The Rule of Thomas Cranmer in Diocese and Province

Abstract

Thomas Cranmer's register in Lambeth Palace Library is little known and not yet published. This article surveys and summarizes the author's researches over twenty-five years in preparing an edition of that document. The register is not as complete as many medieval Canterbury registers. Nonetheless, it shows how the royal supremacy developed in a church cut off from Roman jurisdiction. There are many parallels with medieval patterns of ecclesiastical jurisdiction, and Cranmer seems to have been unable or unwilling to make large-scale changes in prevailing practice. Nonetheless, during the reign of Edward VI, the register illustrates a reforming archbishop at work, as he tried to implement evangelical reforms in diocese and province. The untimely death of Edward VI cut short these reforming measures, and the accession of Mary led to Cranmer's deprivation, when the formal record of his register ends.     

An Eastern Heritage in a Western Rite: A Study of Source and Method for Archbishop Cranmer's Inclusion of ‘A Prayer of Chrysostome‘ in the English Litany of 1544

Abstract

Representing the first officially authorized printing of an English-language text, Thomas Cranmer's Litany (1544)—a direct precursor of the 1549 Book of Common Prayer—is an important historical document. It also has linguistic significance, since ‘in setting forth certain godly prayers and suffrages in our native English tongue', Cranmer went beyond simple translation of the Latin. Among his innovations was the insertion of ‘A Prayer of Chrysostome', taken directly from an Eastern Orthodox source. The English rendering of the prayer has long been considered a masterly translation. However, while beautifully executed, Cranmer's version (compared with earlier Greek and Latin texts) is peculiar at points and raises theological questions. This study reviews and critiques scholarship on the matter while offering new insights into Cranmer's connections to Christian Orthodox thought and practice.     

Revisiting the Reformation—Shakespeare and Fletcher's King Henry VIII

Abstract

This paper looks afresh at William Shakespeare's and John Fletcher's Henry VIII. The piece, while obsessed with truth, makes no attempt to define the nature of that truth—and truth is closely related to the issue of the Reformation. Henry VIII's role is questioned. The terms ‘Lutheran’ and ‘heretic’ appear as by-words to describe the threat of up-and-coming new influences around the king. The opposition of the Catholic Wolsey and the Protestant Cranmer in the play is all-important. Wolsey emerges as somewhat reformed from his disgrace. Cranmer, like Wolsey, is demonized; however his prophecy at the end of the play is highly significant. Prophecy in Tudor England tended to be subversive and part of the implications of Cranmer's prophecy are that James should model himself on Elizabeth. However, Cranmer's prophecy also announces that Elizabeth, ever a virgin, will manage to engender her successor, King James. As the play is about to close, Cranmer's prophecy about the reign of Elizabeth I and that of James I cannot dispel the impression that Henry VIII's reformist intentions remain inconclusive. Shakespeare, it seems, never veered in his view that religious reformations are not ‘once and for all events'. Something has happened that has altered the world, but the full meaning of these events is denied.     

The First Latin Book of Common Prayer: English Reformation in a Continental Perspective

Abstract

The Ordinatio ecclesiae (1551) of Alexander Alesius is a little-known Latin translation of the 1549 Book of Common Prayer. Alesius had been resident in England in the 1530s and had kept in touch with his English friends when he returned to the continent, becoming professor of theology at Leipzig. The Ordinatio ecclesiae is, in many ways, a baffling document since it is not a rigid translation of Cranmer's rite. Instead, it contains passages which are both more Roman and more evangelical than the English liturgy. Following a detailed comparison of the English and Latin versions, the author attempts to place the Ordinatio ecclesiae in the context of Reformation politics on the continent during the years between the ‘Augsburg Interim’ and the resumption of the Council of Trent. He finds that the Latin Prayer book was intended to publicize Cranmer's reform measures as an example of a territorial Reformation in order to add a substantial voice to the chorus of evangelical churches calling for a free General Council. The conservative nature of the first Book of Common Prayer seemed ideally suited to further dialogue between evangelicals and reform-minded Catholics, but also to appealing for reconciliation and unity among Lutheran theologians in Saxony who had become divided on the issue of the Interim.     

