267 CONCLUSION This Study Has Shown That Jean Calvin's

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CONCLUSION

This study has shown that Jean Calvin’s interpretation of Deuteronomy and the latter Pentateuch is both traditional and innovative. It is traditional in that Calvin critically interacts with and learns from the patristic and medieval traditions of biblical exegesis. Much of what Calvin says in the material under examination is reminiscent of the comments of a church father, a medieval commentator, or one of Calvin’s contemporaries. Contrary to the enthusiastic praise that August Tholuck lavished on Calvin, originality is not the most prominent feature of the reformer’s exegesis. Not even the enigmatic Mosaic Harmony is entirely without precedent, given the possible sources of inspiration in the exegetical tradition represented by Philo and Calvin’s contemporary Melanchthon. Where Calvin does demonstrate some innovation is in his method of expositing a biblical text from the pulpit or in a commentary. Calvin’s pas- sion for proper method, which he acquired from the leading rhetorical theorists of his day, gives both his sermons and his commentaries their dis- tinctive forms and characteristics. It is his concern for proper method—the right order of teaching—that moves him to preach in an amplified manner, using a more copious style, and it is that same concern for method that moves him to arrange the vast and complex narrative and legal material of the latter Pentateuch into the shape of a harmony. As a second-generation reformer, what Calvin says is much less innovative than how he says it. Calvin’s interpretations of Deuteronomy in the sermons and in the Mo- saic Harmony display a remarkable amount of continuity of substance, while diverging significantly in their mode of exposition. Aside from Calvin’s decision to exposit the latter Pentateuch in the form of a harmony, this study has not observed many significant exegetical developments, such as those that Nicole and Rapin discovered in their study of the Isaiah sermons and commentaries. More conspicuous in the Deuteronomy material are the different approaches to the text that Calvin employs; one for the congregation listening to a sermon, and another for the pastor and teacher reading a commentary. In both cases it is his desire to provide an effective 267 268 THE SCHOOL OF GOD methodus (via, chemin), a “way through” the material, that determines his mode of exposition. The differences consist in the fact that the commentary is a pedagogical resource for teachers, intended to help identify the main themes of the text, while the sermon represents the actual teaching that should result from the pastor’s study of commentaries. In both cases, Calvin starts by determining the scopus of the material: his first sermon on Deuteronomy characterizes the book as a course in remedial education in the school of God; his harmony structure in the commentary classifies the doctrine of the latter books of the Pentateuch according to the ten loci of the Decalogue. In the commentaries, Calvin provides fairly brief expositions of the biblical material, so that ministers and teachers may quickly find their way through the text to the important doctrinal topics. In the sermons, Calvin himself is doing the teaching, and here he employs a more ample and copious style, replete with repetition and brimming with the devices of classical rhetoric, despite the fact that he does not use the artificial structure that characterized some medieval and early modern preaching. In his sermons, Calvin is less restrained in multiplying corroborating and illustrative biblical passages to amplify his exposition of the text at hand. In the commentaries, Calvin provides a tool for teachers; he limits himself to indicating the main theological themes that are to be derived from the text. In the sermons, Calvin himself guides his congregation through the material, drawing contemporary lessons from the text, applying these lessons to the lives of the Genevan people and society, and combating those forces that threaten the faith of the Reformation and the survival of the Protestant enterprise. Calvin’s homilies are thoroughly rhetorical in that he employs the devices and figures of classical oratory for the dual purpose of proper pedagogy and effective spiritual persuasion. We could add that political persuasion was also part of his agenda, but it is doubtful that Calvin would have seen any difference. Calvin’s exegesis, and specifically his method of deriving spiritual meaning and applications from the text, exhibits both continuity and discontinuity with the tradition of medieval exegesis. The practical applications that he derives from the biblical text include all three spiritual senses from the medieval quadriga, the traditional fourfold method of interpretation. Like Augustine, Thomas Aquinas, and Nicholas of Lyra, he consid- ered the literal sense of the text to be fundamental. But he differs from the medieval tradition in that he was much more scrupulous with respect to the limits that the literal sense of the text placed on spiritual interpretation. For Calvin, the literal and spiritual senses are not separable. But the literal

