Fasciculi Zizaniorum I

1961 ◽  
Vol 12 (1) ◽  
pp. 35-45
Author(s):  
James Crompton

Fasciculi Zizaniorum. has become the bible of ‘Wycliffite’ and early protestant studies. The best known collection of materials relating to John Wyclif and his heresies, and roughly contemporary with what is described, it is the most important single source for the history of John Wyclif. The full title—Fasciculi Zizaniorum magistri Johannis Wycliff cum Tritico—is derived from the description which precedes the opening narrative in the MS. A great deal more is included in the MS. than this title would at first sight suggest. The collection also contains much about the heresies of the Oxford followers of Wyclif, about his leading opponents and the cases of many early Lollards. It also includes the Latin text of the two statutes against Lollards, De Haeretico Comburendo of 1401 and the Leicester Statute of 1414. To these Lollard materials are added the proceedings of the Council of Constance against Wyclif, John Hus and Jerome of Prague, and summaries of condemnation of heresies made by the Church before Wyclif's day, beginning with those condemned at Oxford and Paris in the thirteenth century. The other works are mostly concerned with the age-long controversies over Apostolic Poverty and the Mendicant Orders: a selection from the writings of archbishop Fitzralph of Armagh; the proceedings against the Irish Cistercian, Henry Crump, in 1392; the Protectorium Pauperis of the Carmelite, Richard Maidstone; the Defence of the Carmelite Order written in 1374 by Richard Hornby. The last two works in the MS., a sermon by John Hornby and the well known treatise against Wyclif's Trialogus by the Franciscan, William Woodford, are incomplete.

2006 ◽  
Vol 23 (1) ◽  
pp. 61-80 ◽  
Author(s):  
Joseph Pathrapankal

AbstractHow are we to understand Christian mission in our time? Is it the obedient response to the commission of his disciples by Jesus after his resurrection (Mt 28:18–20)? What should be the motivating power behind the mission of the church? Is it patterned on the conquest expeditions of the people of Israel narrated in the Old Testament? The long history of the mission of the church, especially as organized by the West, would give us such an impression. This approach has more the nature of exercising power over the other, the power of knowledge and the power of self to win over the other. From the time of the Roman Emperor, Constantine, this had been the pattern in the history of the western church. But times have changed and there is a real shift in the understanding of Christian mission in the context of religious pluralism. The Bible itself seems to support and substantiate this change of perspective of understanding mission as the operation of the power of the Spirit of God. Taking two New Testament writings, the Acts of the Apostles and the first Letter to the Corinthians as paradigms, the author tries to see how Paul first of all attempted to preach the gospel in Athens with the eloquence and wisdom of the Greeks and then changed his approach in Corinth to give centrality to the power of the Spirit of God. Although we may not argue for a historical sequence for this change of attitude in the case of Paul, applying new developments in biblical interpretation, we can still propose it as a trans-textual approach with a message for our time. The Word of God has within itself a dynamism to take on new meanings and new horizons of ideas through its encounter with new contexts in a pluralistic world.


2019 ◽  
Vol 135 (1) ◽  
pp. 18-35
Author(s):  
Judit Lauf

One of the few copies of a Pauline missal printed in 1514 (National Széchényi Library, shelfmark: RMK III, 196/2) has preserved mixed Hungarian and Latin inscriptions entered above the pericopes (approx. 400 Hungarian words). The paper discusses the publication history and the binding of the missal, as well as the corrections made on the Latin text. However, first of all, it presents the newly discovered Hungarian-language texts. This finding is an important source for the history of the Hungarian language on due to the great number of words and phrases and to the age of the notes, which can be dated to the first half of the 16th century. Its importance is enhanced by the fact that it furnishes new data on the process of translating the Bible into Hungarian. This is only the first stage of the research, but we can already state that the writer of the glosses probably followed that branch of the textual tradition (presumably shaped in orality) which was recorded in the Döbrentei Codex. The two translation are closely related. Our hypothesis is that they follow the Pauline tradition. According to the owner’s note, the book belonged to a cleric named Albert, who entered his name into it backwards (mutrebla). It is probably that this denomination hid Albert of Csanád, the famous Pauline preacher. As the interlinear glosses may have served as an aid to preaching, it can be inferred that it was he who glossed the biblical passages to help him with his sermons. This hypothesis has to be confirmed or contradicted by future analyses of the texts’ forma and content.


