Winsheim

Since I am about to enter upon the interpretation of the Homeric poem in a few days, it has seemed right that I commend, as I can, that lecture and these studies to the young by an oration in this place. I believe I can do so quite rightly, given that the matter is most worthy of commendation, and also much needed in these present times and amidst such corrupt judgements of men. I consider in my mind these admirable gifts of God, namely the study of literature and of the humanities – and apart from the Gospel of Christ this world holds nothing more splendid nor more divine – and I also consider, on the other hand, by what blindness the minds of men are enveloped in unnatural and Cimmerian darkness; they spurn these true and greatest gifts, and with great effort they pursue means for their wishes and desires that are not only inferior but also ruinous and destructive to themselves. When I weigh these things in my heart, I am violently moved, for it comes to my mind by what dense darkness and, so to speak, black night the hearts of men are surrounded. I am not further astonished, if men are blind in things that are divine and beyond human understanding, when I see them thus treading under foot these their own and personal goods for which they are intended by divine providence, and which they could have comprehended and cherished.

Greetings from Philip Melanchthon to the most illustrious Hieronymus Baumgartnerus, son of Hieronymus Baumgartnerus who excels by his wisdom and virtue

The divine voice has prophesied both that in this languid and deranged dotage of the world there would be greater commotions of humankind than there had been before, and that nevertheless the Son of God, our Lord Jesus Christ, who was crucified for us and resurrected, would gather to Himself the eternal Church even among the ruins of empires. In this hope He wants us to cherish the study of doctrine, and He promised a home for the Church. Strengthened by this divine prophecy, let us prepare our minds to bear wisely the most saddening lacerations of realms and the frequent panic commotions, and let us hope nevertheless that the Church will not perish. Let us cherish the study of doctrine, encouraged by this consolation, and let us serve public society, each in his place. This consideration keeps old men in government so that they do not, in such violent storms, throw away the oars, so to speak. It must also rouse the younger to study more eagerly the doctrine necessary for the Church and for public life, because the divine word promises us that these labours will not be without effect. Therefore Paul says: ‘in the Lord your labour is not in vain’ [1 Corinthians 15:58]. That is, God will attend to preserving the Church and some abodes for you, and that your labours in teaching, ruling and studying be prosperous and beneficial for yourselves and for others.

Oration on astronomy and geography held at Wittenberg

There is an old story about an oracle of the sibyl concerning Athens – that two banes would be its ruin, namely deceit and the stupidity of its leaders. However, if we consider the everyday life of men and the destruction of realms, the sibyl was prophesying not only for Athens but for all cities and empires. In the past, Germany excelled both in the greatness of minds and in the truth, honesty and faith of its counsels. Nowadays people contend with ruses, righteous intentions are made sport of, and the ancient desire for military glory and courage are extinct. Therefore you can see that there is no help in such public danger, not only in Germany, but also in the rest of Europe. When I think about this, I am distressed in my mind for the Church and for our studies, both of which are particularly threatened with devastation and ruin by the savagery of the Turks. Although dangerous hardship is imminent, as there are many signs not only in the stars, but also in the morals of men, I nevertheless sustain myself by the hope that God will care for the Church, and that the Son of God will defend our assemblies, as Daniel foretold. Therefore, young men, these our studies are not to be cast away in desperation of rewards or of salvation.

Oration on the life of Rudolf Agricola, of Frisia, given in the month of July by Johann Sachs of Holstein, when he conferred the title of Master on some worthy and erudite young men, at the University of Wittenberg

It is most profitable for us to understand correctly the kind of life in which we abide, and the obligation given to us by divine providence, that is, the preservation and propagation of the true teaching about religion and other worthy things. For even though other ranks and orders of life have more magnificence, nevertheless, if we judge truly, the schools have the greatest merit. The realms and all states should protect them in particular. For, since men are made for the purpose that knowledge of God may shine in this world, and since civil society is established by divine providence so that there would be assemblies of teachers and students, and knowledge of God be kindled and spread wide, it is sufficiently clear that it is the highest duty of all rulers to preserve the Church and the schools. Consider, I entreat you, how majestic and venerable the congregations of the angels are. The assemblies of scholars must be their images on Earth; this is certainly an obligation and a duty. They should in the same way profess what the angels sing: ‘Glory to God in the highest, and peace on Earth, and joy to men.’

When Paul says: ‘See to it that no one makes a prey of you by philosophy’ [Colossians 2:8], he does not reject philosophy but its abuse – just as, when someone says: ‘Take care not to be ensnared by wine’, he does not disparage wine but its abuse.

Paul is speaking of the kind of abuse that is most harmful in the Church, namely when Scripture is received as though it taught nothing other than a knowledge of human reason. For it is easy for cunning men to transform the Gospel, by skilful explanation, into philosophy, that is, the teaching of human reason. Thus Julian the Apostate charged the Christians with ignorance, because they had brought forth absurd beliefs, having misunderstood the figures of speech of Scripture.

