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When Erasmus, at Cambridge in 1512, began to mark up his copy of the Vulgate Bible with a few alternative Latin translations and a biting comment here and there in Latin, he could not have guessed that his work would grow over the next twenty-three years into the twenty volumes currently being produced as annotated translations in The Collected Works of Erasmus. His Paraphrases vastly expanded the text of the New Testament books, and brought dynamic and controversial interpretations to the traditional reading of the Latin texts. A new translation based on the Greek text, the first ever to be published by a printing firm, became the basis for ever-expanding notes that explained the Greek, measured the contemporary church against the truth revealed by the Greek, taunted critics and opponents, and revealed the mind of a humanist at work on the Scriptures. The sheer vastness of the work that finally accumulated is almost beyond the reach of a single individual. Through excerpts chosen over the entire extent of Erasmus’ New Testament work, this book hopes to reduce that immensity to manageable size, and bring the rich, virtually unlimited treasure of the Erasmian mind on the Scriptures within the comfortable reach of every interested individual.
Erasmus produced his five editions of the New Testament in Greek and Latin and his Paraphrases on the Gospels and Epistles almost contemporaneously with the tumultuous events that accompanied the beginnings of the Reformation in Europe. At the same time, his scholarship was a signal illustration of the Christian Humanism of northern Europe. His remarkable scholarship is translated and annotated in the Collected Works of Erasmus, volumes 42-60, published by the University of Toronto Press. This volume, CWE 41, seeks to set in perspective in a major introductory essay the full range of that scholarship. It traces the origin of Erasmus' work and its development over the course of the last two decades of his life, placing the work on the New Testament in the context of his life and the political and religious events of his age, revealing the endeavour as a process, and thus giving the reader illuminating points of reference for the many cryptic allusions in his annotations and paraphrases. The book includes an annotated translation of three of Erasmus' major writings on Scripture and its interpretation -- the Paraclesis, the Ratio verae theologiae ('System of True Theology'), and the Apologia (defense of his work). It includes as well some of his further attempts to clarify his endeavour -- relevant letters and a vitriolic response to his 'crabby critics' (Contra morosos). The volume offers a unique insight into the production of Erasmus' scholarship in book form, illustrating abundantly the special features that made his editions of the New Testament and his Paraphrases both esthetically pleasing and effectively marketable products.
Focusing on the work of Lorenzo Valla, the Spanish Complutensian scholars, and Erasmus of Rotterdam, this book examines the New Testament studies of the Renaissance humanists rather than their more frequently studied religious, moral, and political thought. Jerry H. Bentley shows that the humanists brought about a thorough reorientation in the Western tradition of New Testament studies. He finds that the humanists' methods both anticipated and influenced later New Testament scholarship. The humanists rejected the medieval practice of studying the New Testament only in Latin translation and interpreting it in accordance with preconceived theological criteria. Instead, they insisted that New Testament studies be based on the original Greek text, and they employed linguistic, historical, and philological criteria in explaining the scriptures. This study rests on an analysis of the New Testament manuscripts that the humanists consulted and of the New Testament editions, translations, annotations, an commentaries that they prepared.
Beyond What is Written examines Erasmus' and Beza's multiple editions of the New Testament and the vast body of annotations which accompany these editions. This study provides a new understanding of the many conjectures on the New Testament text proposed by these two renowned scholars as part of their New Testament projects. As a consequence, it not only elucidates their different approaches to New Testament textual criticism, but also clarifies the nature and role of conjectural emendation in sixteenth-century scholarship. As a piece of historical research, this investigation into conjectures in the work of Erasmus and Beza also contributes to the ongoing debate on the nature and task of textual criticism today. The study is an important publication for textual critics and exegetes of the New Testament, as well as for historians of the Renaissance and the Reformation.
