102-492: The official translation used by the state church, the Evangelical Lutheran Church of Finland , is approved by its Synod [ fi ] . There have been three official translations: Biblia, se on Coco Pyhä Ramattu Suomexi (1642), Pyhä Raamattu [ fi ] (1933/1938), and the current one Uusi kirkkoraamattu [ fi ] (1992/2007). The term kirkkoraamattu means that
204-533: A Finnish television discussion program concerning gay rights that was broadcast on 12 October 2010, in which church clergy and laymen were divided both for and against proposed legal amendments to increase LGBT rights. Stefan Wallin , Finland's minister responsible for church affairs, accused Päivi Räsänen , the leader of the Christian Democrats , of deliberately taking a public position against homosexuality and gay rights in order to drive away from
306-464: A committee led by Bishop Isaacus Rothovius and was published in 1642. It was revised in between 1683 and 1685 (Florinus). It is still used by some, although as a revised edition. As the Finnish written and spoken language evolved during the centuries and literacy became commonplace also amongst the laypeople, a need for a new edition arose. The so-called Biblia or Vuoden 1776 raamattu (1776 Bible)
408-513: A crusade dated around 1054, but no contemporary or archaeological evidence backs the story. Another legend is that the martyr-bishop St. Henry founded the Finnish Church, but that is also most likely fictional. The introduction of Christianity was mostly a peaceful, slow process contemporaneous with the gradual integration with Sweden , although a series of Swedish-led crusades were fought during this era. The first bishop, whose name
510-574: A large number of ancient manuscripts, and this I am doing at enormous personal expense." He included the Greek text to defend the superiority of his Latin version over the Vulgate. He wrote, "There remains the New Testament translated by me, with the Greek facing, and notes on it by me." He further demonstrated the reason for the inclusion of the Greek text when defending his work: "But one thing
612-720: A minority of the population belong to the church. The Evangelical Lutheran Church of Finland sees itself as part of the one, holy, catholic, and apostolic Church. It is Lutheran in doctrine, following the teachings of Martin Luther . The church is a member of the Lutheran World Federation and the Porvoo Communion , but has not signed the Leuenberg Agreement . The faith of the Church
714-451: A new Bible translation (based on the theory of dynamical equivalence ) was completed and approved for use in 1992. Finally, the Synod opened the priesthood to women , a change that was first discussed, but not passed, by the Synod in 1963, and which continues to cause controversy. The Evangelical Lutheran Church of Finland has a legal position as a national church in the country alongside
816-624: A number of minor changes of their own. Complutensian Polyglot Bible is the name given to the first printed polyglot of the entire Bible . The edition was initiated and financed by Cardinal Francisco Jiménez de Cisneros (1436–1517). It is not usually named as part of the Textus receptus , however it influenced the Textus receptus and was utilized by editors of the Textus Receptus , including Colinaeus, Stephanus and Erasmus himself. Robert Estienne , known as Stephanus (1503–1559),
918-616: A part of the Russian Empire , and consequently shared established status with the Finnish Orthodox Church . In 1869, a new Church Act was passed by the Finnish Lantdag . The Act separated church and the state, giving the church its own legislative body, known as the central Synod . Changes in ecclesiastical form could be made only by the central Synod, which had the sole right to propose changes to
1020-717: A printer from Paris, edited the Greek New Testament four times, in 1546, 1549, 1550 and 1551, the last in Geneva. The edition of 1551 contains the Latin translation of Erasmus and the Vulgate . Estienne's version was re-issued with minor revisions of the Greek by Genevan leader Theodore Beza in 1565, 1582, 1588–89, 1598 and 1611. Simon de Colines (1480 – 1546) printed an edition of the Textus Receptus, which
1122-447: A printing business at Leiden. The preface reads, Textum ergo habes, nunc ab omnibus receptum: in quo nihil immutatum aut corruptum damus ("so you hold the text, now received by all, in which [is] nothing corrupt"). The two words textum and receptum were modified from the accusative to the nominative case to render textus receptus . Over time, that term has been retroactively applied even to Erasmus's editions, as his work served as
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#17327752501151224-513: A scholarly level (such as Terence H. Brown and D. A. Waite ). Those who still advocate the use of the Textus receptus often rely upon a theological stance of providential preservation, arguing that a reliance upon naturalism to establish the text of the New Testament is contrary to divine revelation. Thus, they have cited passages such as Psalm 12:6–7, Psalm 119:89, Matthew 5:18, Psalm 117:2, Matthew 24:35 and 1 Peter 1:25 as evidence that God would miraculously preserve every single true reading of
1326-446: A website which offers an electronic service for resigning from Finland's state churches, reported that half a million church members had resigned from the church since the website was opened in 2003. Nevertheless, the church retains the allegiance of a large majority of the population, a special role in state ceremonies, and the right to collect the church tax from its members in conjunction with governmental income taxation. In addition to
