By S. L. Greenslade
The 2 previous volumes of this complete and luxurious historic resource, produced through an exceptional crew of students, are The Cambridge heritage of the Bible: quantity 1, From the Beginnings to Jerome and The Cambridge heritage of the Bible: quantity 2, The West from the Fathers to the Reformation.
Chapters contain "The Bible within the Reformation" (by Roland H. Bainton, biographer of Martin Luther; right here I Stand: a lifetime of Martin Luther (Hendrickson vintage Biographies)), "English models of the Bible, 1525-1611," "The Bible within the Roman Catholic Church from Trent to the current Day," "The upward push of recent Biblical Scholarship and up to date dialogue of the Authority of the Bible," "English models for the reason that 1611," etc.
Here are a few consultant quotations from the volume:
"But on different events Luther behaved as is he have been minded to open an issue at the canon not just of the outdated testomony but additionally of the recent. 'I so hate Esther and II Maccabees that I want they didn't exist. there's an excessive amount of Judaism in them and never a bit heathenism.'" (Pg. 6-7)
"John Toland ... took the view that there couldn't probably be whatever mysterious in Christianity seeing that secret was once opposite to cause. Absurdities within the biblical files needs to accordingly be eradicated, and Toland proceeded in his subsequent paintings to excise these elements of the hot testomony which seemed to him to be incomprehensible." (Pg. 241)
"The internet results of the Deist controversy, because it affected Holy Scripture, was once to go away the conventional view of the authority of the Bible in a far weakened condition... to bandy concerning the sacred texts in public dispute, and to make the Scriptures the small swap of pamphleteers, was once instantaneously to unseat the Bible from the pedestal on which it were put within the 17th century. The awe and reverence with which its exaltation into the seat of infallible authority had surrounded it have been quickly tarnished within the tough and tumble of debate." (Pg. 243)
"For 80 years after its ebook in 1611, the King James model persisted sour assaults. It used to be denounced as theologically unsound and ecclesiastical biased, as truckling to the king and unduly deferring to his trust in witchcraft, as unfaithful to the Hebrew textual content and depending an excessive amount of at the Septuagint. the non-public integrity of the translators used to be impugned." (Pg. 361)
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Extra info for The Cambridge History of the Bible: Volume 3, The West from the Reformation to the Present Day
Example text
One may well wonder how Müntzer could end with such concreteness, creatureliness and literalism as he did with regard to eschatology and the coming of the Lord. Similarly, Rothman of the Münsterites protested against any spiritualization of the last day. Curiously perhaps, spiritualism was combined also with legalism. Müntzer would not have a razor touch his face and one may note that 1 1 Brandt, Thomas Müntzer ( 1 9 3 3 ) 1 PP» M4, <*o> * 7 7 , M4« 34 Cambridge Histories Online © Cambridge University Press, 2008 The Bible in the Reformation Carlstadt and Zwingli, those spiritualists of another stripe, also ended in legalism.
1 4 - 1 7 . 28 Cambridge Histories Online © Cambridge University Press, 2008 The Bible in the Reformation Pilgrimages, relics, fasts, monastic habits, holy days, crucifixes, all of these are vain without the spirit. And with the spirit they are not wrong, yet superfluous. Erasmus was here using the term spirit in a sense different from that of Luther and his circle. Behind the Erasmian terminology lay the Neoplatonism of the Florentine Academy. For this school, spirit is that which is opposed to the material, to the cor poreal in man and the physical in the universe.
In Castellio's version the speech of Reuben is amplified. 'It is a crime to stain our hands in the blood of a boy and a brother at that. D o not do it; you cannot suggest anything worse for our father... does it seem to you so wicked that a callow lad should dream? ' For the first commentator the point was the anguish of the forsaken, for the second the providence o f God, and for the third the iniquity of persecution. All three interpretations are valid. Each writer laid hold of a genuine aspect of the scriptural account.