Tyndale's Disagreement with Luther in the Prologue to the Epistle to the Romans

Abstract

Although it is generally assumed that Tyndale's Prologue to the Epistle to Romans (1526) is a translation of Luther's Preface (1522), this article examines those places where Tyndale deviated from a straight translation of Luther's text, and supports Thomas More's statement that Tyndale was a worse heretic than Luther. Tyndale's doctrine of God, the Father, Christ, and especially of the Holy Spirit, faith, righteousness, flesh and spirit, the state of fallen man and the temporal regiment show Tyndale was not doctrinally a Lutheran when he wrote his Prologue to Romans.     

Bucer's Doctrinal Legacy as Formulated in his Last Three Wills and Testaments

Abstract

Among the literary genres of the Reformation, testaments have a place of their own. Four documents, now in the St Thomas archives in Strasbourg, together constitute the testaments of Martin Bucer.¹ The first two of these documents belong together and form a first testament. They were written in 1541, as we know from a note by Conrad Hubert, Bucer's assistant. The third document is a testament written six years later, in the presence of an imperial notary. The fourth document is a codicil that Bucer had added, a few days before he died, in 1551, to his last testament of 1548.     

Review Article: Thomas Cranmer and the English Reformation

Abstract

Martin Bucer's role in the Edwardian Reformation has been the subject of much study, most of which has been focused on his involvement in the Vestments Controversy, his role in the revision of the 1549 Prayer Book, and on his last major work, De regno Christi, which he wrote in 1550. What has received less attention is his sojourn in Cambridge, where he spent the majority of his time in England. Bucer's sometimes tense relations with members of Cranmer's circle, and even with Cranmer himself, provide a striking contrast to the ‘electric’ impact he had in Cambridge, which serves to underscore the importance of Cambridge to Bucer's English sojourn. The individuals whom he most influenced were members of the academic community at the University of Cambridge (where he served as Regius Professor of Divinity), especially the so-called ‘Athenian tribe’—although he did encounter the hostility of many members of his College, the largely conservative Trinity College. Cambridge proved to be the locus of Bucer's influence upon the English Church in these years, and his residence there deserves greater attention than it has received to date.     

Profit and Piety: Thomas More,John Colet,and the London Mercery

Abstract

This study offers a new comparison between Thomas More's and John Colet's ideology concerning wealth and property and their activities with the Mercers’ Company, in order to demonstrate their humanist aims of bringing virtue (pietas) and learning to society partly by means of business. It is argued that, as in the wider Church, there was a reciprocal relationship between profit and piety in the life and works of the two humanists, despite their apparent dismissive attitudes to money in their writings. As a result of their work, not only did the Mercers benefit from the two men's skills, but London gained a new school, the re-foundation of the Guild of the Holy Name of Jesus and the improvement of the hospital of St. Thomas of Acre along with More's legal and diplomatic services, which improved international trade relations, especially with the Low Countries. Their humanist philanthropy exhibited the active side of their devotional lives in their educational aims, civic service and social reform.     

A Puzzle Regarding Reid's Theory of Motives

In Essays on the Active Powers, Thomas Reid offers two different accounts of motives. According to the first, motives are the ends for which we act. According to the second, they are mental states, such as desires, that incite us to action. These two accounts, I claim, do not fit comfortably with Reid's agent causal account of human action. My project in this article is to explain why and then to propose a strategy for reconciling these two accounts with Reid's views about action.     

