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Creator: Froehlich, Karlfried Date: 1990 Contributing Institution: Princeton Theological Seminary Library Description: Part 1 of a series on Christian interpretation of the Decalogue given as alumni lectures at Princeton Theological Seminary, May 31 - June 1, 1990. and The fascinating understanding of this the longest of the biblical "Ten Words" went from the prohibition of all figural art in Judaism and the early Christian Fathers, which was continued by a resurgence of iconoclasm in the 8th century AD and in parts of the Protestant Reformation, to a slow process of acceptance under the pressure of the surrounding culture. The Christian East justified icons by an incarnational argument and by stressing the intention of the command as combatting idol worship, not art in general. The West embraced Pope Gregory the Great's endorsement of images as an educational tool for the illiterate, and the main Reformers of the 16th century promoted the existing middle course: "We neither worship nor destroy," allowing at least some form of figural art in the religious life of their adherents. View Full Item at Princeton Theological Seminary Library -
Creator: Froehlich, Karlfried Date: 1998 Contributing Institution: Princeton Theological Seminary Library Description: Paper read at a meeting of the Society of the Study of the Bible in the Middle Ages (SSBMA), Kalamazoo, Michigan, May 1998 and This lecture traces the surprising history of the literal sense of Scripture in early and medieval times. Until Origen of Alexandria, "literal sense" had a negative connotation for Christians as the interpretation of what they called the "Old Testament" by unbelieving Jews. A positive evaluation began with the School of Antioch in the Fourth century, Jerome's philology and Augustine's interest in figurative language as a means of the spiritual ascent. The Middle Ages valued the letter as the foundation of a plurality of senses and added the definition as authorial intention—of God as the primary author as well as the human writers as secondary ones (Hugh of St. Victor, Thomas Aquinas). Eventually, this split eroded the trust in human words and led to the confused notion of two literal senses, one being "mere words" without final meaning, the other the trustworthy biblical word having God as its author. Relying on the latter notion, Luther subsumed all scriptural senses under the one literal sense but with this move faced the hermeueutical problem: How does one read God's intention in the human words of the Bible? View Full Item at Princeton Theological Seminary Library