1428-684: Is a national church of Finland . It is part of the Lutheran branch of Christianity . The church has a legal position as a national church in the country, along with the Orthodox Church of Finland . The church is a member of the World Council of Churches and the Conference of European Churches . It is also a member of the Porvoo Communion and is actively involved in ecumenical relations. With 3.6 million members as of 2022 ,
1530-589: Is a 1973 translation by the Finnish Bible Society [ fi ] and Suomen Kirkon Sisälähetysseura. The translation proved short-lived, because of the publication of Uusi kirkkoraamattu (New Church Bible) in 1992. The translation technique used in Uusi testamentti nykysuomeksi is that of dynamic equivalence . The latest official Finnish translation dates from 1992, the so-called Uusi kirkkoraamattu [ fi ] (New Church Bible). It
1632-716: Is based on the Textus Receptus , as is, for instance, the English King James Version . Again a new translation was needed in the early 20th century, and a translation committee was set up in 1911. It had its work ready 1933. The full edition of the Bible was published in 1938. This edition is often referred to as the Pyhä Raamattu [ fi ] . It was translated by the Finnish Lutheran Church and intended for Lutheran use. As
1734-424: Is classified by scholars as a late Byzantine text, it differs in nearly 2,000 readings from the standard form of that text-type, as represented by the " Majority Text " of Hodges and Farstad (Wallace, 1989). The edition was a sell-out commercial success and was reprinted in 1519, with most but not all of the typographical errors corrected. Erasmus had been studying Greek New Testament manuscripts for many years, in
1836-629: Is from the Greek version of the Acts of the Lateran Council in 1215. It subsequently appears in the writings of Emmanuel Calecas (died 1410), Joseph Bryennius (1350 – 1431/38) and in the Orthodox Confession of Moglas (1643). While there are no comprehensive Patristic Greek references to the comma, F.H.A. Scrivener notes potential allusions to it somewhere around the 5th century in two Greek texts: Synopsis of Holy Scripture and
1938-576: Is generally based upon a theological doctrine of the providential preservation of scripture and a rejection of naturalism in constructing the original text of the New Testament. The Textus receptus most strongly resembles the Byzantine text-type , as its editor Erasmus mainly based his work on manuscripts following the Byzantine text. However Erasmus sometimes followed the Minuscule 1 (part of
2040-530: Is identified with it by its followers. However, in addition, over many years, Erasmus had extensively annotated New Testament citations in early Fathers , such as Augustine and Ambrose , whose biblical quotations more frequently conformed to the Western text-type ; and he drew extensively on these citations (and also on the Vulgate) in support of his choice of Greek readings. The Textus receptus differs from
2142-661: Is pronounced in the three confessions of the old church ( Apostles' Creed , Nicene Creed and Athanasian Creed ) and the Lutheran confessional documents as defined in the Book of Concord . The practical faith is described in the catechism of the church, which is based on and literally includes the Luther's Small Catechism . The latest version of the catechism was accepted by the General Synod in 1999. The Church accepts
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#17327752501152244-537: Is the first Finnish ecumenical edition; the translation committee consisted not only of the representatives of the Finnish Lutheran Church, but also of academics and representatives of the Finnish Orthodox Church and Finnish Catholic Church, and is intended for the use of all Christian denominations. The translation technique used in the 1992 edition is dynamic equivalence, and it aims to use ordinary standard Finnish. The initial edition consisted of only
2346-550: The Comma Johanneum was included because "Erasmus chose to avoid any occasion for slander rather than persisting in philological accuracy" even though he remained "convinced that it did not belong to the original text of l John." Popular demand for Greek New Testaments led to a flurry of further authorized and unauthorized editions in the early sixteenth century, almost all of which were based on Erasmus's work and incorporated his particular readings but typically also making
2448-601: The Comma Johanneum , Confession of the Ethiopian eunuch , the long ending of Mark , the Pericope Adulterae , the reading "God" in 1 Timothy 3:16 and the reading "book of life" in Revelation 22:19. The Comma Johanneum is a Trinitarian text included in 1 John 5:7 within the Textus receptus , however the comma is seen as an interpolation by almost all textual critics. The comma is mainly only attested in
2550-663: The Eastern Orthodoxy of the local population, which drove a large number to Russia. At this time, the Church started to lay the foundations for comprehensive education, in which every person was required to know the basic tenets of the Christian faith. Parish vergers were given the duty of instructing children in reading and in the Catechism . The education of priests was improved, the Royal Academy of Turku
2652-510: The Editio Regia , but in the index he enumerated 30,000 textual variants. Shortly after Mill published his edition, Daniel Whitby (1638–1725) attacked his work by asserting that the text of the New Testament had never been corrupted and thus equated autographs with the Textus receptus . He considered the 30,000 variants in Mill's edition a danger to Holy Scripture and called for defending
