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KEY Commentary Side Textual Bibliographic Scriptural
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be so greatly greued / though I wold not geue my consent
vnto so greate a multitude / partely for the bondage / and
specially lest we shuld in time to come / the significacions
of them lost / fall in to Idolatrie agayne and make holy
werkes of them / after the ensample off the blyndnesse
wherin we be nowe / but I wold haue the worde euer liuely
preached out of the playne texte.
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Matrimonie .
. . playne texte. Rejecting the declaration of the
Council of Florence in 1439, Luther had contested the sacramental nature
of Christian marriage in Babylonian Captivity,
1520 (WA 6.550–53; LW 36.92–96). He granted, however, that it is a
figure of Christ's union with the church, according to Eph. 5.31–32.
Here Tyndale speaks more generally of a likeness between
marriage and the kingdom of heaven (176/17, but cf. 154/10–28n).
However, Luther's main point is that a sacrament is a NT rite
accompanied by a promise of salvation which evokes faith. Tyndale, too,
denies that Matrimony is a sacrament (Obedience
M2V). For More's response, cf. CWM 6/1.353/9. (JW)
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M. Item that all holy orders be but mennes
inuencion. T. the office
of an apostle
/ bisshope / prest / deacon / and
wedowe / are of god:
But as concerninge the shauinge / the oylenge
and dyuersite of rayment
and many degrees sens added therto / proue that
they be not mens tradycions. But and ye wyll make
sacramentes of the oylynge / shauynge / sherynge / and
garmentes / put theyr significacions vn to them and let the
kynges grace compell them to kepe them and I admitte them
for sacramentes / and vntyll that tyme I hold them for the
false signes of ypocrites.
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all holy orders . . .
inuencion. For More's response to the rejection of
Orders as a sacrament, cf. CWM 6/1.353/20–21, 8/1.186/30. Tyndale has in
mind the five church offices or orders warranted by the NT, cf. 177/6n.
In Obedience M3—M6 (1528), Tyndale asserts that
the offices of subdeacon, deacon, priest, bishop , cardinal,
and pope are not sacraments because not linked to Christ's promise of
salvation. Rites, garb, and other offices, such as
the "minor orders" of acolyte, exorcist,
lector, and porter, are merely human traditions, cf. 93/14–19n. Tyndale,
surprisingly, opens the door to accepting these as sacraments if royal
authority were to insist (177/9–12). This view sharply contrasts with
Luther's arguments for explicit sacramental institution by Christ. On
the universal priesthood, Tyndale does not argue from its basis in
Baptism and faith, as Luther commonly did, but instead from the needs of
others, whom one is obliged by the commandment of love (177/20, 177/30,
178/3–4) to assist especially in spiritual matters. (JW)
apostle. Cf.
Matt. 10.2–4, Luke 6.13–16, Gal. 1.1 etc. bisshope.
Cf. 1 Tim. 3.1–7. prest. Cf. 16/20n. deacon. Cf. Acts 6.2–3, 1 Tim. 3.8–12. wedowe. Cf. 1 Tim. 5.9–10.
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M. Item that euery man and woman is a prest and
maye consecrat
the body of christe. T. in bodyly seruice if
the officer appoynted be
awaye / euery other person not only maye / but
also is bounde to helpe at nede / euen so moch as his
neyboures dogge. How moch moare then ought men to assiste
one a nother in the health of their soules / at all tymes
of nede? yf the man be awaye / the woman maye and is bounde
to baptise in tyme of nede / by the lawe of loue / which
offyce perteyneth vnto the prest only. Yf she be lady ouer the greatest ordeined by god / that she maie baptise / why
shulde she not haue power also ouer the lesse / to ministre
the ceremonies
which the po
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euery . . .
christe. Cf. CWM 6/1.353/22–24, 289/20–22.
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