![]() For example, Baker-Smith argues that scholastics had transformed the flexibility and creativity of the four senses into a "rigid scheme which stifled subjective response and obscured narrative continuity." The humanist response was to collapse the three spiritual senses into one mystical sense, where one related specific tropological or allegorical readings "without compromising the integrity of the text as the Word of God" (xxix). This silent acquisition of scholastic concerns is one reason why modern scholars need to be careful in assessing Erasmus' view of the scholastic project: while he clearly had no truck with the peripatetic obsessions of contemporary theologians (30-32, 221, 242-243), nonetheless like so many others of his period he bears the indelible mark of the progress of medieval theology. It is somewhat ironic then that the major themes that occupy Erasmus' expositions resonate with ideas and theories of scholastic commentators. Both assume that the project Erasmus embraced was the reinvigoration of contemporary exegesis with the vitality of patristic sources, in contradistinction to the "frigid exegesis" of the scholastics (xliii, 67). Medievalists may find it disturbing, but perhaps not surprising, that both Baker-Smith and Heath take Erasmus and his contemporaries at face value when it comes to their critique of the medieval past. Heath further unpacks this last section in his short introductions to each of the four texts. ![]() Baker-Smith outlines the textual history of the Psalter (xix-xxiv), the theory of the four senses (xxiv-xliv), the implicit anti-judaism of Erasmus' exegesis - which, the author argues, must be distinguished from antisemetism (xliv-lvi) -, and the general points that Erasmus advances in his comments (lvi-lxxii). The introduction is a very useful guide to early modern biblical exegesis of the Old Testament, since the exposition of the Psalms represented par excellence the standard Christian approach to the Jewish Scriptures. His comments on eleven Psalms span two volumes of the modern edition of his opera omnia, and this present translation is the first book of three scheduled to be published as part of the Collected Works of Erasmus.ĭominic Baker-Smith provides a general introduction to the comments, paraphrases and sermons, which appropriately supports the fine translation work of Michael J. While Erasmus did not produce a complete commentary (despite the constant pleas of his friends and patrons), he nonetheless took the time throughout his career to reflect on specific Psalms. ![]() This translation of Erasmus' treatment of the first four Psalms, written between 15, is therefore a welcome step towards developing a good understanding of Psalms exegesis. However, given its ubiquitous nature, Psalms exegesis may be an important continuum in the history of exegesis, particularly for the Medieval and Renaissance periods. It is no wonder that we have yet to see a general survey of the interpretation of the book that has often been called the vox ecclesiae. Hence, anyone who wishes to come to grips with the exegetical history of the Psalms must embrace a plethora of long and complex sources. ![]() So central was this biblical book to the life of the Christian church in the last two millennia that each generation produced a large number of texts dedicated to its exposition. In the history of biblical exegesis, commentaries on the Psalms suffer from an embarrassment of riches.
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