2754-570: The Finnish Orthodox Church . The Constitution of Finland provides for a Church Act ( kirkkolaki ) to organize and govern the Evangelical Lutheran Church; the Act can only be amended with the initiative of the Synod of the Church – maintaining their autonomy since Tsarist times . Finnish society has experienced a general secularization , and membership in the church has decreased in recent decades. In 2015, Eroakirkosta.fi ,
2856-551: The Latin manuscripts of the New Testament, being absent from the vast majority of Greek manuscripts of the New Testament, the earliest Greek manuscript being from the 14th century. It is also totally absent in the Ethiopic , Aramaic , Syriac , Georgian , Arabic and from the early pre-12th century Armenian witnesses to the New Testament. And as a result, modern translations as a whole, both Catholic and Protestant, do not include
2958-405: The Textus receptus against these variants. Johann Albrecht Bengel (1687–1752) edited in 1725 Prodromus Novi Testamenti Graeci Rectè Cautèque Adornandi and in 1734 Novum Testamentum Graecum . Bengel divided manuscripts into families and subfamilies and favoured the principle of lectio difficilior potior ("the more difficult reading is the stronger"). Johann Jakob Wettstein 's apparatus
3060-485: The Textus receptus became one of the two "standard" texts of the Textus receptus alongside those of Theodore Beza . Like Stephanus, Beza had access to a larger manuscript pool than Erasmus, including Codex Claromontanus and the Codex Bezae, however he made very little use of them in his editions. Although sometimes contested by some defenders of the Textus receptus , it is a commonly accepted fact that because
3162-441: The Textus receptus have been proposed as possible sources for Erasmus' readings in the book of Revelation. However, critical scholarship today views these manuscripts as being more likely being influenced by the printed Textus receptus editions, instead of them being a source for the readings of Erasmus. Erasmus had been working for years making philological notes on scriptural and patristic texts. In 1512, he began his work on
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3264-496: The Textus receptus was to be preferred to the Alexandrian Text, it still required to be corrected in certain readings against the manuscript tradition of the Byzantine text. In that judgement, they are criticised by Edward F. Hills , who argues that the principle that God provides truth through scriptural revelation also must imply that God must ensure a preserved transmission of the correct revealed text, continuing into
3366-516: The Textus receptus , F.H.A Scrivener notes that in a few places such as Revelation 1:4 and Revelation 8:13, Erasmus refers to manuscripts which he had seen earlier during his travels. Other manuscripts were available to later editors of the Textus receptus . Robert Stephanus had access to over a dozen manuscripts, including Codex Bezae and Regius , additionally making use of the Complutensian Polyglot . Stephanus' edition of
3468-561: The Vulgate , Desiderius Erasmus 's Greek Novum Instrumentum omne (1516), the Luther Bible, and the Gustav Vasa Bible (1541). Agricola is today considered the father of literary Finnish. The first translation of the whole Bible was the so-called Vanha kirkkoraamattu (Old Church Bible), titled Biblia: Se on: Coco Pyhä Ramattu Suomexi [ fi ] (1642). This edition was translated between 1638 and 1641 by
3570-497: The 16th century), 636 (16th century) and possibly 635 (11th century, added later into the margin). The Codex Vaticanus in some places contains umlauts to indicate knowledge of variants. Although there has been some debate on the age of these umlauts and if they were added at a later date, according to a paper made by Philip B. Payne, the ink seems to match that of the original scribe. The Codex Vaticanus contains these dots around 1 John 5:7, however according to McDonald, G. R, it
3672-541: The Andreas of Caesarea, (563–614) who used it in his widely influential commentary on Revelation. Erasmus at the start of his work had around 8 Greek manuscripts, although he used Manuscript 2105 mainly for his separately published textual commentary. The Greek manuscripts used in the creation of the Erasmus' first edition are the following: Even though Erasmus had only one manuscript of Revelation when he created
3774-674: The Bible was Mikael Agricola 's translation of the New Testament : Se Wsi Testamenti Somexi (The New Testament in Finnish). Agricola started working on the translation while he was studying in Germany between 1536 and 1539, or perhaps even earlier. It was published in 1548. Agricola also translated parts of the Old Testament . It is likely that Agricola had assistants. Agricola's translations drew influence from various sources:
3876-455: The Bible. This interpretation, however, has been challenged by critics of the Textus receptus who often assert that these scriptural passages pertain to God's oral communication with humanity rather than the written scriptures or to a more general preservation in the New Testament manuscripts as a whole. The Textus receptus was mainly established on a basis of manuscripts of the Byzantine text-type , also called 'Majority text', and usually
3978-579: The Byzantine text-type, but form a minority therein. This includes the reading "through his blood" in Colossians 1:14, which is contained in around 40% of the Byzantine manuscripts of Colossians, being omitted from the Byzantine critical edition of Robinson and Pierpont and that of Hodges and Farstad. F. H. A. Scrivener (1813–1891) remarked that at Matt. 22:28; 23:25; 27:52; 28:3 , 4, 19, 20; Mark 7:18, 19, 26; 10:1; 12:22; 15:46; Luke 1:16, 61; 2:43; 9:1, 15; 11:49; John 1:28; 10:8; 13:20, Erasmus followed
