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KEY Commentary Side Textual Bibliographic Scriptural
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feccion. And shortely where vnto youth is most prone and ready
to fall / therof
warneth he him with al diligence / even al most or
all to gether halfe a dosen tymes of someone thynge. And
fynally as a man wold teach a childe that had neuer before gone
to scole / so tenderly & so carefully doeth paul teach him.
It is a nother thynge to teach the people and to teach the
preacher. Here Paul teacheth the preacher / younge Timothe.
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17/31–18/13
bewise . . .
affeccion. Tyndale asserts that the major orders
from subdeacon to pope are offices, not sacraments (Obedience
M3). The following citations from the Epistles to Timothy discuss
pastoral leadership, not priesthood.
18/11–13
Paul . . .
affeccion. Cf. 1 Tim. 5.21–22.
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And when he affirmeth that I saye / how that the oylinge
and shauinge is no parte of the presthode. That
improueth he not ner can do. And therefore I saye it yet. And
when he hath enserched
thuttermost that he can this is al that he can laye
agenst me / that of an hundred there be not .x. that haue the
propirties which paul requireth to be in them. Wherefore if
oylinge and shauinge be no
parte of their presthod / then euermore of a thousand
.ix. hundred
at the lest shuld be no prestes at all. And quod
youre frend wold confirme it with an oth and swere depely /
that it wold folowe and that it must nedes so be. Which
argument yet / if there were no nother shifte I wold solue
aftir an oxforde facion / with concedo consequenciam et
consequens. And I saye morouer that their annoyntynge is but a
ceremonie borowed of the Iewes / though they
haue somewhat altered the maner / & their shauinge borowed
of the
hethen prestes / & that they be no more of their
presthode / then the oyle / salte / spittell / taper &
chresom cloth of the substaunce of
baptim. Which thinges / nodoute / because they be of
their coniurynge
/ they wold haue preached of necessite vnto the
saluacion of the childe / excepte necessite had dreuen them vn
to the contrarye.
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18/21–23
And when . .
.yet. CWM 8/1.196/27–29.
18/23–32
And when ...
consequens. Cf. CWM 8/1.197/2–10. Tyndale makes More's
frequently repeated phrase an ironic proper name for the Messenger. Confutation renders Answer's "quod youre frend" (18/28) as "quoth your frende"
(CWM 8/1.197/7). Later, Answer calls the
Messenger "quod he" (147/15,194/14–15).
18/31–32
concedo
consequenciam et consequens. "I concede the consequence and
whatever is deducible" (tr. PS 3.20n2).Tyndale treats the rites of
ordination as a hypothetical cause, "If these
rites
confer priesthood, then these men are
ordained." But Tyndale denies that the rites do confer priesthood. More cites scriptural
warrant for the laying on of hands in ordination and thus
denies Tyndale 's "consequency" and "consequente" (CWM
8/1.199/2–3, 4, 13).
Tyndale refers satirically to logic elsewhere: to the major and minor
premise (79/17–18), to- the syllogism (98/24, 160/22; Matthew e1r—v, g3v, o8v). Sometimes Tyndale argues from an
effect, which he names a "cause declarative" backwards to the cause.
Thus greenery declares that summer is here (199/31); a lunar eclipse
indicates that the earth has come between the sun and the
moon (Mammon B8v). Thanks to Prudence Allen RSM
for advice on Tyndale's use of logic.
18/32–33
annoyntynge . . .
Iewes. Cf. Lev. 8.12.
19/3
chresom cloth. A
month after childbirth, the mother offered the chrisom-cloth or its cash
equivalent to the minister. If the child died within this month, the
white cloth used to wrap it at Baptism became its shroud. Cf. David
Cressy, "Purification, Thanksgiving and the Churching of Women," in Birth, Marriage, and Death: Ritual, Religon, and the
Life-Cycle in Tudor and Stuart England (Oxford UP, 1997)
197–229, esp. 210–11.
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