It is available at: http://www.amazon.com/Englands-earliest-Protestants-1520-1535-publications/dp/B0007DK7XA/ref=sr_1_1?ie=UTF8&qid=1377565405&sr=8-1&keywords=william+clebsch+england%27s+earliest+protestants
1-10, the Prologue. We bring you a few notes and our interpolated musings.
Revolutions come in history. Augustine of Canterbury in the 7th century brought Roman ecclesiastical governance to the (presumably benighted) Celtic Christians. William the Conqueror ordered up the Norman invasion in the 11th century. The 16th century English Reformation was no minor matter either. It came. (We might now add that it is now gone for England and American Anglicans. Bye, bye.)
Mr. Clebsch tells us that the Reformation proceeds quickly in Switzerland and German but came “rather gently with the English” (1). We would add that Princely support was more available than what Mr. (Henry VIII) Tudor offered.
If 1500 is assumed as the starting point, 8 decades later four things were established:
• Vernacular Bible and worship services throughout the nation
• Monasteries dissolved and disempowered
• Doctrinal revision
• Secure establishment of authority in the Crown and Church
(under the Crown)
A lot of water under that bridge.
1535 marks “the transition point to an era in which royal headship functioned as the mechanism for making changes in the church” (10). If we accept, as we ought, Mr. Jaspar Ridley's point about Mr. Cranmer, Cranmer was unwilling to push Reform if there was no Royal support. Or, put another way, he was not a Luther really.
We would add that a national reformation was a larger challenge than the one Mr. Calvin had at Geneva, a city. Further, Mr. Calvin did not have to deal with Mr. (Henry VIII) Tudor. There were 10,000 churches in England. Mr. Calvin had St. Peter's in Geneva.
1520-1535 is the period of “ideas and deeds” that brought matters to the fore “during this difficult time”—a banned Bible and, in time, a “Gospel rediscovered by Luther” that would rally “Englishmen to martyrdom” (10). Where's Mr. Cranmer. He's at Cambridge and won't appear in biographies until the happenstance (tongue in cheek) meeting at Waltham Abbey in 1529.
We would add: Mr. Cranmer was aged 31 to 46 in this period…still young for theologians. Mr. (Rev. Dr. Prof.) Roger Nicole, two earned doctorates, wisely observed that theologians should write little if anything until the age 50. Never mind the Americans. They routinely dismiss the sage, Dr. Nicole. But, we wish to keep our eyes on Mr. Cranmer in 1520-1535, a formative period.
Mr. Clebsch tells us, humorously in one sense but soberingly in another, that apart from the vernacular New Testament, there “was no theological classic in English” (2). We ask, “not a single one?” Slam dunk on the Brits by Mr. Clebsch.
Even in this challenging period of 1520-1535, men went to the Continent. They were exiles, handicapped by hiding and the heretic hunters like Mr. More. These men wanted to “burn the dross out of the Catholic Church of England” (3). Mr. Tudor, of course, was always “defending whatever faith he authorized in order to strengthen the royal power he exercised.” This might be a bit much, that is, Henry was still a good Romanist or Papist—he just tossed the Pope out of England. In this period, England became the 2.0 Anglican version--Non-Papal Roman Anglicanism, like our Tractarian friends.
As for 1520, Mr. Clebish tells us that the “available evidence” reveals that the early reformers “perceived no great differences between renaissance advocacy of church reform and the new Wittenberg theology” (4). That's quite a claim. We shall see.
These Cambridge dons and a “secret group” at Oxford were discussing Wittenberg’s monastic Reformer. He notes that Luther's "exegetical works" were discussed. What about the 95 Theses?
These Oxbridgensian dons were spreading “an awareness” through the universities.
Another force. “Late Lollardy persuaded the early English Protestants” (4).
Did this awareness/these awarenesses include knowledge of the Imperial ban of 1520 or the Pope’s excommunication of Luther?
In addition to the famous Lollard center at Norwich, other early English Protestants came from “monasteries.” Some were:
• The Prior of the Augustianian Observants at Cambridge who publicly “voiced Protestant principles in Cambridge”
• The Franciscans at Greenwich
• The Prior at Reading
• The monks at Bury St. Edmunds
Other agents of "Early English Protestantism" included some in the professional classes, e.g. lawyers, as well as merchants with their “brisk trade with Hanseatic and other European ports in London…”(5). Although Mr. Clebsch does not say so, in time, Luther’s and Tyndale’s materials would be smuggled into these ports. By 1525, the Bishop of London will hold a public event in front of St. Paul's...to burn Mr. Luther's volumes that entered through English ports. In time, the Papal Roman Anglicans (1.0ers) will burn more than books.
Robert Barnes and George Joy were early Cambridge voices for reform. Where was Cranmer?
Robert Barners “openly demanded church reform at Cambridge” (7). He was demanding “authorization of vernacular Scriptures” (7). However, Barnes would soon fall athwart Henry’s “reactionary policies guided by Stephen Gardiner” (7). Where was Cranmer?
George Joye was captured at Cambridge and “docketed for trial” along with Thomas Bilney (8). Where was Cranmer? Or, was he ignorant of these matters? We infer, gratuitously, a negative.
John Frith was an early Oxford voice. Again, where was Cranmer?
William Tyndale was working on the Continent. Tyndale appears to have been a voice in both schools—"Oxbridge" we call it. What was Cranmer’s doing or saying?
By 1525-1526, the vernacular Bible was opposed, a “posture taken by England’s officialdom.” They were also “rejecting Luther’s teaching” (8). As an aside, a review of Mr. (Bp) John Fisher is ordered up as a counterpoint to this period.
Simon Fish, a London lawyer, was an early voice for reforms. His racy "Supplication for Beggars" got an audience with Mr. Tudor.
William Roy and Jerome Barlowe “versified” Protestant principles also.
By 1530, discussions included the “Real Presence of Christ” in the Holy Communion as well as justification by faith alone and by Christ alone. Where was Mr. Cranmer?
By 1535, the “entire English Bible was circulating openly if still illegally” (9). Also, by 1535, the “unalterably secure element of church reformation was the principle of royal headship.”
We repeat the point earlier: If 1500 is assumed as the starting point, 8 decades later four things were established:
• Vernacular Bible and worship services throughout the nation
• Monasteries dissolved and disempowered
• Doctrinal revision
• Secure establishment of authority in the Crown and Church
(under the Crown)
A lot of water passes under the 8-decades old bridge. And we got an English Bible, English worship services, some doctrinal changes, and an Erastian Church.
Whatever we make of Mr. (Canterbury) Cranmer, he died on March 21, 1556.
The cause? The English Reformation, version 3.0, the Edwardian version. But, never mind, toss the Bible and turn the volume up for the Praise Band.