Paving the Way? Penalty and Atonement in Thomas Aquinas's Soteriology

This article explores the soteriology of Thomas Aquinas. In particular, it considers recent debates over whether Thomas altered Anselm's satisfaction theory in a way which opened the door to the later theory of penal substitution. The article argues that Thomas did indeed alter Anselm's atonement theory in this way insofar as he incorporates punishment within his concept of satisfaction; however, it further contends that his use of ‘placation’ or ‘appeasement’ language does not contribute to such an alteration.     

Penitential Bookends: John Fisher and Thomas Sternhold interpret Psalm 6

Abstract

The sermons on the Penitential Psalms delivered by Bishop John Fisher to the household of Henry VII's mother, Margaret Beaufort, Countess of Richmond (published 1508), and the complete collection of Metrical Psalm paraphrases by royal courtier Thomas Sternhold (published 1549) serve as convenient penitential psalm ‘bookends’ to the reign of Henry VIII. This article examines the continuities and discontinuities in penitential psalms interpretation bracketed by these two works, and proposes that the harsh lines often drawn between mediaeval scholasticism and humanism, and between orthodox and evangelical interpretations of the Psalms are far less rigid and impermeable than has hitherto been suggested.     

Three More Jigs in the Puzzle: The Unity of Analogy,Beatitude and Virtue in Thomas' Summa Theologiae

Scholarship abounds on the notion of analogy in Thomas Aquinas' writing. Scholarship also abounds on Thomas' treatment of beatitude and virtue. Yet seldom does scholarship treat the fundamental unity Thomas intended among analogy, beatitude and virtue in the Summa Theologiae. This article traces the connections between these terms to re‐endow terms like ‘beatitude’ and ‘virtue’ with a theological meaning that may surprise, and it shows how Thomas assumes that what we say of God is of first importance.     

The English Reformation in Wittenberg: Luther and Melanchthon’s Engagement with Religious Change in England 1521–1560*

ABSTRACT

Exploring the reception in Wittenberg of the historiographically often puzzling English Reformation, this article examines Luther’s and Melanchthon’s reactions in their correspondence. Relationships between Henry VIII and the Wittenberg Reformers deepened with an English embassy, led by Edward Foxe, to the Schmalkaldic League. The delegation was based in Wittenberg 1537–38; German deputations were in England in 1538 and 1539 (the year of the conservative Act of Six Articles). The Reformers’ responses show good general knowledge of events in England. Although Wittenberg had hoped for English conversion, Henrician theological ambiguity impeded negotiations with the League. The executions of Thomas More, Anne Boleyn and Thomas Cromwell caused the Wittenbergers to regard Henry with scepticism. Finally, Melanchthon's relationships to England after the deaths of Luther and Henry VIII are discussed. Developments under Edward VI made the English Reformation recognizable as part of the wider movement, and Melanchthon advised that English exiles in Germany should be treated as fellow-believers.     

Russia's Umma and its Muftis

Abstract

In December 2006, after years of debate, the Romanian parliament passed the country's first postcommunist law on religious freedom and the status of religious denominations. This article offers a detailed examination of the law's provisions, describes the context in which the norm was adopted, discusses the legal framework before the law's passage, and provides a short analysis of the law's reception in Romania.     

Climbing the Alchemical Mountain

Using Thomas Vaughan's allegory of the mountain as a backdrop and drawing insights from the myth of Demeter and Persephone, this article elaborates on the challenging and paradoxical path toward individuation, which, in this case, is metaphorically expressed as climbing a mountain. Although, at first, it is often assumed that individuation is a straightforward process of moving forward and upward, this article demonstrates that this is not the case. Rather, individuation is a complex endeavor that initially takes one down instead of up. In other words, to climb the mountain is to encounter the prima materia, to come face to face with one's shadow, and to take the many unforeseen detours away from the ego's fixed goals. In the end, what is discovered is that one never attains the mystery (or reaches the top) by strength and will alone, but rather by divine grace, which the alchemical literature describes as the aqua permanens, the “stream of living water from the summit of the mountain.”     