Conclusion 269 sense for Calvin is not merely the mens auctoris, unless that auctor is understood to be the Holy Spirit. He can add to the literal meaning both pedagogical reinforcement and rhetorical amplification drawn from the context of the whole of Scripture, particularly when the text at hand cites or alludes to that passage. The context of biblical history can also provide legitimacy to allegorical interpretations or applications, as evidenced in Calvin’s explanation of Paul’s use of allegory in Galatians. Calvin rejects the unrestrained practice of allegory, the abuse of allegory of the kind that he accuses Origen and his spiritual heirs (“the papists”) of perpetrating. This polemical context is essential to the evaluation of Cal- vin’s comments on, and his actual use of, spiritual interpretation. Calvin wants to preserve the relevance of the biblical texts, particularly Old Tes- tament texts, without resorting to the excesses that had manifested themselves in the tradition. Calvin rejects such “subtle” allegories not only because they lack adequate foundation in the text, but also because he sees them as providing the flimsy foundation for so many erroneous doctrines. Nevertheless, we have seen that Calvin also understands allegory to be a legitimate rhetorical device, an extended metaphor. Thus he is not embar- rassed when he finds these devices employed by Daniel, Paul, or the author of Hebrews. Contrary to numerous claims in the secondary literature, however, Calvin not only identifies such uses of allegory by the inspired authors of Scripture, but, on occasion, he also uses allegory himself. What makes this legitimate in terms of Calvin’s method is his assumption that the particular scopus of a given text must be interpreted in the context of the more comprehensive scopus of Scripture as a whole. Allegory, moreover, is a form of rhetorical decoration and amplification; thus it is more aptly suited to the pulpit than to the commentary. Here Calvin’s practice is akin to that of Luther. After criticizing Lyra’s principle of identifying the primary referent of many Old Testament passages as Christ, rather than David or Solomon (the more historical referent), Luther had affirmed, “Even though the allegory is not inappropriate for teaching, its meaning is nevertheless weak and useless in a dispute. For who would prevent the de- vising of many such meanings, just as many shapes can be formed from a single piece of wax?”1 The subject of allegorical interpretation in both the medieval and early modern periods is much more complex than the secondary literature has often represented it. Interpreters of Scripture were not divided into those who did not employ allegory and those who did; rather, the distinctions among interpreters had to do with the limits of allegory.

1 Luther on Genesis 15:7, WA 42: 568; LW 3: 28.

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Calvin’s use of allegory is on the austere end of the spectrum; he usually avoids referring to his own extended metaphors as allegories, and he is self- consciously scrupulous in applying the textual and historical criteria that constrain the spiritual interpretation of the text. But Calvin did not reject allegory altogether as a rhetorical and pedagogical tool. Calvin uses numerous rhetorical tools in order to teach and persuade: the two main goals of oratory, and essential components of his program of reform. It is therefore wholly untenable to assert that Calvin’s sermons are not rhetorical on the basis of the fact that he does not employ an artificial argumentative structure (dispositio) in his sermons, or, even more dubi- ously, on the basis of an alleged ideological incompatibility between the method of a biblical reformer and that of a philological humanist. Calvin’s own explicit comments on rhetoric should make this fact abundantly clear. Further evidence is his sermonic use of such rhetorical figures as loci communes: the school of God, the right way or path, the ABC motif, the need to render oneself teachable, the necessity of perpetual progress and profit in God’s doctrine, the patience of a God who persists in teaching his children, even when they remain truant and forgetful. To this category also belong the images that some scholars would strip of their significance through psychologizing interpretations: the abyss, the labyrinth, and the bridle. To these stereotyped expressions and images we may add the rhetorical devices of irony, exaggerated denunciation (δενωσις), inclusio, quæstio or interrogatio, anticipatio, concessio, typology, ναγωγ, exempla sanctorum hominum, φαντασα in concipiendis visionibus, metaphors and similes, synecdoche, copious repetition and variation, proverbs and adages, rhetorical vehemence and νεργεα, the accumulatio of arguments and corroborating texts, and, of course, the continua metaphora of allegory. Calvin’s use of the argumentum a maiori ad minus, and vice-versa, is ubiqui- tous in his homiletical interpretations and applications. One could add many more rhetorical devices to this incomplete list. Most, if not all, of the same rhetorical figures that Calvin identifies and utilizes in his De Clementia commentary recur with considerable frequency in his preaching.2 If anything, Calvin employs these kinds of figures more copiously in his sermons than in his commentaries. Obviously, Calvin’s skill in the varieties of rhetorical method is at least as evident in his preaching, his actual oratory, than in his commentaries, where he self-consciously adheres to the Laconic style.

