Reformed Anglicans

1.      Zwingli’s Education and Early Pastorates, 18-29. Zwingli, born 1 Jan 1484 and a contemporary of Luther to the north, a 3 rd of 8 children, was reared in Wildhus, Switzerland. At six, he was given to his clerical uncle for education. Despite becoming well-educated, he did not hesitate to call himself or his family “peasants,” a chop on those delighting in recalling their ancestral nobilities. At 10, he attended school in Klein-Basel and learned Latin, music and dialectics. Like Luther, he had a life-long love of music. He almost entered a Dominican monastery. He attended the University of Vienna but was dismissed in 1499. At Vienna, he met Vadianus, Loriti, Faber, and Eck. He took a B.A. in 1504 and M.A. in 1506 at Basel. His Professor Wyttenback, a humanist, schooled him, stirred his academic interests, and framed an anti-indulgence perspective and views of Romanist abuses. This is before Luther and parallel to Luther. Luther was not the first on the trail either. In 1506, he

CHAPTER IX. Henry VIII, A.D. 1539. Rumors of an invasion by the Imperial Caesar to be attempted (100). As a result, Henry fortifies the Dover and some castles near Deal with monies for some closed monasteries. A second Romanist legation of Cardinal Pole is received in Spain by the Emperor. Pole makes an “Apology to Caesar” (102) berating King Henry and the “Messenger of Satan” ( = Crumwell). Pole decries the closure of 360 lesser monasteries and offers his denigratory biography of Crumwel, Satan’s Messenger (103). There is a meeting of Protestants at Frankfort (104)—displeasing the Romish Bishop and Henry VIII. Knowing of Henry’s response, Melanchthon provides a conciliatory and pacificatory letter to Henry (105). A second German mission comes to England on religious matters (106), although Dixon notes that historians often bypass this second mission. Some peculiar concessions are made by the Germans, e.g., Roman Primacy if willing to correct some abuses. Not sure how accurate Dixon i

CHAPTER II. Henry VIII., A.D. 1532. Session of Parliament held in January 1532 (74). The Commons relieve the King in the struggle to reduce the Clergy. Breach between the King and Commons on the Bill of Wards. The King prorogues the Parliament till Easter 1532 (76). Supplication of the Commons against the Ordinaries in which the Commons complain that the Clergy made laws without the King's assent (77). Canon Dixon sketches the history of Convocation (78) and notes that clerical liberty disallows or is inhibited in making ecclesiastical laws prejudicial to the realm (79). The way the Commons laid forth this alleged grievance (80): they complain Ecclesiastical Courts, excessive fees, probates and other matters, but especially the processes against heretics (81) which were rough, void of due process, and were highly injurious without remedies. 

Chapter 12. The Great Persecution and the Final Victory, 119-126. During the reigns Decius and Valerian, the Christian enjoyed relative peace. But, things would change with Diocletian. Diocletian creates a four-fold team of emperors—Galerius under Diocletian (the superior) and Constantius Chlorus under Maximian (another superior). Ultimately, this is an unstable mix. Galerius was unhappy about Christians in his army and, fearing disloyalty, had some killed. Galerius increasingly was anti-Christian. He convinced Diocletian to engage in increasing persecution—no place in government, confiscation of properties and books, and, finally, an order that all Christians must offer sacrifices to the Roman gods. Mixed results on that one. In all the political turmoil, Constantine of Gaul and England, becomes the new Augustus or new Caesar in the famous battle of the Milvian Bridge. The conversion story is told by 4th century church historians, Lanctatius and Euseubius. The famous Edict of Milan, 3

2. An Answer to a Crafty and Sophistical Cavillation devised by Stephen Gardiner. Dr. Cranmer in his prefatory rebuttal of Gardiner, noting the insufficiency of and the utter insult to Christ's Person and Work, states:  “O heinous blasphemy and most detestable injury against Christ! O wicked abomination in the temple of God! O pride intolerable of antichrist, and most manifest token of the son of perdition, extolling himself above God, and with Lucifer exalting his seat and power above the throne of God! For he that taketh upon him to supply that thing which he pretended to be unperfect in Christ, must needs make himself above Christ, and so very antichrist. For what be else, but to be against Christ, and to bring him in contempt, as one that either for lack of charity would not, or for lack of power he could not, with all his blood- shedding and death, clearly deliver his faithful, and give them full remission of their sins, but that the full perfection thereof must be had at the

A continuation in the reading of King Edward VI's journal, a rather detailed listing of varied military, commercial and personnel issues. Very detailed for a young man of 13 in 1550. Of note, Winchester allegedly signs-off on the 1549 BCP with, as per the journal: "I, having deliberately, seen the Book of Common Prayer, although I would not have made it so myself, yet I find such things in it as satisfieth my conscience, and therefore both will I execute it my self, and also see other my parishioners to do it." This was notarized by four observers.

