By Steven Cartwright
This quantity surveys the translation of St. Paul by means of patristic and medieval exegetes. It additionally examines using Paul through medieval reformers, canon legal professionals, and religious lecturers and Pauls portrayal in medieval literature and artwork.
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Extra info for A Companion to St. Paul in the Middle Ages
Xv, 11–12, 220–235. On Favaroni, see N. Toner, “The Doctrine of Original Sin according to Augustine of Rome (Favaroni) (d. 1443),” Augustiniana 7–8 (1957–58), pp. 100–117; 349–366. 45 See S. Cartwright, “William of St. 1–2 (2003), pp. 27–53; A. 1 (2007), pp. 1–10; T. Scheck, “William of St. ” Adamantius 10 (2004), pp. , Origen and the History of Justification, ch. 4. 46 The works in question are Erasmus’s Annotations on Romans and Paraphrase on Romans; Collected Works of Erasmus 42, 56. See also Thomas P.
99 Cf. 3–8 (1029). 100 Cf. 76–89 (990). 38 thomas p. scheck conversant. This approach to interpreting Paul is programmatic for Origen and sets Origen apart from R. Bultmann and his school of interpretation. R. ”101 In the Bultmannian tradition stands J. . 102 In contrast, Origen’s approach to Paul is closer to that advocated by the British exegete D. 103 Wenham’s way of reading Paul, as a theologian who knew the Gospel traditions intimately, is the way Origen read Paul. In this particular context, Origen claims that Christ has opened up an access to justification through which human beings can be saved.
151–169. For a good discussion of Rufinus’s method of translation, see R. 27–39. 28 thomas p. scheck had added anything of his own. He says that he simply restored Origen to himself. Rufinus claimed that Jerome himself had utilized a similar translational technique for Origen’s writings. 61 Rufinus’s particular translation procedure, however, may be blemished in part by an honest text-critical misjudgment. He believed that the spurious Dialogue of Adamantius on the Orthodox Faith62 was an authentic work of Origen.