2 See Comm. Sen. de Clem., 80*-81* for a table of rhetorical and logical terms Calvin uses in this work.

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Thus we must understand Calvin’s comments on brevity in the context of early modern rhetoric. Brevity characterizes Calvin’s mode of exposition in the commentaries, and even then his claims of brevity are somewhat less credible in his later commentaries, such as the Mosaic Harmony. Concise- ness, moreover, is not an alternative to rhetoric, but a style of writing or oratory, in which one says much with little. The idea that brevitas is in any way Calvin’s hermeneutic is to be discarded as incoherent and, in any case, inaccurate. Breviloquia is Calvin’s preferred style, but not his only style. Nor is brevitas a hermeneutic; it has absolutely nothing to do with the rules or criteria of exegesis (hermeneutics) or with the practice of exegesis per se. Nor do Calvin’s sermons exhibit such Laconic economy of language. Calvin’s extensive use of his rhetorical abilities in his sermons, commentaries, Institutes, and theological treatises reflects his concern for sound and effective pedagogy. Calvin was not plagued by questions about whether the human mind had any access to truth, let alone the question of whether such a thing as truth existed. He did not live in a post-Kantian intellectual world where phenomena and noumena were inexorably bifur- cated. Truth for Calvin was not essentially a covenant or a relationship between persons; it was not simply faithfulness; it was certainly not an event, to say nothing of the incursion into history of the impossible possibility. Truth is the doctrina that is taught in and through Scripture and made effective through the Holy Spirit. God is the magister in his school; but the content of the lesson is the doctrina of Scripture. What this study has not purported to show is that the concept of the school of God or, alternatively, the virtue of docility are in any sense to be understood as the “central dogmas” of Calvin’s theology. Calvin was not a theologian of docility, nor did he propound a theologia docilitatis. On the contrary, it is hoped that this study will contribute to the growing repudia- tion by scholars of such anachronistic and futile attempts to identify any kind of comprehensive Leitmotif whatsoever in Calvin’s thought. Attempts to understand his theology from the perspective of a duplex cognitio or as the outworking of a theologia pietatis are doomed to failure, because there is no single organizing principle in Calvin’s work. While the academic motifs are particularly prominent in Calvin’s interpretation of Deuteronomy, this is due in large part to Calvin’s understanding of the scopus of that book as a course in remedial education for the people of God. A more fruitful approach to Calvin’s work is one that considers Calvin in his historical context. This is particularly true with respect to his rhetorical and exegetical contexts. The search for a central dogma or organizing

