By Ke Ke Raṅganāthācāryulu
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Extra resources for A historical grammar of inscriptional Telugu, 1401 A.D. to 1900 A.D
Whom will they give us from all the Fathers, whose writings we should follow as a light for the illumination of sacred Scripture? If we are willing to follow all those whose writings are extant, it will happen that what is clear in Scripture will be clouded by using their expositions, on account of the diversity of their opinions and expositions. 50 Musculus concedes that certain parts of Scripture are difficult to understand. However, it is not the Fathers but rather the Bible itself that provides the hermeneutical key to unlock the meaning of these passages.
13 However, apart from Latin poetry, the Bible, and certain unnamed works of Martin Luther that flowed into the monastery in 1518, we do not know for certain what Musculus read. He was able to continue his reading of the Latin poets because of a fortuitous discovery. In the attic of the monastery, the young monk found a pile of manuscripts that he ordered and pieced together; these turned out to be several works of Cicero and the complete works of Ovid. Musculus was con- 32 The Gospel of John in the Sixteenth Century sumed with the reading of these classical authors and after a time began to make his own attempts at versification.
He neither cites nor refers to other commentators in the course of his interpretation. His silence, however, should not be construed as evidence of his independence from the tradition. The dependence of Musculus on the work of previous commentators can be seen clearly in his discussion of the method of the miracle. The exegetical tradition had established a set of interpretive questions that Musculus assumes in his comments on the story. Why did Jesus use the massive water pots and why did he create so much wine?