2 CORINTHIANS: 10.5: 7/15, 8/9, 8/23, 139/13,140/28, 141/16–17,
143/24–25, 143/29, 144/16, 145/9–10, 198/15–16, 212/9, 212/10–11,
212/19–20
7/15
captyvateth his
witte. Cf. 2 Cor. 10.5. Tyndale taunts More with this clause
fourteen times.
7/15–17
But . . . hed.
CWM 8/1.121/11–14.
7/18
turcke. Tyndale
associates Turks with papists in their erroneous belief in justification
by works, not faith. Thus, Answer has more
references to the Turks than any other of the independent works. Cf. Mammon I1; Obedience C7v,
D2v, I3v; Prelates B5; Matthew a3v, f3v, 02, 06.
By opposing killing Turks in the name of Christianity, Tyndale echoes the
final section of Erasmus' 1515 account of the adage Dulce bellum inexpertis; "Wars are sweet to them who know them
not," Tilley W58. Cf. Adagia 4.1.1 (LB
2.966D-970A; not yet in ASD or CWE); Margaret Mann
Phillips, The 'Adages' of Erasmus
(Cambridge UP, 1964) 344–52. Rather than arms or scholastic philosophy,
Erasmus offers the philosophia Christi as a
better way to overcome the Turks in the preface to a new edition of the
Enchiridion. Cf. Ep. 858, To Paul Volz,
Basel, 14 August 1518 (Allen 3.364/78–366/154; CWE 6.75/85–77/165; also
found in Holborn 5/14–7/20; CWE 66.10–12). Because of the moral failures
of Christendom, Erasmus was pessimistic about a victory over the Turks
in his 1530 "consultation," De bello Turcis
inferendo. See the introduction to De
bello by A.G. Weiler (ASD 5/3.20–27; not yet in CWE).
Early in his career, Luther had denounced collecting indulgence money,
not only for the supposed release of the souls in purgatory, e.g. Thesis
27, but also for a crusade against the Turks, Resolutions of 1518 (WA 1.535/29–39; LW 31.91–92). Gradually
his position became more nuanced. In his On War
Against the Turk, 1529 (WA 30/2.107–48; LW 46.161–205), and
again in Eine Heerpredigt wider den Türken, 1529
(WA 30/2.160–97; not in LW), Luther affirmed the right of the emperor to
make a military defense against the Turks. (JW)
Writing in the Tower of London in 1534–35, More
sets his Dialogue of Comfort (CWM 12) in Hungary
between the Muslim victory at Mohács (August 1526) and the unsuccessful
siege of Vienna (October 1529). The Great Turk is at once
Suleiman the Magnificent and Henry VIII. See Brandon
H. Beck, From the Rising of the Sun:
English Images of the Ottoman Empire to 1715, American
University Studies, Series IX, History 20 (New
York: Peter Lang, 1987).
7/19–20
whom . . .
loue. Cf. Matt. 5.44, Luke 6.35.
Matt. 5.44, Luke 6.35:
7/19–20
7/18–22
He beleveth . . .
lyves. CWM 8/1.123/26–29. Cf. CWM 8/2.810/17–24.
MATTHEW: 5.22: 7/23
7/23
angrye with him.
Cf. Matt. 5.22.
wordlie] worldly 1573
7/25
wordlie purposse.
Tyndale frequently makes a pun on "wordly " and "worldly":
e.g., 48/6n, 63/23, 72/31; Mammon A6v etc., Obedience A7 etc., 1 John
F4v etc.