272 THE SCHOOL OF GOD principle in Calvin, along with attempts to characterize Calvin’s thought in terms of an artificial theologia pietatis or some other genitive theology, or even as theologia rhetorica, should give way to a careful examination of how Calvin actually works. The method that he employs is at least as significant as the content of his work. Rather than reading modern dogmatic catego- ries back into Calvin’s work, it is more fruitful for intellectual historians to investigate issues of continuity and discontinuity with the exegetical and theological tradition, and to keep in mind the context of early modern rhetoric and the socio-political context. For Calvin, accurate exegesis of the biblical text is the starting point of biblical-theological exposition. For the exposition itself, Calvin employs pedagogical and rhetorical means that are appropriate to the audience and the genre of the work at hand. In his commentaries he tends to employ a more compact style; nevertheless he continues to analyze the rhetoric of the text and present his material using all manner of rhetorical devices. In the sermons, effective pedagogy demands that Calvin use a much more expansive style, in order to continually reiterate the basic elements of the purer faith to a people that are often slow to learn. Like an elementary school teacher who must constantly repeat the basics, Calvin never ceases to reiterate the same rudiments to his congregation. The sermon, moreover, provides Calvin with the luxury of expositing but a few verses at rather great length. Here the right order of teaching demands prolixity, rather than brevity. This prolixity is also necessitated by the nature of the listeners, the best of whom struggle to render themselves teachable. Calvin would not consider this expansiveness to be vain ornamentation or amplification for its own sake, the kind that would serve only to commend the preacher, rather than laud the doctrine of Scripture and the Divine Teacher. Our analysis of Calvin’s metaphor of the school of God highlights the importance of methodology in Calvin’s exposition of Scripture, as well as his emphasis upon both the doctrinal content of Scripture and the practical application of that doctrine in the life of believers and in a godly society. The virtue of docilitas or docilité is, for Calvin, an essential component of making progress in the Christian life. Thus for Calvin it is imperative that preachers implement an effective course of homiletical pedagogy; for the virtue of docilitas is as elusive as it is essential among God’s fickle students. Even for those who manage to render themselves teachable, this earthly life affords neither vacation nor graduation from the school of God.

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Translations Sermons of M. Iohn Calvine upone the Epistle of Saincte Paule to the Galathians. Trans- lated by Arthur Golding. London: Lucas Harison and George Bishop, 1574. The Sermons of M. Iohn Calvin, upon the Epistle of S. Paule too the Ephesians. Translated by Arthur Golding. London: Lucas Harison and George Byshop, 1577. Sermons on the Epistle to the Ephesians [Arthur Golding translation revised by Leslie Rawlinson and S. M. Houghton]. Edinburgh: The Banner of Truth Trust, 1973. Sermons of M. John Calvin, upon the Epistles of S. Paule to Timothie and Titus. Trans- lated by L. T. London: G. Bishop and T. Woodcoke, 1579. Thirteene Sermons of Maister Iohn Caluine Entreating of the Free Election of God in Iacob, and of Reprobation in Esau … Translated by John Fielde. London: Thomas Man and Tobie Cooke, 1579. Two and twentie Sermons of Maister Iohn Calvin. In which Sermons is most religiously handled, the hundredth and nineteenth Psalme of Dauid, by eight verses aparte according to the Hebrew Alphabet. Translated by T. S. [Thomas Stocker]. London: Iohn Harison and Thomas Man, 1580. Sermons of Maister John Calvin, upon the Booke of Iob. Translated by Arthur Golding. London: George Byshop and Thomas Woodcocke, 1580. The Sermons of M. Iohn Calvin vpon the fifth booke of Moses called Deuteronomie… Translated by Arthur Golding. London: Henry Middleton, 1583. Der Psalter auf der Kanzel Calvins. Bisher unbekannte Psalmenpredigten. Translated by Erwin Mülhaupt. Neukirchen: Neukirchener Verlag, 1959. John Calvin’s Sermons on the Ten Commandments. Translated by Benjamin W. Farley. Grand Rapids: Baker, 1980. Sermons on 2 Samuel. Volume 1, chapters 1-13. Translated by Douglas Kelly. Edin- burgh: Banner of Truth, 1992. Calvin’s Commentaries. 45 volumes. Edinburgh: The Calvin Translation Society, 1843-55. Institutes of the Christian Religion. 1536 edition. Edited and translated by Ford Lewis Battles. Second edition. Grand Rapids: H. H. Meeter Center / Eerdmans, 1986. Institutes of the Christian Religion. Translated by Henry Beveridge. Reprint. Grand Rapids: Eerdmans, 1989. Institutes of the Christian Religion. Edited by John T. McNeill. Translated by Ford Lewis Battles. Philadelphia: The Westminster Press, 1960. Selected Works of John Calvin. Seven volumes. Tracts and Treatises translated by Henry Beveridge. Letters edited by Jules Bonnet, translated by David Constable. Re- print, Grand Rapids: Baker, 1983. Theological Treatises. Translated by J. K. S. Reid. Library of Christian Classics XXII. Philadelphia: The Westminster Press, 1954. The Bondage and Liberation of the Will. A Defense of the Orthodox Doctrine of Human Choice against Pighius. Edited by A.N.S. Lane. Translated by G.I. Davies. Texts

