Thematische Bibliographien / Wolfenbüttler Fragment

Auswahl der wissenschaftlichen Literatur zum Thema „Wolfenbüttler Fragment“

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Veröffentlicht am 27. Juli 2024
Zuletzt aktualisiert am 29. Juli 2024

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Zeitschriftenartikel zum Thema "Wolfenbüttler Fragment"

1

Becker, Carsten, Teresa Reinhild Küppers und Lara Schwanitz. „Ein neues Fragment von ,Unser vrouwen klageʻ“. Maniculae 1 (16.09.2020): 9–15. http://dx.doi.org/10.21248/maniculae.4.

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2

Riches, John. „Lessing as Editor of Reimarus“. Expository Times 129, Nr. 6 (05.12.2017): 265–70. http://dx.doi.org/10.1177/0014524617745797.

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Gotthold Ephraim Lessing’s publication of Fragments of an Unknown Wolfenbüttel Author in the 1770s unleashed a storm of debate and controversy, which ended with censor stepping in and forbidding further contributions. The Fragmentenstreit, the ‘Battle of the Fragments’, as it came to be known, was a critical point in the development of German theology. For Schweitzer, as is made clear by the full title of his survey of historical Jesus studies ( The Quest of the Historical Jesus: A Critical Study of its Progress from Reimarus to Wrede), the publication of the fragment ‘On the purpose of Jesus and his disciples’ marks the true beginnings of an historical engagement with the Gospel stories about Jesus. For Lessing, Reimarus’ text certainly raised questions about the interpretative methods and categories which are most properly applied to the Gospels; it also raised issues about the relationship between reason and revelation, the place of the Bible, the canon, in the development of Christian faith, and indeed of the very nature of faith itself. We will look briefly at some of these questions. There is, too, a much wider and more demanding question: what influence did this debate have on the subsequent history of German theology which, in the 150 years which followed, saw the rise of both liberal and more confessionally oriented theologies, the prominence of figures like Schleiermacher, Hegel, Ritschl, Barth, and Bultmann? We can offer no more than a few pointers to the beginnings of such developments.
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Mažuga, Vladimir I. „La tradition carolingienne tourangelle des Histoires de Grégoire de Tours, vue à travers les fragments de Saint-Pétersbourg, Copenhague et Wolfenbüttel“. Scriptorium 62, Nr. 1 (2008): 113–21. http://dx.doi.org/10.3406/scrip.2008.3989.

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4

Eskola, Timo. „Quran Criticism, the Historical-Critical Method, and the Secularization of Biblical Theology“. Journal of Theological Interpretation 4, Nr. 2 (2010): 229–51. http://dx.doi.org/10.2307/26421305.

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Abstract The emergence of historical criticism of the Bible was partly influenced by medieval Quran criticism. This background was still well known in the 19th century but was later forgotten when emphasis was laid on Greek literature. Scholars such as Riccoldo da Monte di Croce had written critical works against the Quran. This tradition reemerged 200 years later in Germany when Martin Luther translated Riccoldo's Confutatio Alcorani. The special features in Riccoldo's work are the criteria he used hoping to prove that the Quran was not divine revelation. The famous Deist Hermann Reimarus later demanded that the Bible be read in the same way as other literature. His examples in Wolfenbüttel Fragments are mostly taken from the Quran. Reimarus adopted Riccoldo's criteria when interpreting the Bible. The purpose of his rationalistic criticism was to show that contradictions, inconsistencies, and lies prove that, as with the Quran, neither can the Bible be held as divine revelation. Reimarus, in his apology "for the Rational Reverers of God," stated that Christian doctrines are based on a fraud because the apostles created the whole Systema only after Jesus' death. Jesus' original proclamation was political. This dichotomy, confirmed later in David Strauss's biography on Reimarus, became the basis for the criterion of dissimilarity in NT interpretation. Rudolf Bultmann then gave this criterion its present formulation, and it is still used, for instance, by the Jesus Seminar.
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Eskola, Timo. „Quran Criticism, the Historical-Critical Method, and the Secularization of Biblical Theology“. Journal of Theological Interpretation 4, Nr. 2 (2010): 229–51. http://dx.doi.org/10.2307/jtheointe.4.2.0229.

