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KEY Commentary Side Textual Bibliographic Scriptural
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vj.
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vj.] The vj. Chapter. [1573]
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In the beginnenge of the . vj. he
discrybeth marten aftir the
ensample of his awne nature / as in other
places he discribeth god
aftir the complexion of popes cardenals and
worldly tirantes.
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awne] ed., a awne [1531], own [1573]
god . . .
tirantes. Cf. CWM 6/1.402/32–403/2. More believes that Lutheran
teaching on predestination casts God in the role of a tyrant (6/1.403/1)
for not imputing guilt to the elect for their sins nor merit to the
reprobate for their good deeds (6/1.400/7–9).
More [1531]
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M. Marten will abyde but by the scripture only.
T. and ye will
come at no scripture only: And as for the old
doctours ye wyll heare
as litle / saue where it pleaseth you / for all youre
crienge / old holy fathers. For tel me this / whi haue ye in
englonde condemned the
vnion of doctours but because ye wold not haue
youre falshed disclosed by the doctrine of them.
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Marten . . .
only. Cf. CWM 6/1.367/11.
Marten [1531]
Tindale [1531]
vnion of
doctours. See also 213/22. This handbook in Latin contains
brief biblical quotations in roman type which introduce longer passages
from the Fathers in italic. Unio gives passages
on the main topics of early Reformation controversy: original sin,
infant baptism, justification, the law, grace, faith and
works, confession , fasting, indulgences, the Eucharist,
venerating saints, and the Antichrist. Unio
quotes approximately 570 passages from Christian authors from the 2c to
12c. Nine Fathers cited by Tyndale, most in Answer and a few in Obedience, are
found in Unio: Augustine (42%), Jerome (14%),
Chrysostom (10%), Origen (6%), Ambrose (5%), Cyprian (3%), Prosper of
Aquitaine (3%), Gregory the Great (2%), Bede (1%), and the church
historians Eusebius, Socrates Scholasticus, and Sozomen (1%). Unio quotes other theologians (13%) whom Tyndale
never names: Clement of Rome, Tertullian, Athanasius, Hilary, Cyril of
Alexandria, Lactantius, Fulgentius, Theophylactus, and Bernard.
The editor of the two-part Unio Dissidentium gives
his name as Hermannus Bodius, probably a pseudonym. The
earliest surviving edition (in two parts) was printed supposedly at
Cologne but actually at Antwerp by Martin de Keyser, March
and July 1527. In the Folger copy, both parts were supposedly printed at
Cologne with Part 1 dated "1527, Decimo Kalendas Decembris" [22 November
] and Part 2, "1527, X. Kalen. Augusti" [23 July]. Cf.
J.M. De Bujanda et al., Index de l'Université de Paris: 1544,
1545, 1547, 1549, 1551, 556, Index des Livres Interdits 1
(Sherbrooke, Québec: Editions de l'Université de Sherbrooke, 1994)
144–46.
After examining twenty-four editions of Unio
Dissidentium, Robert Peters reports that editions published in
and after 1531 contain material from Pseudo-Augustine, De Essentia Divinitatis (PL 42.1199–1206). Since the Folger
copy includes extracts from this short work (UD 2.S3r—S8v), the ascribed
date of 1527 cannot be correct. Cf. "Who Compiled the Sixteenth-Century
Patristic Handbook Unio Dissidentium?" Studies in
Church History 2, ed. G.J. Cuming
(London: Nelson,
1965) 237–50, esp. 237,239. Robert Peters tentatively
identified the anthologist as the Strassburg reformer
Martin Bucer because of Unio's emphasis on church discipline administered
in a loving spirit. Cf. ibid., esp. 245. Later, Peters
suggested that the compiler is the Basel reformer Johannes Oecolampadius
because of Unio's choice of texts on the
Eucharist as a mere sign of Christ's presence. Cf. "The Enigmatic Unio Dissidentium : Tyndale's
'Heretical' Companion?" Reformation 2 (1997)
233–40, esp. 237.
On 24 October 1526 Cuthbert Tunstall, Bishop of London, promulgated an order for confiscating
dangerous books, including Unio Dissidentium
(Foxe 4.667). Other prohibitions followed in the Netherlands, France, Spain, and Rome.
Tyndale must have used other patristic sources besides Unio, but it would have given him an extensive though partisan
survey of the Fathers. As editor of Whole Works,
John Foxe added the marginal note in 1573,
"The union of doctors a good booke" (338b).
Vnion [1531]
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M. they saye / that a christen man is
discharged of al lawes spirituall
and temperall saue the gospell.T. ye iugle /
we saye that no christen man ought to bynde his brother
violently / vn to any lawe wher
of he coude not geue a reason out of christes
doctrine and out of the lawe of loue. And on the other syde
we saye / that a christen man is called to sofre wronge and
tiranny (though no man ought to bynde him) vntill god rid
vs therof: so fer yet as the tiranny is not directly agenst
the law of god and faith of Christe / and no further.
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More [1531]
they saye ...
gospell. Tyndale quotes CWM 6/1.368/
29–31 nearly verbatim and CWM 6/1.354/28–31
more freely. More refers to Luther's Freedom of a
Christian, 1520 (WA 7.49–73; LW 31.333–77) and works in German which he could not read (cf. CWM
6/2.702).
Tindale [1531]
How ferre a christen man is bounde to suffre [1531]
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M. marten was the cause of the destruccion of
the vplondish people
of germanie. T. that is false for then he coude
not haue escaped him selfe. Marten was as moch the cause of
their confusion / as
Christ of the destruccion of Ierusalem. The
duke elector of saxon cam from the warre of those vplondish
people and other dukes with him / in to Wittenberge where
Marten is / with .xv. hundred men
of armes / so that Marten if he had bene gyltie
/ coude not
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More [1531]
vplondish
people. Cf. "comen vplandysh people," CWM 6/1.369/7.
Tindale [1531]
destruccion] ed., destrucciou [1531], destruction [1573]
destruccion of
Ierusalem
. Cf. Matt. 24.2, Mark 13.2, Luke
21.6.
Matt. 24.2, Mark 13.2, Luke 21.6
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