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In this volume, specialists in literature, theology, liturgy, manuscript studies, and history introduce the medieval culture of the Bible in Western Christianity. Emphasizing the living quality of the text and the unique literary traditions that arose from it, they show the many ways in which the Bible was read, performed, recorded, and interpreted by various groups in medieval Europe. An initial orientation introduces the origins, components, and organization of medieval Bibles. Subsequent chapters address the use of the Bible in teaching and preaching, the production and purpose of Biblical manuscripts in religious life, early vernacular versions of the Bible, its influence on medieval historical accounts, the relationship between the Bible and monasticism, and instances of privileged and practical use, as well as the various forms the text took in different parts of Europe. The dedicated merging of disciplines, both within each chapter and overall in the book, enable readers to encounter the Bible in much the same way as it was once experienced: on multiple levels and registers, through different lenses and screens, and always personally and intimately.
A unique exploration of the beginnings of biblical illustration and decoration.
This volume draws on recent scholarship which challenges the fifty-year old assessment by Beryl Smalley that Carolingian commentaries lacked originality and were worthy simply for transmitted their sources to the more original scholars of the eleventh century. The articles contained here show that the Carolingian period was a major turning-point in the history of the medieval approach to the Bible.
This introductory guide, written by a leading expert in medieval theology and church history, offers a thorough overview of medieval biblical interpretation. After an opening chapter sketching the necessary background in patristic exegesis (especially the hermeneutical teaching of Augustine), the book progresses through the Middle Ages from the eighth to the fifteenth centuries, examining all the major movements, developments, and historical figures of the period. Rich in primary text engagement and comprehensive in scope, it is the only current, compact introduction to the whole range of medieval exegesis.
This book is a study of the multiplicity of ways the Bible was used by different groups during the Middle Ages. They explore different aspects of Christian Biblical Study in the face of the challenges of religious pluralism in the medieval and early-modern periods.
The volume explores the relationship between religion and violence in Europe from the Middle Ages to the Early modern period, involving European and Japanese scholars. It investigates the ideological foundations of the relationship between violence and religion and their development in a varied corpus of sources (political and theological treatises, correspondence of missionaries, pamphlets, and images).
In the first part of this intriguing study, McNally treats the complex social, intellectual, and theological factors that affected biblical interpretation in the early medieval period. In the second part he provides a classified bibliography of commentaries from the period.
In the last quarter of the fourteenth century, the complete Old and New Testaments were translated from Latin into English, first very literally, and then revised into a more fluent, less Latinate style. This outstanding achievement, the Middle English Bible, is known by most modern scholars as the "Wycliffite" or "Lollard" Bible, attributing it to followers of the heretic John Wyclif. Prevailing scholarly opinion also holds that this Bible was condemned and banned by the archbishop of Canterbury, Thomas Arundel, at the Council of Oxford in 1407, even though it continued to be copied at a great rate. Indeed, Henry Ansgar Kelly notes, it was the most popular work in English of the Middle Ages and was frequently consulted for help in understanding Scripture readings at Sunday Mass. In The Middle English Bible: A Reassessment, Kelly finds the bases for the Wycliffite origins of the Middle English Bible to be mostly illusory. While there were attempts by the Lollard movement to appropriate or coopt it after the fact, the translation project, which appears to have originated at the University of Oxford, was wholly orthodox. Further, the 1407 Council did not ban translations but instead mandated that they be approved by a local bishop. It was only in the early sixteenth century, in the years before the Reformation, that English translations of the Bible would be banned.
In The Song of Songs in the Early Middle Ages, Hannah W. Matis examines how the Song of Songs, the collection of Hebrew love poetry, was understood in the Latin West as an allegory of Christ and the church. This reading of the biblical text was passed down via the patristic tradition, established by the Venerable Bede, and promoted by the chief architects of the Carolingian reform. Throughout the ninth century, the Song of Songs became a text that Carolingian churchmen used to think about the nature of Christ and to conceptualize their own roles and duties within the church. This study examines the many different ways that the Song of Songs was read within its early medieval historical context.