Academic literature on the topic 'Bible – German – Luther'
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Journal articles on the topic "Bible – German – Luther"
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Cameron, Euan. "The September Testament and Its Predecessors: How Was Luther’s New Testament Translation Different from Previous German Versions?" Bible Translator 73, no. 3 (December 2022): 335–53. http://dx.doi.org/10.1177/20516770221134943.
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Luther’s first New Testament in German, issued in September 1522, forms a landmark in the history of Bible translation. Yet how precisely did Luther’s work diverge from and build on received biblical scholarship, and on previous translations into German? This article compares John’s Gospel in the September Testament with Anton Koberger’s German Bible of 1483 and Erasmus’s Greek and Latin New Testament of 1519. Luther’s 1522 Testament differed in format from its predecessors: Luther discarded Jerome’s prefaces in favour of his own, and added expository commentaries and paragraph breaks to help the reader. Compared to Koberger, Luther aspired to more fluent and elegant language. He avoided importing Latin terms into German and strove for rhetorically powerful German. He adopted several of Erasmus’s philological interventions, though not uncritically. Luther worked continuously to make his German New Testament embody what he saw as the essential gospel.
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Campbell, W. Gordon. "The “Last Word” in Pictures: Enhanced Visual Interpretation of Revelation in Luther’s High German Bible (1534)." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 11, no. 1 (September 15, 2020): 5–33. http://dx.doi.org/10.1558/post.17389.
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For the last twenty-five years of his life, Martin Luther and his associates were active in Bible translation, publishing first the New Testament, from 1522 onwards, and by 1534—at roughly the mid-point of these endeavours—the whole Bible in German. Across this entire period, until his death, Luther continuously offered reader-viewers of the final New Testament book, Revelation, not only verbal commentary—in a preface (1522), or replacement preface with accompanying marginal notes (1530)—but visual exegesis, in the form of successive series of woodcut engravings designed to illustrate the text. A set of images commissioned for Luther’s 1534 German Bible was the crowning achievement of this visual interpretation: the 1534 Bible even extended pictorial illustration and adornment to the Gospels and Epistles, as well as Old Testament texts. From the perspective of art history, to regard these acclaimed illustrations as “the last word in pictures” represents no novelty, for the 1534 Luther Bible has long been counted among “the finest things that the art of printing produced in the Reformation period” (Schramm 1923, 22–23; my translation). However, to make the same assertion about the Revelation illustrations specifically, from an explicitly exegetical standpoint—and in English—is new and requires substantiation through supporting evidence. I will provide this through close analysis and evaluation of the interpretative moves that the 1534 images make, in conjunction with Luther’s translation and comment, over and against the visual exegesis of their predecessors created, from 1522 onwards, for Luther’s German New Testament.
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Dober, Hans Martin. "Rosenzweig and Luther. The Concept of Faith in the Perspective of «New Thinking» and Bible Translation." RUDN Journal of Philosophy 26, no. 3 (September 30, 2022): 493–508. http://dx.doi.org/10.22363/2313-2302-2022-26-3-493-508.
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In his “The Star of Redemption”, Rosenzweig engages not only in an argument with philosophy, but also with theology. Next to Augustine and Friedrich Schleiermacher Martin Luther was a counterpart in whose face he developed his dialogical “new thinking”. The essay takes up the traces of this dispute in the letters to focus here on Rosenzweig's reading of Ricarda Huch's “Luther’s Faith”. This literary picture is then related in a sketch to Luther's Reformation theology as it emerges from contemporary research. In a next step, the “Star” is interpreted as a book that, on the one hand, owes much to a previous reception of Luther, but on the other hand, also shows the Reformator's thinking in a new light. Finally, the late writings on the problem of translation come into view in order to justify Rosenzweig’s “Verdeutschung” of the Hebrew Bible, undertaken together with Buber, to Luther’s “German Bible”.
