The elders did erre.
[1531]
olders] elders 1573
183/30–31
contrary to the
scripture. For prohibition of graven images , cf.
Exod. 20.4–5, Deut. 5.8–10.
184/2
S. Gregory.
Gregory the Great (pope, 590–604) sent forty Benedictine monks under
Augustine of Canterbury to evangelize the Anglo-Saxon invaders of
Britain (597). Gregory's Pastoral Rule (AD 590)
(PL 77.13–128; 2NPNF 12.1–72) was translated into Old English (AD 901).
See King Alfred's West-Saxon Version of Gregory's
Pastoral Care, ed. Henry Sweet, EETS 45, 50 (London, 1871). In Gregory's Dialogues
(AD 593–94) (PL 77.149–430; FOTC 39), the pope and his deacon Peter offer a model for Anthony and his nephew
Vincent in More's Dialogue of Comfort (1534–35).
See O'Donnell, "Three Dialogues of Comfort." Unio
Dissidentium contains thirteen passages (2%) from Gregory: from
his exegesis of Ezekiel (CCL 142), Job (CCL 143, 143 A, 143 B), and the
Canticle (CCL 144). For an illustration of the Four Latin Fathers with
Gregory 's papal tiara scraped out, cf. Duffy (Plate 33).
In the second edition of Dialogue Concerning
Heresies (May 1531), More added a long passage to Bk. 4, Ch. 2
on Gregory's defense of images (CWM 6/1.355/28–359/31, 6/2.557). For
other long additions to More's Dialogue, cf. 79/9n on images and 201/29n on faith. For the
role of Stephen Vaughan in sending a partial manuscript of
Tyndale's Answer to Cromwell, cf. Daniell 209–17.
Vaughan 's daughter was later a Marian exile and the author of
the first known sonnet-sequence in English (1560): "A Paraphrase upon
the 51. Psalme of David." See The Collected Works of
Anne Vaughan
Lock, ed. Susan M. Felch, MRTS 185
(Tempe, AZ: Arizona Center for Medieval and Renaissance Studies, 1999)
62–71.
184/3–6
Cirenus . . .
worshepe them. More discusses Gregory the Great's teaching on
the proper use of images as found in his two letters to Serenus, Bishop
of Marseilles: Bk. 9, Ep. 105, n.d. (PL 77.1027–28; 2 NPNF 13.23); Bk.
11, Ep. 13, n.d., To Serenus (PL 77.1128–30; 2NPNF 13.53–54). Gregory is
much more admonitory of Serenus than Tyndale allows to
appear. In the Obedience (H6v), Tyndale praises
Gregory's reluctance to embrace the papal office when it was offered to
him, citing Bk. 8, Ep. 30, To Eulogius , n.d. (PL 77.933;
2NPNF 12.241). (JW)
JEREMIAH: 31.31–33: 135/4–6
184/5
images. The
provincial council of Hieria, convened by Emperor Constantine
V, condemned the use of images in 754, the same year as the Donation of
Pepin. Nicea II, the seventh ecumenical council, decreed the
use of images in 787, making a distinction between worship
(latreian) of God and "honourable reverence
" (timetiken proskunesin) of the
saints (2NPNF 14.550). A succinct account of the controversy over
religious images is given by Hans-Georg Beck in Jedin and Dolan 3.26–36.
(JW)
In 1 John
(D6v) Tyndale affirms that general councils could correct the
clergy, but in Prelates (E6v—E8) he claims that
general councils appeal to tradition over Scripture. Below (213/17–19),
he protests that councils cannot define articles of faith against God's
word. He probably believes that Nicea II defended the veneration of
images contrary to the Second Commandment (Exod. 20.4–5) (NCE 7.327–29;
OER 2.303–306). In 1563, the year that the Council of Trent ended, the
Church of England declared in no. 21 of the Thirty-Nine Articles that
General Councils may err.