4080-614: The Church Act freed church members from the legal duty to participate in Holy Communion at least once a year. After this, church attendance dropped and has since become an indicator of personal religious opinion. (See also kyrkogångsplikt , the previous requirement to attend church services.) Finnish independence, in 1917, was immediately followed by the Finnish Civil War , with the church associating itself with
4182-574: The Church Act. These changes could subsequently either be passed or vetoed by the Lantdag and the Russian Emperor. A year earlier, Lutheran parishes had been differentiated from the secular municipalities, with both being given their own finances and administrative bodies. The Church's general responsibility for comprehensive education and for the care of the poor was transferred to the secular municipalities. The Church accepted separation from
Bible translations into Finnish - Misplaced Pages Continue
4284-626: The Complutensian Polyglot and the Latin Vulgate itself. This resulted in a Greek text that, while rooted in the tradition of the Textus receptus , uniquely aligned with the particular readings of the King James Version. John Mill (1645–1707) collated textual variants from 82 Greek manuscripts. In his Novum Testamentum Graecum, cum lectionibus variantibus MSS (Oxford 1707) he reprinted the unchanged text of
4386-487: The Disputation with Arius from Pseudo-Athanasius. It is only found in a few later Greek manuscripts: 61 ( c. 1520 ), 629 (14th), 918 (16th century), 2318 (18th century), 2473 (17th century), and in the margins of 88 (11th century with margins added at the 16th century), 177 (BSB Cod. graec. 211), 221 (10th century with margins added at the 15th/16th century), 429 (14th century with margins added at
4488-490: The Evangelical Lutheran Church of Finland is one of the largest Lutheran churches in the world. It is Finland's largest religious body; at the end of 2022, 65.2% of Finns were members of the church. The current head of the Church is Tapio Luoma , Archbishop of Turku , who succeeded Kari Mäkinen on 3 June 2018. The Evangelical Lutheran Church of Finland traces its lineage to the medieval Diocese of Turku , which coincides geographically with present-day Finland. Christianity
4590-595: The Evangelical Lutheran Church, a decline of 13.0 percentage points from 2010. The highest share of the population belonging to the church is in South Ostrobothnia , where 81.9% belong to the church. Meanwhile, the lowest share is in Uusimaa , where the proportion is 53.8%. On a municipal level, there are only three municipalities where over 90% belong to the church; Perho , Kinnula and Reisjärvi . Helsinki (47.6%) and Vantaa (49.1%) are municipalities where
4692-739: The Gothic, the Armenian, and the Philoxenian . Griesbach distinguished a Western, an Alexandrian, and a Byzantine Recension. Christian Frederick Matthaei (1744–1811) was a Griesbach opponent. Karl Lachmann (1793–1851) was the first who broke with the Textus receptus . His object was to restore the text to the form in which it had been read in the Ancient Church in about AD 380. He used the oldest known Greek and Latin manuscripts. Constantin von Tischendorf 's Editio Octava Critica Maior
4794-479: The Latin New Testament. He consulted all the Vulgate manuscripts that he could find to create an edition without scribal corruptions and with better Latin. In the earlier phases of the project, he never mentioned a Greek text: "My mind is so excited at the thought of emending Jerome's text, with notes, that I seem to myself inspired by some god. I have already almost finished emending him by collating
4896-484: The Majority Text edition of Robinson and Pierpont in 1,838 Greek readings, of which 1,005 represent "translatable" differences. Most of these variants are minor, however Byzantine manuscripts usually exclude the Comma Johanneum and Acts 8:37 , which are present in the Textus receptus . Despite these differences, printed editions based on the Byzantine text agree far more closely with the Textus Receptus than with
4998-521: The Netherlands, France, England and Switzerland, noting their many variants, but had only six Greek manuscripts immediately accessible to him in Basel. They all dated from the 12th century or later, and only one came from outside the mainstream Byzantine tradition. Consequently, most modern scholars consider his Greek text to be of dubious quality. With the third edition of Erasmus's Greek text (1522)
5100-606: The New and Old Testaments: the translation of the Old Testament deuterocanonicals were finished only in 2004. Uusi kirkkoraamattu was criticized by some as deviating from the original text because of its contextual translation. These critiques sparked a new translation, Raamattu kansalle (Bible for the People), 1999/2012. It strives to use modern Finnish. Another new translation, Jumalan Kansan Pyhä Raamattu (1992; Holy Bible of
5202-494: The People of God) is largely based on the 1933/1938 Church Bible and attempts to correct some errors in it. Both Raamattu kansalle and Jumalan Kansan Pyhä Raamattu return to the principle of formal equivalence used in the 1933/1938 bible. Uuden Maailman käännös ( New World Translation ) is an unofficial Finnish translation of the Bible, used by Jehovah's Witnesses. It has been translated from its English version rather than from
