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“The New Testament on marriage and divorce has exercised a deep influence upon Western civilisation. This is especially the case with the logia on divorce which are recorded in the Gospels of Matthew v. 32, XIX 3—12, Mark X. 2—12 and Luke XVI. 18. The Apostle Paul deals with the subject in 1 Corinthians VII. 1—15. Within the Christian churches the statements in these texts are considered authoritative concerning the questions of whether or not marriage is indissoluble, and whether divorce and remarriage are allowed for one or several reasons. The purpose of this study is to examine the interpretation of the New Testament divorce texts during the Reformation period. The significance of the exegetical results achieved by the reformers can be appreciated only in the light of the medieval sacramental concept of marriage and the work of the Christian humanists; accordingly, the investigation begins with an examination of these two subjects, as well as the reaction of Roman Catholic exegetes to the interpretation of Erasmus. The interpretations of Luther and his associates and those of the prominent Reformed theologians follow. The works of representative English theologians have been studied, beginning with Willian Tyndale and Thomas Cranmer and ending with John Milton, whose works on divorce from an exegetical point of view terminate a period during which the meaning of the divorce texts was explored.” ‑From the Foreword
Volume V completes this series of John Henry Newman's previously unpublished Anglican sermons written between 1824-1843. It contains 51 sermons and 62 sermon abstracts, all but 2 of which belong to the 20 months when he was Curate of St Clement's, Oxford, from June 1824 until April 1826.
Jan Stievermann's pioneering study of Cotton Mather's Biblia Americana examines this Puritan scholar's engagement with the Hebrew Bible as Old Testament. The author focuses specifically on Mather's struggle to uphold or modify traditional typological and allegorical readings in the face of a growing awareness of the historicity of Scriptures. Other key issues include Mather's interventions in the contemporary debates over the legitimacy of Christian interpretations of the prophets, as well as over the authorship, provenance, genre, and spiritual import of texts such as Ecclesiastes and Canticles. Stievermann's book yields fascinating insights into an underappreciated phase of exegesis that was at once traditionalist and innovative, apologetically oriented, pious, and open to new modes of historical-textual criticism. Moreover, it shows how Mather's biblical exegesis fits into the broader development of Puritan theology and identity. --