1 Jan 1528. A wonderful letter is given from Chaplain William Knight to Henry VIII about the requested dispensation from Julius’s original dispensation. But Pope Clement has recently been liberated from Castel San Angelo (after 6 months of imprisonment) and is at liberty in Orvieto with the “Caesarians” (Imperial Spaniards) running around Italy. While Clement sounds cordial and inclined to the "dispensation from the dispensation" (our words), he fears ruin and so states such, to wit, that nothing must be done that is prejudicial or injurious to Catherine (due to Charles V). On our view, it’s all pathetic pandering, weakness and double-talk. Charles V is calling the shots for his Aunt, Queen Catherine.

No further comments will be offered here on chapter three. We are Reformed Prayer Book Churchmen with our own presuppositions and inheritances, something not even noted by this American, Baptistic evangelical. More later, but a picture is emerging. In order to be charitable, insofar as able, we share his (and the church's) view of the authoritative Bible and his desire to focus on the "magnificence of God." We refer beginners in theology to Calvin's "Institutes" rather than this.

The process of doing theology involves accurate lexical and grammatico-historical exegesis (grammtico-historical is my word, not Dr. Erickson’s), biblical theology, and the systematicizing of the results that brings the Biblical answers to the culture with its sitz-em-Leben (my words), calling repeatedly for the scrutiny of one’s presuppositions (Dr. Erickson, have you read Dr. Van Til?).  Also, there is little-to-no consciousness, thus far, of Reformed Confessions, the Book of Common Prayer, or church history, thus far. Not once. Otherwise, we grant the wide scope while noting his self-limiting presuppositions as well.

3. Method of Theology—The theological scene today produces faddish theologies with short shelf-lives—liberalism, Barthianism, Bultmanniansim, but contrast with earlier systems that dominated for centuries, e.g., Augustinianism for centuries, Aquinas and Calvin for centuries. Another, is the atomization of schools, or, the reduction of systematics to individuals without large followings, e.g. Pannenburg and Moltmann. There's also a loss of normative theology giving way to a purely descriptive theology, e.g., what did Barth say about thi-or-that?

Bishop Burnet gives an amazing account of a trip to Paris where he meets with three academics—two who favor his historical writings and one pertinacious man who will later retail cheap objections to Burnet designed to please the French Romanist court. The two sympathetic Frenchmen advise Burnet not to publish an answer while in Paris. Also, in an aside, Burnet notes that some Anglican, rubrical martinets and sticklers for the BCP are Pharisaical, leaving off the chief duties of religion (humility, love, peace, brotherliness) and would be offensive to Reformed brethren on the Continent. Wise advice since we are still afflicted with such Anglican Pharisees from time-to-time.

Bishop Burnet in this preface discusses various reviewers of his Volumes 1-2. He cites four equivocatory sections offered up by Jeremy Collier, opinions rather than facts. He also notes that Collier sounded more Romanist than Anglican and wished, for the sake of integrity, that Collier would have owned Rome rather than Canterbury; that is, Collier would have at least some integrity. Bishop Burnet also gives high praise to M. L’Enfant’s History of the Council of Constance , as a book based upon a thorough use of primary sources. He believes a careful perusal of L’Enfant’s volume will give a true picture of Popery before the Reformation. A few other volumes are noted. But, his highest praise in terms of books and book reviews involves John Strype with whom Burnet had communications. Strype careful read Burnet with some recommended emendations; the Bishop highly appreciated Strype’s scholarly review. One sees the Bishop’s cautious work with the primary sources, but also his engagements wi

An early movement in King Edwards’ reign was the removal of images and statues in the London churches. It started out small and not without opposition, of course. In their place, Scripture texts were put on the walls (not a bad idea for our time). An early Council in Elvira, Spain, prohibited paintings on church walls. By Gregory 1’s time, the vote was split, as it were, some for and some against. Gregory took a middling-position, warning against worship, but for use as a “remembrancer.” Other councils dealt with it, e.g., 6 th General Council, 680 A.D., General Council, 794 A.D., and Council at Paris, 825 A.D. Charlemagne’s Alcuin argued against images, paintings and statues. By Dr. Cranmer’s time, the abuses, censings, bowings, candles and worship of images led the early English Reformers to reject them. Gardiner wrote a letter to Somerset and Ridley in favor of them; Somerset’s letter exists, but no response from Ridley to Winchester. Gardiner notes in his travels that he had seen