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INDEX

Aeschylus, 76 177, 178, 179, 180, 181, 182, 183, 184, 186, 191, 199, 204, 205, 209, Alain of Lille, 39, 86 210, 211, 221, 234, 268 Allegory, 6, 19, 20, 22, 34, 63, 82, 92, Backus, Irena, 25, 141, 156 134, 138, 173, 177, 179, 186, 192, 197, 200, 202, 203, 204, 205, 206, Baker, J. Wayne, 14 207, 208, 210, 211, 212, 214, 215, Balke, Willem, 24 216, 219, 220, 221, 223, 224, 225, Battles, Ford Lewis, 13, 27, 59, 62, 226, 227, 228, 229, 230, 238, 239, 63, 250 256, 257, 259, 269, 270; as Baumgartner, Antoine J., 11, 35 extended metaphor, 223, 229, 269; proper allegories, 92 Baxter, Anthony G., 92, 206, 207 Ambrose of Milan, 150, 207, 210 Bernard of Clairvaux, 9, 40 Ambrosiaster, 19, 150 Berthelier, Philibert, 122 Amplification, Rhetorical, 30, 32, 37, Beza (de Bèze), Theodore, 10, 25 63, 64, 65, 67, 69, 71, 72, 82, 85, Bierma, Lyle D., 14, 25, 173 87, 96, 99, 100, 112, 113, 114, Bohatec, Josef, 66, 67 115, 166, 222, 268, 269, 272; Bolsec, Jérôme, 121, 122, 195 amplificatio per brevitatem, 72 Bonaventure, 128, 129, 174, 182, 210 Anabaptists, 17, 124, 203 Borrhaus, Martin (Cellarius), 20, 21, Anagogy, 185, 200, 202, 205, 207, 130, 131, 132, 182, 192, 198, 209, 208, 221, 226, 230 212, 213, 245, 246, 248, 252, 258 Aristotle, 37, 67, 69, 78 Bouwsma, William J., 32, 66, 67, 72, Athanasius, 150 73, 77, 83, 136 Athenagoras of Athens, 76 Breen, Quirinus, 67, 167 Augsburger, Daniel A., 162, 171 Brenz, Johannes, 16, 21 Augustijn, Cornelis, 32, 118 Brevity, 22, 62, 63, 64, 65, 68, 69, 70, Augustine, Aurelius, 7, 19, 30, 37, 71, 109, 111, 114, 167, 168, 270, 38, 41, 42, 57, 63, 67, 68, 71, 80, 271 81, 139, 149, 150, 172, 173, 176, 295 296 THE SCHOOL OF GOD

