Previous posts have referred to Bullinger’s advice re the Vestarian Controversy in the reign of Elizabeth. The following is cited from Walter Phillips’ article “Henry Bullinger and the Elizabethan Vestarian Controversy: An Analysis of Influence” in Journal of Religious History, vol 11(3) 1981, pp363-384:
“Henry Bullinger (1504-1575), though one of the lesser Reformers, was the most prolific letter-writer of them all – a counselor to the Reformed churches throughout Europe. His influence on the Elizabethan Church is not really a question to be argued. Bullinger’s importance for English Reformation history is manifestly clear from Bishop Burnet’s History of the Reformation of the Church of England (1679-1714) and John Strype’s Annals of the Reformation (1709-31). Moreover, the Parker Society ensured that Bullinger should not be forgotten in the nineteenth century by publishing, largely for polemical purposes, the correspondence between English churchmen and the Swiss Reformers. As well as the works and correspondence of various bishops and divines, it also re-published Bullinger’s Decades, fifty sermons on the Christian faith and life, corresponding in scope and context to Calvin’s Institutes; Archbishop Whitgift prescribed the Decades in 1586 for reading by the clergy in the province of Canterbury. At the beginning of this century F.W. Maitland observed in the Cambridge Modern History that:
‘A better example of a purely spiritual power could hardly be found than the influence that was exercised in England by Zwingli’s successor Heinrich Bullinger. Bishops and Puritans argued their causes before him as if he were the judge.’”
Showing posts with label English Church. Show all posts
Showing posts with label English Church. Show all posts
Friday, January 7, 2011
Wednesday, December 22, 2010
More Again on Bullinger and the English Church
Bullinger’s sermons from The Decades on the sacraments were published in English by the Parker Society as Sermons on the Sacraments by Henry Bullinger. The following is taken from the preface:
“Henry Bullinger was regarded as one of the most learned men of his time; and was distinguished also, for his piety, christian wisdom, and moderation. All the Fathers of the English Reformation held him in great esteem; and to many of them he afforded a hospitable refuge from the Marian persecution. He afterwards did good service to the Church of England by the letters which he addressed to different individuals in this country, during the disputes which grew up in Queen Elizabeth’s reign, respecting Ecclesiastical affairs. For although Bullinger himself, in common with many of the continental Protestants, preferred the disuse of the sacerdotal Habits, and had acquiesced in the Presbyterian Discipline, yet he constantly exhorted those of the Puritan faction in England to abstain from dividing Christ’s Church merely for the sake of their scruples respecting a particular kind of dress: and he, moreover, counseled the English Bishops that ‘it ought especially to be provided that there should not be any high authority given’ to those of the ‘Presbytery’. By this decided expression of his opinion, Bullinger greatly served the cause of Order; insomuch that in a joint Letter written to him by Bishops Grindal and Horn, those eminent persons attribute chiefly to his instrumentality the favourable change which, they inform him, had taken place in the feelings of the people toward the Church. Bullinger, in fact, was one of those who offered to make Edward VI the temporal Defender of the reformed continental Churches, and had expressed a willingness to have Bishops after the model of the Anglican Church. He, therefore, regarded those restless persons who were for abolishing Episcopacy in England, as no better than selfish innovators who, like the ‘seditious Tribunes of Rome,’ were, ‘by virtue of the Agrarian Law,’ for so bestowing ‘the public goods that they might enrich themselves.’
We need not, therefore, be surprised to find that among the writings of the continental Reformers, those of Bullinger were held in marked estimation by the Anglican Divines. An example of this occurs in the circumstance, that the University of Oxford selected Bullinger’s Catechism as one of those books which the Tutors were required to use, for the purpose of imparting sound religious principles to their Pupils…… The reason given in the Preface (ie of the English translation of The Decades) for selecting the Sermons of Bullinger for translation, in preference to the ‘worthie works’ of other ‘famous Divines’ of that time, is, that some of the ‘sort’ of Ministers for whom the labour was undertaken complained ‘that Calvin’s manner of writing in his Institutions is over deep and profound for them… Therefore questionless no writer yet in the hands of men can fit them better than Master Bullinger in these his Decades, who in them amendeth much Calvin’s obscurity with singular perspicuity; and Musculus’ scholastical subtility with great plainness and even popular facilitie.’”
