Although I did not make the connection at the time, I later realized that the “former Anglo-Catholic” advocating the Zwinglian reading of the Anglican Reformers is Gary W. Jenkins, author of John Jewel And The English National Church: The Dilemmas Of An Erastian Reformer (Ashgate Publishing, 2006). The blurb at Amazon describes the book as follows:

Gary Jenkins argues that, far from serving as the constructor of a positive Anglican identity, Jewel’s real contribution pertains to the genesis of its divided and schizophrenic nature. . . .[H]e paints a picture not of a theologian and humanist, but an orator and rhetorician, who persistently breached the rules of logic and the canons of Renaissance humanism in an effort to claim polemical victory over his traditionalist opponents such as Thomas Harding. By taking such an iconoclastic approach to Jewel, this work . . . demonstrates how he used his Patristic sources, often uncritically and faultily, as foils against his theological interlocutors, and without the least intention of creating a coherent theological system.

An Amazon reader offers a quote from the text:

When using Erastianism as a prism, Jewel’s lack of theologically precise doctrinal formulations becomes not some complex via media between Rome and Geneva, but a means whereby a political necessity was wedded to an ecclesiastical virtue. Jewel’s works do not present a body of theological literature abundant with insight, but instead give a pedestrian reading of scriptural texts, a prosaic use of the early church, and a banal approach to its theological topics. Jewel’s use of sources is often disingenuous, his logic faulty and his theology in several areas flawed. What Jewel really gives the student of the Reformation is an iconoclast in a prelate’s vestments.

I read this book right after it was published. Needless to say, it is a prime example of what I have called “enclave theology.” Jenkins’ reading is not theological, but political, and, to say the least, polemical. Throughout, he assumes Jewel’s insincerity. Jewel’s theology is portrayed as simply the mask behind which lies an Erastian agenda.

What I found most frustrating about the book was precisely Jenkins’ lack of interest in the actual content of Jewel’s theology. If one assumes that someone like Jewel is simply insincere, there is no reason to take his theology seriously, or to read it carefully. I have read both Cranmer and Jewel at length, including their tedious and voluminous debates with Gardiner and Harding. The rhetoric of the debates is typical of the time, on both sides. But what is clear as one reads them is that Cranmer and Jewel were both sincere, and believed sincerely that their eucharistic theology was in line with patristic eucharistic theology in a way that transubstantiation was not.

How do Jewel and Cranmer differ from Zwingli? (more…)

Although I am certain it is a mere coincidence, at Titus19, Kendall Harmon has linked to a blog post by a former Calvinist and former Anglo-Catholic, now (apparently) Roman Catholic, who advocates exactly the kind of old school “clear break” version of Reformation histoiography I had mentioned in my recent post in which I argued that Anglicans did not have to make a choice between being Evangelical or Catholic.

The author makes the usual kinds of arguments one sometimes finds among Catholic converts: that the Anglican Reformation was entirely a Protestant (and basically Calvinist) movement, and a clear break from Medieval Catholicism, that John Jewel was simply an Erastian. The author strangely interprets Jewel to hold the position that there was no Catholic church in the first six centuries after Christ. More to the point, according to the author, for Jewel, “Catholic” simply means “Protestant.” To the contrary, Jewel had argued not only that there was such a Catholic church, but that the late Medieval Church had in many ways departed from it. In his Apology, Jewel identified catholicity with the same marks identified in the 2nd Century over against Gnosticism: Canon of Scripture, Rule of Faith, episcopacy in continuity with the apostolic church, and worship in Word and Sacrament. And Jewel noted correctly that the Church of England had retained all of these.

The author also claims (incorrectly) that the Anglican Reformers were Zwinglian in their eucharistic theology. Once in awhile, one comes across these attempts to interpret the Anglican Reformers as Zwinglian in their eucharistic theology, whether by those of catholic leanings (who are attempting to do demolition work) or by low-church Evangelicals, hoping to score points against Rome. (more…)

Recently, I was asked the following in an email.

I have been trying to get to the bottom of which “version” of Anglicanism is more accurate to history: the more reformed one or the Anglo-Catholic one. McGrath and Colin Buchanan make Tractarianism out to be wildly innovative and revisionist and the Anglo-Catholics aver that these reformed types pass over many continuities of the English church with its pre-Reformation heritage.  Could you 1) commend some strategies and tip me off to some dangers in pursuit of this question, lest I be too easily sucked into either party’s credo and 2) recommend a course of reading for me which would help me to adjudicate the question of which “wing” of Anglicanism Anglican history best supports?

My response:

Dear XXXX,

Thank you for writing and Merry Christmas. I apologize that it has taken so long to get back to you.  I began an initial response, but it soon became clear that it was becoming much too lengthy for an email.  I have been intending to do a series of posts on my blog about Anglicanism, and I hope this initial response will become  the beginning of a more lengthy series.

Perhaps the best way for me to answer would be to tell you a bit about myself.  I was raised a Southern Baptist, in a denomination that was biblicist in a way that church history simply did not matter.  I grew up in a church where it was just assumed that we could jump straight from Paul’s Epistle to the Romans to the late 20th century United States without any stopping points along the way.  To the extent we thought about church history at all, we believed that Baptists had recovered the true gospel that could be found plainly in the Bible; Roman Catholics had messed up Christianity by adding a lot of ritual, works-righteousness, pagan superstition, and an unbiblical hierarchy; the Protestant Reformers had recovered part of the gospel, but had not gone far enough.  They had kept such unbiblical practices as infant baptism, sacraments, and written prayers.  I remember once hearing it explained to me when I was young that the Roman Catholic Church was the “whore of Babylon,” but the Protestant denominations were nothing more than the “daughters of the whore.”  Unlike Roman Catholics, and even other Protestants, we did not mess around with human traditions, whether those of Rome or those of the Protestant Reformation.  We went straight to the source, the Bible.  Although we were Baptists, we simply called ourselves “Christians,” and we tended to think that we were the only ones. (more…)

On a certain Neo-Calvinist, but (ostensibly) Anglican blog, someone recently posted the following:

At least one scholar to my knowledge has pointed out that Richard Hooker was more Calvinist than the Puritans

Say Whattt???!!!

My response:

To have actually read Hooker is to know otherwise. Hooker’s position could be desccribed as Reformed Catholic. With the continental Reformers, he affirmed the primacy and sufficiency of Scripture, as well as justification by faith. He also endorsed Calvin’s distinction between justification and sanctification.

However, Hooker’s understanding of law—which is central to his entire project—depends on Thomas Aquinas, not the Reformers. Hooker always speaks positively on law, and there are no parallels to the Reformers’ (especially Luther’s) negative assessment.

Hooker affirms a high doctrine of eucharistic presence, although he declines to speculate as to the “how.” Of course, Calvin himself affirmed a doctrine of presence through the Holy Spirit—which echoes the Orthodox rather than Roman position. (Neither was anything like a Zwinglian.)

Hooker’s doctrine of sanctification has parallels to the Orthodox doctrine of deification, and the Roman Catholic doctrine of infused grace. Indeed, he uses the term infusion in reference to sanctification. He interprets sanctification in terms of (ontological) union with Christ’s ascended humanity, and draws a close connection between sanctification and partaking of the body of Christ through participation in the Lord’s Supper. (more…)