Part two.The Remains of Edmund Grindal: Successively Bishop of London and Archbishop of Canterbury, Parker Society Series (Cambridge: Cambridge University Press, 1843)
This is a major primary work.
http://books.google.com/books?id=5xOYAWCNqSkC&printsec=frontcover&dq=edmund+grindal&as_brr=1&ei=LofrSqnjGoOwywSWvdCaDw#v=onepage&q=&f=false
As the frontispiece of all the Parker volumes say:
“For the Publication of the Works of the Fathers and the Early Writers of the Reformed English Church.”
Observations:
1. We made a brief tour of Grindal's life last time. We offered a summary of a Church Society article. You can do a search on “Grindal” at our blogspot for further amplification and other connections we’ve made to Grindal outside of our direct articles--like this one.
2. We confine ourselves now to working through the “Remains”—a rather dreary word, rather macabre—or the “writings” of this Bishop of London, York, and Elizabeth’s second Archbishop of Canterbury. Picked and approved by her upon his return from exile--Anglicans in the wilderness. Sound familiar? We are continuing to be struck by the paucity of discussion of theology and the history of the English Reformers in the current Anglican confabs and centres of advertisement. We asked if the Parker Society series were required for ordinands for Anglican orders. We put that to Dr. Mark Thompson at his blogspot. He wasn’t sure. We’re not either. McNeil's Anglicanism, called by one writer, a magnum opus doesn't quite for to such approval with this scribe. We see no such sensitivities in the public market place of advertisement, except for the Church Society, a veritable and commendable website. http://www.churchsociety.org/. Of note, nothing much appears at http://www.virtueonline.org/ from the Church Society. We've commented on that previously and sent emails of inquiries to both side, without response. We smell nothing but fear of knowledge and information. We know that Newman, Keble and Pusey earnestly, but most quietly, resented and opposed the “Oxford Memorial” being erected during their time. Let it be clear--these men were VEHEMENT. We know of their vitriol and hatred for the English Reformers. Be that as it may—and is—one has to do one’s only heavy lifting. We try to summarize these things here.
3. In the opening of this Parker Society volume, we get the usual biographical introduction by the editor (s). Although we reviewed some of this from the Church Society article, we turn to the Parker biography here. We turn to that now, although the table of contents appears to have some fascinating gems in it. Some real gems for theological review. God help us, this is going to be fun...finding the archaeological facts for current discussion and relevance. Never will forget a Royal Navy Chaplain telling me that the XXXIX Articles were irrelevant.
4. We need to retour Newman’s writings—again—to detect his interactions with these Reformers.
5. Back to Grindal.
6. Born 1519, St. Bees in Cumberland. He was a young bibliophile. He was schooled by monks.
7. He was a boyhood “chum,” as Canadians would call it, with Edwin Sandys, another English Reformer whose works are available through a http://www.books.google.com/ search. Sandys would succeed Grindal in the sees of London and York. We look forward to a review of Grindal’s work in York, later on…especially the injunctions and his views of recusancy and Roman theology. We will be looking for the Reformers views and interactions with the Council of Trent. We know Cranmer was watching it closely, as were the Continental Reformers—Lutheran and Reformed. Yet, we find that men claiming the name "Anglican" do a "Poping out," as Dr. Paul Zahl noted of some of his friends. What do they teach in Episcopal seminaries. We'll raise that later.
8. Grindal goes to Magdalen College, Cambridge, later going to Christ’s College and Pembroke Hall. Of the latter, he become a fellow, president and master. BA, 1538 (age 19-ish). Ordained 4 July 1544 (25) by Bird of Winchester. MA, 1541. 1548, senior proctor (29). The question lingers here—what did he know? Whom did he know? Whom was he reading? Who were his connections? Lutheran literature was awash in Cambridge in the 1520’s. The White Horse. We probably need the same for our times, an "Anglican White Horse Inn," to work over the Reformation literature. We’re grateful for the work of Dr. Michael Horton and his radio program, as well as breadth with Lutherans and the Reformed. A good interview with Rev. (bp.) Dr. Fitzsimmons Allison, SC, on “justification by faith alone” recently. The good bishop appears to be well-schooled in the English Reformers.
9. Strype of the late 17th century, a solid secondary source on Grindal, says that Grindal was one of the “ripest wits and learnedst men in Cambridge.” We’re dealing with a sharp fellow if we follow Strype’s outlook. This is significant, to wit, that we see the "credibility factor." The Reformation was led by ex-Roman priests, men from the frontlines.
10. He was chosen during Edward’s time in 1549 to be one of the disputants on “the doctrine of transubstantiation,” held before king Edward’s visitors. We see here that the sacramental views of the English Reformers will be forged against the background of learned inquiries, deep research, and scholarly debate. This will be one of the centre pieces of inquiry during the Marian examinations of the martyrs. The Reformers also understood that this one “not a doctrinal island,” but had connections to the reformation theology they taught. See our work on Philpott by a search at our blogspot for more info.
11. 1549, appointed “Lady Margaret’s preacher” and Vice-master of his college. A leader.
12. 1550 (age 31), appointed by Ridley as one of his chaplains, along with Bradford and Rogers. The latter two will be martyrs in Mary’s reign. Grindal will flee to Strasbourg and then Frankfurt, being fully acquainted with Cox and Knox—with the row over the 1552 BCP. We're dealing with a man who had convictions, stood for them, sufferred, and went into the "wilderness." There was no promise of a return either; Mary might well have ruled for forty years. That takes faith and strength of character. We're not dealing with weak men here, accomodators, but men of "principled conviction." Dare we ask that of today's leaders? Theologically?
13. Ridley’s letter to John Cheke gives this estimate: “Now the man master Grindal, unto whom I would give this prebend [that of Cantrells or Kentish Tow], doth move me much; for he is a man known to be both of virtue, honesty, discretion, wisdom, and learning.” Does Ridley's letter carry weight? Is Grindal to be heard? Ridley thinks so.
14. 24 Aug 1551, is preferred to the office of precentor of St. Paul’s, London. Under Ridley’s employ, he “was constantly employed in preaching throughout the diocese.” Seal of Ridley's approval. The Reformation was conducted by more men than Cranmer, Ridley and Latimer.
15. Ergo, we will need to uncover Grindal connections, theologically, to Cranmer and Ridley as well as Vermigli and Bucer. The English Reformation was on quite solidly by this point. Choice men were “selected for pulpits, in order to impress the popular mind in favour of the reformed religion.
Correlations:
1. The entire Reformation frontlines.
2. Grindal’s place in modern discussions.
Interpretation:
We are dealing with a well-schooled and chosen man for Reformation work in England, one schooled not just at Cambridge and with the martyrs, but one who suffered as an expat to Germany—for his faith. A man who stood and went into exile with no promises of a return, given Mary's behaviours. That counts for something.
Applications:
1. Praise and thanksgiving.
2. Dissemination.
3. Other studies to be pursued.
4. Just as Grindal's leadership background was critical for Ridley and the Reformation, a chosen instrument for instruction, so similarly, examine the backgrounds, resume, and bibliographic work of ACNA leaders.
Part two herein endeth. To be continued, Lord willing.
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