‘Monumentum aere perennius’ – Discussions and Decisions by the Synod of Dort on the Translation of the Bible (original) (raw)
Related papers
2017
The medieval Northern Dutch New Testament translation, which originated in the context of the Devotio Moderna movement, was used by printers and readers well into the sixteenth century. This contribution demonstrates that studying copies of this translation is of vital importance for understanding Bible production in print in the Low Countries in the transitional period between the late fifteenth and early sixteenth centuries. From the publication of the first Dutch Bible editions in 1477 on, printers let themselves guide by readers' preferences, which meant reading the Bible according to the liturgical calendar. These long existing reading habits continued to guide printers' choices after the introduction of new humanist and reform-minded complete Bible translations from 1522 on. In competing to publish these new and complete Dutch Bibles, printers were taking over textual and paratextual elements from existing medieval translations.
The Department of New Testament Studies (Dutch Reformed Church) 1938– 2008
Verbum et Ecclesia, 1970
This article deals with the history of the Department of New Testament Studies at the University of Pretoria from 1938 to 2008. The focus falls on the permanent staff members and their contributions during this period. The article begins with a discussion of the life and career of Prof. E.P. Groenewald. It then proceeds to the more difficult time of cultural boycotts, with Profs A.B. du Toit and F. Botha as members of the Department at that time. Then the careers of Profs J.G. van der Watt and S.J. Joubert are discussed. The article concludes with a discussion of the contribution made by Prof. G.J. Steyn.
The Documents of the Synod of Dort (1618–1619)—A New Edition
CURRENT DEBATES IN REFORMED THEOLOGY: PRACTICE, 2018
A new project is underway to produce a ten-volume critical edition of all the documents of the Synod of Dort in their original languages (Latin [eighty percent of them], Dutch, German, English, and French) as close as possible to the anniversary years 2018 and 2019. It is published by Vandenhoeck & Ruprecht (Göttingen) and includes documents already published and those available only in manuscript. In contrast to the originally published Acta, the new edition contains the documents produced by the synod and its delegates and fully incorporates all the Remonstrant documents.
Journal of Early Modern Christianity, 2019
The historiography of Dutch Bible translations has largely focused on Jacob van Liesvelt’s 1526 “protestantizing” version, and Willem Vorsterman’s subsequent efforts to transform that version into a “Catholic” Bible (1528–1529). Less attention has been given to the following stage in the Antwerp printers’ competition to attract Bible readers: In 1532 Van Liesvelt published a Bible, containing a large number of annotations in the margins of the Old Testament, which chronologically situate the biblical events in the history of the world and the economy of salvation, next to other paratextual elements. Vorsterman responded by bringing a “catholicizing” glossed Bible to the market (1533–1534), in which typological annotations were also included in the margins. While giving an analysis of the text, paratext and imagery of the abovementioned Bibles, this article will investigate how the interplay of these elements on the page contributed to the creation of specific reading habits and stra...
The Impact of Martin Luther's German Bible Translation
The Impact of Martin Luther's German Bible Translation, 2018
This seminar paper was written in partial fulfillment of the requirements for CH 9551-2 - The Protestant Reformation. The paper describes the contribution of Martin Luther for Bible translation.
De Nederlandse Bijbelvertalingen 1522-1545/Dutch Translations of the Bible 1522-1545
Renaissance and Reformation, 1997
Renaissance and Reformation / Renaissance et Réforme interpretive possibilities latent in individual passages. There is no considering, for instance, what effects are set in motion by Milton's having placed Eve's account of her origins in a context where she recalls them playfully, suggesting to Adam the difference between her first impressions of him ("I didn't think you were so cute") from what she has come to find in him. And for all Sauer's helpful discussion of how Milton's depictions of Sin and Eve engage Ovidian precedents, vast differences are erased rather than probed. (Whereas Ovid's gods punish Narcissus for rejecting human love, Milton's God redirects Eve's initial attraction to her own "human face divine," and Eve subsequendy expresses pleasure in the sweetness of a consummated relationship.) Sauer's indictment of Milton's patriarchs is a possible reading; yet it is presented without that openness to alternative possibilities that constitutes the most exhilarating feature of her larger argument. The last two chapters provide some of the best reading of poetry in the book. Chapter 5 treats "Colonialism and Censorship in Paradise" and enhances our appreciation that "Milton represents paradise as dynamic and as accommodating of diversity and change," not least when he makes "each voice contribute to the creation of a multifaceted truth" (p. 113). Finally, "The Voices of Nebuchadnezzar in Paradise Regained" deftly demonstrates how Milton drew on the Book of Daniel to make the temptation on the pinnacle a variation on the story of Babel's Tower. Reading Nebuchadnezzar as a successor to Nimrod, Sauer proposes that Satan is their original and that his fall amounts to "the silencing of the single negating voice and the symbolic collapse of monarchy" (p. 138). Sauer is at her most inspired in condemning tyranny,