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#17327752501155304-639: The Portuguese Almeida Recebida , the Dutch Statenvertaling , the Russian Synodal Bible and many other Reformation-era New Testament translations throughout Western, Northern and Central Europe. Despite being viewed as an inferior form of the text of the New Testament by many modern textual critics, some Conservative Christians still view it as the most authentic text of the New Testament. This view
5406-578: The Reformation era of biblical translation and printing. For Hills, the task of biblical scholarship is to identify the particular line of preserved transmission through which God is acting; a line that he sees in the specific succession of manuscript copying, textual correction and printing, which culminated in the Textus receptus and the King James Bible. Hills argues that the principle of providentially-preserved transmission guarantees that
5508-467: The Textual Criticism of the New Testament (1886). Burgon supported his arguments with the opinion that the Codex Alexandrinus and Codex Ephraemi were older than the Sinaiticus and the Vaticanus ; and also that the Peshitta translation into Syriac (which supports the Byzantine Text) originated in the 2nd century. Miller's arguments in favour of readings in the Textus Receptus were of the same kind. However, both Burgon and Miller believed that although
5610-436: The White (nationalist) side, while the Red Guards embraced anticlericalism to the point of murdering priests. In the Constitution of 1919, the new republic was deemed to be non-confessional and freedom of worship was enshrined as a right. In 1923, this right was further implemented through the Freedom of Religion Act. Although the act gave the right for every adult Finn to leave the Church (and consequently be free from
5712-464: The [Greek] New Testament were wholly destitute of plan in selecting those manuscripts, out of which they were to form the text of their printed editions. In the sequel it will appear, that they were not altogether ignorant of two classes of manuscripts; one of which contains the text which we have adopted from them; and the other that text which has been adopted by M. Griesbach. Regarding Erasmus, Nolan stated: Nor let it be conceived in disparagement of
5814-498: The basis of the others. In 1894, Frederick Henry Ambrose Scrivener produced a significant Greek edition of the Textus receptus , based on the textual variants that the translators of the King James Version (KJV) had utilized. The translators of the King James Version did not rely on a single edition of the Textus receptus but instead they incorporated readings from multiple editions of the Textus receptus , including those by Erasmus, Stephanus, and Beza. Additionally, they consulted
5916-476: The church those people who might hold more liberal views on gay acceptance. On 9 February 2011, the ELCF Bishops' Conference issued a "Pastoral instruction concerning free prayer with and for those who have registered their civil partnership", which can be conducted either privately or publicly in a church, with or without guests, but which is not to be confused with "the blessing of a partnership comparable to marriage". As of 2022, just 65.2% of Finns belonged to
6018-410: The churches, they were no longer venerated. Agricola was the first Bishop of Turku who was married. By the end of the 16th century, the Swedish Reformation was finally complete, and the following century was known as the period of Lutheran orthodoxy . Membership in the church was obligatory, as was attendance at Divine Service . In newly conquered Finnish Karelia , the Lutheran Church suppressed
6120-426: The comma in the main body of the text. The text (with the comma in italics and enclosed by brackets) in the King James Bible reads: For there are three that beare record [ in heaven, the Father, the Word, and the Holy Ghost: and these three are one. ] [ And there are three that beare witnesse in earth ], the Spirit, and the Water, and the Blood, and these three agree in one. In the Greek Textus Receptus (TR),
6222-448: The critical text, as the Majority Text disagrees with the critical text 6,577 times in contrast to the 1,838 times it disagrees with the Textus receptus . Additionally, multiple of the agreements between the Textus receptus and the Byzantine text are very significant, such as the reading of "God" in 1 Timothy 3:16 and the inclusion of the Story of the Adulteress . Sometimes the Textus receptus contains readings which are present within
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#17327752501156324-440: The diocese followed the Dominican model. The Swedish Reformation began during the reign of King Gustav Vasa (1527) and reached its conclusion in 1560. Sweden, like other Nordic countries, adopted the Lutheran form of Protestantism. Most monastic estates in Finland, along with Kuusisto Castle , which was the medieval residence of the Bishops of Turku, were confiscated by the Swedish crown. The first Lutheran Bishop of Turku
6426-403: The doctrines of the virgin birth and bodily resurrection. Textus Receptus Textus Receptus ( Latin : "received text") refers to the succession of printed Greek New Testament texts starting with Erasmus' Novum Instrumentum omne (1516) and including the editions of Stephanus , Beza , Elzevir , Colinaeus and Scrivener . Additionally, although not being derived from
6528-426: The duty of paying Church tax), the vast majority of the people remained members, regardless of their political leanings. During the Second World War , the church was an important factor in Finnish nationalism. The common nationalist cry during the war was For the home, the religion and the Fatherland ( Finnish : Kodin, uskonnon ja isänmaan puolesta , Swedish : För hem, tro och fosterland ). In addition, during
