Get to know John Wycliffe

23 02 2012

Over the next several weeks I will be highlighting a section from J.C. Ryle’s Light from Old Times.  This book is a collection of essays about Christian men who made significant contributions towards a Gospel centered English church.  If you speak English and are a Christian, odds are these men contributed in no small way to your Christian life.  Take the time with me over the coming weeks to learn about these men, that you might be made grateful to God for them and inspired by their faithfulness.  And now…

John Wycliffe

Every wonder where that Bible on your shelf came from?  I’m not seeking to get us into heavy questions of inspiration, but rather, where did that English Bible come from?  That is, who took that wonderful Hebrew and Greek text and translated it into English so that we could read it?  Well, the first Bible written in English was translated by a man named John Wycliffe.  He was a remarkable man, who not only translated the Scriptures into English but he also used his spare time teaching illiterate peasants to read as well as training lay preachers to evangelize both Britain and the continent.  

Last in order, but first in importance, let us ever gratefully remember that Wyclif was the first Englishman who translated the Bible into the English language, and thus enabled it to be understood by the people.

The difficulty of this work was probably something of which we can form no conception at this day. There were probably few, very few, that could help the translator in any way. There was no printing, and the whole book had to be laboriously written in manuscript, and by written manuscript alone could copies be multiplied. To inspect the machinery and apparatus of our blessed Bible Society in Blackfriars, and then to think of the stupendous toil which Wyclif must have gone through, is enough to take one s breath away. But with God s help nothing is impossible. The work was done, and hundreds of copies were circulated. In spite of every effort to suppress the book, and the destruction of it by time, fire, and unfavourable hands, no less than 170 complete copies were found extant when it was reprinted at Oxford some 40 years ago, and no doubt many more are in existence.

The good that was done by the translation of the Bible will probably never be known till the last day, and I shall not attempt to form any conjecture about it. But I shall never hesitate to assert that if there is any one fact more incontrovertibly proved than another it is this, that the possession by a people of the Bible in their own language is the greatest possible national blessing.

J.C. Ryle, Light from Old Times pg 26

If that whet your appetite, click here to read Ryle’s chapter on Wycliffe





The Heart and Soul of Anglicanism: The Martyrdom of Ridley and Latimer

20 12 2011

Below is an account of the martyrdom of Ridley and Latimer.  Note Ridely’s remark at his last meal, that it was a “marriage feast.”  That is, Ridley is having a banquet before the bride of Christ meets her husband.  Read the whole account of the Marian persecutions here.

Dr. Ridley, the night before execution, was very facetious, had himself shaved, and called his supper a marriage feast; he remarked upon seeing Mrs. Irish (the keeper’s wife) weep, “Though my breakfast will be somewhat sharp, my supper will be more pleasant and sweet.”

The place of death was on the northside of the town, opposite Baliol College. Dr. Ridley was dressed in a black gown furred, and Mr. Latimer had a long shroud on, hanging down to his feet. Dr. Ridley, as he passed Bocardo, looked up to see Dr. Cranmer, but the latter was then engaged in disputation with a friar. When they came to the stake, Mr. Ridley embraced Latimer fervently, and bid him: “Be of good heart, brother, for God will either assuage the fury of the flame, or else strengthen us to abide it.” He then knelt by the stake, and after earnestly praying together, they had a short private conversation. Dr. Smith then preached a short sermon against the martyrs, who would have answered him, but were prevented by Dr. Marshal, the vice-chancellor. Dr. Ridley then took off his gown and tippet, and gave them to his brother-in-law, Mr. Shipside. He gave away also many trifles to his weeping friends, and the populace were anxious to get even a fragment of his garments. Mr. Latimer gave nothing, and from the poverty of his garb, was soon stripped to his shroud, and stood venerable and erect, fearless of death.

Dr. Ridley being unclothed to his shirt, the smith placed an iron chain about their waists, and Dr. Ridley bid him fasten it securely; his brother having tied a bag of gunpowder about his neck, gave some also to Mr. Latimer.

Dr. Ridley then requested of Lord Williams, of Fame, to advocate with the queen the cause of some poor men to whom he had, when bishop, granted leases, but which the present bishop refused to confirm. A lighted fagot was now laid at Dr. Ridley’s feet, which caused Mr. Latimer to say: “Be of good cheer, Ridley; and play the man. We shall this day, by God’s grace, light up such a candle in England, as I trust, will never be put out.”

When Dr. Ridley saw the fire flaming up towards him, he cried with a wonderful loud voice, “Lord, Lord, receive my spirit.” Master Latimer, crying as vehemently on the other side, “O Father of heaven, receive my soul!” received the flame as it were embracing of it. After that he had stroked his face with his hands, and as it were, bathed them a little in the fire, he soon died (as it appeareth) with very little pain or none.

Well! dead they are, and the reward of this world they have already. What reward remaineth for them in heaven, the day of the Lord’s glory, when he cometh with His saints, shall declare.





Rob Sturdy: Thomas Cranmer’s Sacramental Theology and Engaging Postmodern Nihilism

20 12 2011

 This paper principally deals with Thomas Cranmer’s sacramental theology and its special benefit in engaging postmodern nihilism. Thanks to the folks at Trinity Church for letting me pursue advanced academic studies and a special thanks to Colin Burch for providing editorial review.

