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KEY Commentary Side Textual Bibliographic Scriptural
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de the lawe and faith in oure sauioure
Christe / as all the scripture playnly doeth and
can no notherwise be taken / and as al the hertes of as many
as loue the law of god / doo fele / as surely as the fingre
feleth the fire hote.
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180/4–5
how . . .
spiritually. Cf. John 16.7,
12–13.
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¶An answere vnto Master Mores
thirde boke
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182/2–8
The hethen . . .
stablish it. A current of Christian patristic thought
culminating in Augustine gladly absorbed the
Platonic and Neoplatonic doctrine of the soul's natural immortality,
even to the point of finding here the attribute by which the human
person most resembles God's image and likeness (Gen. 1.26–27). Medieval
scholastic thought offered a cluster of philosophical arguments for individual immortality, especially in response to the 13c
Parisian Averroist doctrine of a collective immortality. The Italian
Renaissance celebration of human dignity climaxed in Marsilio Ficino's
Theologia platonica, sive de immortalitate
animorum (1483), which provided a remote backdrop for Lateran
V's doctrinal affirmation of the soul's immortality in Apostolici regiminis (DS 1440–41; Neuner-Dupuis
410), promulgated in 1513 against Averroists at Padua such as
Nicoletto Vernia and Pietro Pomponazzi. Tyndale represents a resolute
return to the NT doctrine of the resurrection of the whole person (e.g.
John 5.25–28, 1 Thess. 4.15–17, 1 Cor.
15.12–56). (JW)
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