PART II-BOOK 1. Life and reign of Edward VI. Edward is born 12 Oct 1537 with his mother, Jane Seymour, dying the next day (although there are disputes that her death was the 24th of Oct.) Forthwith, he is “christened” with Dr. Cranmer, Norfolk and Suffolk as godfathers. He is raised by women till age 6. Then, he studies under two governors: Dr. Cox and Mr. Cheke, studying good manners, philosophy, divinity, astronomy, logic, mathematics, English, French, Latin, Greek, Spanish and Italian. Apparently, he wrote Latin letters to Dr. Cranmer. Bishop Burnet extols the Royal’s virtues. Henry dies 28 Jan 1547. King Edward and his sister, Elizabeth, are informed of the death at Enfield and the king’s death is published 31 Jan 1547. The executors of the will meet at the Tower where Edward has been brought. The will is opened and reviewed. Oaths are taken at the Tower by all involved. Bishop Burnet gives names and details of the executors, including their official actions of notifying Continenta

Meanwhile, we hear a review of Cardinal Wolsey’s ascent to the Cardinalship and Chancellor’s role, a man having the French pox (syphilis) and a live-in housekeeper, and a most skilled and intentional sycophant playing to Henry’s vanity (as did others). Wolsey was Bishop of Tournay, Lincoln and York. At one time or another, he held Bath and Wells, St. Alban’s Abbey and Winchester. One wonders about the interplay between ABC Warham and Bp. Fisher of Rochester, notably, the engagements in the few Parliaments in the first 20 years of Henry’s reign. Warham appears to have been more retiring. Henry VII raised both sons, Arthur and Henry VIII, in scholarly ways, something popularized by the Italian Medicis. Henry VIII was raised in the old divinity and enjoyed reading Aquinas’s Latin Summa. Bp. Gilbert notes that had Henry VIII died before the Catherine-events of 1529, he might have been “canonized” as a loyal son and saint in the Church of Rome. Meanwhile, Dr. Cranmer is the don of Cambridge

PART 1—BOOK 1: Summary of Henry VIII’s reign till the opening of the divorce (technically, the annulment) is initiated. Henry accedes to the throne, 22 Apr 1509 and, in short order, three years, runs the treasury into the red. Coming off the Lancaster-Yorkist civil war, a male heir is important for national unity. France, Spain, Portugal, Rome, Germany and England—all in tensions shiftingly. Emperor Maxmilian dies 12 Feb 1519 and Charles V is elected Emperor on 5 Jul 1519. The Emperor comes to England, 26 May 1520. Also, 1522? This raises Henry's estimation in the nation's eyes as well as plays to Henry's endogenic and Adamic vanity. Wolsey, with the same pride problem, is angling for the Papacy. Leo X died 1 Dec 1521 with Adrian rising for a short rule (9 Jan 1522-14 Sept 1523). Clement VII comes to the throne 19 Nov 1523. Charles V besieges Rome keeping the Pope prisoner for six months, 6 May 1527.

Hierarchal and Liturgical Developments, 169-176. Between 313 and 590, the Roman bishop acquired primacy of honor over Constantinople, second in honor. Jerusalem, Antioch, and Alexandria were also reckoned as metropolitan centers of leaders. As for Rome, Leo the Great and Gregory 1 were two notable advancers of this supremacy. Leo (4th century-461 A.D.) was able mollify and divert in 410 A.D. the wholesale destruction of Rome from Alaric and his marauding Visigoths.  Leo was the first Bishop to be called “Papas” (171). Romish monks, working up north, furthered Roman hegemony. Dr. Cairns notes the 314 Council of Arles to deal with the North African issues of Donatism (we'd add that 3 English bishops attended). As for liturgical changes, we would note Augustine’s comment that there were multiple liturgies in use. Ambrose in Milan introduced antiphonal singing that had spread from Antioch. Art, images, and colors entered churches over time, although there was opposition. Liturgies, as

1.       PREFACE, ix-xix. This is an attempt to simplify the original sources for the BCP, both eastern and western sources. Rev. Burbidge believes this will raise the estimate of the devotional value of the BCP-services. Too many think it’s merely a pruning effort of medieval accretions, as merely an updated medieval product. The Prof. will trace developments from the eastern liturgy from the first century forwards, including the Clementine Liturgy of Apostolic Constitutions, as set forth in St. Cyril’s catechetical lectures of 347 A.D. He will also offer a translation to St. Chrysostom’s liturgy, drawn from an 11th century copy. It may be noted that one who uses the BCP daily at MP and EP, uses a daily prayer from St. Chrysostom. There will be engagement with Gregory 1’s liturgy ultimately coming down to the Sarum services (that Dr. Cranmer noted was so complex that one spent more time trying to figure out how to use it than understanding the contents). Specimens will be offered from