Contents of Volume 88 (2007)

Abstract

Molly R. Harrower, Editor Recent Advances in Diagnostic Psychological Testing. New York: 1951, 131 pp. Reviewed by Lawrence Edwin Abt, Ph.D.

Hellersberg, Elisabeth F. The Individual's Relation to Reality in Our Culture. Springfield, Ill. Charles C. Thomas, 1950. Pp X + 130. Reviewed by John N. Buck     

Plato,Thomas and the Daring Ethics of Friendship

Abstract

Fergus Kerr observed that Thomas Aquinas inaugurates a new way of doing Christian ethics focused on human flourishing. It is based on a daring model of Christian friendship that has, though, found little success. Why? Because it stems from Aristotle's model of friendship which is, in turn, based upon self-love and exclusivity. Augustine, in particular, is a figure who portrays such friendship as antithetical to God's selfless and universal love: friendship, for him, needs to be ‘triangulated’ in divine love. However, Thomas suggests charity as friendship because he recognizes that friendship is the best ‘school of love’ for human beings: within the ambivalences of friendship, Christians can practise the habits of divine love so that it becomes an overarching principle in their lives. But, there is an irony in Thomas turning to Aristotle for a model of love that embraces rather than transcends human experience, since Aristotle too cannot quite shake off a vision of the ideal life that is uneasy with friendship. For that, we must turn to the work of Plato on friendship, in his dialogue the Lysis, which not only offers a model of friendship wholly committed to it as a school of love, philosophy and the good life, but does so recognizing the ‘in between’ status of human beings similar to that with which Thomas was concerned.     

Robert Singleton's Sermon at Paul's Cross in 1535: The ‘True Church’ and the Royal Supremacy

Abstract

On 2 April 1535, Robert Singleton, chaplain to Queen Anne Boleyn, preached a sermon at Paul's Cross. The unique, surviving printed copy of the sermon is housed in the Wren Library of Lincoln Cathedral. From 1533, Singleton had been a member of the circle of avant-garde evangelicals gathered at the margins of the Tudor court under the patronage of Thomas Cromwell. His sermon at Paul's Cross contributed to an orchestrated campaign in support of Cromwell's legislative programme, then proceding through Parliament, to sever all links of ecclesiastical jurisdiction with Rome and to confirm Henry's headship of the Church of England. The sermon interprets Paul's allegory of the earthly and the heavenly Jerusalem in the Epistle to the Galatians as a model for thinking about the distinction between the invisible and visible Church. Singleton harnesses Pauline ecclesiology in an apology for the royal supremacy. Presented here is a transcribed copy of the original printed version.     

Labeling: A study of an “autistic” child

Abstract

In this issue we are able to present reports from two very different meetings which, nevertheless, have particular significance for the developing field of family therapy, particularly as it relates to theory and practice. The first is a report by Professors Jeanne L. Thomas and Cecil J. Simons of West Virginia University on the eighth biennial conference on Life-Span Developmental Psychology, held in May 1982, in Mor-gantown, West Virginia. This conference was one of a series sponsored by West Virginia University since 1970 dealing with theoretical and empirical issues in the study of life-span human development. This particular conference highlighted two themes involving the impact of specific historical context on family development as well as the influence of the family on the individual's own experience of these historical events. This kind of broad and in-depth exploration of the multiple factors involved in the historical as well as the personal context of an individual's development promises to provide exciting new opportunities for clinicians and teachers in our field.

The second report from James E. Durkin, Ph.D., of Lincoln University deals with a recent conference on Epistemology, Psychotherapy, and Psychopathology in Houston, September 1982, sponsored by the Houston Galveston Family Institute. Outstanding theoreticans and clinicans in the field of family therapy and systems theory were present, and their exciting discussions have been put into an interesting framework by Dr. Durkin, who has his own way of integrating these issues based on his long work in the application of general systems theory to the field of group psychotherapy. —I. A.