Biblical Scholarship and the Church (Ashgate New Critical by Allan K. Jenkins;Patrick Preston
By Allan K. Jenkins;Patrick Preston
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Dolan (1964), pp. 24–93, Anne M. O’Donnell, SND (1981) and by Charles Fantazzi (1988) from the 1519 Schürer edition in CWE66, pp. 24–127. 34 CWE66, pp. 37f. 35 For the evidence of the identiﬁcation of the courtier for whom it was intended with Johann Poppenrutyer of Artois, an armaments manufacturer, see Ferguson, CWE2, p. 51. 36 Phillips (1949), pp. 47–8; see also Bainton (1972), p. 86. O’Malley notes also that Erasmus ‘never thought any substantial revision or retraction of it necessary’, but points out that it remained an early work in that his later pleas for peace and for the poor are barely found; CWE66, pp.
37 Phillips (1949), p. 53. 38 Ep. 164; CWE2, pp. 52–3. 39 CWE66, p. 36. 40 CWE66, pp. 30–38. 44 As knowledge scripture works in two ways. First, in relation to outward conduct and the attitudes which motivate it, ‘it fortiﬁes the intellect with salutary opinions’,45 that is, it provides the mind with a storehouse of ideas with which to combat temptations to worldliness and sin. It also gives access to the teaching and example of Christ as the model of piety to imitate: ‘Our example is Christ, in whom alone are all the patterns of the holy life.
23 The ‘seminal nature’ of Erasmus’ rhetorical procedures is pointed out by Shuger (1998), pp. 19–21. The part played by rhetoric in Erasmus’ approach to scripture is analysed in detail by Hoffmann (1994). See also the earlier studies of Aldridge (1966), Bouyer (1969), Payne (1969), Torrance (1989). 24 Seebohm (1869), p. 29. Seebohm’s remarks apply primarily to the use of scripture in the theological writings of the scholastics. In their biblical exegesis the contrast is less stark. 32 Biblical Scholarship and the Church made with actual commentaries.