1.      The Scholar, 1-11. Dr. Cranmer earned his academic credentials over 26 years at Cambridge and brought his scholarship to his archepiscopal regnancy of 23 years. As for his opponents, it was said, “The palm rests with our friends, but especially the Archbishop of Canterbury, whom they till now were wont to traduce as a man ignorant of theology, and as being conversant only with matters of government” (1). [1] Stephen Garinder negatived, “He doth but as it were translate Peter Martyr, saving he roveth at solution, as liketh his phantasy” (4). As for his friends who were critics, upon reading Dr. Cranmer’s catechism of Justas Jonas, “This Thomas hath fallen into so heavy a slumber that we entertain but a cold hope that he will be around even by your most learned letter” (1). [2] Henry always appreciated Dr. Cranmer’s rapidity of response to theological questions and, if we may, his loyalty and demeanor. Bucer, Bullinger and Calvin expressed respect. Bucer described him “as that

While Protestant volumes appear to have disappeared, unsurprisingly, Cranmer had over 100 volumes of Greek and Latin patristic texts, maybe 118 volumes, including grammars, along with the standard names:   e.g. Basil of Caesarea, Cyril of Alexandria, Cyprian, Eusebius, Epiphanius, the two Cappadocian Gregorys, Chrysostom, Jerome, Augustine, Gregory 1m John Damascene, Lanctantius, Merlin’s Concilia, and a host of others, helping him on justification, sin, grace, predestination, free will, good works, prayers to the dead, masses for the dead, the church, councils, papal authority, and the eucharistic issues. While rooted in patristic authors, Prof. Selwyn notes that Dr. Cranmer continued to study the standard scholastic sources, e.g., Lombard, Aquinas, William of Occam and others. Prof. Selwyn again notes the utter paucity (about 14 survivors) of Reformed and Lutheran volumes, suggesting that the overall library still is suggestive for other veins of inquiry—16 th century humanism, etc.

Of the 500 printed books and 100 manuscripts that survive in Cranmer’s library (with 700 and 200 possibly), 85% are in Latin and of the remaining 15%, 60 are Greek texts, 20 are Hebrew texts, three Italian, two French, one German, one Spanish, but with very few in vernacular English. We interject—we believe that Cranmer’s library was purged after Mary’s Heresy Laws and Proclamation were in effect. It is known, for example, that in 1538 he writes that he had read everything—Dr. Cranmer’s word—produced by the Swiss theologians, Zwingli, Oecolampadius and Bullinger to date. Dr. Ashley Null indicated Dr. Cranmer read Calvin’s Institutes in 1538 (his words) and we know that the Institutes are referenced in his Commonplaces (yet no Calvin in Cranmer’s surviving library.) In advance of Dr. Selwyn’s conclusion, we are much intrigued but also disappointed by these indications. However, of note, the surviving volumes give indications of his arts and theological studies: Peter of Spain Summuae lo

Dr. Selwyn theorizes that Dr. Cranmer's books may have been around 700, but, it appears that a purge left few Protestant survivals. There is not a single volume by Calvin, a Lasko or Martyr in Cranmer's collection despite his numerous references to the Institutes in his Commonplaces (which did survive). Edmund Geste of Salisbury, by contast and established by contemporary records where there was no library-purge, has Bretz (12), Bucer (10), Bullinger (8), Calvin (7), a Lasco (2), Lambert (2), Luther (35), Melancthon (18), Oecolampadius (17), Vermigli (2) and Zwingli (3). This wide set of books in Geste's library--at Salisbury--shows wide circulation. Dr. Selwyn strongly hints that Cranmer's library had the same strong and wide standing at one time. Besides Dr. Cranmer himself, what else was burned?

Cranmer’s library was famous in its day for size and range and is the best known to have survived the Tudor period. Roger Ascham, Hugh Latimer, and Peter Vermigli commented on it (42). Howeverm there really is no contemporaneous, definitive catalogue of Dr. Cranmer’s library—Lambeth, Croydon, Bekesbourne, Canterbury, Ford, and Otford. Early after being attainted by Mary in 1553, an inventory, confiscation and forfeiture of goods was ordered up. Burbidge in the late 19 th and Jayne and Johnon in the mid-20 th century did good detective work. Diverse locations (about 65 locations mostly in England and Ireland but some in the US and one at Gronigen), volumes and manuscripts were located and studied, largely from the Arundel-Lumley Collection. It was estimated to have 500 printed books and 100 manuscripts by Mary’s 1553 accession. Mary proclaimed the Statute against Heresy on 13 Jun 1555 and a long list of prohibited authors on 6 Jun 1558—forbidding the usual Reformed and Lutheran author