6630-403: The early 19th century, several revivalist movements were formed, four of which were particularly prominent. These movements were: The revivalists met strong opposition from the bishops and the educated part of the population but drew large followings in the countryside. In modern Finnish historiography , the revivalist movements have been considered to be a part of the social upheaval caused by
6732-477: The edition has to be suited for service of worship and other needs of the church. The 1933/1938 Bible was translated using the technique of formal equivalence . It had a short-lived successor, the Uusi testamentti nykysuomeksi [ fi ] (1973), which uses dynamic equivalence . This is also the principle of the current official translation from 1992/2007. The latest edition has faced criticism from certain Christians, and rival editions that return to
6834-415: The facts cry out, and it can be clear, as they say, even to a blind man, that often through the translator's clumsiness or inattention the Greek has been wrongly rendered; often the true and genuine reading has been corrupted by ignorant scribes, which we see happen every day, or altered by scribes who are half-taught and half-asleep." Erasmus's new work was published by Froben of Basel in 1516, becoming
6936-564: The first published Greek New Testament, the Novum Instrumentum omne , diligenter ab Erasmo Rot. Recognitum et Emendatum . For the Greek text, he used manuscripts: 1 , 1 , 2 , 2 , 4 , 7 , 817 . In his research in England and Brabant for annotations on particular words, he had already consulted several other manuscripts and was particularly interested in patristic quotations as evidence of early readings. For subsequent editions he used more manuscripts, and consulted with his vast network of correspondents. Typographical errors, attributed to
7038-399: The great undertaking of Erasmus, that he was merely fortuitously right. Had he barely undertaken to perpetuate the tradition on which he received the sacred text he would have done as much as could be required of him, and more than sufficient to put to shame the puny efforts of those who have vainly labored to improve upon his design. [...] With respect to Manuscripts, it is indisputable that he
7140-488: The main current of Finnish nationalism was affected by Lutheranism. For example, the most important philosopher of Finnish nationalism, Johan Vilhelm Snellman , considered Lutheranism an important factor of the Finnish identity, although he was critical of the Church as an organization. In the early 20th century, the old Landtag , based on the four estates of the realm , was changed into a unicameral parliament ( Eduskunta ) selected by equal vote. In 1908, an amendment of
7242-401: The manuscript which Erasmus used lacked the last six verses of Revelation, he used the Latin Vulgate to backtranslate the last verses of Revelation into Greek. However, he also used the notes of Valla , such as in the reading "Amen. Even so, come Lord Jesus" in Revelation 22:20, which does not completely agree with the Latin Vulgate. In this process, Erasmus introduced many distinct readings into
7344-408: The membership tax, businesses also participate to some extent by a tax that is distributed to the church. Avoidance of the church tax (between 1 and 2 percent depending on location) has been a popular reason cited for defections from the Church. In 2010, the number of defections hit a record of 83,097, caused in part by the church's position that homosexuality is a sin. That position was made clear on
7446-502: The method of translation was "one source language word - one Finnish word". The 1938 edition consisted of Old Testament, deuterocanonicals and New Testament. In translation, it uses the technique of formal equivalence . The language was archaic even contemporaneously as it aimed to create a solemn mood against both the meaning of the original text as well as conventions of the Finnish language. Uusi testamentti nykysuomeksi [ fi ] (New Testament and Psalms in modern Finnish)
7548-693: The modernization of society. In the late 19th century, the Church started to face opposition from liberalism , the position of the Church being particularly questioned by the emerging labor movement. The Church was also challenged by the Baptist faith and the Methodist faith, which became the first two private religious communities in Finland. The Church reacted by allowing its own revivalist movements more freedom and by starting new youth activities such as Sunday schools and Christian youth associations, but
7650-511: The original Aramaic and Greek. The Union of Independent Evangelical Lutheran Congregations in Finland has its own translation of the New Testament and Psalms, published first in 1935 (NT) and 1949 (Psalms) and revised in 1983. Recently, parts of the Bible have been translated to dialects of Finnish. Evangelical Lutheran Church of Finland The Evangelical Lutheran Church of Finland ( Finnish : Suomen evankelis-luterilainen kirkko ; Swedish : Evangelisk-lutherska kyrkan i Finland )
7752-456: The position of laity within the Church was strengthened. The so-called fifth revivalist movement also began as a result of revivals experienced during the war. Martti Simojoki and Mikko Juva were two former military chaplains who became Finnish archbishops, their time in the office covering two decades. In the 1960s, the church faced strong opposition from the radical left, who considered it an old-fashioned fortress of reaction and criticized