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Leutzsch, Martin. "The First Bible Translations into German Based on Erasmus’s New Testament: Johannes Lang’s and Martin Luther’s Versions of the Gospel of Matthew." Bible Translator 73, no. 3 (December 2022): 354–75. http://dx.doi.org/10.1177/20516770221137824.
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With his Greek New Testament and accompanying Latin translation (1516, revised 1519), humanist Erasmus of Rotterdam created new opportunities for Western Bible translators. The first known translations into the vernacular based on this work are the versions of Matthew by Johannes Lang (June 1521) and of the whole New Testament by Martin Luther (September 1522). Luther’s Septembertestament is well known and plays a part in myths of Luther, Protestantism, and Bible translation. Johannes Lang, Luther’s friend, colleague, and co-worker in reforming the church, is much less known, and his translation seldom considered. This analysis of both translations pays special attention to their respective paratextual materials. Although based on the same source texts, these two translations from the early 1520s perform very different politics of translation and exhibit different attitudes to influence their readers.
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Rajšp, Vincenc. "Ob 500-letnici Luthrovega nastopa na državnem zboru v Wormsu ▪︎ On the 500th Anniversary of Luther’s Appearance at the Diet of Worms." Stati inu obstati, revija za vprašanja protestantizma 17, no. 33 (June 20, 2021): 47–70. http://dx.doi.org/10.26493/2590-9754.17(33)47-70.
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Following the publication of Luther’s theses on 31 October 1517, the Diet of Worms was the next fundamental step in the reform movement of the 16th-century European Christianity. In the “Holy Roman Empire,” the way was opened for further religious and new institutional development in the previously unified church, culminating in the Peace of Augsburg in 1555, which granted individual rulers of political units in the country, princes, prince-bishops etc. the right to decide on the religion of their Catholic and Lutheran subjects. The immediate cause of “Worms 1521” and the consequent “Edict of Worms” were two papal bulls addressed to Luther. The first, Exsurge Domine from 1520, threatened him with excommunication unless he recanted almost one half of the theses published in 1517. Luther responded by proclaiming the pope the Antichrist, although he had until then somewhat avoided criticising him, and publicly burned the bull in December of the same year. Exsurge Domine was followed in January 1521 by the bull Decet Romanum Pontificem excommunicating Luther, which also meant death sentence and exile from the state. According to the established doctrine and practice the execution of the sentence would follow automatically. This doctrine was rejected by Frederick the Wise, Elector of Saxony, who was not convinced by the arguments about Luther’s “heresy” and demanded judgement by domestic experts and authorities. He had his University of Wittenberg in mind, which firmly defended Luther’s views. Frederick the Wise reached the agreement with Emperor Charles that “the case of Luther” would be discussed at the Diet, and that Luther was guaranteed safe arrival in Worms and return to Wittenberg. Luther appeared before the Diet on April 17 and 18. The party representing Luther’s conviction gave him only the option of renouncing the convicted theses, which is why he requested more time for reconsideration and was granted the emperor’s personal permission. The next day, on April 18, Luther performed brilliantly, to which the emperor personally responded on April 19. Thus, Emperor Charles and the monk Luther literally stood opposite each other at the Diet, in front of the highest representatives of the state, which was previously completely unimaginable. Both presented their religious perceptions and understandings, referring to their own conscience. They were in a very unequal position not only as emperor and monk; it was a much more sensitive matter, since the emperor was religiously “free” while Luther was a validly convicted and excommunicated “heretic”. The case of Luther at the Diet was far from solely religious in nature, but rather a reflection of the broader socio-religious situation at the turning point in history. The conflict culminated in the contradictions between “cultural” Rome and barbaric “Germanism”, as perfectly illustrated by the correspondence of the papal nuncio, Girolamo Aleandro the elder. The great understanding for Luther’s resistance to Rome was supported at the Diet by decades-old German