“Henry Bullinger was regarded as one of the most learned men of his time; and was distinguished also, for his piety, christian wisdom, and moderation. All the Fathers of the English Reformation held him in great esteem; and to many of them he afforded a hospitable refuge from the Marian persecution. He afterwards did good service to the Church of England by the letters which he addressed to different individuals in this country, during the disputes which grew up in Queen Elizabeth’s reign, respecting Ecclesiastical affairs. For although Bullinger himself, in common with many of the continental Protestants, preferred the disuse of the sacerdotal Habits, and had acquiesced in the Presbyterian Discipline, yet he constantly exhorted those of the Puritan faction in England to abstain from dividing Christ’s Church merely for the sake of their scruples respecting a particular kind of dress: and he, moreover, counseled the English Bishops that ‘it ought especially to be provided that there should not be any high authority given’ to those of the ‘Presbytery’. By this decided expression of his opinion, Bullinger greatly served the cause of Order; insomuch that in a joint Letter written to him by Bishops Grindal and Horn, those eminent persons attribute chiefly to his instrumentality the favourable change which, they inform him, had taken place in the feelings of the people toward the Church. Bullinger, in fact, was one of those who offered to make Edward VI the temporal Defender of the reformed continental Churches, and had expressed a willingness to have Bishops after the model of the Anglican Church. He, therefore, regarded those restless persons who were for abolishing Episcopacy in England, as no better than selfish innovators who, like the ‘seditious Tribunes of Rome,’ were, ‘by virtue of the Agrarian Law,’ for so bestowing ‘the public goods that they might enrich themselves.’
We need not, therefore, be surprised to find that among the writings of the continental Reformers, those of Bullinger were held in marked estimation by the Anglican Divines. An example of this occurs in the circumstance, that the University of Oxford selected Bullinger’s Catechism as one of those books which the Tutors were required to use, for the purpose of imparting sound religious principles to their Pupils…… The reason given in the Preface (ie of the English translation of The Decades) for selecting the Sermons of Bullinger for translation, in preference to the ‘worthie works’ of other ‘famous Divines’ of that time, is, that some of the ‘sort’ of Ministers for whom the labour was undertaken complained ‘that Calvin’s manner of writing in his Institutions is over deep and profound for them… Therefore questionless no writer yet in the hands of men can fit them better than Master Bullinger in these his Decades, who in them amendeth much Calvin’s obscurity with singular perspicuity; and Musculus’ scholastical subtility with great plainness and even popular facilitie.’”
Tuesday, December 21, 2010
More on Bullinger and the English Church
The following is taken from Gulley’s dissertation:
On August 12 (1538), Nicholas Eliot in England wrote Bullinger a brief note stating that the latter’s books ‘are wonderfully well received, not only by our king but equally so by the lord Cromwell ….’ He concluded with an interesting comment: ‘Your writings have obtained for you a reputation and honor among the English, to say nothing of other nations beyond what could possibly be believed.
In September of that year Partridge wrote again to Bullinger from Frankfort giving the official account of the distribution of Bullingers letters and books. Upon arriving in England, Partridge and his companions made a call upon Thomas Cranmer, the Archbishop of Canterbury, who received Bullinger’s book ‘most courteously.’ They asked Cranmer to deliver on their behalf a copy of the book intended for Henry VIII. At first the Archbishop refused, saying that Cromwell should perform that service, but after reconsideration, he agreed to make the presentation on two conditions; first, he must read the book lest he be guilty of recommending something of which he knew nothing, and secondly, provided the youths would be present at the presentation in case the king had any questions. As it happened, the copy was sent to the king by Cranmer and evidently was received favourable, for the king expressed the desire ‘to those around him, that it should be translated into English.’ A third copy was presented to Cromwell who was so pleased with the present that he read through it immediately, ‘notwithstanding he was overwhelmed with business.’ Indications are that a copy was sent to Bishop Ridley of London, for we are informed that he inquired of Bullinger and desired to write ‘in reply.’ A fifth copy was presented to Sir Edward Wooton, who received the book ‘with the greatest satisfaction,’ and promised to be at Bullinger’s service ‘if he can oblige in any way.’ The sixth copy was presented to Bishop Latimer who was most eager to write in reply. Partridge commented to Bullinger of the presentation: ‘Nothing, believe me, was ever more gratifying to him in the whole course of his life, than the present you sent him.’”
This excerpt from Gulley’s dissertation “The Influence of Heinrich Bullinger and the Tigurine Tradition upon the English Church in the Sixteenth Century” (Vanderbilt) pp 37-40 clearly underlines Bulinger’s influence on the English Church.
On August 12 (1538), Nicholas Eliot in England wrote Bullinger a brief note stating that the latter’s books ‘are wonderfully well received, not only by our king but equally so by the lord Cromwell ….’ He concluded with an interesting comment: ‘Your writings have obtained for you a reputation and honor among the English, to say nothing of other nations beyond what could possibly be believed.
