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The reception of Christianity not mysterious, 1696–1702
Justin Champion

Reading scripture 3 . Reading Scripture: the reception of Christianity not mysterious, 1696–1702 religion ... it is more easy to guess what he was not, than to tell what ‘A heforwas. ’Tis certain, he was neither Jew nor Mahometan: But whether he S was a Christian, a Deist, a Pantheist, an Hobbist, or a Spinozist, is the Question’.1 Toland’s writings had ‘alarm’d all sober well-meaning Christians, and set the whole clergy against him’. Having explored how Toland lived and worked in a world of libraries and books, it is time to examine how his books worked in

in Republican learning
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Stephen Penn

Wyclif devoted many years of his life to the intensive study of Scripture, beginning formally with exegetical lectures that survive as a sequence of postils (probably written between 1371 and 1376), now collectively known as Postils on the Whole of the Bible , a unique and extensive commentary that won Wyclif considerable respect as an exegete. 1 In these, we witness his meticulous defence of the authority of scripture, and of the literal veracity of all of its parts. This is developed further in On the Truth of Holy Scripture (1377

in John Wyclif
The moral life and the state
Jeff Rosen

2 Jowett’s scriptures: the moral life and the state Theological questions on the Isle of Wight On 31 December 1864, Julia Margaret Cameron sent her friend Sir John Herschel a gift of photographs and a letter informing him about a turning point in her creative life. After a year spent experimenting with different subjects, she seized upon the goal of pursuing a religious iconography in photography. The following declaration accompanied her post: ‘Yesterday I dispatched for you & dear Lady Herschel one series of my Photographs which form I think now a theological

in Julia Margaret Cameron’s ‘fancy subjects’
Cathy Shrank

drama: first, under what Vincent Gillespie has called the ‘long shadow’ cast by Archbishop Arundel's Constitutions (1409), which placed strict limits on vernacular translations of scripture; secondly, in response to the various phases of the English Reformation, in the light of the onus that Reformers placed both on the Bible – rather than the Church – as the source of religious authority, and on worship in the vernacular, not (as previously) in Latin. 3 ‘Moralities’ have been selected for this study because they are

in Enacting the Bible in medieval and early modern drama
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09 2004 86 86 3 3 77 77 98 98 10.7227/BJRL.86.3.5 F.F. Bruce and the development of evangelical biblical scholarship Oakes Peter 09 2004 86 86 3 3 99 99 124 124 10.7227/BJRL.86.3.6 Barnabas Lindars and the Semitic context of Scripture Evans Craig 09 2004 86 86 3 3 125

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61 61 2 2 Notes & News Notes and news 03 1979 61 61 2 2 251 251 257 257 10.7227/BJRL.61.2.1 Librarian;s Report 1977-1978 03 1979 61 61 2 2 495 495 508 508 10.7227/BJRL.61.2.11 Articles Scripture, tradition and the canon of the New Testament Best Ernest 03 1979 61 61 2 2 258 258 289 289 10.7227/BJRL.61.2.2 Some additional

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387 387 10.7227/BJRL.41.2.5 A missing leaf from Swift‘s Holyhead Journal Mayhew George P. 03 1959 41 41 2 2 388 388 413 413 10.7227/BJRL.41.2.6 The exegesis of scripture and the arian controversey Pollard T. E. 03 1959 41 41 2 2 414 414 429 429 10.7227/BJRL.41.2.7 The Arabic Chess manuscripts in the John Rylands

David J. Appleby

Black Bartholomew’s Day Chapter 3 Scripture, historicism and the critique of authority C iting Matthew 10:16 in his afternoon farewell sermon at St Stephen’s Walbrook on August 17 – ‘Behold, I send you forth as sheep in the midst of wolves; be ye therefore wise as serpents and harmless as doves’ – Thomas Watson advised the godly to join the serpent with the dove.1 The Nottinghamshire minister William Cross assured his Beeston congregation that God was able to ‘give the wisdom of the Serpent to such as have the Doves Innocency’.2 The succeeding verses of

in Black Bartholomew’s Day
Framing biblical emotions in the Book of Common Prayer and the Homilies
David Bagchi

out to impose a ‘script’ upon their audience and readership. The script they intended to be so inscribed was not, however, a liturgy or even a sermon, but Holy Scripture itself. And, to describe this process, they chose an image more technologically up to date than one drawn from a scribal age, as is apparent from the very first homily

in The Renaissance of emotion
Bulletin of the John Rylands Library