complaints (gravamina) debated at Diets, which were not taken seriously in Rome. The most notable figures in the case of Luther (causa Lutheri) at the Diet were: Martin Luther, Emperor Charles V, Elector of Saxony Frederick the Wise, and the papal nuncio Girolamo Aleandro the elder. Although at the end of the Diet each of them was “victorious” in one way or another, the actual winner was Martin Luther, who achieved unprecedented success only by appearing before the Diet, not renouncing the convicted theses and being able to return to Wittenberg under the emperor’s protection. It is true that he published his fundamental reform writings as early as 1520, but the door for the Reformation has only now opened. After Luther was “abducted” on his way back, he undertook the translation of the Bible into German, which became the only recognized religious basis, and he incorporated his theology into the translation. He used his native, German language to communicate the faith. This was already demonstrated at the Diet, where he spoke first in German and only then in Latin for those who did not understand German, e.g. the emperor and the papal nuncio Aleandro. Pamphlets (Flugschriften) handed out in the streets also reported about the events at the Diet in German. At first glance, the conclusion of the Diet was not favorable for Luther. The Edict of Worms, dated May 8 and signed by the emperor on May 26, as an act of the emperor and not as a resolution of the Diet, legitimized Luther’s conviction. The edict was drafted by the nuncio Aleandro, and partly also by Peter Bonomo, later Trubar’s teacher. However, the edict did not have fatal consequences for Luther, because the emperor did not send it to the province of Saxony; consequently Frederick, Elector of Saxony, did not have to declare it, so the edict did not apply where the “heretic” lived. This, in turn, enabled Luther to continue working as both a religious reformer and a university professor at the University of Wittenberg, which became a central institution for the education of Lutheran reformers.
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Price, David H. "Hans Holbein the Younger and Reformation Bible Production." Church History 86, no. 4 (December 2017): 998–1040. http://dx.doi.org/10.1017/s0009640717002086.
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Hans Holbein the Younger produced a large corpus of illustrations that appeared in an astonishing variety of Bibles, including Latin Vulgate editions, Desiderius Erasmus's Greek New Testament, rival German translations by Martin Luther and Ulrich Zwingli, the English Coverdale Bible, as well as in Holbein's profoundly influential Icones veteris testamenti (Images of the Old Testament)—to name only his better-known contributions. This essay discusses strategies that the artist developed for accommodating the heterogeneity of the various humanist and Reformation Bibles. For Erasmus's innovative Bibles, Holbein connected the text to the expansive concept of Renaissance humanist art, simultaneously portraying the new Bible and humanist art as part of a broadly defined cultural-philosophical discourse. Similarly, Holbein's production of Protestant Bibles, most importantly the epochal Luther Bible, associated the new text with the humanist Bible and, in so doing, conceptualized the humanist biblical image as a validation of religious art in a new context. Ultimately, the reliance on humanist art as a cultural authority mitigated perception of the heterogeneity of the text to the point that the publishers of Holbein's Icones completely displaced the text with the daring creation of a new genre: the picture Bible. With the exception of the iconography of royal supremacy in England, Holbein's Bible image was exceedingly movable, an artistic efficiency designed to contribute to the stability of the Bible image across a wide humanist and multiconfessional spectrum.
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Lisowski, Piotr, Ivan Kopaygora, Volodymyr Morozov, and Liliya Mykhailenko. "MARTIN LUTHER AS A DEFENDER OF DEMOCRACY!" Scientific Journal of Polonia University 30, no. 5 (October 29, 2018): 136–43. http://dx.doi.org/10.23856/3015.
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The theoretical analysis of the philosophical - legal views of the theologian Martin Luther, the German religious and social figure, is presented. His main democratic ideas during the Reformation period in Germany and the countries of Western Europe are demonstrated. The stages of the struggle for the reform of the Catholic Church and for the return of its bases to their correspondence to the Bible from the Reformation times till the present time, are revealed.