2. Cranmer’s Library: its potential for Reformation Studies—D. G. Selwyn, 39-74. Cranmer’s library is well-dispersed since its seizure in Mary’s times, 1552. A collection of the original Greek, Cappadocian father, Gregory of Nyssa, bound with the Orations of Gregory of Nazianzus, are in library at Durham University, allegedly, one of one hundred volumes of Greek and Latin fathers to the time of Gregory the Great. A second volume in Durham University is Wycliffe’s Trialogus, bound up with Jan Huss’s book The Unity of the Church, was published in Worms in 1525. Dr. Cranmer described Wycliffe as a “singular instrument of God in his time to set forth the truth of the Gospel” (PS. I. 196). The third volume is a 13th century Benedictional, a liturgical volume. The fourth volume is Luther’s Preface to the Romans, translated by Justas Jonas at Mainz, 1524, a volume that influenced Tyndale. Cranmer’s doctrine of justification is seen in his 1527 Homily of Salvation. Dr, Cranmer owned a copy of

The printing press changed things. Mainz had five printers, Ulm six, Basel sixteen, Augsburg twenty, Koln twenty-one, and Nurnberg twenty-five. This also generated the Inquisitors’ and Papal censures for inhibition. German Bibles, Psalters, books of popular devotion, sermon collect, and manuals of confessions multiplied. Demonology and witchcraft manifested at different places. Indulgences were widely promoted with the Jubilee year of 1500, 2/3rds of the money to fight the Turks and 1/3 to the Papal see. When Luther goes to press, the printing press will hawk and extend his works across the Holy Roman Empire.

14TH-15TH CENTURY REFORM EFFORTS. Conciliar efforts at reform were many with four general themes: peace amongst Christians, war against the Turks, extirpation of heresies and the necessary reformation of the Church (41). The 5th Lateran Council, 1512-1517, under Julius II and then Leo X, accomplished nothing besides talk. It did, however, reaffirm Unam Sanctum of 1301, the reassertion to total omnipotence over Church and State. Prof. Beard notes the mystics who rather flourished under the radar: “Friends of God” and the “Brethren of the Common Life,” Gerhard Groot and Johann Tauler. The Prof. indicates that doctrinal issues recede in view of the mystical objective. Eckhart and Rysbroeck are two manifestations of mysticism, more secretive than public, and never drawing the attention of the Inquisitors. John Wesel (1410-1481), a well-trained and traveled man, arises from this context as a theology professor and sounds, if not, anticipates Lutheranism; he was the Professor of Rudolf Agric

FIFTEENTH CENTURY, OMNIPRESENT, WESTERN CHURCH. All manner of dispensations were to be purchased—a monarch wanting to marry a distant relative, a merchant wanting to eat meat in Lent, to annual dispensations to priests (with a perpetual housekeeper of the female variety, a common occurrence). As for the latter, the people felt safer with a priest with a live-in, female housekeeper. We would add that an Italian family, 1999, told us the same thing and it was a widely held view in Italy. Despite clerical celibacy, dispensations were a money-maker. On the political front, the Pope and Royals were back and forth, sometimes being stronger and, at other times like King John of England, weaker. But, everyone knew that the wealth of their national churches was supporting the “shameless luxury of Rome” (33). Exactions and abuses were felt everywhere. Emperor Maxmilian alleged that the Roman curia had a revenue “a hundred-fold greater” than his imperial income (33). Germany was the “milch cow of

The Religious Life of Germany, 24-61. The Christian Church was almost akin to natural law in Europe—it was everywhere, top to bottom, in competing provinces and varied dynasties. The Pope’s hand was everywhere as a sort of “President” of European power-centers. Astute and ambitious Popes played politics in the “Holy Roman Empire.” Albigensianism was dispatched to the side in the 12th century by rough tactics. From literature and education to Cathedral architecture was dominated by clerks. After Augustine, the Graeco-Roman literature, e.g. ancient poetry, history and philosophy, it is claimed, was gradually subsumed to Christian categories. Aristotelianism was put to work in theology. The Church “imposed itself…upon every intellectual activity in Europe” (27). She alone interpreted God’s will without competitors. Sacraments were the channels of grace and mediators grew in number and importance. She held the keys to the “vast treasury of supererogatory merits,” binding and loosing from p