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Abstract The emergence of historical criticism of the Bible was partly influenced by medieval Quran criticism. This background was still well known in the 19th century but was later forgotten when emphasis was laid on Greek literature. Scholars such as Riccoldo da Monte di Croce had written critical works against the Quran. This tradition reemerged 200 years later in Germany when Martin Luther translated Riccoldo's Confutatio Alcorani. The special features in Riccoldo's work are the criteria he used hoping to prove that the Quran was not divine revelation. The famous Deist Hermann Reimarus later demanded that the Bible be read in the same way as other literature. His examples in Wolfenbüttel Fragments are mostly taken from the Quran. Reimarus adopted Riccoldo's criteria when interpreting the Bible. The purpose of his rationalistic criticism was to show that contradictions, inconsistencies, and lies prove that, as with the Quran, neither can the Bible be held as divine revelation. Reimarus, in his apology "for the Rational Reverers of God," stated that Christian doctrines are based on a fraud because the apostles created the whole Systema only after Jesus' death. Jesus' original proclamation was political. This dichotomy, confirmed later in David Strauss's biography on Reimarus, became the basis for the criterion of dissimilarity in NT interpretation. Rudolf Bultmann then gave this criterion its present formulation, and it is still used, for instance, by the Jesus Seminar.
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6

Passalacqua, Marina. „Priscian’s institutio de nomine et pronomine et verbo in the ninth century“. Historiographia Linguistica 20, Nr. 1 (01.01.1993): 193–204. http://dx.doi.org/10.1075/hl.20.1.10pas.

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Summary The Institutio de nomine et pronomine et verbo by Priscian enjoyed, unlike the Institutiones grammaticae of which it is a summary, vast popularity in the early Middle Ages, because it provided the basic elements of Latin morphology and swiftly taught students how to decline and conjugate. In the eighth and ninth centuries we find 24 manuscripts in which the text is contaminated to such an extent that it prevents the charting of any stemma codicum, although it is possible to identify the influence of particular codices on one another. The text was well known in France, but there are copies also in Bavaria, in the Abruzzi and in Spain. Only four of these manuscripts contain the Institutiones grammaticae as well: the two works were destined for two very different kinds of public. Their coexistence in Paris, BN, lat. 7498 comes as a response to the need to have the complete corpus of Priscian in Saint-Amand; in Paris, BN, lat. 7503 the position occupied by the treatise suggests that it was felt as a summary of the first section of the Institutiones which deals with the noun, and as a preparation to the second section which concerns verbs; in Reims 1094 didactic considerations appear to predominate; in Wolfenbüttel 64, a witness to the presence of grammatical texts in Lyon, the fragment of the Institutio gives the impression of being a scholastic exercise. It has to be noted, however, that in three manuscripts out of four, the text is inserted into the first seven books of the Institutiones. The authors whose works most frequently occur together with Institutio are Isidore, Bede, Donatus, Servius’s De finalibus, Sergius’s De littera, Phocas, Sedulius, St. Jerome, Eutyches, Agroecius, Consentius, the Liber de finalibus metrorum, Maximus Victorinus’s De ratione metrorum and Servius’s Commentum in Artem Donati. The richest manuscripts in terms of texts are the great scholastic manuals Bologna 797, Orléans 295 and St. Gall 878 by Walahfrid Strabo.
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Okken, Lambertus. „Erec von Hartmann von Aue. Mit einem Abdruck der neuen Wolfenbütteler und Zwettler Erec-Fragmente. Herausgegeben von Albert Leitzmann, fortgeführt von Ludwig Wolff. 7. Auflage besorgt von Kurt Gärtner (Altdeutsche Textbibliothek. Nr. 39). - Max Niemeyer, Tübingen 2006. LI + 324 S. Kartoniert. Euro 16,00 (ISBN 3-484-20139-8).“ Amsterdamer Beiträge zur älteren Germanistik 63, Nr. 1 (2007): 287–91. http://dx.doi.org/10.1163/9789401204835_026.