Bucer, Martin, 4, 10, 62, 63, 113, Erasmus, Desiderius, 9, 18, 27, 40, 141, 142, 149, 156, 166, 167, 173, 67, 69, 70, 71, 72, 74, 76, 139 177, 178, 182, 184, 194 Eusebius of Caesarea, 141 Budé, Guillaume, 66, 67 Farel, Guillaume, 25, 64, 65, 121, Budé, Jean, 31 124 Bugenhagen, Johannes, 20, 173, 177, Farley, Benjamin W., 14, 63, 194 211, 239 Farmer, Craig S., 21 Bullinger, Heinrich, 4, 9, 10, 14, Fourfold Method, 172, 185, 201, 175, 177, 182, 189, 192, 197, 198 205, 206, 207, 208, 220, 222, 225, Büßer, Fritz, 9 226, 227, 228, 231, 268 Cajetan (Thomas Cardinal de Vio), Gallars, Nicolas des, 16 21, 150, 174, 182, 197, 198, 211, Gamble, Richard C., 9, 61, 62, 63 212, 222, 237, 238, 254, 264 Ganoczy, Alexandre, 10, 19, 21, 67, Castellio, Sebastian, 53, 206 134, 221 Chevallier, Antoine, 21, 133 Girardin, Benoît, 66, 67, 68 Cicero, Marcus Tullius, 18, 28, 31, Golding, Arthur, 34, 36, 56, 89, 96, 37, 59, 67, 69, 70, 92, 109, 112, 98, 178, 195, 216, 245, 251, 253 250 Green, Ian, 27 Clement of Alexandria, 77 Gregory Nazianzus, 71, 150 Colladon, Nicolas, 17, 25, 65, 127 Gregory Thaumaturgos, 76 Commodianus, 76 Gregory the Great, 32, 41, 118 Cranmer, Thomas, 28 Gregory, Brad S., 2, 258 Cyprian of Carthage, 50, 57, 81 Grosseteste, Robert, 129, 182, 185, d’Étaples, Lefèvre, 67 235, 259, 264 de Boer, Erik A., 24 Grynaeus, Simon, 64, 65, 114, 166 de Greef, Wulfert, 10, 11, 16, 17, 25, Hedtke, Reinhold, 24, 42 89, 202 Hesselink, I. John, 13, 171 de Lubac, Henri, 202 Hesychius of Jerusalem, 19 Denis the Carthusian, 20, 66, 99, Higman, Francis, 127, 140, 145 109, 129, 209, 210, 211, 236, 237, 239, 256, 261, 276 Hoekema, Anthony A., 14 Diestel, Ludwig, 3 Hunnius, Aegidius, 6 Doob, Penelope Reed, 75 Irenaeus of Lyons, 76 Döring, Matthias, 19, 20 Isidore of Seville, 19 Doumergue, Émile, 11, 171, 206 Jerome, 92, 141, 150, 203, 225 Dowey, Edward A., 13, 167 John Chrysostom, 30, 62, 150, 174, 177, 180, 181, 193, 221, 229 Engammare, Max, 11, 66, 116