7854-516: The principle of formal equivalence have surfaced: Raamattu Kansalle [ fi ] (1999/2012) and Jumalan Kansan Raamattu [ fi ] (1992). Translations of the Bible into Finnish have their background in the Reformation and birth of humanism . The Luther Bible (1534) continued to impact Finnish translations for centuries to come. The first Finnish translation of
7956-547: The printed Textus receptus must be the closest text to the Greek autographs and so he rejects readings in the Byzantine Majority Text where they are not maintained in the Textus receptus . He goes so far as to conclude that Erasmus must have been providentially guided when he introduced Latin Vulgate readings into his Greek text; and even argues for the authenticity of the Comma Johanneum. Hence
8058-472: The prohibition of public dances and movie theaters on Saturdays preceding certain Sundays, a ban that remained in effect until 1968. The Church responded to its unpopular situation by a program of modernization. During the 1970s, work on new Finnish Bible translations and a new hymnal was begun. The hymnal, which incorporated a large number of revivalist and youth hymns, was adopted in 1986. In addition,
8160-637: The proposed Caesarean text-type in the Gospels) in a small number of verses, additionally following the Latin Vulgate translated by Jerome in the 4th century in a few verses, including Acts 9:6 and in placing the doxology of Romans into chapter 16 instead of after chapter 14 as in most Byzantine manuscripts. In the Book of Revelation , Erasmus' text primarily follows the Andreas text-type , named after
8262-595: The readings of Minuscule 1 ( Caesarean text-type ). For Revelation, Erasmus used Minuscule 2814 , which follows the Andreas text-type. The Andreas text-type has been called a subtype of the Majority Text in Revelation, which is divided into the Koine form of Revelation and the Andreas type of Revelation. Dean Burgon , an influential supporter of the Textus receptus declared that it needs correction. He suggested 150 corrections in its Gospel of Matthew alone. The Textus receptus contains many well known variants, such as
8364-474: The rudiments of the church's position within the state. The 1966 blasphemy trial of novelist Hannu Salama became a cause célèbre for the antiestablishmentarian position. Salama was sentenced to three months in prison but placed on probation, before subsequently being pardoned by President Urho Kekkonen . Another widely criticized aspect of the Finnish Church-State relationship was
8466-531: The rush to print the first edition, abounded in the published text. Erasmus also lacked a complete copy of the Book of Revelation and translated the last six verses back into Greek from the Latin Vulgate to finish his edition. Erasmus adjusted the text in many places to correspond with readings found in the Vulgate or as quoted in the Church Fathers ; consequently, although the Textus receptus
8568-617: The state, because the head of state was the Orthodox Russian Emperor, it regarded complete integration with the state as problematic. In 1889, an act was passed allowing other Christian denominations to act freely in the country, and members of the Lutheran Church were given the right to leave the church to join other Christian communities. Since 1923, it has been possible to leave the state church without having to join another religious congregation. During
8670-518: The text of Revelation. Some of these readings were later edited out by Stephanus in his editions of the Textus receptus , but some distinct Erasmian readings remained, such as the words "book of life" instead of "tree of life" in Revelation 22 :19. Some defenders of the Textus receptus have argued that Erasmus used other Greek manuscripts for the last six verses of Revelation. Manuscripts such as 2049, 2067 and 296 which contain similar readings to
8772-592: The true text is found not only in the text of the majority of the New Testament manuscripts but more especially in the Textus Receptus and in faithful translations of the Textus Receptus, such as the King James Version. In short, the Textus Receptus represents the God-guided revision of the majority text. Hills was the first textual critic to defend the Textus receptus . Although others have defended it per se, they are not acknowledged textual critics (such as Theodore Letis and David Hocking) or their works are not on
8874-478: The verse reads thus: ὅτι τρεῖς εἰσιν οἱ μαρτυροῦντες εν τῷ οὐρανῷ, ὁ πατήρ, ὁ λόγος, καὶ τὸ Ἅγιον Πνεῦμα· καὶ οὗτοι οἱ τρεῖς ἕν εἰσι. The earliest surviving Latin manuscripts containing the comma date back to the 5th to 7th centuries. These include the Freisinger fragment (6th-7th century), León palimpsest (7th century), besides the younger Codex Speculum (5th century). Its first full appearance in Greek
8976-495: The war, the church participated actively in social work, thereby coming closer to the labour movement. Military chaplains, who shared the life of the common soldiers for several years, also grew closer to the life of the working class. At the war's end, these so-called brother-in-arms priests ( Finnish : asevelipapit/vapenbrödra präster ) continued their work among factory workers. Elsewhere in society, liturgical, family, and youth works emerged as new forms of church activity, and
9078-488: The whole New Testament and large portions of the Old Testament into Finnish . In addition, he authored a large amount of Finnish liturgical texts in the spirit of The Reformation, while preserving a number of decidedly Catholic customs such as the retention of many holy days including the Visitation of Mary and Holy Cross Day , and the use of the bishop's mitre . While images and sculptures of saints were retained in
