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Prof. Daniell has offered up a review of: (1) the significant influence of Erasmus’ Greek NT in the Continent-wide flood of vernacular Bibles translated from the Greek and brought into visibility, (2) the weighty impact of the English Bible for the English Reformation, and (3) the life of Tyndale and his impact. In chapter 10, he turns the attention to Chapter 10, “After Tyndale.”
One sees a shift from the strict Anglo-Italian view—no vernaculars for the churches towards a more reforming direction. Nevertheless, opposition remains—unsurprisingly given that idols were falling.
Prof Daniell reviews: (1) the changing landscape in the Church of England, (2) the continuing opposition, (3) Thomas Cranmer’s projected but frustrated “Bishop’s Bible, and (4) more continued opposition.
The theme of the chapter: THE BATTLE CONTINUES IN ENGLAND.
Prof. Daniell, probably to the annoyance of some historians, claims that the “revolution and its permanence” [in England] would not have happened “without Tyndale” (160). For our side, we are inclined to advocate for an adjusted narrative on the English Reformation: Tyndale has been under-rated, under-appreciated and, along with Erasmus, less visible than should be the case; Tyndale may overshadow Cranmer himself…although he played his part when allowed.
Thomas More, the strenuous voice of Anglo-Italianism, saw that by 1529 there was a “demand for the Bible in English” (160). More already evinces a slight shift, perhaps unwillingly, in his Dialogue Concerning Heresies. At this point, Cranmer is ensconced at Cambridge sorting through affairs as a scholar and assessing Mr. (senior Anglo-Italian clerk) John Fisher’s works. Meanwhile, Erasmus’ NT is in several editions and Continental vernaculars are afoot.
Tyndale’s editions have entered the nation. More argues that certain books or parts of certain books be screened and translated; it still is an argument against the entire Bible in the vernacular; it still shows More’s fear of the whole Bible.
Anglo-Italian Fears of the Bible in England:
1. The evil heretics, as they were called, by-passed the Latin Vulgate, used Erasmus’ Greek NT, used the Hebrew, and “disobeyed” the Church (161).
2. The evil heretics put forward 66 books (and apocrypha); horrors! They might read Romans and the Pauline epistles!
3. Furthermore, these evil heretics put the Bible into the “vernacular.” This meant that anyone, any man, any woman or even any child or youth might read the Bible themselves, if literate. Or, it might mean that anyone—irrespective of age or gender—might have the Bible read to them, if not literate. Or, it might mean anyone “within earshot” could hear the Bible (161). And, to the Anglo-Italians, God forbid that Bible-reading in the vernacular would be had in the 9000 parishes of England! Horrors no! The Bible was too sacred, defended, dangerous, complex and difficult—it was beyond understanding. No one could interpret it without the mediation of the controlling hierarchy; they feared a “free-for-all,” a very “present hell of heretics destroying the Christian heritage…full of heresy and seething sedition” (161). That fear was certainly not Chrysostom’s view of advocacy for Biblical literacy...nor a host of other Churchmen.
4. The evil heretics allowed for the “principle of self-interpretation to operate” (161). But quite notably, Catholic (= not Roman, but Reformed and Reformational) Churchmen never denied Biblical “dark places,” e.g. Geneva notes. Who would deny that Revelation has its manifold challenges? Or, that certain biblical texts had numerous challenges? Or, that certain poetical sections presented more challenges?
But, the Bible was, on the whole and in the main, perspicuous.
One is well-reminded by the sage statements of The Westminster Confession of Faith, albeit later, Chap. 1, para 7, 8.
“1.7. All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed, and observed, for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.
“1.8. The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God, and by his singular care and providence kept pure in all ages, are therefore authentical; so as in all controversies of religion the Church is finally to appeal unto them. But because these original tongues are not known to all the people of God who have right unto, and interest in, the Scriptures, and are commanded, in the fear of God, to read and search them, therefore they are to be translated into the vulgar language of every nation unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner, and, through patience and comfort of the Scriptures, may have hope.
This was flatly denied by Rome and Anglo-Italians in England before Tyndale.
Of course, this would and did unleash varieties of understandings. Prof. Daniell notes: “Worse, as with Shakespeare, readers can find in the volume whatever they want” (161). But, when read, the Bible is both challenging yet simple too.
Prof. Daniell does a service by repeatedly returning to attempts to get the arms around the issue of print-runs and editions published. In the 16th century alone, the figures “are grand enough” he tells us (162). In the 18th-19th centuries, there were 1200 editions of the Bible, largely KJV; put differently, assuming even-ness over 200 years, we would do the math. That means over the 18th and 19th centuries, that 60 editions published per year.