2020 ◽  
Vol 4 (1) ◽  
pp. 135-175
Author(s):  
Warseto Freddy Sihombing

AbstractNo one can be justified before God for doing good deeds. No matter how good a man is, if he does not believe in Jesus Christ, the Son of God, he will not be saved from the wrath of God to come. There is no human being who is right before God, and no sinful man can save himself in any way. The only way out is in the way that God has given to the problem of all sinners, by sending Jesus Christ to the world to die for sinners. "And for this he came, so that every man believed in him, who was sent by God" (John 6:29). The Bible teaches that salvation is only obtained because of faith in Jesus Christ. Jesus Christ is the object of that faith. This salvation is known as the statement "Justified by faith. Paul explained this teaching in each of his writings. This teaching of justification by faith has been repeatedly denied by some people who disagree with Paul's opinion. The history of the church from the early centuries to the present has proven the variety of understandings that have emerged from this teaching, but one important thing is that sinful humans are justified by their faith in Jesus Christ before God.Keywords: Paul;history; justified by faith.AbstrakTidak ada seorang pun yang dapat dibenarkan di hadapan Allah karena telah melakukan perbuatan baik. Sebaik apa pun manusia, jika dia tidak percaya kepada Yesus Kristus, Anak Allah maka ia tidak akan selamat dari murka Allah yang akan datang. Tidak ada seorang pun manusia yang benar di hadapan Allah, dan tidak ada seorang manusia berdosa yang dapat menyelematkan dirinya sendiri dengan cara apa pun. Satu-satunya jalan keluar adalah dengan cara yang Allah telah berikan untuk masalah semua orang berdosa, yaitu dengan mengutus Yesus Kristus ke dunia untuk mati bagi orang berdosa. “Dan untuk itulah Dia datang, yaitu supaya setiap orang percaya kepada Dia, yang telah diutus oleh Allah” (Yohanes 6:29). Alkitab mengajarkan bahwa keselamatan hanya diperoleh karena iman kepada Yesus Kristus. Yesus Kristus adalah obyek iman tersebut. Keselamatan ini dikenal dengan pernyataan “Dibenarkan karena iman. Paulus menjelaskan ajaran ini dalam setiap tulisannya. Ajaran pembenaran oleh iman ini telah berulang kali disangkal oleh beberap orang yang tidak setuju dengan pendapat Paulus. Sejarah gereja mulai dari abad permulaan sampai pada masa sekarang ini telah membuktikan beragamnya pemahaman yang muncul terhadap ajaran ini, namun satu hal yang terpenting adalah bahwa manusia berdosa dibenarkan oleh iman mereka kepada Yesus Kristus di hadapan Allah.Kata Kunci: Paulus; sejarah; iman; dibenarkan oleh iman.


Vox Patrum ◽  
2018 ◽  
Vol 68 ◽  
pp. 315-325
Author(s):  
Mariusz Szram

The bishop of Brescia, Philastrius, author of the first Latin catalogue of he­resies, written between 380 and 388, presented in his treaty an extremely large number of heterodox movements: 28 within Judaism and 128 in early Christianity. This comes as a result of a wide understanding of the term heresis. For Philastrius this term was synonymous with the term error, recognized as any deviation from the universal truth in the history of the world, inspired by Satan as “the father of lies”, ocurring primarily in Judaism and Christianity. Among the early Christian views defined by the bishop of Brescia as heresy five groups can be distinguished. The first group includes mainly the erroneous views on fundamental theological questions contained in the rule of faith, such as the concept of a creator God and saviour Jesus Christ. The second set of he­resies, closely related with the previous one, contains the erroneous doctrines of anthropology, such as questioning the resurrection of the human body or the view of the materiality of the human soul. The third group includes the views related to the misinterpretation of Scripture, especially exaggerated literal interpretations of the texts of the Old Testament, as well as the cosmological views which do not agree with descriptions contained within the Bible. The fourth group contains the moral issues related to the based on laxism or rigorism way of life, as well as to the attitude of lack of deference to the laws of the Church, but non-threatening the primary truths of the Christian faith. The fifth group of heresies includes the movements defined by the authors of the late patristic period as a schizm, while the term schisma is not at all used by the bishop of Brescia in his work. The semantic scope of the term heresis in Philastrius’ treaty went beyond the noncompliance with the regula fidei. According to the bishop of Brescia each offense – whether in doctrinal teaching or practice of life, as well as with regard to the understanding of the text of Scripture – is a heresy because it offends God and the Church. Therefore, in Philastrius opinion one should not differentiate between superior and minor error, but equally condemn them as attitudes directed against God as the Father of Truth.