Index 297

John of Damascus, 177, 197 Musculus, Wolfgang, 16, 21, 63, 111, Josephus, Flavius, 149, 150, 211 130, 149, 150, 177, 182, 184 Kimchi, Rabbi David, 133 Naphy, William G., 2, 26, 29, 49, 51, 52, 121, 122, 123, 124, 126 Kingdon, Robert M., 16 Neuser, Wilhelm H., 15, 16, 61 Kolb, Robert, 167, 224 Nicholas of Lyra, 16, 19, 20, 108, Kraus, Hans-Joachim, 5, 6, 202 109, 129, 150, 151, 174, 177, 182, Kuropka, Nicole, 67, 137 185, 186, 188, 189, 195, 198, 201, Lane, Anthony N.S., 9, 20, 86, 133 209, 210, 211, 217, 224, 236, 237, Lanham, Richard A., 85, 92, 98, 175, 239, 256, 268, 269 178, 242 Nicole, P.-D., 15, 16, 18, 267 Loci Communes, 15, 22, 30, 32, 33, Niesel, Wilhelm, 7 37, 40, 43, 45, 58, 62, 77, 86, 112, Oberman, Heiko A., 7, 124, 136, 157 115, 119, 128, 138, 142, 151, 156, Œcolampadius, Johannes, 10, 16, 157, 158, 166, 167, 168, 169, 178, 133 184, 185, 191, 193, 199, 209, 220, 222, 223, 229, 241, 268, 270 Origen of Alexandria, 63, 92, 139, 150, 220, 224, 225, 227, 269 Luther, Martin, 4, 7, 8, 13, 15, 18, 20, 31, 52, 90, 92, 109, 110, 111, Pannier, Jacques, 40, 66, 67 114, 130, 149, 150, 164, 211, 218, Parker, T.H.L., 11, 12, 14, 16, 17, 30, 219, 220, 224, 225, 226, 227, 228, 31, 32, 34, 35, 36, 37, 42, 45, 64, 230, 233, 238, 239, 240, 256, 257, 67, 68, 69, 89, 114, 121, 122, 127, 259, 264, 269, 294 128, 139, 140, 145, 175, 206, 207, Maag, Karin, 24 208 Maimonides, 132 Paul of Burgos, 19, 20 Major, John, 10 Pedagogy, 2, 3, 10, 15, 23, 24, 27, 30, 32, 37, 42, 43, 45, 48, 59, 72, 90, McNeill, John T., 7, 27 94, 100, 107, 109, 110, 111, 113, Melanchthon, Philip, 18, 27, 48, 62, 115, 123, 125, 126, 141, 144, 148, 67, 117, 137, 138, 139, 150, 156, 152, 153, 169, 179, 183, 189, 190, 166, 167, 169, 224, 267 200, 213, 223, 242, 268, 269, 270, Menander, 32, 118 271, 272 Millet, Olivier, 23, 26, 30, 64, 66, 67, Pellikan, Conrad, 4, 10, 20, 109, 130, 68, 71, 72, 83, 95, 127, 166 131, 132, 191, 212, 215, 218, 219, Mülhaupt, Erwin, 24, 29, 31, 45, 50, 239, 240, 264 64, 65, 66, 89 Pericles, 32, 118 Muller, Richard A., 6, 8, 27, 114, Perrin, Ami, 52 167, 168, 207, 230 Perrinists, 121, 240, 257, 259 Münster, Sebastian, 11, 21, 111, 133, Peter Comestor, 40 215 Peter Lombard, 55, 150