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Leech-Wilkinson, Daniel. „The facsimile revived: a review and a reflection - Ed. Arlt Wulf Rankin Susan. Stiftsbibliothek Sankt Gallen Codices 484 and 381. Winterthur: Amadeus, 19963 volumes in a slipcase: 329, 91, 262 pp. ISBN 3 905049 67 8. - Ed.Ike de loos Charles Downey and Ruth Steiner LJtrecht, Bibliotheek der Rijksuniversiteit MS 406 (3.J.7).. Publications of Mediaeval Musical Manuscripts 21. Ottawa: Institute of Mediaeval Music, 1997. liii + 260 pp. ISBN 1 896926 03 7 Charles Downey, An Utrecht Antiphoner … Printouts from an Index in Machine-Readable Form. Musicological Studies LV/6. Ottawa: Institute of Mediaeval 1997. xx + 220 pp. ISBN 1 896926 05 3. - Ed.Martin Staehlin. Die mittelalterliche Musik-Handschrift W1: Vollständge Reproduktion des ‘Notre Dame’ -Manuskripts der Herzog August Billiothek Wolfenbüttel Cod. Guelf. 628 Helmst. Wolfenbütteler Mittelalter-Studien 9. Wiesbaden: Harrassowitz Verlag, 1995. 470 pp. ISBN 3 447 03779 2. - Ed.Maria Carmen Góme Muntané. Polifonía de la Corona de Aragón Siglos XIV y XV: Ars Nova de la Corona de Aragón. Polifoní Aragonesa VIII. ZaragozaInstitución ‘Fernando el Católico’, 1993. 104 pp. ISBN 88 7820 167 X. - Ed.Agostino Ziino.Ii Codice T.III.2, Torino, Biblioteca Nazionale Universitaria. Ars Nova 3. LuccaLibreria Musicale Italiana, 1994. 190 pp. ISBN 88 7096 034 X. - Ed.Eugeen Schreurs. An Anthology of Music Fragments from the Low Countries (Middle Ages – Renaissance): Polyphony, Monophony and Slate Fragments in Facsimile.. LeuvenAlamire, 1995. xxiv + 136 pp. ISBN 90 6853 107 7. - Ed.David Fallows Oxford, Bodleian Library, s. Cannin. Misc. 213. Late Medieval and Early Renaissance Music in Facsimile 1. ChicagoChicago University Press, 1995. 362 pp. ISBN 0 226 23706 0. - Musical Codex Huelgas Reales Monastery (Burgos): Documentation for the facsimile edition. Madrid: Testimonio Compañia Editorial and Patrinionio Nacional, n.d. Brochure and sample pages.“ Plainsong and Medieval Music 8, Nr. 2 (Oktober 1999): 177–84. http://dx.doi.org/10.1017/s0961137100001698.

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Malcher, Kay. „Hartmann von Aue: Erec. Mit einem Abdruck der neuen Wolfenbütteler und Zwettler ›Erec‹-Fragmente, hg. v. Albert Leitzmann, fortgeführt von Ludwig Wolff, 7. Auflage, besorgt von Kurt Gärtner“. Beiträge zur Geschichte der deutschen Sprache und Literatur (PBB) 133, Nr. 1 (Januar 2011). http://dx.doi.org/10.1515/bgsl.2011.014.

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10

Nellmann, Eberhard. „Erec. Von Hartmann von Aue. Mit einem Abdruck der neuen Wolfenbütteler und Zwettler Erec-Fragmente, hg. v. Albert Leitzmann, fortgef. v. Ludwig Wolff, 7. Aufl. bes. v. Kurt Gärtner, Max Niemeyer, Tübingen 2006 (ATB 39), 324 Seiten“. Zeitschrift für deutsche Philologie, Nr. 1 (25.04.2008). http://dx.doi.org/10.37307/j.1868-7806.2008.01.09.

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Bücher zum Thema "Wolfenbüttler Fragment"

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Bibliothek, Herzog August, Hrsg. Gotthold Ephraim Lessings Religionsphilosophie im Kontext: Hamburger Fragmente und Wolfenbütteler Axiomata. Berlin: De Gruyter, 2011.

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2

Leitzmann, Albert, Ludwig Wolff, Kurt Gärtner und Hartmann von Hartmann von Aue. Erec: Mit Einem Abdruck der Neuen Wolfenbütteler und Zwettler Erec-Fragmente. de Gruyter GmbH, Walter, 2012.