1948 ◽  
Vol 1 (1) ◽  
pp. 66-73
Author(s):  
R. Stuart Louden

We can trace a revival of theology in the Reformed Churches in the last quarter of a century. The new theological interest merits being called a revival of theology, for there has been a fresh and more thorough attention given to certain realities, either ignored or treated with scant notice for a considerable time previously.First among such realities now receiving more of the attention which their relevance and authority deserve, is the Bible, the record of the Word of God. There is an invigorating and convincing quality about theology which is Biblical throughout, being based on the witness of the Scriptures as a whole. The valuable results of careful Biblical scholarship had had an adverse effect on theology in so far as theologians had completely separated the Old Testament from the New in their treatment of Biblical doctrine, or in expanding Christian doctrine, had spoken of the theological teaching of the Synoptic Gospels, the Pauline Epistles, the Johannine writings, and so on, as if there were no such thing as one common New Testament witness. It is being seen anew that the Holy Scriptures contain a complete history of God's saving action. The presence of the complete Bible open at the heart of the Church, recalls each succeeding Christian generation to that one history of God's saving action, to which the Church is the living witness. The New Testament is one, for its Lord is one, and Christian theology must stand four-square on the foundation of its whole teaching.


2015 ◽  
Vol 10 (1) ◽  
pp. 5-23
Author(s):  
Raissa De Gruttola

Abstract Christian missionaries play an important role in the history of the relationship between China and Europe. Their presence in China has been widely explored, but little attention has been paid to the role played by the Bible in their preaching. From 13th to 19th century, although they did not translate the Bible, Catholic missionaries preached the Gospel orally or with catechisms. On the other hand, the Protestant missionaries had published many version of the Chinese Bible throughout the 19th century. It was only in the 20th century that the Franciscan friar Gabriele Allegra decided to go to China as a missionary to translate the Holy Scriptures into Chinese. He arrived in China in 1931 and translated from 1935 to 1961. He also founded a biblical study centre to prepare expert scholars to collaborate in the Bible translation. Allegra and his colleagues completed the translation in 1961, and the first complete single-volume Catholic Bible in Chinese was published in 1968. After presenting the historical background of Allegra’s activity, a textual analysis of some passages of his translation will be presented, emphasizing the meanings of the Chinese words he chose to use to translate particular elements of Christian terminology. This study will verify the closeness of the work by Allegra to the original Greek text and the validity of some particular translation choices.


2003 ◽  
Vol 11 (3) ◽  
pp. 579-587
Author(s):  
Jorge Pixley

AbstractUsing the experience of the network of popular biblical study groups in Latin America and the biblical scholars who accompany them, this article outlines the basic requirements for a pastoral reading of the Bible. Special emphasis is given to the need for using the history of composition, necessarily hypothetical, in order to recover the political dynamics of the texts. The resulting pastoral reading will serve a public as well as a church function.


2021 ◽  
Vol 15 (4) ◽  
pp. 484-495
Author(s):  
Ben Myers

Abstract This article argues that theology belongs in the university not because of its relationship to the other disciplines but because of its relationship to the church. It discusses Schleiermacher’s understanding of theology as a practical science oriented towards Christian leadership in society. It argues that Schleiermacher’s account provides an illuminating perspective on the history of academic theology in Australia. Theology belongs in the university not for any internal methodological reasons but because of specific contextual conditions in societies like Australia where Christianity has exerted a large historical influence. The article concludes by arguing that the ecclesial orientation of university theology is compatible with the aims of public theology, given that service to the Christian community is a means by which the common flourishing of society can be promoted.


Author(s):  
David Fisher

Henry M. Morris, widely regarded as the founder of the modern creationist movement, died February 25, 2006, at the age of eighty-seven. His 1961 book The Genesis Flood, subtitled, The Biblical Record and Its Scientific Implications, was a cornerstone of the movement. Many more books followed, including Scientific Creationism; What Is Creation Science?; Men of Science; Men of God; History of Modern Creationism; The Long War Against God; and Biblical Creationism. In 1970 he founded the Institute for Creation Research, which continues to be a leading creationist force, now headed by his sons, John and Henry III. In 1982 I debated the subject with him at the Coral Ridge Presbyterian Church in Fort Lauderdale in front of a sellout crowd of several thousand. He had emphasized in our initial contacts that the debate would be based on science, not religion, but when he opened his remarks with this same statement and the audience responded with loud cries of “Amen!” and “Praise Jesus!” I knew I was in for a long night. Both of us steered away from the biological arguments, I because I’m not a biologist and he presumably because the Biblical side of that is so evidently silly—if he had tried to describe how Noah brought two mosquitoes or two fleas aboard he might have got away with it, but the whole panoply of billions of species of submicroscopic creatures was obviously a problem. Instead he concentrated on the physical side, in particular on the age of the earth, and that was fine with me. As noted in the previous chapters, the earth’s age is central to Darwin’s argument. A strict interpretation of the Bible gives a limit of thousands of years, which is clearly not enough time for evolution to take place. Radioactive dating, on the other hand, gives Darwin his needed time span of billions of years, and so a cornerstone of the creationist argument is its necessary destruction. Morris was a wonderful motivational speaker, and spent a long introduction wandering through the Bible to show how wonderfully reasonable it is.


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