298 THE SCHOOL OF GOD

Peter, Rudolphe, 24, 27, 66, 178 92; quæstio, 31, 80, 270; repetitio, Philo of Alexandria, 131, 133, 134, 58, 64, 82, 97, 99, 100, 108, 110, 135, 136, 137, 149, 150, 152, 267 111, 114, 143, 147, 149, 159, 166, 190, 268, 270; rogatio, ποφορ, Pitkin, Barbara, 8, 207 175; sarcasm, 141, 188, 195, 203; Plato, 39, 75, 115, 154, 155 synecdoche, 180, 185, 252, 270; Polycarp, 76 δείνωσις, 188, 270; κολακεία, 115; Preus, James, 7, 20, 202, 204 ππληξις, 194; φαντασία, νργεια, 187, 270 Prolixity, 21, 22, 28, 62, 63, 64, 65, 68, 69, 70, 71, 72, 75, 83, 94, 96, Rhetorical Motifs: Abyss, 72, 252, 108, 109, 110, 111, 112, 113, 114, 270; Alphabet, 27, 35, 43, 44, 52, 115, 125, 130, 168, 242, 262, 267, 53, 54, 55, 56, 57, 58, 59, 83, 84, 268, 270, 272 86, 98, 99, 104, 105, 106, 118, 119, 156, 270; Bridle, 26, 67, 73, Puckett, David L., 223, 230 75, 76, 77, 100, 106, 107, 176, Quadriga. See Fourfold Method 192, 216, 251, 257, 270; Docility, Quintilian, Marcus Fabius, 18, 27, 46, 50, 52, 53, 55, 59, 76, 77, 80, 31, 37, 59, 67, 68, 69, 70, 78, 82, 85, 93, 94, 96, 99, 100, 102, 103, 85, 187, 188, 221 104, 105, 107, 109, 115, 125, 126, Quodvultdeus, 38 147, 214, 215, 217, 219, 222, 223, 229, 248, 270, 271, 272; Hammer, Raguenier, Denis, 66 59, 84, 216, 222, 223, 229; Ramus, Peter, 67 Labyrinth, 73, 74, 75, 270; Right Rapin, C., 15, 16, 18, 267 Way or Path, 79, 97, 100, 106, Rashi (Rabbi Solomon ben Isaac), 107, 144, 184, 244, 245, 246, 251, 132, 211 268, 270; School; of angels, 54; of Christ, 38, 39, 42, 46, 55; of God, Reuss, Eduard, 3, 4, 128, 138 3, 24, 25, 37, 38, 39, 40, 42, 43, Rhetorical Devices: accumulatio, 85, 45, 46, 47, 48, 50, 53, 57, 81, 86, 94, 115, 262, 270; adages and 100, 101, 103, 104, 106, 116, 117, proverbs, 32, 47, 49, 72, 74, 76, 125, 126, 184, 229, 268, 270, 271, 118, 244, 250, 256, 270; adhortatio, 272; of lies, 117; of Scripture, 50; of προτροπ, κατπληξις, 98, 113, the devil, 52; of the gallows, 52, 259; 146, 194; anticipatio, 79, 180, 220, of the Holy Spirit, 41, 42; of the 243, 270; concessio, 78, 79, 80, 270; pagans, 242, 256 elogia, 112, 147; encomium, 146; Roussel, Bernard, 10 exempla sanctorum hominum, 103, 117, 270; hyperbole, 63, 122, 228, Rupert of Deutz, 39, 132, 234, 235, 230; inclusio, 183, 270; indignatio, 240 γανάκτησις, 97, 242; interrogatio, Saadiah Gaon, 132, 133 ρτησις, 178, 270; irony, 49, 78, Schaff, Philip, 3, 4, 5, 182 95, 122, 195, 244, 270; irrisio, Scheper, George L., 206, 226 διασυρµς, 194; notatio, θοποια, Schreiner, Susan E., 9, 33

Index 299

Seneca, Lucius Annaeus, 22, 58, 59, Thompson, John L., 6, 8, 20, 207, 76, 78, 92, 168, 181, 199, 241, 230 245, 247, 248, 250, 253, 256, 260, Threcius, Christopher, 145 263 Tropology, 173, 179, 192, 200, 202, Servetus, Michael, 121, 124, 125, 205, 228, 229 195, 203, 258, 265 Vehemence, Rhetorical, 67, 95, 117, Smalley, Beryl, 5, 31, 139, 202 120, 234, 244, 245, 270 Spicq, Ceslaus, 202 Via Moderna, 157 Spierling, Karen, 123 Viret, Pierre, 64, 65, 122, 171, 206 Spiritual Senses. See Fourfold Walker, Williston, 122 Method Watt, Jeffrey R., 49, 264 Stauffer, Richard, 10, 24, 57, 64, 65 Wengert, Timothy J., 67, 167, 169, Steinmetz, David C., 6, 8, 12, 157, 170, 224 202, 207, 224, 228, 230 Wernle, Peter, 4 Tacitus, Cornelius, 199 Willet, Andrew, 132 Tatian, 139 Willis, David E., 66 Tertullian, 37, 76 Woudstra, Marten H., 9, 12 Thiel, Albrecht, 15, 32, 65, 66, 90 Wright, David F., 13, 14 Tholuck, August, 3, 4, 267 Zwingli, Huldrych, 10, 31, 174, 177, Thomas Aquinas, 80, 128, 129, 139, 181, 182 150, 173, 189, 198, 204, 205, 207, 268