The Renaissance Bible: Scholarship, Sacrifice, and by Debora Shuger

By Debora Shuger

This is often the 1st publication at the Renaissance Bible by way of an Anglo-American student in approximately fifty years. no longer constrained to a heritage of exegesis, it's as an alternative a research of Renaissance culture--a tradition whose vital textual content used to be the Bible. Shuger explores, between different subject matters, the hyperlinks among overdue medieval Christology and early glossy subjectivity; non secular eroticism and the origins of the sexualized physique; the transformation of humanist philology into comparative faith; and the illustration of daughter-sacrifice and feminine erotic hope.

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Tacitus and Pliny observe that the same sort of rites were celebrated in Britain. Procopius writes that in the Shetland Islands the same practice continued up to his own day—that is, to the time of Justinian. One finds particular mention of the inhabitants of Marseilles, who, during times of pestilence, used to feed a pauper at public expense and then, having dressed him in sacred branches and priestly garments, they led him through the city accompanied by curses that all the evils of the city might devolve upon him; finally they sacrificed him to the gods....

51] Gentili himself makes it perfectly clear that most Classical authorities disallowed substitution. "[53] But Grotius then has to reconcile this theorem with the Old Testament passages where God threatens to punish children for the sins of their fathers; De jure belli ac pacis sidesteps the apparent contradiction by conceding that God "has full sovereign dominion over both our lives and possessions, as being his gift, which he may take away from any one without giving any reason and whenever he pleases....

7] Christ therefore did not die for our sins, nor did his death procure divine forgiveness. Rather, the Crucifixion demonstrates God's power and love, while Christ's patient and faithful suffering on the cross provides a good exemplum, designed to inspire people to act virtuously and hence deserve forgiveness. Faith, according to Socinus, justifies because it makes us just. The first part of Grotius's essay is fairly straightforward. It undertakes to neutralize Socinus's objections by replacing the Anselmian argument Socinus had savaged with a more defensible and morally coherent account of the Atonement in terms of Roman public law (which includes criminal law) and Aristotelian political theory.

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