By Michael C. Legaspi
The demise of Scripture and the increase of Biblical Studies examines the production of the educational Bible. starting with the fragmentation of biblical interpretation within the centuries after the Reformation, Michael Legaspi indicates how the weakening of scriptural authority within the Western church buildings altered the function of biblical interpretation. concentrating on popular German pupil Johann David Michaelis (1717-1791), Legaspi explores the ways that critics reconceived the position of the Bible. This e-book bargains a brand new account of the origins of bible study, illuminating the relation of the Bible to churchly readers, theological interpreters, educational critics, and other people in among. It explains why, in an age of spiritual resurgence, sleek biblical feedback may possibly now not be able to function the Bible's disciplinary gatekeeper
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Extra resources for The Death of Scripture and the Rise of Biblical Studies
Miinchhausen wanted Mosheim to be the first chair in theology, but he was not successful" in convincing Mosheim to come until 1747. Not only did Mosheim become the leading light of the theological faculty once he arrived at Georgia Augusta, he also served as chancellor of the university from the time of his arrival until his death. Mosheim also became one of Michaelis's most important mentors. 81 Though Michaelis and Mosheim worked in different fields, Mosheim reframed contemporary theology in ways that set the stage for Michaelis's reconception of biblical studies.
Winckelmann had illuminated the Greek genius. but could not other ancient cultures be illuminated and praised for their genius as well? Herder was too deeply committed to historical particularism and THE STUDY OF CLASSICAL ANTIQUITY AT GOTTINGEN 59 the distinctiveness of cultures to make one group, however venerable, the ideal patter~ for all the rest. Herder saw that the normative dimensions of philhellenism hindered historical inquiry by preventing the non-Greek civilizations in which Herder delighted from being understood on their own terms.
Winckelmann found in the "noble simplicity and quiet grandeur" of the ancient Greeks a compelling alternative to the stifling morality and dim view of human capabilities he thought were inherent in Christian theology. To experience Greek sculpture in this collective and idealistic manner was to confront an incarnated vision of humankind as beautiful, strong, free, and noble. 6 By looking to ancient Hellas, the Germans would also be able to shed their dependence upon (contemporary) foreign intellectual capital: no more would Prussia need to look to France or Hanover to England.