"WHEREIN IS DISCOURSED THE BLOODY MURDERINGS OF GOD S SAINTS, WITH THE PARTICULAR PROCESSES AND NAMES OF SUCH GODLY MARTYRS, BOTH MEN AND AVOMEN, AS, IN THIS TIME OF QUEEN MARY, WERE PUT TO DEATH." 1556. The reign of Queen Mary continued. "The Life, State, and Story of the Reverend Pastor and Prelate Thomas Cranmer, Archbishop of Canterbury, Martyr" (3ff.). The standard narrative on Dr. Cranmer is given: birth at Aslockton, Cambridge, bad and good authors in the reading, Bible study, D.D., examiner of bachelors and doctors for degrees, the 1529 Waltham meeting, the strong hint that Gardiner wanted Cranmer’s name excluded in the device for Henry (trying the case by Scriptures, fathers and the Councils, not the Pope), Dr. Cranmer's meeting with Henry in 1529, the trip to Rome in 1530 and the meeting with the Pope, including the humorous story about Wiltshire’s spaniel. Dr. Cranmer is 41 at this point and Foxe tells the story quickly and is the standard narrative

1555. The reign of Queen Mary continued. The History of Dr. Robert Ferrar, Bishop of St. David's, in Wales (3). The principal Articles exhibited by Hugh Rawlins and Thomas Lee against Master Ferrar (4). The articles essentially accuse Dr. Ferrar of massive managerial, fiscal and legal mismanagement, favoritism and covetousness. (St. David’s is out in no-man’s lands…way out there and hidden in a valley.)

Day 21. Morning Prayer. Psalm 105. Confitemini Domino O GIVE thanks unto the Lord, and call upon his Name : tell the people what things he hath done. 2. O let your songs be of him, and praise him : and let your talking be of all his wondrous works. 3. Rejoice in his holy Name : let the heart of them rejoice that seek the Lord. 4. Seek the Lord and his strength : seek his face evermore. 5. Remember the marvellous works that he hath done : his wonders, and the judgements of his mouth. 6. O ye seed of Abraham his servant : ye children of Jacob his chosen. 7. He is the Lord our God : his judgements are in all the world. 8. He hath been alway mindful of his covenant and promise : that he made to a thousand generations; 9. Even the covenant that he made with Abraham : and the oath that he sware unto Isaac; 10. And appointed the same unto Jacob for a law : and to Israel for an everlasting testament; 11. Saying, Unto thee will I give the land of Canaan : the lot of your inheritan

1549. The reign of Edward VI. continued. The varied service-book in the Latin Service are abolished, with the King's Decree—Sarum, York, Hereford and other books. This is a national decree. Dr. Cranmer’s one of the signatories (3). Also, the Privy Council of several including Dr. Cranmer, direct the taking down of altars and setting up the Table—again, a national directive (4). The King's letter to Bishop Ridley is copied giving reasons why the “Lord's Board” or the “Lord’s Table” is to be used rather than an altar. We ask: is Bucer and Vermigli in this theological mix? 22 Jun 1549: Lady Mary, age 33, sends a nice note to the Council advising she won’t be conforming during her brother’s minority-rule—a polite “No” by the royal subject (7). All that royal niceness will disappear shortly as the flames are ordered up by her and Philip II.

For the 20th-21st century, Dr. Allison moves on to Dr. William Lasor, Fuller Seminary’s divagation, Barthianism, conflicts of definitions on infallible and inerrant, Harold O.J. Brown, Charles Woodbridge, Wilbur Smith, Harold Lindsell, Gleason Archer and the Chicago Council on Biblical Inerrancy. He gives prominence to Dr. Feinberg and his definitions, but offers ne’ery a word—not one word—on the ICBI leaders who led the way in the late 1970s—Drs. Boice, Sproul, Gerstner and Packer. He favors his Baptist colleagues with an occasional nod to the Reformed men; if someone was present in Dr. Allison’s class, someone would ask questions. Dr. James Montgomery Boice, the Field General, someone's Pastor as ICBI was going one, commanded the scene with his innate "command presence," fueled by his scholarship, charity, and courage.

1.      In the early Modern Period, doubts are introduced by Isaac Peyrere (1592-1676) and Hugo Grotius (1583-1645). The standard narrative emerges on Biblical vandalism: Spinoza’s Pentateuchal ideas, Descartes’s worship of his own reason, Roger Simon and Jean Leclerk’s academic skirmishings and stand-off on Penateuchal composition while English Deists (Cartesian worship of self and reason) emerge –Toland, Tindal, Edward Herbert of Cherbury, and Anthony Collins. The JEDP branch grows and develops in the historic soil—Jean Astuc, Eichorn, De Wette, Graf, Wellhausen, and William Robertson Smith. The twin-whammy force of Pentateuchal dethronement is Darwinianism, a view that takes out Dr. Crawford Toy at Southern Baptist Seminary. Dr. Allison doesn’t mention the downfall of Toy’s Presbyterian counterpart of Dr. Charles Briggs at Union Seminary, NYC.