By the 19th century, Pope Pee-on-us, or Pope Pee-on-everybody, Pee-on-the-people, or officially named Pope Pius IX, was declaiming and railing against vernacular Bibles in the 1864 Syllabus of Errors; the difference between Protestant England (minus the neo-Anglo-Italian Tractarians) and Romanism could not be starker. It would not be until Vatican II (1962-65) that Romanism would begin putting English services and English lections before English-speaking Romanists still under the Italian thumb.
As an aside, this explains a Roman priest assaulting this scribe and confiscating his English Bible in the narthex of a synagogue of darkness in/about 1960. We’ve covered that story elsewhere.
Continuing Prof. Daniell’s astute item of print-runs, he states it is “impossible to calculate the numbers running into the millions” of English Bibles.
In America, between 1777 and 1850, there were 1400 editions of the English Bible (162). Let us do the math. Again, assuming evenness per annum, that is 19.1 editions published each year. Prof. Daniell notes that 34 editions were printed in 1850 alone. Yes, millions of Bibles came from the Protestant presses.
By 1880, English Bibles were an “essential item in the furnishing of the American home.” It has been a “phenomenon beyond calculation.”
CONTINUED OPPOSITION IN THE 16TH CENTURY, 163—165
Tyndale continued to be a bogey-man in England--the pestiferous and poisonous heretic to use Ango-Italian terms of art. Henry VIII’s 1526 Preface in his famous letter denounced Luther as a man “who fell in device with one or two lewd person born in this our realm [= Tyndale and Roy]…for translating of the New Testament into English.” Henry promised, based on Prelatical counsel, to “burn Tyndale’s book and sharply punish its readers” (163). These were “false and erroneous translations and corruptions.” Never mind that 83% of Tyndale would be taken up into the KJV by 1611. This 1526 letter by Henry VIII would earn Henry the approval of the senior priest in Rome. Henry, defending his Anglo-Italian policy of supporting Italianism, would be called by the Pope Fidei Defensor, or “F.D.,” still on all British coins to this day. History has entirely turned over the Anglo-Italian and Italian policy, entirely.
Henry VIII’s moves tally with Thomas More's sustained vituperations. Henry convened an Assembly of divines on 24 MAY 1530. Tunstall, Gardiner, More and Canterbury Warham, all staunch Anglo-Italians were on hand; Latimer was there too and we are not sure of his reformist development at this point although some reports put him inside the circle of the White Horse Inn. Nevertheless, the conclusion of the Assembly was that “the people had no right to demand vernacular Scripture; it was not necessary for Christian men to have it; it could only work harm and the prelates do well in refusing it.”
Oh how obtuse and stupid were these Anglo-Italians.
In JUN 1530, old Harry issued a “Proclamation,” to wit:
1. “Damning erroneous books and heresies”
2. “Prohibiting the having of holy scripture [sic] translated into the vernacular tongues of English, French or Duche" [= German]
3. Five books are forbidden—by John Frith (later burned in 1533), Simon Fish, and Tyndale (including Wicked Mammon and Obedience)
CRANMER’S PROJECTED BISHOPS’ BIBLE, 1534, 165-167
Cranmer becomes Canterbury on 30 MAR 1533. ABC Warham had departed to the next world. On Cranmer's part, a “fresh attempt” for a vernacular is made. A Convocation of Canterbury occurs in autumn, 1533. Significant attention is focused on “heresy” and “English books flooding in from overseas” (165).
On 19 DEC 1534, the Upper House directed Cranmer in these directions:
1. Approach the King seeking him to “order people” to turn in the Bibles and books within 3 months.
2. Ask the King to authorized learned men to translate the Holy Scriptures into English and deliver the Bibles for instruction from it. This sounds like an advance or shift; it also reflects a response to growing demand notable in England but also the Continent.
3. Ask the King to issue “an order” curbing the “presumption of laymen to dispute on faith or Scripture” (165). There was no freedom of religion and freedom of speech as we know it. On the other hand, this reflects realities on the ground and fears within the Anglo-Italian circles of leadership.