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Niggemann, Andrew J. "Martin Luther’s Use of Blended Hebrew and German Idioms in His Translation of the Hebrew Bible." Harvard Theological Review 113, no. 4 (October 2020): 483–97. http://dx.doi.org/10.1017/s0017816020000231.
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AbstractThis article investigates an uncharted facet of Martin Luther’s Hebrew translation method. It is one of the more fascinating aspects of his translation, which demonstrates both the complexity of how he translated Hebrew and the lasting impact of the Hebrew on his German, neither of which has been fully appreciated by scholars. This article demonstrates how he sometimes blended Hebrew and German idioms in his translation of the Hebrew Bible, specifically in the Minor Prophets. It further shows how he used this translation method to convey various linguistic features of the Hebrew language to his German audience. Finally, it shows how this has a number of important implications for Luther studies, Hebrew and German linguistics, and medieval and early modern history.
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Heine, Susanne. ""Die Sprache ist eine große und göttliche Gabe" (Martin Luther) Reformation und Sprachkultur." Labyrinth 20, no. 2 (March 15, 2019): 41. http://dx.doi.org/10.25180/lj.v20i2.135.
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"Language is a great and divine gift" (Martin Luther)Reformation and Language Culture In this paper Luther's anthropology is shown as being based on the human capability of speaking. As a speaking person, the human being is not outside the world but involved in the world by communication. For Luther being human means – thanks to the capability of speaking – being in a personal relationship. The author argues that this relationship to others is based in the relationship to God. Although speaking is a gift of God, it can be abused whenever someone stirs up people to degrade others, as populists do. Luther had been reproached to be a populist in his closeness to simple people, but this was only due to his intention, that everyone should understand his translation of the bible. Instead of stoking fears, as populists do, Luther helped people to overcome their fears, by telling them in their own language – due to his German translation – that God loves them.
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Kotliarov, Petro, and Vyacheslav Vyacheslav. "Visualizing Narrative: Lutheran Theology in the Engravings of Lucas Cranach." Scientific Herald of Uzhhorod University. Series: History, no. 2 (45) (December 25, 2021): 79–84. http://dx.doi.org/10.24144/2523-4498.2(45).2021.247097.
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The early stage of the Reformation in Germany was marked by an iconoclastic movement inspired by radical reformers. In the scientific literature, iconoclasm is often interpreted as a phenomenon that became a catastrophe for German art, as it halted its renaissance progress. The purpose of the article is to prove that the Lutheran Reformation did not become an event that stopped the development of German art, but, on the contrary, gave a new impetus to its development, especially the art of engraving. Throughout the history of Christianity, there have been discussions about what church art should be, in what form it should exist and what function it should carry. In the days of the Reformation, these discussions flared up with renewed vigor. Most reformers held the view that the church needed to be cleansed of works of art that were seen as a legacy of Catholicism. The iconoclast movement that transitioned into church pogroms and the destruction of works of art in Wittenberg in early 1522 prompted Martin Luther to publicly express his disagreement with the radical reformers and to express his own position on the fine arts in the reformed church. In a series of sermons from March 9 to 16, 1522 (Invocavit), Martin Luther recommended the destruction of images that became objects of worship, but considered it appropriate to leave works of art that illustrate biblical stories or reformation ideas. For Luther, the didactic significance of images became a decisive argument. The main points of the series of Luther’s sermons (Invocavit) show that he not only condemned the vandalism of iconoclasts, but also argued that the presence of works of art in the church does not contradict the Bible, but, on the contrary, helps to better understand important truths. It is noted that the result of Luther's tolerant position was the edition of the September Bible (1522) illustrated by Lucas Cranach's engravings. The reviewed narrative and visual sources prove that due to Reformation the art of engraving received a new impetus, and Lutheranism was formed not only as a church of the culture of the word, but also of the culture of the eye. It was established that the main requirement for art was strict adherence to the narrative, which is observed in the analyzed engravings of Lucas Cranach. It is considered that the engravings to the book of Revelation are characterized not only by the accuracy of the text, but also by sharpened polemics, adding a new sound to biblical symbols, sharp criticism of the Catholic Church, and visualization of the main enemies of the Reformed Church. It is proved that the polemical orientation of the engravings spurred interest and contributed to the commercial success of the September Bible. The rejection of traditional plots by protestant artists did not become overly destructive, and in some cases, it even led to the enrichment of European visual culture.