In September of that year Partridge wrote again to Bullinger from Frankfort giving the official account of the distribution of Bullingers letters and books. Upon arriving in England, Partridge and his companions made a call upon Thomas Cranmer, the Archbishop of Canterbury, who received Bullinger’s book ‘most courteously.’ They asked Cranmer to deliver on their behalf a copy of the book intended for Henry VIII. At first the Archbishop refused, saying that Cromwell should perform that service, but after reconsideration, he agreed to make the presentation on two conditions; first, he must read the book lest he be guilty of recommending something of which he knew nothing, and secondly, provided the youths would be present at the presentation in case the king had any questions. As it happened, the copy was sent to the king by Cranmer and evidently was received favourable, for the king expressed the desire ‘to those around him, that it should be translated into English.’ A third copy was presented to Cromwell who was so pleased with the present that he read through it immediately, ‘notwithstanding he was overwhelmed with business.’ Indications are that a copy was sent to Bishop Ridley of London, for we are informed that he inquired of Bullinger and desired to write ‘in reply.’ A fifth copy was presented to Sir Edward Wooton, who received the book ‘with the greatest satisfaction,’ and promised to be at Bullinger’s service ‘if he can oblige in any way.’ The sixth copy was presented to Bishop Latimer who was most eager to write in reply. Partridge commented to Bullinger of the presentation: ‘Nothing, believe me, was ever more gratifying to him in the whole course of his life, than the present you sent him.’”
This excerpt from Gulley’s dissertation “The Influence of Heinrich Bullinger and the Tigurine Tradition upon the English Church in the Sixteenth Century” (Vanderbilt) pp 37-40 clearly underlines Bulinger’s influence on the English Church.
Wednesday, December 15, 2010
Bullinger and the English Church
I have just had access to a copy of Frank Gulley’s dissertation: “The Influence of Heinrich Bullinger and the Tigurine Tradition upon the English Church in the Sixteenth Century” (Vanderbilt). I believe Gulley became professor of Church History at Vanderbilt. From time to time this dissertation is referred to in the literature. It is full of insightful comments and probably hasn’t received the recognition it justly deserves. Although Carrie Euler mentions the work in the bibliography of her Couriers of the Gospel: England and Zurich, 1531-1558 Torrance Kirby appears to make no mention of it in his The Zurich Connection and Tudor Political Theology. I hope to do a few posts citing sections of Gulley’s dissertation.
The following are references to Bullinger’s influence on the English church as cited by Gulley:
“Many years ago Allen Hinds wrote: ‘At the head of the Zurich church was the erudite Bullinger, a man universally respected, and who exercised and continued to exercise a vast influence over the English Protestants of all opinions.’ His judgment was also echoed by the learned Maitland a few years later: ‘A better example of a purely spiritual power could hardly be found that the influence that was exercised in England by Zwingli’s successor, Heinrich Bullinger. Bishops and Puritans argued their causes before him as if he were the judge.’ Even today Bullinger’s influence has been recognized by H.F. Woodhouse: ‘While one can endorse the general statement that the Anglican divines sought from continental Protestants inspiration and guidance, it is possible that a case might be made out that Bullinger, Zwingli’s successor, had more influence than any other single figure, ….’”
The references are:
Allen Hinds, The Making of the England of Elizabeth (New York: Macmillan and co., 1985), p43
F.W. Maitland, “The Anglican Settlement and the Scottish Reformation,” The Cambridge Modern History, ed. A.w. Ward et al (New York: The Macmillan Co., 1902), II, p597
H.F. Woodhouse, The Doctrine of the Church in Anglican Theology 1547-1603 (New York: The Macmillan Co., 1954), p167
The following are references to Bullinger’s influence on the English church as cited by Gulley:
“Many years ago Allen Hinds wrote: ‘At the head of the Zurich church was the erudite Bullinger, a man universally respected, and who exercised and continued to exercise a vast influence over the English Protestants of all opinions.’ His judgment was also echoed by the learned Maitland a few years later: ‘A better example of a purely spiritual power could hardly be found that the influence that was exercised in England by Zwingli’s successor, Heinrich Bullinger. Bishops and Puritans argued their causes before him as if he were the judge.’ Even today Bullinger’s influence has been recognized by H.F. Woodhouse: ‘While one can endorse the general statement that the Anglican divines sought from continental Protestants inspiration and guidance, it is possible that a case might be made out that Bullinger, Zwingli’s successor, had more influence than any other single figure, ….’”
