a monstrous
laten. For other references in Answer to
Latin as an obstacle to religious understanding, cf. [F6v, “I dare saye . . . the right English”; K8v, “gresiamus”; and L4v, “I saye . . . false gloses”].
Tyndale interprets sacerdos as
sacrificer and mediator (Obedience M3). Because
the baptized share in the eternal priesthood of Christ, a
separate priestly caste is unnecessary. He does accept Sanctus or "holy" as one of the true names for Christ (1
John
E1).
pater noster.
After the emergence of Lollardy [C7, “wicleffe” and commentary note], knowledge of the basic prayers
in English was used as evidence of heresy. Anne Hudson cites cases from
Norwich in 1426, Coventry in 1485, and the Chilterns between 1518 and
1521, in "Lollardy:
The English Heresy?" Lollards and Their Books (London: Hambledon , 1985)
161–62. Bale recalled that in 1506 as a boy of eleven he watched the
burning of a young man in Norwich for possessing the Lord's Prayer in
English. Cf. Preface to A treatyse made by Johan Lambert . . . (Wesel, 1548?) STC 15180, fol. 3v in The
Complete Plays of John Bale
1, ed. Peter Happé (Cambridge: D.S. Brewer, 1985) 2n10. Foxe (4.557) reports
that in 1519 seven Lollards were burnt at Coventry for teaching their
children the Pater Noster in English.
In the early 16c a few texts scrupulously follow the prohibition in the
Constitutions of Oxford (1409) by omitting the PN in English.
Although Duffy devotes a whole chapter (53–87) to explaining
. . . [H]ow the plowman lerned his pater noster
(1510) STC 20034, this poem fails to give a translation or even a
paraphrase. Margaret Roper translates Erasmus' commentary on the Precatio Dominica (1523), LB 5.1219A—1228C, as
A deuout treatise vpon the Pater noster . . .
(1526?) STC 10477, but she leaves the actual prayer in Latin.
On the other hand, English versions of the Lord's Prayer were published
by authors of proven orthodoxy, such as the Austin canon
John Mirk in Instructions for Parish Priests (c1450), rev. ed. Edward Peacock and F.J.
Furnivall, EETS Original Series 31 (1902; New York: Greenwood, 1969); and the Bridgittine monks Thomas Betson
in ... [A] ryght profytable treatyse
(1500), STC 1978; and Richard Whitford in A werke for housholders . . . (1530?), STC
25421.8. For a translation of the PN in English by John Colet, cf. [N8v, “old deane Colet” and commentary note].
Tyndale published a preface and a paraphrase of the PN as an appendix to A Compendious Introduccion unto the
Pistle to the Romayns, facsimile of STC 24438 (Worms, 1526),
The English Experience 767 (Norwood, NJ: Johnson, 1975). The prayer-dialogue is a translation and expansion of Luther's Auslegung deutsch
des Vaterunser für die einfältigen Laien, 1519 (WA 2.80–130; LW
42.15–81) (Daniell 150 and n21). This same
work, now called The pater noster spoken of the
sinner: God answerynge him at euery peticyon, was published
separately (c1535) STC 16818, as well as jointly with
Savonarola, An exposition . . . vpon the .li. psalme .
. . (Antwerp, 1536) STC 21789.5.
Tyndale might well have read other commentaries by Luther on the
Lord's Prayer in Personal
Prayer Book, 1522 (WA 10/2.375–406; LW 43.11–45); Large Catechism, 1529 (WA 30/1.125–238; The Book of Concord 358–461); Small Catechism, 1529 (WA 30/1.243–425; The
Book of Concord 338–56). Luther's Wochenpredigten über Matth. 5–7, 1532 (WA 32.299–544; LW
21.3–294), a sermon series given in Wittenberg on Wednesdays between
October 1530 and April 1532, is the basis of Tyndale's [E]xposicion vppon the. v. vi. vii. chapters of Mathew
(Antwerp, 1533) STC 24440. In this translation, paraphrase and expansion of Luther, the explanation of the PN is Tyndale
's own
(Matthew
i5v—k4). In spite of the self-effacing tone, these few pages
tersely reveal the conflict Tyndale faced between obedience to king or
conscience.
Allusions to the Lord's Prayer occur in Tyndale's other independent
works. Christians should do everything out of love for God's glory (Mammon G6v). Although Christians sin
daily against God and their neighbors, God forgives them so that they
might forgive others (1 John
B4). The faithful pray continually for God to sanctify
his name, fulfill his will, keep them from temptation, and deliver them from evil (Mammon F2v).
The frut[e]s of ignoraunce.[1573]
when] [1573], wh/en [1531]
Confirmation is made now a confirmyng in all superstition,
ignoraunce and popery.[1573]
wordly] worldly [1573]