Bible Interpretation
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Lesson OneEarly Bible Interpretation16 Activities|6 Assessments
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Getting Started
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In | Hermeneutics, Part 2
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In | Hermeneutics, Part 3
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In | Historical Interpretation
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In | Legal and Liturgical Interpretation
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In | Prophetic Interpretation
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In | Workbook: Biblical Genres
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Behind | Early Jewish Interpretation
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Behind | Two Teachers, Two Sources
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In Front | Christ-Centered Interpretation
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In Front | Practical and Theological Concerns
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In Front | Interpretation: Schools of Thought
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In Front | Communities of Interpretation
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In Front | Jewish and Christian Communities
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In Front | Workbook: The Marcionite Canon
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Wrap-Up
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Getting Started
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Lesson TwoModern Biblical Interpretation17 Activities|3 Assessments
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Getting Started
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In Front | Modern Bible Interpretation
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In Front | Erasmus the Moderate Reformer
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In Front | Enlightenment and Interpretation
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In Front | The Jefferson Bible, Part 2
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In Front | A Prominent Image for the New World, Part 2
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In Front | Charles Dickens’ The Life of Our Lord
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In Front | Subjectivism and Interpretation
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In Front | Ralph Waldo Emerson
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In Front | Postmodernism and Interpretation
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In Front | Hermeneutics of Advocacy
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In Front | Workbook: Hermeneutics of Advocacy
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In Front | Using the Bible for Agendas
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In Front | Workbook: Reflection
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In Front | Reliability and Infallibility
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In Front | Sensus Plenior
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Wrap-Up
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Getting Started
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Lesson ThreeSystematic and Biblical Theology13 Activities|3 Assessments
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Getting Started
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In Front | Perennial Tensions
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In Front | Workbook: Divine and Human Qualities, Part 1
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In Front | Workbook: Divine and Human Qualities, Part 2
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In Front | Systematic Theology, Part 1
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In Front | A More Historical Approach
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In Front | Biblical Theology, Part 1
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In Front | Workbook: Biblical Theology
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In Front | Lily Pad Theology
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In Front | Workbook: Lily Pad Theology
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In Front | Imperialism and the Bible
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In Front | Civil Rights and the Bible
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Wrap-Up
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Getting Started
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Lesson FourCase Study in Biblical Theology16 Activities|4 Assessments
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Getting Started
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In | A Case Study in Biblical Theology
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In | Workbook: Images for God in the Bible
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In | Workbook: Images for People in Relation to God, Part 2
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In | Shepherding: Biblical Leadership
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Behind | Shepherd Leadership
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Behind | Lessons from a Bedouin Shepherd [Bonus]
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Behind | Workbook: Having the Heart of a Shepherd
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Behind | Workbook: What Is the Most Basic Responsibility of a Shepherd?
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Behind | Shepherds Feed and Water the Sheep
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Behind | Workbook: The Next Most Important Responsibility of Shepherds
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Behind | Protecting the Sheep
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Behind | Competent and Cooperative Guidance [Bonus]
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Behind | Workbook: Synthesizing Images
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In Front | Threads in the Biblical Tapestry
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Wrap-Up
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Getting Started
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Lesson FiveThe Context of Revelation10 Activities|2 Assessments
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Getting Started
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In | Ancient Text and Genres, Part 2
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Behind | Ways the Bible Is Not Unique
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Behind | Workbook: The Bible’s Uniqueness
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Behind | Biblical Fusion
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Behind | Workbook: Biblical Fusion
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In Front | Surprise and Ownership
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In Front | Cultural Images and Contexts
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In Front | Culture's Revelatory Dimension
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Wrap-Up
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Getting Started
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Course Wrap-UpCourse Completion1 Activity|1 Assessment
Participants 12
In Front | Erasmus the Moderate Reformer
I hold Erasmus of Rotterdam to be Christ’s most bitter enemy . . . and the vilest miscreant that ever disgraced the earth . . . Whenever I pray, I pray for a curse upon Erasmus.
Martin Luther, who spoke these words, openly despised Erasmus (because of his position on salvation), but also called him “one of the most learned men in the whole world.” So when it came time for Luther’s Bible translation, intended to spread the Gospel of Christ, he naturally turned to “Christ’s most bitter enemy” for the most reliable source for his project.
Erasmus’ authoritative edition of the Bible’s Greek text, in which he harmonized a number of earlier manuscripts, was a landmark of biblical scholarship. Not only Luther, but another Protestant, William Tyndale, would use it when he translated the Bible into his native tongue.
Erasmus sympathized with the Reformers and lobbied quietly, through private meetings and channels, to save Luther’s life from people who wanted him dead. Ultimately, though, Erasmus refused to stand against the Roman church. This refusal was another source of Luther’s contempt.
In a letter to the Lutheran Reformer Philip Melanchthon, Erasmus explained his position and distanced himself from the Church of the Reformation:
I know nothing of your church; at the very least it contains people who will, I fear, overturn the whole system and drive the princes into using force to restrain good men and bad alike. The gospel, the word of God, faith, Christ, and Holy Spirit—these words are always on their lips; look at their lives and they speak quite another language.
But Erasmus’ Greek edition didn’t share his personal neutrality. It fueled a new generation of regional translations, and a renewal of theological dialogue, which ultimately fueled the Reformation itself.
Source of Erasmus quote: Desiderius Erasmus, The Correspondence of Erasmus: Letters 1356 to 1534, 1523 to 1524, transl. by R. A. B. Mynors and Alexander Dalzell, 1992, p. 380.
Source of Luther quote: https://www.ccel.org/ccel/luther/tabletalk.v.xxvii.html. Accessed Nov 10, 2020.