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Buchteile zum Thema "Wolfenbüttler Fragment"

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Vellusig, Robert. „Wolfenbüttel: Fragmente eines Ungenannten“. In Lessing und die Folgen, 129–38. Stuttgart: J.B. Metzler, 2023. http://dx.doi.org/10.1007/978-3-476-05784-6_17.

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2

Kössinger, Norbert. „1 Zur Geschichte der Heidelberger Handschrift und der Fragmente des Codex Discissus von ihrer Wiederentdeckung bis zu Graff“. In Edition nach der Heidelberger Handschrift P (Codex Pal. Lat. 52) und der Handschrift D Codex Discissus (Bonn, Berlin/Krakau, Wolfenbüttel), herausgegeben von Wolfgang Kleiber und Rita Heuser, 1–8. Berlin, New York: De Gruyter, 2010. http://dx.doi.org/10.1515/9783484971608.1.

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3

„7. Norddeutsche Fragmente mit Lautenmusik um 1460 in Wolfenbüttel“. In Kleinüberlieferung mehrstimmiger Musik vor 1550 in deutschem Sprachgebiet, Lieferung IX, 67–88. De Gruyter, 2011. http://dx.doi.org/10.1515/9783110270600.67.

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4

Stewart, Jon. „The Enlightenment’s Criticism of Religion: Philosophy“. In An Introduction to Hegel's Lectures on the Philosophy of Religion, 49–78. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192842930.003.0003.

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This chapter focuses on the Enlightenment’s criticism of religion in the field of philosophy. A discussion is given of Lessing’s attempt to defend the views of Reimarus. Lessing argues that the ‘Wolfenbüttel Fragments’ have provoked the critics to accept implicitly a naïve conception of history and then to attempt to try to defend the Bible based on this criterion. But since the historical standard for truth that the ‘Fragments’ presupposes is so high, all attempts to reach it are doomed to failure. The doctrines of Christianity are true in themselves and are not dependent on some historical fact. A close reading is given of David Hume’s Dialogues Concerning Natural Religion, which criticizes the traditional arguments for the belief in God. An account is also given of Kant’s attempt to save religious faith by shifting its foundation from metaphysics to ethics. While the key dogmas cannot be proven metaphysically, they must be assumed as postulates of practical reason. The chapter ends with an account of Hegel’s criticism of Kant and of the Enlightenment in general. Hegel holds Kant responsible for the conclusion that many of the Enlightenment critics of religion reached, namely, that there can be no knowledge of God.
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Schröder, Winfried. „Religion und Betrug Die Ringparabel, die Wolfenbütteler Fragmente und der Traktat De tribus impostoribus“. In Die drei Ringe, herausgegeben von Achim Aurnhammer, Giulia Cantarutti und Friedrich Vollhardt. Berlin, Boston: De Gruyter, 2016. http://dx.doi.org/10.1515/9783110454376-011.

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6

Stewart, Jon. „The Enlightenment’s Criticism of Religion: Theology“. In An Introduction to Hegel's Lectures on the Philosophy of Religion, 22–48. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192842930.003.0002.

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The motivation of Hegel’s philosophy of religion developed in reaction to the religious situation that he found himself in at the beginning of the nineteenth century. This chapter and the next sketch the main issues stemming from the Enlightenment to which Hegel was reacting. This chapter focuses on the Enlightenment’s criticism of religion specifically in the fields of theology and biblical studies. Through much of the Middle Ages, the dogmas of the Christian religion were regarded collectively as a field of scholarly study alongside the sciences. However, with the rapid development of the empirical sciences, religion suddenly appeared to be based on a dubious foundation. The thinkers of the Enlightenment wanted merely to hold firm to what they regarded as rational, while purging religion of what they took to be superstitious, childish views without foundation. After rejecting Christianity, the philosophes ended up with Deism, that is, a simple, very general belief in a Supreme Being. Hegel takes one of the main negative aspects of the Enlightenment to be its dismissal of the traditional Christian dogmas. The result is an empty abstraction that is meaningless from a religious point of view. An account is given of Voltaire’s Deism in his work God and Human Beings. A brief overview is provided of the scepticism about the veracity of the sacred texts in the field of biblical studies. This is exemplified by a reading of Hermann Samuel Reimarus so-called ‘Wolfenbüttel Fragments’ that were published by Lessing.
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