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Self-serving lacky, self-deceiving puppet, Swiss Protestant partisan, or sensible Erasmian humanist: which, if any, was Thomas Cranmer? For centuries historians have offered often bitterly contradictory answers. Although Cranmer was a key participant in the changes to English life brought about by the Reformation, his reticent nature and lack of extensive personal writings have left a vacuum that in the past has too often been filled by scholarly prejudice or presumption. For the first time, however, this book examines in-depth little used manuscript sources to reconstruct Cranmer's theological development on the crucial Protestant doctrine of justification. The author explores Cranmer's cultural heritage, why he would have been attracted to Luther's thought, and then provides convincing evidence for the Reformed Protestant Augustinianism which Cranmer enshrined in the formularies of the Church of England. For Cranmer the glory of God was his love for the unworthy; the heart of theology was proclaiming this truth through word and sacrament. Hence, the focus of both was on the life of on-going repentance, remembering God's gracious love inspired grateful human love.
Just as the Reformation was a movement of intertwined theological and political aims, many individual authors of the time shifted back and forth between biblical interpretation and political writing. Two foundational figures in the history of the Renaissance Bible, Desiderius Erasmus and William Tyndale, are cases in point, one writing in Latin, the other in the vernacular. Erasmus undertook the project of retranslating and annotating the New Testament at the same time that he developed rhetorical approaches for addressing princes in his Education of a Christian Prince (1516); Tyndale was occupied with biblically inflected works such as his Obedience of a Christian Man (1528) while translating and annotating the first printed English Bibles. In The Book of Books, Thomas Fulton charts the process of recovery, interpretation, and reuse of scripture in early modern England, exploring the uses of the Bible as a supremely authoritative text that was continually transformed for political purposes. In a series of case studies linked to biblical translation, polemical tracts, and works of imaginative literature produced during the reigns of successive English rulers, he investigates the commerce between biblical interpretation, readership, and literary culture. Whereas scholars have often drawn exclusively on modern editions of the King James Version, Fulton turns our attention toward the specific Bibles that writers used and the specific manner in which they used them. In doing so, he argues that Spenser, Shakespeare, Milton, and others were in conversation not just with the biblical text itself, but with the rich interpretive and paratextual structures that accompanied it, revolving around sites of social controversy as well as the larger, often dynastically oriented conditions under which particular Bibles were created.
A consistent, indigenous English doctrine of scriptural perspicuity correlates with a commitment to the availability of the vernacular scriptures in English and supports the English roots of the Early English Reformation (EER). Although political events and figures dominate the EER, its religious component springing from John Wyclif and streaming throughout the tradition must be recognized more widely. This book critically surveys the doctrine of scriptural perspicuity from the beginning of the Church in the first century (noted as early as John Chrysostom) through the seventeenth century, examining its impact on the current debates concerning competing hermeneutical systems, reader response hermeneutics, and the debates in conservative American Presbyterianism and Reformed theology on subscription to the Westminster Confession of Faith, the length of «creation days», and other issues.
John Merbecke (c.1505-c.1585) is most famous as the composer of the first musical setting of the English liturgy, The Booke of Common Praier Noted (BCPN), published in 1550. Not only was Merbecke a pioneer in setting English prose to music but also the compiler of the first Concordance of the whole English Bible (1550) and of the first English encyclopaedia of biblical and theological studies, A Booke of Notes and Common Places (1581). By situating Merbecke and his work within a broader intellectual and religio-cultural context of Tudor England, this book challenges the existing studies of Merbecke based on the narrow theological approach to the Reformation. Furthermore, it suggests a re-thinking of the prevailing interpretative framework of Reformation musical history. On the basis of the new contextual study of Merbecke, this book seeks to re-interpret his work, particularly BCPN, in the light of humanist rhetoric. It sees Merbecke as embodying the ideal of the 'Christian-musical orator', demonstrating that BCPN is an Anglican epitome of the Erasmian synthesis of eloquence, theology and music. The book thus depicts Merbecke as a humanist reformer, through re-evaluation of his contributions to the developments of vernacular music and literature in early modern England. As such it will be of interest, not only to church musicians, but also to historians of the Reformation and students of wider Tudor culture.