Chapter 5. Inerrancy, 99-119—the Bible is inerrant, completely true and without error in all that it affirms. Dr. Allison deals with inerrancy in the early Church, the Middle Ages, the Reformation and Post-Reformation periods and the modern period. As for the early Church, Jewish rabbis, the apostles, Jesus, Clement of Rome, Justin Martyr, Hippolytus, Irenaeus, Tertullian, Origen, Theophilus, Athanasius, Chrysostom and, notably, Augustine are enlisted with copious citations from their works. The Middle Ages reflected the same views—Anselm, Hervaeus Natalias, Alexander of Hales and Aquinas as well. Peter Abelard is singled out as an outlier—with his Sic et Non hermeneutic. Peter does the “yes and no” on the issue. As for the inerrancy of Scriptures in the Reformation and Post-Reformation, we get what’s expected—the maintenance of the heritage of the historic, catholic and apostolic church. Regrettably, we hear nothing of Cranmer, Jewel and Whittaker, as if they don't exist. Citation

Chapter 5. Inerrancy, 99-119—the Bible is inerrant, completely true and without error in all that it affirms. Dr. Allison deals with inerrancy in the early Church, the Middle Ages, the Reformation and Post-Reformation periods and the modern period. As for the early Church, Jewish rabbis, the apostles, Jesus, Clement of Rome, Justin Martyr, Hippolytus, Irenaeus, Tertullian, Origen, Theophilus, Athanasius, Chrysostom and, notably, Augustine are enlisted with copious citations from their works in support of the historic, catholic and apostolic view. The Middle Ages reflected the same views and inheritances—Anselm, Hervaeus Natalias, Alexander of Hales and Aquinas as well. Peter Abelard is singled out as an outlier—with his "Sic et Non" hermeneutic. Peter does the “yes and no” on the issue like other matters.

1533. The reign of Henry VIII continues, and Tyndale and Frith are on the run. The story, examination, death, and martyrdom of John Frith are surveyed (2).  The sum of John Frith's “Book of the Sacrament” is the Reformed faith on the Eucharistic presence, (7). His view as summarized by Foxe: “(1) First, that the matter of the sacrament is no necessary article of faith under pain of damnation. (2) Secondly, that forasmuch as Christ's natural body in like condition hath all properties of our body, sin only except, it cannot be, neither is it agreeable imto reason, that he should be in two places or more at once, contrary to the nature of our body. (3) Moreover, thirdly, it shall not seem meet or necessary, that we should in this place understand Christ's words according to the literal sense, but rather according to the order and phrase of speech, comparing phrase with phrase, according to the analogy of the Scripture. (4) Last of all, how that it ought to be received accordin

1485. Henry VII reigned for twenty-four years (3). 1486. Maximilian the Emperor, a literate man, reigned for some fifty years. In 1490, an octogenarian and Wycliffian is burned--Joan Boughton and others (7). Meanwhile, in Florence, in 1499, Hieronymus Savonarola with two Friars become martyrs (8). Fourteen Articles are placed Hierome Savanorola and the two Friars (9). Influence of Weselus, Wycliffe and Huss? These fourteen articles sound very, very Protestant and pre-Lutheran, to wit, and we quote from Foxe: (1) "The first article was as touching our free justification through faith in Christ. (2) That the communion ought to be ministered under both kinds. (3) That the indulgences and pardons of the pope were of no effect. (4) For preaching against the filthy and wicked living of the cardinals and spiritualty. (5) For denying the pope's supremacy. (6) Also, that he had affirmed that the keys were not given unto Peter alone, but unto the universal church. (7) Also, that the pop

1377. Richard II comes to the throne after the long, 51-year reign of Edward III, 3. Articles collected out of Wickliff's Sermons, 4. Articles collected out of Wickliff’s Sermons, to wit: (1) That the holy eucharist, after the consecration, is not the very body of Christ, but figuratively. (2) That the church of Rome is not the head of all churches more than any other church is; nor hath Peter any more power given him by Christ than any other apostle hath. (3) Item, That the pope of Rome hath no more part in the keys of the church, than hath any other within the order of priesthood. (4) Item, If God be, the lords temporal may lawfully and meritoriously take away their temporalties from the churchmen offending habitualiter. Item, If any temporal lord do know the church so offending, he is bound, under pain of damnation, to take the temporalties from the same. (5) Item, That the gospel is a rule sufficient of itself to rule the life of every Christian man here, without any other rule

In 1375, King Edward III ordered a writ asking what the value of holdings were by Italians and foreigners, to wit, lands, appurtenances, incomes, property valuations, deaconries and archdeaconries, prebends and the like. Stunning. Foxe makes the point that Edward III of all kings was only surpassed by Henry VIII in opposing the outflow of cash to the foreigners. Quite a picture of the fiscal shake-down of England by Roman Cardinals and Popes. 

