Dr. D.G. Selwyn: "Cranmer's Library: Its Potential for Reformation Studi...

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 logicales that trained him in logic evident in the disputation with Winchester in 1550-1551 over the Eucharist and his Oxford disputes before death. He had Aristotle and commentaries on it. Boethius, Aquinas, Lombard, Albertus Magnus, Gabriel Biel, Bonaventure, Duns Scotus, Robert Holkot, John Major, William of Auxere and William of Occam. No surprises here for the Cambridge don. Dr. Selwyn offers delicious tidbits on Dr. Cranmer’s theological studies following the BA and MA. The study of the Bible and theology, important to Jesus College in the traditional sense given the continuing Wycliffe concerns at Oxford, required hearing lectures “on the Bible for two years, lecturing ‘cursorie’ on a book of the canonical scriptures (for at least ten days in each term of the academic year) and having lecture on the whole of the Sentence” (65). Actually, we suspect more than this. ??. We wish this had been enlarged, to wit, what Dr. Selwyn calls a “rich vein to tap” on the study of the “via moderna” and “via antiqua” (65).