Philosophy contains the art of rhetoric, physiology and precepts on civic morals. This teaching is a good creation of God, and the principal among all natural gifts. And it is a thing that is necessary in this corporal and civic life, such as food, drink, or such as public laws, etc.

Moral philosophy is the very law of God on civic morals.

The most absurd men of all are those who imagine that philosophy and the Gospel differ in such a way that either teaching is a law on morals, but that the Gospel adds a few laws on external works, such as that one must not take revenge, and other similar ones.

Philip Melanchthon's oration on the topic that the arts of speaking are necessary for every kind of studies (or, praise of eloquence)

Just as Hesiod grieves that the mortals ignore how much comfort the mallow and asphodel can bring to human affairs [Works and Days 41], as if they were worthless herbs, we, too, are mourning – not for the first time – that the young ignore how much importance the arts of speaking have in preparing a perfect education. These do not promise as a pretence anything of that kind which the masses applaud, and furthermore, in their usefulness they easily surpass all human affairs. For there is nothing anywhere, in the entire totality of things, which yields greater comfort for mortals than that kind of art. But, since the young ignore their value, it happens that to most they seem mean and are judged least worthy of devoting one's energies to. It is excellent to be called a philosopher, wonderful to listen to a lawyer and these days nothing is more worthy of applause to the masses than a theological title; but the arts of speaking are not paid any regard, like those of the Megarites.

For this reason, it seems appropriate to demonstrate on this occasion which facts should most commend their study to us. Here I wish for the word-power of Pericles, while I exert myself to call back to the right path the foolish young, who partly spurn elegant philology out of error – because they consider it unnecessary for achieving the other disciplines – and partly flee it out of sloth.

Greetings from Philip Melanchthon to Christianus Pontanus of Wittenberg

Among other crimes, Socrates was reproached with mocking the inquiry into nature and rejecting physics, since he had transferred the studies of men to discussions of morals. Xenophon most weightily refutes this false accusation, and gives evidence that Socrates did not lure men away from physics, but rather he added to it that more learned teaching of morals, which was neglected by the others, since that part, too, being most useful for life, had need of method and art [Memorabilia 1.1.11–13]. Common precepts on morals are known generally, and some are born with us, but, nevertheless, there is doubtless the need for art and some more learned teaching for the purpose of deliberating on many duties, of grasping the true distinction between just and unjust actions and of understanding their origins. The nature of man needs to be examined; thought needs to be given to what is the order of the parts and what duty is ascribed to each by nature; furthermore the proper causes of actions are to be investigated. Socrates himself, discussing providence in Xenophon, assembles and points out the traces of divinity in nature in order to show not only that there is a god, but also that the god cares for human affairs [Memorabilia 1.4]. The origins of these disputations lie in physics.

Oration on the necessity of joining together the schools and the ministry of the Gospel, recited by Doctor Bernhard Ziegler.

At this point custom imposes on me the need to speak of an ecclesiastical topic, and the choice is difficult for many reasons amidst such a multitude of things of the greatest importance; but in the end I have chosen a most ordinary subject-matter, the consideration of which should nevertheless lead to stimulating the study of literature, and confirm us in loving this kind of life more, and in bearing with greater strength the toil of this task. For I wish to speak of the schools of Scriptures, and to show that the schools have always, by God's counsel, been joined to the churches, and that they need to be joined.

Indeed, it is of great delight to me, when I recall to mind all the ages of the Church and the entire chain of history, to see, as if before my eyes, so many luminaries of humankind – Adam, Noah, Shem, Abraham, Joseph, Elias, Elijah and the Apostles. I believe that for you, too, the recalling to mind both of such great men and of the excellent things that they have accomplished is highly enjoyable. And even if, consequently, in the choice of argument I was swayed by the pleasantness of these things, nevertheless the following was the more important reason.

I know that we scholars are not only despised, but also hated.

Oration on philosophy, held when conferring the degree of Master to some learned and honourable young men. Philip Melanchthon, 1536

I hope that my character is sufficiently familiar and well known to all of you so that I can easily convince you that I have not taken on the office of speaking again out of impudence, or confidence in my intellect or meddlesomeness of any kind. For it was because it was allotted to me by that excellent man, Jakob Milich, the dean of our college, who is most dear to me because of his outstanding virtue, and because of our fellowship in studying and many duties, that I was moved by the motive of duty to obey my friend's wish. I am not to such an extent a Suffenus, nor so ridiculously taken with myself as to be unaware that there are many in this university who are both more suitable by their personality, and better prepared for speaking with erudition than I am, and truly I give them plentiful praise for their intellect and erudition. However, I did not want to appear capricious, since a great friend solicits this duty from me. Indeed, I do not want to make excuses any longer, for I believe that my character is sufficiently approved of by you. And they are mainly of the kind where this little verse is appropriate: Tropos esth' ho peithōn tou legontos, ou logos, which means that the speaker's character, not his speech, convinces the audience [Menander, Fragment 407.7].