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This volume is the first to adopt systematically a comparative approach to the role of ancient texts and traditions in early modern scholarship, science, medicine, and theology. It offers a new method for understanding early modern knowledge.
For too long, scholars have published new research on Edwards without paying due attention to the work he took most seriously: biblical exegesis. Edwards is recognized as an innovative theologian who wielded tremendous influence on revivalism, evangelicalism, and New England theology. What is often missed is how much time he devoted to studying and understanding the Bible. He kept voluminous notebooks on Scripture and died with unrealized plans for major treatises on the Bible. More and more experts now recognize the importance of this aspect of his life; this book brings together the insights of leading Edwards scholars on this topic. The essays in Jonathan Edwards and Scripture set Edwards' engagement with Scripture in the context of seventeenth-century Protestant exegesis and eighteenth-century colonial interpretation. They provide case studies of Edwards' exegesis in varying genres of the Bible and probe his use of Scripture to develop theology. The authors also set his biblical interpretation in perspective by comparing it with that of other exegetes. This book advances our understanding of the nature and significance of Edwards' work with Scripture and opens new lines of inquiry for students of early modern Western history.
The trustworthiness of the Gospels rests not only on claims of inspiration, but also on eyewitness testimony. And our confidence in that testimony is directly related, Daniel Moore contends, to when the first Gospel was published. Therefore, it is incumbent upon Christians to consider whether an effective case can be made for asserting that the first Gospel was published within several years or perhaps a decade of the resurrection. To this end, this book offers a series of arguments demonstrating that an early publication of Matthew is reasonable, defensible, and preferable over the popular view that several decades passed before Gospels were published. These arguments include a reasonableness argument that the early church had the means, motive, and opportunity to produce a Gospel; an argument from the church fathers, which also resolves supposed conflicts; exegetical arguments from Galatians; apologetic-motivational arguments from Christian scholars over the last several centuries; arguments based on ancient perspectives on aging memory and on the obligation of orators to write, concerns which would have motivated the apostles to publish early; and an explanatory power argument. Ultimately, the author will encourage the reader to view Matthew as the Messiah’s royal chronicler.
How did the books of the Bible come to be recognized as Holy Scripture? After nearly nineteen centuries the canon of Scripture remains an issue of debate. Adept in both Old and New Testament studies, F. F. Bruce brings the wisdom of a lifetime of reflection and biblical interpretation to bear in addressing the criteria of canonicity, the canon within the canon, and canonical criticism.
How did the Bible survive the Enlightenment? In this book, Jonathan Sheehan shows how Protestant translators and scholars in the eighteenth century transformed the Bible from a book justified by theology to one justified by culture. In doing so, the Bible was made into the cornerstone of Western heritage and invested with meaning, authority, and significance even for a secular age. The Enlightenment Bible offers a new history of the Bible in the century of its greatest crisis and, in turn, a new vision of this century and its effects on religion. Although the Enlightenment has long symbolized the corrosive effects of modernity on religion, Sheehan shows how the Bible survived, and even thrived in this cradle of ostensible secularization. Indeed, in eighteenth-century Protestant Europe, biblical scholarship and translation became more vigorous and culturally significant than at any time since the Reformation. From across the theological spectrum, European scholars--especially German and English--exerted tremendous energies to rejuvenate the Bible, reinterpret its meaning, and reinvest it with new authority. Poets, pedagogues, philosophers, literary critics, philologists, and historians together built a post-theological Bible, a monument for a new religious era. These literati forged the Bible into a cultural text, transforming the theological core of the Judeo-Christian tradition. In the end, the Enlightenment gave the Bible the power to endure the corrosive effects of modernity, not as a theological text but as the foundation of Western culture.