Deut. 6.5, Matt. 22.37, Mark
12.30, Luke 10.27: 5/30, 7/31, 20/24,
64/30, 99/5, 134/7–8
Lev. 19.18, Matt. 19.19, Matt. 22.39, Mark 12.31, Luke
10.27, Rom. 13.9, Gal. 5.14, Jas. 2.8: 6/3, 7/31, 20/24, 27/29–30,
54/30, 56/7, 56/19, 64/30, 77/2, 96/15, 99/4–5, 148/17–18,
153/14–15, 153/18, 156/17–18, 161/23, 178/3–4, 181/16–17
PSALMS: 8:7/32–33
PSALMS: 68.6: 7/32–33
PSALMS: 148: 7/32–33
JEREMIAH: 31.33: 7/32–33,12/27, 49/19,52/29–30, 53/22, 53/34,
54/16–17,64/15–16, 85/26,97/15–16, 111/7, 112/29, 113/21–22, 113/28,
113/32–33, 137/32, 139/15, 151/27, 170/17–18, 175/14, 183/9–10,
195/22–23, 205/27–28
MATTHEW: 16.18: 7/32–33, 29/3–4, 131/22, 131/26–27
MATTHEW: 18.20: 7/32–33
MATTHEW: 28.20: 7/32–33
JOHN: 16.13: 7/32–33, 104/31–32, 135/25–26
JOHN: 20.30: 7/32–33
7/32–33
writen in his
harte. Cf. Jer. 31.33, Heb. 8.10, Heb. 10.16. This is the most
frequently quoted biblical text in Answer,
twentythree times in all. For an examination of this text in
relation to Tyndale's emphasis on justification by faith and as a
foreshadowing of covenant theology, cf. O'Donnell, "Scripture
versus Church," Moreana 106–7, "Biblical
Interpretation in the Age of Thomas More: Numéro spécial William Tyndale" (July 1991) 119— 30, esp. 120
and n7.
Marc'hadour discusses Jer. 31.33 (cf. Bible
3.194–96), quoted in Heb. 8.10 and Heb.10.16, as one of seven major
biblical texts frequently used by More. His other key texts are Matt.
16.18, Matt. 18.20, Matt. 28.20, John 16.13, John 20.30, and Ps. 67.7 in
Vulgate (Ps. 68.6 in KJV) (cf. Bible 4.117).
Following the Hebrew text, the numbers of the psalms in the KJV are
usually one digit higher than the Septuagint and the Vulgate after Ps. 8
and before Ps. 148 (NCE 11.935). Since the KJV does not count the
heading as a verse, within individual psalms its numbers are often one
digit behind the Vulgate.
7/22–34
He supposeth . . .
blinde. CWM 8/1.124/36–125/11. Tyndale opposes the
legalistic definition of charity as the mere absence of irate
feeling and ill-will. Such teaching is exemplified by Silvester Prierias in his treatment of love of enemies in
the frequently reprinted Summa summarum de
casibus conscientiae (Bologna , 1514), s.v. charitas. Luther had rejected a similar reduction
of charity to an obligation to give help only in cases of dire necessity
, in the earliest extant disputation that he chaired in
Wittenberg, September 1516 (WA 1.149; not in LW). (JW)
7/34
betell blinde. Cf.
140/29 and Tilley B219.
8/1–2
charter house
monkes. The Carthusians were founded in the French Alps by St.
Bruno in 1084. They never eat meat (Obedience
O4v), and keep silence except for a period on Sundays and major feasts
(NCE 3.162–67; OER 1.266–69). Tyndale satirically advises the husband of
a garrulous wife to buy silence from the Charterhouse (Obedience Q8v). Erasmus contrasts a veteran with
a monk who meditates on the Bible and Fathers in "The Soldier and the
Carthusian," August 1523, Colloquies (ASD
1/3.314–19; CWE 39.328–43).
According to his son-in-law, More lived without vows in the London
Charterhouse before finally deciding to marry (Roper 6/9— 11).
On 4 May 1535, two months before his own death, More and his daughter
Margaret watched three Carthusian priors leave the Tower on their way to
execution (Roper 80/9ff).
Among the fifty persons who died under Henry VIII for rejecting the royal
supremacy, the Carthusians were the largest group with a total of
eighteen, followed by eleven diocesan priests including Fisher, seven
laypeople including More, seven Benedictines, five Franciscans, one
Austin friar and the Bridgittine Richard
Reynolds (NCE 9.318–32, 17.36).