An English Reformer: Nicholas Ridley

Had Ridley been a member of the White Horse Inn? We’ll leave that open for now.

Second, Ridley was known to have a great memory and great wit; also, he was “known for great wit and skill in reducing obstinate Papists” from their views. We'll examine the trial documents, later, Lord willing.

Third, as a family man, he was careful to instruct his family, reading from Acts and St. Paul’s Epistles after evening prayer. He is also said to have memorized the Epistles, something he claimed affected the rest of his life. Modern Bishops should take note.

Fourth, laast time, we noted that Ridley was a key player in Gardiner’s (Winchester) and Bonner’s (London) deprivations from office.

Fifth, we take a different tack on Ridley in his relation to John Hooper (Gloucester).

Another perspective on Ridley is his interactions with John Hooper. Ridley would play a major role on the “vestments controversy,” an issue that appears to have never been fully resolved.

Hooper fled England in 1544 under Henry VIII. He spent time at Zurich under Heinrich Bullinger. (Bishop John Hooper to the right, c.1495-9 February 1555.) . He left England in 1544 and returned in May1549 in time to serve as a witness in the persecution and prosecution of Bishop Bonner (London), as well as serve up other controversies.

He championed Swiss Calvinism and rejected Lutheranism and Romanism. He rejected the “cope and surplice” as “Aaronic vestments” and vestiges of Judaism and Romanism...which was true. He rejected “oaths by the saints” in the new ordinal.

Hooper would concur with the Consensus Tigurinus, negotiated between the Zwinglians and Calvinists of Switzerland in 1549, a document that would seal the division between Lutherans and Calvinists.

Under Edward VI, Hooper was offered the see of Gloucester, but refused to be consecrated in Episcopal habiliments and millinery. Hooper would argue that a ruling in 879 A.D. noted that vestments were not used in the early church, to wit, “that clergy were not distinguished by dress, but by doctrine.”

Gloucester Cathedral is to the right.

Hooper was called before Cranmer and the Privy Council. The arguments about adiaphora were made, but Ridley said that there were “profitable” things about adiaphora. There goes adiaphora.

Hooper argued that if habiliments and vestments were truly adiaphora then the matter was one of “individual discretion.” The argument is satisfactory.

We find this, shorn of other factors, to be quite compelling; the arguments go on till this day and Anglo-Romewardizers use habiliments as a sign of their “fuller catholicity.” It's all rather bromidic and tiring.

Hooper also noted that the ancient church was not necessarily normative. One can add that Ridley’s idea of adiaphora constituted “submitting” to royal authority, something that was legitimate and not introduced without tyranny. Hooper asked for Churchmen to resolve the matter, not the Crown. Bucer, Ridley and Cranmer urged compliance while Jan Laski advocated resistance.

As a consequence, on Ridley’s definition of adiaphora that really mattered, Hooper was confined to house arrest. But, breaking the house rules, he was transferred to Cranmer at Lambeth Palace. Then, off he went to cool his heals for several weeks—in the famed “Fleet Prison.” (to the left).

Hooper may well be called the “Father of Non-conformity.” Ultimately, he conformed to the “legal” requirement and was consecrated, in Episcopal garb, on 8 March 1551.

Upon accession to the Gloucester see, he found rampant ignorance amongst the clerks. About half of them could not recite the ten commandments. Sounds very modern, especially liberal Anglican clerks. Many could not recite the Lord’s Prayer in English. Hooper becomes legendary in his efforts to reform his diocese, reportedly.

Hooper was one of the first bishops to suffer during Mary’s regency and, along with Ridley, would die in 1555.

As we return to Ridley, it should be noted that Cranmer appointed John Knox to be the Vicar of All Hallows Church in London, under Ridley, an unhappy arrangement if there ever was one. Knox refused the post. Knox will surface in Germany causing havoc over the 1552 BCP.

Ridley had signed letters on 9 July 1553 that Mary and Elizabeth were bastards and that Lady Jane Grey should be the Queen. A rather un-endearing move that didn't impress Mary upon enthronement.

He was nominated to Durham bishopric, but exempted from amnesty by order of Queen Mary 1, 1553. He was committed to the Tower, 1553. Theological disputes are held at Oxford in 1554 and he was burnt at the stake in 1555.

In February and March of 1554, Cranmer, Ridley, Latimer and other reformers were sent to the infamous Tower of London (to the right). Later they were sent to Bocardo Prison at Oxford. Larger issues than habiliments, millinery and haberdashery were at bar: these men were accused of heresy.

The trial and verdict came quickly. Latimer and Ridley went to trial. John Jewel, later a Bishop in Elizabeth’s time, was the notary for Ridley.

They both went to the stake on 16 October 1555, with Cranmer watching from the Prison tower. Latimer died quickly, but in Ridley’s case the configuration of the fire caused a slower and more painful death.

Latimer is famously reported to have said to Ridley, “Master Ridley, play the man, for we shall this day light such a candle, by God’s grace, as I trust shall never be put out.”

Turning from serious issues, we find Anglicanism led by a fellow called Rowan Williams. What was once a grand Reformation tradition has now becoming the laughing stock of the world. We looked at Ridley. We will continue to discuss his views. What we have below is well, er, um, the Archbishop of Canterbury. He's better than Prozac.