By N. Scott Amos
This publication describes Martin Bucer (1491-1551) as a instructor of theology, concentrating on his time as Regius Professor of Divinity on the college of Cambridge among 1549 and 1551. The publication is headquartered on his 1550 Cambridge lectures on Ephesians, and investigates them of their ancient context, exploring what kind of a theologian Bucer used to be. The lectures are tested to determine how they signify Bucer’s approach to instructing and “doing” theology, and make clear the connection among biblical exegesis and theological formula as he understood it. Divided into interconnected elements, the publication first units the historic context for the lectures, together with a large cartoon of scholastic procedure in theology and the biblical humanist critique of that procedure. It then heavily examines Bucer’s perform within the Cambridge lectures, to teach the level to which he was once a theologian of the biblical humanist university, motivated by way of the strategy Erasmus set forth within the Ratio Verae Theologiae during which precise theology starts off, ends, and is better “done” as an workout within the exegesis of the note of God.
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Extra info for Bucer, Ephesians and Biblical Humanism: The Exegete as Theologian (Studies in Early Modern Religious Tradition, Culture and Society, Volume 7)
1881. In Epistolam ad Ephesios. In Patrologiae Cursus Completus. Series Latina, vol. 117, ed. P. Migne, cols. 699–734. Paris: J. P. Migne. ). 1840. Collection of statutes for the University and the Colleges of Cambridge. London: William Clowes and Sons. Hobbs, R. Gerald. 1971. An introduction to the Psalms commentary of Martin Bucer. Dissertation, Strasbourg. Hobbs, R. Gerald. 1978. Martin Bucer on Psalm 22: A study in the application of rabbinic exegesis by a Christian Hebraist. In Histoire de l’Exégèse au 16e siècle: Textes du colloque international tenu à Genève en 1976, ed.
36 The arts curriculum continued to be oriented towards the study of theology using the scholastic method, as had been the case before (Leader 1988, 172–3). Hence, the scholastic approach remained officially dominant throughout the century and, indeed, continued into the sixteenth century (Rex 1991, 20–21). 38 Humanist concerns with a proper classical style in the composition of written and spoken Latin began to supplant the dominance of medieval grammarians and medieval logicians, a development which had significant implications for the whole of the curriculum, theology included (Leader 1988, 236–237).
In fact, the positive mandate of the Injunction served, in practical terms, to single out the biblical element of the medieval theological curriculum and make it the sole concern of the new curriculum, and in that respect was a continuation of previous practice, albeit with a new emphasis. In addition to its central place in the theological curriculum as a text book and object of study, the Bible provided the very stuff of theology as that discipline developed into a field of study in its own right—as will become clear in the next two sub-sections of the present chapter.
Bucer, Ephesians and Biblical Humanism: The Exegete as Theologian (Studies in Early Modern Religious Tradition, Culture and Society, Volume 7) by N. Scott Amos