The references are:
Allen Hinds, The Making of the England of Elizabeth (New York: Macmillan and co., 1985), p43
F.W. Maitland, “The Anglican Settlement and the Scottish Reformation,” The Cambridge Modern History, ed. A.w. Ward et al (New York: The Macmillan Co., 1902), II, p597
H.F. Woodhouse, The Doctrine of the Church in Anglican Theology 1547-1603 (New York: The Macmillan Co., 1954), p167
Monday, October 11, 2010
Bullinger and the English Church
Through the Marian exiles who spent time in Zurich as well as through his correspondence Bullinger exerted significant influence on the church in England. The competing imputs to the English church from Zurich and Geneva may be seen in the following quotation from Torrance Kirby:
“The Admonition Controversy, with its focus upon the institutions of ecclesiastical discipline and the jurisdiction of both magistrate and bishops, was in may ways a reply in England of the disagreement over excommunication which erupted in the Palatinate in the late 1560’s. Caspar Olevianus, Court preacher in Heidelberg, had sought a ‘purer’ church with powers of discipline independent of the Magistrate; he was opposed by Thomas Erastus who defended the magisterial supremacy. This exchange concerning the disciplinary power of excommunication escalated into a full-scale dispute over the first principles of ecclesiology and the fundamental nature of the authority of scripture. Bullinger interceded with the Elector Friedrich III in support of his erstwhile pupil Erastus and set out reasons for his opposition to the conduct of church discipline by presbyters independently of the civil magistrate, a position shortly reiterated with events across the channel. The Heidelberg dispute highlights the difference between the Zurich and the Geneva ‘brands’ pf Reform on the question of both the distinction and the interconnection between ministerial and magisterial jurisdiction. The result was something of a compromise between the two principal exemplars of a Reformed ecclesiology; by 1570 a presbytery had been established in Heidelberg although its power to excommunicate was subject to the consent of the magistrate. Bullinger’s reaction with respect to the English proponents of the disciplina – such as Field and Wilcox, as well as Walter Travers and Thomas Cartwright – is to view their challenge to the Elizabethan establishment largely in terms of this continental dispute, and to assure Bishop Sandys of his sold support of the status quo. England had become yet another battleground between two competing visions of Reformed ecclesiastical polity with the Queen and her Zurich-trained bench of bishops ranged in support of the Tigurine model now openly challenged by disciplinarian critics of 1559 Settlement, all sympathizers of the example of Geneva. Bullinger’s 1574 response to Sandys in support of the Elizabethan establishment may be taken as emblematic of the prophetical role he exercised towards England throughout his career”
(Torrance Kirby, “The Zurich Connection and Tudor Political Theology” (Leiden: Brill, 2007), pp37,38)
“The Admonition Controversy, with its focus upon the institutions of ecclesiastical discipline and the jurisdiction of both magistrate and bishops, was in may ways a reply in England of the disagreement over excommunication which erupted in the Palatinate in the late 1560’s. Caspar Olevianus, Court preacher in Heidelberg, had sought a ‘purer’ church with powers of discipline independent of the Magistrate; he was opposed by Thomas Erastus who defended the magisterial supremacy. This exchange concerning the disciplinary power of excommunication escalated into a full-scale dispute over the first principles of ecclesiology and the fundamental nature of the authority of scripture. Bullinger interceded with the Elector Friedrich III in support of his erstwhile pupil Erastus and set out reasons for his opposition to the conduct of church discipline by presbyters independently of the civil magistrate, a position shortly reiterated with events across the channel. The Heidelberg dispute highlights the difference between the Zurich and the Geneva ‘brands’ pf Reform on the question of both the distinction and the interconnection between ministerial and magisterial jurisdiction. The result was something of a compromise between the two principal exemplars of a Reformed ecclesiology; by 1570 a presbytery had been established in Heidelberg although its power to excommunicate was subject to the consent of the magistrate. Bullinger’s reaction with respect to the English proponents of the disciplina – such as Field and Wilcox, as well as Walter Travers and Thomas Cartwright – is to view their challenge to the Elizabethan establishment largely in terms of this continental dispute, and to assure Bishop Sandys of his sold support of the status quo. England had become yet another battleground between two competing visions of Reformed ecclesiastical polity with the Queen and her Zurich-trained bench of bishops ranged in support of the Tigurine model now openly challenged by disciplinarian critics of 1559 Settlement, all sympathizers of the example of Geneva. Bullinger’s 1574 response to Sandys in support of the Elizabethan establishment may be taken as emblematic of the prophetical role he exercised towards England throughout his career”
(Torrance Kirby, “The Zurich Connection and Tudor Political Theology” (Leiden: Brill, 2007), pp37,38)
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