Dissertations / Theses on the topic "Bible – German – Luther"
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Niggemann, Andrew John. "Martin Luther's Hebrew in mid-career : the Minor Prophets translation." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/277415.
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This dissertation provides a comprehensive account of Martin Luther’s Hebrew translation in his academic mid-career. Apart from the Psalms, no book of the Hebrew Bible has yet been examined in any comprehensive manner in terms of Luther’s Hebrew translation. Moreover, research to date has predominantly focused on either ascertaining Luther’s personal Hebrew skills, or on identifying his sources for Hebrew knowledge. This dissertation furthers the scholarly understanding of Luther’s Hebrew by examining his Minor Prophets translation, one of the final pieces of his first complete translation of the Hebrew Bible. As part of the analysis, it investigates the relationship between philology and theology in his Hebrew translation, focusing specifically on one of the themes that dominated his interpretation of the Prophets: his concept of Anfechtung. Chapter 1 establishes the context of Luther’s academic mid-career Hebrew, providing a brief sketch of the history of his Minor Prophets translation, followed by an overview of the Hebrew resources in and around Wittenberg which he had to draw upon. Chapter 2 examines the role of the obscurity of the Hebrew text in his translation, and how this obscurity led to various types of contradictions and vacillations in his interpretations. Chapter 3 investigates the role that Luther’s sense of the semantic intensity of the Hebrew language played in his translation. Chapter 4 examines Luther’s use of “inner-biblical interpretation” – i.e. biblical quotations and references – to support, and moreover, to build his translations of the Hebrew texts. Finally, Chapter 5 examines the influence of Hebrew on Luther’s exploitation of the mystical tradition in his translation of the Minor Prophets. This dissertation, in short, shows that by mid-career, the impact of Hebrew on Luther’s Bible translation was immense and very diverse, more so than has been appreciated. It expands the frame of reference with which scholars can understand Luther’s Hebrew. It provides detailed analyses of many examples of his Hebrew translation which have never before been discussed or examined in any depth, and it provides hundreds of examples of his methodological handling of Hebrew translation issues. And it includes one of the most exhaustive analyses to date of three key philological challenges that confronted him in translating the Bible: Hebrew figures of speech, the Hebrew trope of repetition, and Hebrew transliteration. This dissertation also includes as an Appendix a substantial body of refined data from Luther’s Hebrew translation, which further illuminates the examples in this study, and facilitates additional analysis for future research.
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Thomas, Drew B. "The industry of evangelism : printing for the Reformation in Martin Luther's Wittenberg." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/14589.
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When Martin Luther supposedly nailed his Ninety-Five Theses in 1517 to the Castle Church door in Wittenberg, the small town had only a single printing press. By the end of the century, Wittenberg had published more books than any other city in the Holy Roman Empire. Of the leading print centres in early modern Europe, Wittenberg was the only one that was not a major centre of trade, politics, or culture. This thesis examines the rise of the Wittenberg printing industry and analyses how it overtook the Empire's leading print centres. Luther's controversy—and the publications it produced—attracted printers to Wittenberg who would publish tract after tract. In only a few years, Luther became the most published author since the invention of the printing press. This thesis investigates the workshops of the four leading printers in Wittenberg during Luther's lifetime: Nickel Schirlentz, Josef Klug, Hans Lufft, and Georg Rhau. Together, these printers conquered the German print world. They were helped with the assistance of the famous Renaissance artist, Lucas Cranach the Elder, who lived in Wittenberg as court painter to the Elector of Saxony. His woodcut title page borders decorated the covers of Luther's books and were copied throughout the Empire. Capitalising off the demand for Wittenberg books, many printers falsely printed that their books were from Wittenberg. Such fraud played a major role in the Reformation book trade, as printers in every major print centre made counterfeits of Wittenberg books. However, Reformation pamphlets were not the sole reason for Wittenberg's success. Such items played only a marginal role in the local industry. It was the great Luther Bibles, spurred by Luther's emphasis on Bible reading, that allowed Wittenberg's printers to overcome the odds and become the largest print centre in early modern Germany.