Cranmer proposed a “Bishops’ Bible” be brought forward by the Bishops. He partitions the Bible into 10 parts “to revise and correct” Tyndale. This clearly indicates that Cranmer was aware of Tyndale’s operations, achievements and views. Bp. Gardiner, ever hostile to the idea of an English Bible, did his part, finishing Luke and John. But, here is Bp. Stokesley’s response (as captured by Ralph Morice, the secretary to Cranmer):
“It chanced that the Acts of the Apostles were [sic] sent to bishop Stokesley to oversee and correct, then Bishop of London. When the day came, every man had sent to Lambeth [London] their parts correct: only Stokesley’s portion wanted. My lord Canterbury [= Cranmer] wrote to the Bishop letters for his part, requiring to deliver them the bringer thereof, his secretary [=Morice]. Bishop Stokesley being at Fullham received the letters, unto which he made this answer; I marvel what my lord of Canterbury meaneth that thus abuseth the people in giving them liberty to read the scriptures, which doth nothing but infect them with heresies. I have bestowed never an hour upon my portion, nor never will. And therefore my lord shall have his book again, for I will never be guilty to bring the simple people into error.
"My lord of Canterbury’s servant [= Morice] took the book [=Acts], and brought the same to Lambeth unto my lord, declaring my lord of London’s [Stokesley's] answer. When my lord [= Cranmer] had perceived that the Bishop had done nothing therein, I [= Cranmer] marvel, quod my lord of Canterbury, that my lord of London is so forward, that he will not do as other men do. Mr. Lowney stood by, hearing my lord speak so much of the Bishop’s untowardness, said:
"I [= Lowney] can tell your grace why my lord of London will not bestow any labour or pain this way. Your Grace knoweth well (quod Lowney) that his portion is a piece of the New Testament. And then he being persuaded that Christ had bequeathed him nothing in his testament thought it mere madness to bestow any labour or pain where no gain was to be gotten. And besides this, it is the Acts of the Apostles, which were simple poor fellows, and therefore my lord of London disdained to have to do with any of their acts" [emphasis added, 170]
A few evident observations on Stokesley’s worldview: (1) a vernacular Bible abuses the people, (2) the vernacular Bible infects the people with heresy, (3) based on these two things, he will not, he believes, lead the people into error, and (4) Lowney, being more practical, sees Stokesley as interested in gain and disinterested in apostles, those “simple poor fellows.” This--Stokesley--from the senior priest in the Anglo-Italian diocese of London in 1535; this view prevailed well in the 1970s for Romanists.
Upshot: Cranmer’s “Bishops’ Bible,” with excellent intentions, was frustrated (167). Cramner is always credited as being a man of patience; he had no other choice; either that or to the flames you go.
Two years later, 1537, Cranmer wrote Thomas Cromwell praising Matthew’s Bible [= Tyndale’s with a different title page] and begging that the King might license it until such time that “we bishops shall set forth a better translation, which I think will not be til a day after doomsday” (167).
A few self-evident observations on Cranmer in this letter to Cromwell: (1) Cranmer is aware of obstructionism, (2) Anglo-Italianism prevails amongst many bishops, (3) Cranmer endorsed a vernacular Bible, (4) if Tyndale was unacceptable, a revised Bible was needed, and (5) Cranmer is willing to employ sarcasm for bishops. Hah, bishops still deserve correction although they don't often respond to much of it...even when legitimate.
On 16 NOV 1538, the Anglo-Italian policy continued. Henry tried to stop the “import of naughty books from abroad” (169). Books from abroad were to be examined. No imports to England from abroad could be vernacular Bibles and no annotations.
In 1543, Parliament forbad “all translations bearing the name of Tyndale.”
Parliament further directed that all existing translations have the marginal notes and prologues be obliterated. The Bible Society holds 1 copy of the 1537 Matthew’s Bible with its prologues and notes—they were manually “inked over” in an act response to Parliament. The same Parliament decreed:
“At the same time it was enacted that no women (except noble or gentle women) no artificers, apprentices, journeymen, serving-men, husbandmen, or labourers should read to themselves or to others, publicly or privately, any part of the Bible under pain of imprisonment."
There years later (1546) the king repeated the prohibition against Tyndale’s books with many others…Thus the Great Bible alone remained unforbidden” (170).
The Great Bible had been ordered up for all 9000 parishes. However, no one could read it, privately or publicly. Hands off! It appears that the ground has shifted and this, a stop-gap, was a response to a growing readership. Fear was gripping the Anglo-Italian leaders amongst some Royals, Parliamentarians, and clerks.
But, God had other plans and no King of England could stay the Divine Hand.
Also, more proof that a nation and churches can be staffed by fools. Like then, like now.
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