Dr. Wycliffe is cited to appear at St. Paul's before dukes, princes, Parliamentarians, the ABC, London's bishop (Courtenay) and others. Commotion is in and about the premises and the Bishop of London is insulted by the Duke of Lancaster, John of Gaunt.

A discussion of Wycliffe in King Edward III's days. Wycliffe is disputing on the sacraments at Oxford.

Biblical Authority, 79-98-- In terms of Biblical authority, Dr. Allison discusses the Romanist novelty of Scripture + church traditions as a multiple-source hypothesis of co-equal veneration and co-equal authority. Logically, this will lead to Papal infallibility over Scriptures, a further consequence of their departure from the ancient and medieval church...which held to Biblical authority above all and everyone. Allison retails the subjectivism of Schleiermacher, Brunner and Barth, to wit, “instrumentalist” views. Schleiermacher cut the connection to Biblical authority in a turn-around, Jesus’s authority first and my experience of Him (with or without Scripture, frankly). Brunner and Barth weren’t as bald about it as Schleiermacher and his offspring, but they’re still subjectivists—the Bible “witnesses” to revelation or “becomes” God’s Word by a subjectivist encounter—me and Jesus and maybe the Word. J.I. Packer, Lloyd-Jones, E.J. Carnel and the International Council of Biblical Iner

The Journal of King Edward VI. Is this really his? His handwriting? He details with numbers and tactical precisions--the varied conflicts in Scotland, Exeter, Norfolk and a variety of shires. If this is truly Edward VI's, the Boy-King had an eye for military ventures. ??. God willing, more to come. One BCP-moment flashes briefly amidst the military details: " A parliament was called, where an uniform order of prayer was institute, before made by a number of bishops and learned men gathered too-ether in Windsore. There was granted a subsidy, and there was a notable disputation of the sacrament in the parliament-house."

SPIES THROUGHOUT THE LAND. "Here are sworn spies appointed, like the familiars of the inquisition: secret depositions not to be discovered ; and upon these further proceedings are ordered. If this had been well settled, what remained to complete a court of inquisition would have been more easily carried." ALSO, PHILIP BROUGHT THE INQUISITION FROM SPAIN TO ENGLAND. Also, the virulence of Mary was stronger than even Bloody Bonner's. 

Burnet writes a preface to Charles II. He speaks of Foxe, Sanders, Fuller and Heylin, noting Heylin’s malice. He calls attention also to an effort under Pole in Mary’s fourth year to purge the records, although they missed some documents. Burnet promises to provide manuscripts at the end.

14. Christianity of the Cloisters, 163-168. People sometimes renounce society in times of social, intellectual, and political crises. Cloistered Christianity had early beginnings in the 2nd century with developments in the 4th, 6th, 10th-11th and later centuries, including the Jesuits of the Counter-Reformation. Causes: (1) Gnosticism and Neoplatonic influences with flesh v. spirit antithesis. Origen, Cyprian, Tertullian and Jerome commented on celibacy and Pauline passages; (2) Escapism from harsh realities; (3) Corruptions in the “upper classes in Roman society” creating despair of reform (164). Developments in the East: (1) Anthony (250-256) and Simon Stylites the “pole sitter” (386-460) were anchorites; (2) Basil of Caesarea (360-379) fostered communal monasteries that create a hundred monasteries in Eastern Europe. Focus: work, pray, read the Bible and do good deeds. Developments in the West: Athanasius, Augustine, and Benedict of Nursia (480-543) at Monte Cassino Italy. Focus: th

Section 1: The Ideological Background 1.      Cranmer’s Relations with Erasmianism and Lutheranism—B. Hall, 3-38. English Bible, two English BCPs, Homilies, Forty-Two Articles, and Reformatio Legum Ecclesiasticarum using the Bible, the Fathers and “sound reason” (3). Two views since 1830s: (1) Foxe’s views, providence, and God and (2) Tractarianized views excluding foreign theologians wherein Cranmer was “suitably rebuked or condemned” (4). 1511—quadrivium and trivium. Trilingual learning at Cambridge, 1505—Latin, Greek, Hebrew. 1511—Erasmus at Cambridge. Cranmer studies Erasmus’s writings for the next twenty years (5). 1526—Cranmer gets his doctorate (7). Cranmer owned the Fathers in Greek. Also, Concordantiae Majores (Basel, 1516—Greek concordance), Mammotrechtus (1494) Nicholas of Lystra’s 6-volume Vulgate with glosses and commentary, Cardinal Cajetan’s commentary on the Pentateuch (1539), several commentaries on the Psalms, Faber Stapulensis’s (Jacques Lefevre d’Etaples) comment