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Stark, Matthew Aaron. "The wisdom of not knowing: the role of humility in Luther's early theological development." Thesis, 2015. http://hdl.handle.net/1805/6815.
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This is a thesis centering around the importance of humility in Martin Luther's Lectures on Romans, written in 1515-1516. Included are a word study of humility and its derivatives in Luther's original Latin text, an exposition of each usage, and a thematic exegesis of Luther's theology of humility in his Lectures on Romans.
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Krause, Gudrun. "Parusiepredigten aus dem Bereich der evangelischen Landeskirchen der DDR: eine homiletische Untersuchung zu Mt 24 mit qualitativen Fallbeispielen = Sermon on the parousia of Christ in the Evangelic Church of the GDR: a homiletical inquiry into Mt.24 with qualitative case studies." Diss., 2007. http://hdl.handle.net/10500/2139.
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Text in GermanZusammenfassung Die Predigten zur Parusie Jesu finden im Perikopenplan der Evangelischen Landeskirche eine geringe Aufmerksamkeit. Die Thematik beschränkt sich auf das Ende, wie auf den Anfang des Kirchenjahres, genauer gesagt auf den 2. Advent. Das Thema der Parusie Jesu ist nicht unbedingt ein Hauptthema in der Predigtarbeit. Aber die Parusie Jesu ist das Hauptziel des Glaubens der Christen. Durch diese Arbeit soll der Predigtarbeit, sowie dem Thema der Parusie Jesu mehr Beachtung geschenkt werden. In dieser Arbeit wird die DDR Sozial- und Kirchengeschichte mit den Kurzbiographien der Prediger vorgestellt. Diese sind zum Teil Hintergrundinformation für die Predigtanalysen. Die Arbeit widmet sich einer Predigtanalyse zum biblischen Hintergrund und zum historischen Hintergrund der DDR, um den Stellenwert der Parusie Jesu in den Predigten zu erforschen. Die Bewertung der Predigtpraxis und die Evaluation bilden den Abschluss der Arbeit. Zusammenfassung Die Predigten zur Parusie Jesu finden im Perikopenplan der Evangelischen Landeskirche eine geringe Aufmerksamkeit. Die Thematik beschränkt sich auf das Ende, wie auf den Anfang des Kirchenjahres, genauer gesagt auf den 2. Advent. Das Thema der Parusie Jesu ist nicht unbedingt ein Hauptthema in der Predigtarbeit. Aber die Parusie Jesu ist das Hauptziel des Glaubens der Christen. Durch diese Arbeit soll der Predigtarbeit, sowie dem Thema der Parusie Jesu mehr Beachtung geschenkt werden. In dieser Arbeit wird die DDR Sozial- und Kirchengeschichte mit den Kurzbiographien der Prediger vorgestellt. Diese sind zum Teil Hintergrundinformation für die Predigtanalysen. Die Arbeit widmet sich einer Predigtanalyse zum biblischen Hintergrund und zum historischen Hintergrund der DDR, um den Stellenwert der Parusie Jesu in den Predigten zu erforschen. Die Bewertung der Predigtpraxis und die Evaluation bilden den Abschluss der Arbeit.
Practical Theology
M. Th. (Practical Theology))
Books on the topic "Bible – German – Luther"
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Heinz, Peisker Carl, ed. Neue Luther Evangelien-Synopse. Wuppertal: Oncken, 1985.