In 1516, Erasmus of Rotterdam's version of the New Testament, featuring the editio princeps of the Greek text, a revised Latin translation and comprehensive annotations, was published by Johann Froben in Basel. The edition proved to be of great significance for the history of scholarship and books. This volume is based on a conference held in Basel in anticipation of the first edition's forthcoming 500th anniversary. Contributions by 15 internationally acknowledged specialists provide a comprehensive overview of the latest research results on this epochal edition. Contributors: Patrick Andrist, Marie Barral-Baron, Andrew J. Brown, Christine Christ-von Wedel, Ignacio Garcinilla, Kaspar von Greyerz, Sundar Henny, August den Hollander, Jan Krans, Greta Kroeker, Miekske van Poll-van de Lisdonk, Erika Rummel, Valentina Sebastiani, Silvana Seidel Menchi, Mark Vessey, Martin Wallraff
The “riveting” story of Erasmus, Martin Luther, and the rivalry between the reformer and the dissident: “An impressive, powerful intellectual history.” —Kirkus Reviews (starred review) At a time when Leonardo, Michelangelo, and Raphael were revolutionizing Western art and culture, Erasmus of Rotterdam was helping to transform Europe’s intellectual and religious life, developing a new design for living for a continent rebelling against the hierarchical constraints of the Roman Church. When in 1516 he came out with a revised edition of the New Testament based on the original Greek, he was hailed as the prophet of a new enlightened age. Today, however, Erasmus is largely forgotten, and the reason can be summed up in two words: Martin Luther. As a young friar in remote Wittenberg, Luther was initially a great admirer of Erasmus and his critique of the Catholic Church, but while Erasmus sought to reform that institution from within, Luther wanted a more radical transformation. Eventually, the differences between them flared into a bitter rivalry, with each trying to win over Europe to his vision. In Fatal Discord, Michael Massing seeks to restore Erasmus to his proper place in the Western tradition. The conflict between him and Luther, he argues, forms a fault line in Western thinking—the moment when two enduring schools of thought, Christian humanism and evangelical Christianity, took shape. A seasoned journalist who has reported from many countries, Massing here travels back to the early sixteenth century to recover a long-neglected chapter of Western intellectual life, in which the introduction of new ways of reading the Bible set loose social and cultural forces that helped shatter the millennial unity of Christendom and whose echoes can still be heard today in the cultural differences between America and Europe. “A sprawling narrative around the rift between the two men, laying out the sociological, political and economic factors that shaped both them and Europe’s responses to them.” —The New York Times
Conflicting claims to authority in relation to the translation and interpretation of the Bible have been a recurrent source of tension within the Christian church, and were a key issue in the Reformation debate. This book traces how the authority of the Septuagint and later that of the Vulgate was called into question by the return to the original languages of scripture, and how linguistic scholarship was seen to pose a challenge to the authority of the teaching and tradition of the church. It shows how issues that remained unresolved in the early church re-emerged in first half of the sixteenth century with the publication of Erasmus’ Greek-Latin New Testament of 1516. After examining the differences between Erasmus and his critics, the authors contrast the situation in England, where Reformation issues were dominant, and Italy, where the authority of Rome was never in question. Focusing particularly on the dispute between Thomas More and William Tyndale in England, and between Ambrosius Catharinus and Cardinal Cajetan in Italy, this book brings together perspectives from biblical studies and church history and provides access to texts not previously translated into English.
This handbook offers a new reading of the humanist-scholastic debate over biblical humanism, lending a voice to scholastic critics who have been unfairly neglected in the historical narrative. The investigations cover controversies beginning in quattrocento Italy and spreading north of the Alps in the 16th century.
The Annotations of Erasmus are designed for those who wish to take the study of the Bible seriously. Erasmus himself declared as much: his Annotations were not written, he implied, to provide pleasant diversions or popular entertainment. They were a work of genuine biblical scholarship. They brought to bear on theological issues of the day the light of Scripture interpreted from its own historical and literary contexts -- often with disturbing clarity. They are, moreover, replete with that Erasmian irony that so effectively exposed the personal and institutional follies of all parties in the early years of the Reformation. Erasmus wrote annotations on all the New Testament books, but among them all the annotations on Romans must hold a special place. The Epistle to the Romans has been understood as the classic theological statement by the Apostle to the gentiles of the terms on which Divine grace embraced all human beings. Besides, centuries of reflection have made Romans a focus of debate on central theological issues -- for example, the relation of the Divine Persons, the predestination of the saints, the doctrine of justification. To such problems the sometimes tortured syntax of the Greek has often obscured the clarity sought from the divine Apostle. Erasmus understood that all discussion of Romans must rest upon a sure grasp of the author's intent. His task, therefore, in the Annotations on Romans was to clarify the text of the Epistle, and so to illuminate the vision of Paul. This translation reveals the annotations as a rich storehouse of methodological discussion and semantic analysis, and a fascinating witness to the theological debates of the early sixteenth century. Volume 56 of the Collected Works of Erasmus series.