ceremonies] [1573], cerrmonies [1531]
ceremonies ... of the
olde testament. In Israel sacraments instituted to preach and
instruct degenerated into good works to gain God's favor. Illustrations
are circumcision [E7, “As circumcision . . . E7v . . . and else not”], the paschal lamb [E7v, “the paschall lambe . . . for synne”], sacrifices
[E7v, “And the offeringe . . . E8 . . . forgeuen them”; E8v, “They they went . . . gods worde”], the sabbath [E8v, “And to speake . . . F1 . . . luke .xiij.”], the brazen serpent
[F1, “And of like blyndnesse . . . did they”], and the Temple [F1, “And of the temple . . . their hertes”]. The present section sets the
stage for Tyndale's account of an analogous loss in Christianity of the
original didactic
purpose of rites, ceremonies, and sacraments
[F1v, “¶How ceremonies . . . F8 . . . popeholy workes.”]. The fall into idolatry, in fact, marks humanity
universally outside the ambit of the elect who are inwardly taught by
the Holy Spirit [E1, “It hath pleased . . . bodyly seruice.”]).
sacramentes.
Tyndale's emphasis on the didactic function of ceremonies in general
contrasts with the concern of medieval scholasticism to explain how the
seven sacraments are both signs and causes of sanctifying grace in those
receiving them devoutly. Peter Lombard's mid-12c formulation contrasted
OT rites, which only signify, with the Christian sacraments that also
cause the sanctification they signify (Sentences
Bk. 4, Dist. 1, Ch. 4). The Franciscan tradition of St. Bonaventure and
Duns Scotus understood sacramental causality broadly,
emphasizing God's decree or pactum to give grace
upon performance of the Christian rites. Aquinas founded an opposing
tradition that insisted on the true instrumentality of the sacramental
means of grace, but he also broadened the notion of signification by
elaborating a threefold reference of the sacramental sign: to Christ's
passion, the principal cause of sanctification, as signum rememorativum; to the grace now given, as signum demonstrativum, e.g. of rebirth,
nourishment, etc.; and to future glory, as signum
prognosticum (Summa III, Q. 60, Art. 3,
Sed contra). Aquinas' sacramental doctrine
received official sanction at the Council of Florence (1439),
where his work De articulis fidei et ecclesiae
sacramentis was incorporated into the Decree of Union with the
Armenians, cf. [P8, “signes of promises of fayth” and commentary note]. Erasmus could cite Lombard 's formula
on sacraments as causes and made reference to the Franciscan notion of
God's pactum, but Erasmus was more influential
as a critic of externalized ritual practice that
neglected the inner meaning, for sacraments represent divine archetypes
and exhort to virtuous behavior, cf. Payne 97–103.
Luther's early works on sacraments single out the promissory word of God
that every sacrament contains and corroborates by its outward
rite. The chief concern, however, is faith by which recipients pass over
from doubt and anguish of conscience to lay hold of the mercy that
Christ's promise conveys, e.g., Sacrament of
Penance, 1519 (WA 2.719–20; LW 35–17f); Holy
Sacrament of Baptism, 1519 (WA 2.732; LW 35–35f); Babylonian Captivity, 1520 (WA 6.516–18;
LW 36.42–44). In Obedience (October 1528) Tyndale was strongly influenced by
Luther's emphasis on rightly using the true sacraments,
Baptism and the Eucharist, in faith.
However, Luther signalled a transition in 1526 in the opening lines of
The Sacrament of the Body and Blood of Christ
(WA 19.482f; LW 36.335) for the external means instituted by Christ had
come under fire from Karlstadt and Zwingli. In a new emphasis
not influencing Tyndale, Luther asserts emphatically the
priority of the outward means over the inward spiritual result: "God has
determined to give the inward to no one except through the
outward. For he wants to give no one the Spirit or faith outside the
outward Word and sign instituted by him." From Against the Heavenly Prophets, 1525 (WA 18.136;
LW 40.146).
Emblematic of this second concern are Luther's lengthy polemics against
Zwingli's spiritualizing of the Lord's Supper. Luther defended the true presence and reception of the body and blood of Christ under
the outer forms of bread and wine, e.g.: That These
Words of Christ, "This is My Body," etc. Still Stand Firm Against
the Fanatics, 1527 (WA 23.64–283; LW 37.13–150); Confession concerning Christ's Supper,
1528 (WA 26.261–509; LW 37.161–372). Parallel expressions of
Tyndale's sacramental doctrine in Answer are
[A2v, “And even likewyse . . . and so forth.”; C6v, “The pope . . . serue them.”; D3v, “And as I said . . . serued vs.”; E1, “It hath pleased God . . . bodyly seruice.”; F5v, “And so thorow . . . tradicions of men.”].
At [O3, “the faith . . . O3v and holy church.”], he echoes
Luther's teaching on faith in the promise announced in the
sacrament.
An influence on Tyndale may have come from Zwingli's works of the 1520s,
which attack a causal view of the sacraments, for no external
thing may justify a human being or confirm faith. The sacraments for
Zwingli do evoke the commemoration of a past event, but more emphatic is
the renewed declaration of believers' fidelity to Christ by their devout
participation in the rites. Cf. J. Pollet, "Zwinglianisme," Dictionnaire de Théologie catholique 15/
2.3811–18.
Sacramentes [1531]
signes
preachinge. For the sacraments as signs, cf. Obedience M1, M7; CWM 8/1.84/2. For the preaching implied by
the water of Baptism, cf. Obedience M2. For the
necessity of preaching the signification of the Eucharist, cf. Obedience M2; CWM 8/1.96/1–2, 17–26.
Tyndale's Eucharistic theology is similar to that of Zwingli and
Oecolampadius. Huldrych Zwingli (1484–1531)
was leader of the Reformation in Zurich. At the Marburg Colloquy in
October 1529, he argued against Melanchthon that the Eucharist remained
bread and wine (OER 2.320–23). Through independent study, Johannes Oecolampadius (1482–1531) came to agree with Zwingli that the
Lord's Supper memorialized only the spiritual presence of Christ. He
defended this position against Luther at Marburg (OER 3.169–71). For
Fisher's De veritate corporis et sanguine Christi
(1527), see Surtz, Ch. 18, "Answering Oecolampadius on the Real
Presence," 337–50.
Circumcision [1531]
encrease . . .
erth. Cf. Deut. 6.3.
Deuteronomy 6.3
All the ceremonies of the old lawe were preachers to the people.[1573]