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Sermons of Martin Luther. Grand Rapids, Mich: Baker Book House, 1989.
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Biblia, das ist die gantze Heilige Schrifft Deutsch: Die Lutherbibel von 1534 = The Luther Bible of 1534 = La Bible de Luther de 1534. [Köln: Taschen, 2003.
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Frech, Stephan. Magnificat und Benedictus Deutsch: Martin Luthers bibelhumanistische Übersetzung in der Rezeption des Erasmus von Rotterdam. Bern: P. Lang, 1995.
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Funk, Christine. Fortbewegungsverben in Luthers Übersetzung des Neuen Testaments. Frankfurt am Main: P. Lang, 1995.
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Betten, Anne. Lancelot-Roman, Luther-Bibel, Lessing-Dramen: Beispiele neuer sprachhistorischer Arbeitsweisen. München: Minerva, 1988.
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Der Streit um Luthers Bibelverdeutschung im 16. und 17. Jahrhundert: Mit der Identifizierung Friedrich Traubs. Tübingen: Niemeyer, 1989.
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Die Revisionen der Lutherbibel in wortgeschichtlicher Sicht. Göppingen: Kümmerle, 1986.
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Sermons of Martin Luther: The house postils. Grand Rapids, Mich: Baker Books, 1996.
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Streit um die Lutherbibel: Sprachwissenschaftliche Untersuchungen zur neuhochdeutschen Standardisierung (Schwerpunkt Graphematik) anhand Wittenberger und Frankfurter Drucke. Frankfurt am Main: P. Lang, 1994.
Find full textBook chapters on the topic "Bible – German – Luther"
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"Bible translation: Martin Luther." In A History of the German Language Through Texts, 221–33. Routledge, 2004. http://dx.doi.org/10.4324/9780203488072-32.
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Hösle, Vittorio. "The Change in the Philosophical Situation Brought about by the Reformation: Paracelsus’s New Natural Philosophy and the “No” in Jakob Böhme’s God." In A Short History of German Philosophy, translated by Steven Rendall. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691167190.003.0003.
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This chapter examines the thoughts of natural philosopher Theophrastus Bombastus of Hohenheim, called Paracelsus (1493–1541), and Jakob Böhme (1575–1624). Like most of the innovative ideas of the sixteenth century, Paracelsus's philosophical-scientific ideas belong to the time of fermentation between the collapse of Scholastic science and the emergence of the new science in the seventeenth century. The polemic against traditional medicine, especially the humoral pathology that derived from books rather than from direct experience, is conducted in a churlish manner reminiscent of Luther and with bombastic self-praise. Böhme is considered first epoch-making German philosopher of the modern period. He was a cobbler who had had experienced mystical visions and wanted to provide a deeper foundation for his traditional Lutheran piety (inspired by the Bible) through a philosophical account of the development of God, nature, and redemption through Christ.
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Bohlman, Philip V. "Singing the Sacred Body." In Song Loves the Masses. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520234949.003.0006.
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With his three-chapter book, Lieder der Liebe (Songs of Love), Herder not only contributed to the long tradition of translating the biblical Song of Songs (Hebrew, Shir ha-shirim), but published critical new perspectives on the confluence of religion and literature with an aesthetic formed from embodiment and sexuality. Herder combines earlier translations, especially those in the Middle High German repertories of medieval minnesingers and from the sixteenth-century Martin Luther Bible, and weaves his own paraphrases of the songs into them, emphasizing the beauty and sensuality of the biblical poetry. The English translation in chapter 3 of Song Loves the Masses captures what Herder called “the spirit of Hebrew poesy” and the ways it engenders a modern musical aesthetic.
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Kraus, Helen. "Luther's German Bible." In Gender Issues in Ancient and Reformation Translations of Genesis 1-4, 110–31. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199600786.003.0007.
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Price, David H. "The Artist as Reformer." In In the Beginning Was the Image, 85–160. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190074401.003.0003.