For several centuries now the philosophical worldview of the Enlightenment has been the dominant defining and structuring element in the West.  At its core, it can be described as essentially secular or rigidly materialistic.  Here secular, or rigidly materialistic, means “nature is all there is and all basic truths are truths of nature.”[1] Thus the secular worldview dictates that the deepest experiences of being a human such as embodied life, self-expression, sexuality, aesthetic experience, human political community, etc., are natural phenomenon and can only be explained naturally.  It has been noted, however, that explaining such complex phenomenon purely in materialistic terms devalues and delegitimizes the phenomenon themselves.  As Douglas Wilson, in a recent debate with Christopher Hitchens, noted, if love, hate, the yearning for justice, equality etc. are purely natural phenomenon, they have no more legitimacy than a chemical reaction in a can of Coca-Cola.[2] Milbank, Ward and Pickstock argue in their introduction to Radical Orthodoxy: A New Theology that it is this devaluing of complex phenomena that has created the “soulless, aggressive, nonchalant, and nihilistic” materialism of contemporary society.[3]

In an attempt to reinvest the material world with some legitimacy and meaning, theologians in the Anglo-Catholic stream of the Church of England have put forward the theological framework of participation, which essentially posits that a phenomenon has ultimate meaning to the extent that it shares some of its traits and derives them, albeit imperfectly, from God.  And though the proponents of Radical Orthodoxy argue that only transcendence expressed through participation can uphold these complex phenomenon “against the void,”[4] Radical Orthodoxy nevertheless fails on a number of points to safeguard the concreteness of such things as embodied life, gender, temporality, etc., thus leading those who share the concerns of Radical Orthodoxy to seek an alternative solution.

One alternative to Radical Orthodoxy within the Anglican Tradition can be found in the Reformed doctrine of the extra-Calvinisticum, which gives expression to Thomas Cranmer’s sacramental theology.  Cranmer’s sacramental theology is similar to Radical Orthodoxy’s doctrine of participation on a number of points; nevertheless, there is at least one significant point of departure.  That point of departure is the extra-Calvinisticum, a Christological doctrine often narrowly associated with its namesake, John Calvin.  Briefly put, the extra-Calvinisticum is the theological conviction “ that the immutable God became man without diminution or loss as regards any of his attributes” joined with the conviction that the “existence of the second person of the Trinity et extra carnem.” [5] To put it more simply, the extra holds to the ubiquity of the divine Word, the local presence of the physical body of Jesus contained in heaven, while emphasizing the unity of the two in the person of Christ.[6] This paper will argue that Cranmer’sextra-Calvinisticum gives shape to his sacramental theology in such a way that it succeeds in safeguarding the very interests of Radical Orthodoxy.  This will be demonstrated by a critique of the shortcomings of Graham Ward’s essay “Bodies,” followed up by an analysis of Thomas Cranmer’s Answer to Stephen Gardiner Concerning the Sacraments.  If Cranmer’s sacramental theology can be shown to succeed where Radical Orthodoxy has failed, the usefulness of a long dead and oft neglected theologian can be revived to engage postmodern nihilism at its most critical shortcomings. Read the rest of this entry »





The Death of King Henry VIII

19 12 2011

Anglicans have and should be reasonably embarrassed that one of the main protagonists of the English Reformation was the scoundrel, Henry VIII, King of England.  Nevertheless, one should always remember that what you and I intend for evil God can and often does intend for good.  Below is an excerpt from Diarmaid MacCulloch’s magisterial biography of Thomas Cranmer.  In the excerpt below is a touching account of the last act of the King of England, which was a public profession of faith in Christ alone.  Those familiar with Henry’s religious struggles are well aware that Henry rejected “sola fide” but held steadfast that faith must be joined with the “works” of the church, i.e. sacraments, penance, service etc.  Of particular interest would be one last “work” to accomplish on one’s deathbed, namely the last rites.  Henry, ministered to by his friend the Archbishop of Canterbury Thomas Cranmer, deferred last rites and contented himself with a profession of faith in the finished work of Christ.  Like the the thief on the cross, even the worst of men may find hope and grace in the mercies of Jesus.

The first definite trace of him (Cranmer) back in London is at the reopening of Parliament on 14 January 1547, a meeting whose main purpose was to seal the fate of the Howards , and while dutifully voting through their attainder with his fellow peers, he also remained in regular attendance at the Council.  This meant that he was readily on hand to do his last duty for his old master as the King lay dying on 28 January.  It was Denny who persuaded Henry that he must face death, and the King asked specifically for the Archbishop to be with him.  By the time that Cranmer reached him in the small hours of that morning, Henry was already incapable of speech, but reached out to his old friend.

Then the archbishop, exhorting him to put his trust in Christ, and to call upon his mercy, desired him, though he could not speak, yet to give some token with his eyes or with his hand, that he trusted in the Lord.  Then the King holding him in his hand, did wring his hand as hard as he could.

Quietly playing out his calling as royal chaplain, Cranmer had won a final victory over years of argument with the King on justification.  No last rites for Henry, no extreme unction:  just an evangelical statement of faith in a grip of the hand.  Thus ended the most long-lasting relationship of love that either man had ever known.

MacCulloch, D. Thomas Cranmer (Yale University Press: 1996 pg 360)








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