9180-691: The work of Erasmus, some such as the Trinitarian Bible Society also associate the Complutensian Polyglot with the Textus receptus tradition. The Textus receptus constituted the translation-base for the original German Luther Bible , the translation of the New Testament into English by William Tyndale , the King James Version , the Spanish Reina-Valera translation, the Czech Bible of Kralice ,
9282-597: Was Thomas , lived in the first half of the 13th century. Thomas was granted resignation by Pope Innocent IV on 21 February 1245. According to the pope, Thomas had admitted committing several felonies, such as torturing a man to death, and forging a papal letter. The ecclesiastical hierarchy was completely established during the Second Swedish Crusade . During the Middle Ages , the Diocese of Turku
9384-537: Was Martinus Johannis Skytte, former Vicar General of the Dominican Province of Dacia. He retained most of the old Catholic forms within the Diocese, which was part of the now-independent Church of Sweden . The doctrinal reformation of the Finnish Church took place during the episcopacy of Mikael Agricola , who had studied at the University of Wittenberg under Martin Luther . Agricola translated
9486-556: Was acquainted with every variety which is known to us, having distributed them into two principal classes, one of which corresponds with the Complutensian edition, the other with the Vatican manuscript. And he has specified the positive grounds on which he received the one and rejected the other. The Textus Receptus was defended by John William Burgon in his The Revision Revised (1881) and also by Edward Miller in A Guide to
9588-403: Was an ardent advocate of the supremacy of the Textus receptus over all other editions of the Greek New Testament, and he argued that the first editors of the printed Greek New Testament intentionally selected those texts because of their superiority and disregarded other texts, which represented other text-types because of their inferiority. It is not to be conceived that the original editors of
9690-557: Was based on Codex Sinaiticus . Westcott and Hort published The New Testament in the Original Greek in 1881 in which they rejected what they considered to be the dated and inadequate Textus receptus . Their text is based mainly on Codex Vaticanus in the Gospels. Frederick von Nolan , a 19th-century historian and Greek and Latin scholar, spent 28 years attempting to trace the Textus receptus to apostolic origins. He
9792-527: Was founded, and the educational system was codified in the Church Act of 1686. In the early 18th century, Finland was occupied by Russia for a decade during the Great Northern War . A large portion of Finland was annexed by Russia, where the Lutheran church remained active despite being under Russian rule. The two branches of Finnish Lutheranism that were thereby divided were reunited in the early 19th century. In both Russia and Sweden, Lutheranism
9894-621: Was fuller than that of any previous editor. He introduced the practice of indicating the ancient manuscripts by capital Roman letters and the later manuscripts by Arabic numerals. He published in Basel Prolegomena ad Novi Testamenti Graeci (1731). J. J. Griesbach (1745–1812) combined the principles of Bengel and Wettstein. He enlarged the Apparatus by considering more citations from the Fathers , and various versions, such as
9996-526: Was greatly affected by the theology of Enlightenment , which had the effect of secularizing the Church. This, and the lavish lifestyle of parish vicars , caused public resentment which became visible in popular local revival movements. The Evangelical Lutheran Church of Finland is a successor to the Church of Sweden of which it was a part until 1809, when the Grand Duchy of Finland was established as
10098-488: Was introduced to Finland slowly: the first signs of the Christian faith being found in burial sites dated to the 9th century. Based on etymological evidence, it seems that its very first influences came to present-day Finland from the Eastern Christian tradition . Archaeological evidence shows that by the middle 12th century, Christianity was dominant in the region around present-day Turku . One legend recounts
10200-419: Was primarily based upon the work of Erasmus and the Complutensian Polyglot. This edition of the Textus receptus began to be printed in 1534, however its influence was minimal and it was not used by later editors of the Textus Receptus. The origin of the term Textus receptus comes from the publisher's preface to the 1633 edition produced by Bonaventure and his nephew Abraham Elzevir who were partners in
10302-527: Was published in 1776. This was the first edition meant not only for ecclesiastical but also for domestic use, and was the first to be written in Modern Finnish. It was revised in 1859. The 1776 Bible is the version used by two revival movements ( the Laestadians and the "Beseechers") within the Evangelical Lutheran Church of Finland even today. This is because it, unlike the newer translations,
10404-665: Was under the primacy of the Archbishop of Uppsala , mirroring the country's Swedish political rule. The diocese had a school, making it capable of educating its own priests, but several Finns also studied abroad in the universities of Germany and Paris. Before the Reformation, the most important monastic orders active in the bishopric were those of the Franciscans , the Dominicans , and the Bridgettines . The liturgy of
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