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Lucas Cranach the Elder, a close friend of Martin Luther, not only produced the definitive visual record of the history of the Reformation but also became a major leader in the movement to transform Christianity. From 1518 onward, he designed art to advance the Reformation of the church across Germany and Europe. The Bible stood at the center of his media campaign. Cranach and his workshop designed the first Protestant Bible (1522) as well as subsequent imprints of Luther’s translations. He also developed innovative biblical propaganda (most importantly in the anti-papal Passion of Christ and Antichrist). Frequently in his immense oeuvre (including works designed for both Protestant and Catholic contexts) Cranach anchors the new biblicism in a humanist ideal of the authority of philology. A major accomplishment was his development of the portrait type of the professor of the Bible (preeminently Luther and Philipp Melanchthon) as an icon of the authority of humanist biblical philology for the Reformation.
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Gottlieb, Michah. "The Bible as Cultural Translation." In The Jewish Reformation, 17–75. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780199336388.003.0002.
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This chapter explores three aims of Mendelssohn’s Bible translation project: (1) strengthening Jewish national sentiment and halakhic practice, (2) invigorating German nationhood; and (3) fostering love and tolerance between German Jews and Christians. Mendelssohn aimed to strengthen Jewish national sentiment by revealing the beauty and rationality of the Bible. He sought to bolster halakhic practice by defending the Masoretic Text of the Bible and rabbinic interpretation. He aimed to invigorate German nationhood by using Bible translation to enrich the German language and contribute to a cosmopolitan vision of Germanness. By translating the Hebrew Bible into German, he sought to illustrate the translatability of religious truth thereby fostering tolerance and love between German Jews and Christians. Mendelssohn translated two main biblical texts-- the Pentateuch and the Psalms. His aims and exegetical methods in the two works are compared. The aims and methods of Mendelssohn’s Bible translations are also compared with two German Protestant translations with which he was familiar: Luther’s 1545 translation and the 1735 Radical Enlightenment Wertheim Bible of Johann Lorenz Schmidt. The claim that Luther’s translation is closer to the Hebrew original than Mendelssohn’s is refuted. Comparing Mendelssohn’s translation with Schmidt’s Wertheim Bible illustrates similarities and differences between Mendelssohn’s moderate religious rationalism and Schmidt’s radical religious rationalism.
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"Religion, Language, and Luther’s Bible." In Brahms and the German Spirit, 31–64. Harvard University Press, 2004. http://dx.doi.org/10.2307/j.ctv1ns7nmx.5.
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"2 Religion, Language, and Luther’s Bible." In Brahms and the German Spirit, 31–64. Harvard University Press, 2004. http://dx.doi.org/10.4159/9780674269262-003.
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Noll, Mark A. "Whose Bible? (Lutherans, Jews, Naysayers, Natives)." In America's Book, 355–78. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197623466.003.0018.
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American approaches to Scripture grew even more diverse as other growing communities took their place in public life. Lutherans from Germany honored the Scriptures but continued their loyalty to Martin Luther’s German translation and accommodated only partially to the conventions of British-origin Protestants. Isaac Leeser was among a small but rising number of Jewish American biblical promoters who published many works to advance Jewish knowledge and use of the Hebrew Scriptures, including the first Jewish English-language translation. A number of Native Americans also demonstrated increasingly strong attachment to the Bible but still suffered systematic cultural deprivation. Meanwhile, a small group of ethnologists (George Gliddon, Josiah Nott, and Henry Hotze) broke with Protestant tradition to claim that empirical investigation overthrew the biblical notion of a common humanity in favor of polygenesis (the conclusion that “human kind” actually consisted of multiple separate species, with Africans always the lowest).
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Gordon, Bruce. "German Bibles outside the Lutheran movement." In The New Cambridge History of the Bible, 263–84. Cambridge University Press, 2016. http://dx.doi.org/10.1017/cho9781139048781.013.
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