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THE PNEUMATOLOGY by Donald Dean Smeeton William Tyndale is frequently OF WILLIAM TYNDALE treated in the histories of transla- is rightly a printed English New Testa- tion but seldom, if ever, in the histories of theology. Tyndale honored as the first person to prepare ment and his idiom dominated all English translation until the twentieth work has often been studied Tyndale, century. Because Tyndale’s and historians of translation, shadowed Tyndale, the theologian. Tyndale’s theology, the translator, by linguists has over- like the woman with the issue of blood, has suffered much at the hands of many doctors. Tyndale’s theology was neither significant Philip Hughes said nor originaLl Tyndale’s Donald Dean Smeeton (Cand., Ph.D., University of Louvain) is Professor of Church at Central Bible College, Sint-Pieters-Leeuw, Belgium. History 1 Philip Hughes, The Reformation in England VoL I, The King’s Proceedings (London: Hollis & Carter, 1954), p. 138. – 22- 1 contemporary protagonist, Luther disciple.1 Thomas piece for Luther;s words.2 increasingly Tyndale’s theology grow.4 4 Spitz presents Tyndale Yost, stressing Tyndale’s The Luther-Tyndale so much that Tyndale often appears Others, however, claim Tyndale from the Swiss reformation.3 as the seed from which puritanism More, presented Tyndale as a association has been stressed little more than English mouth- borrowed Spalding and Clebsch see would later as primarily a Christian humanist.5 5 rather than to Luther, affinities to Erasmus finds Tyndale to be the founder of the Anglican “Via Media.”6 to judge the validity of any of these classifica- penumatology might illustrate his Without attempting tions, an inquiry into Tyndale’s independence butions to evangelical thought. Tyndale was not a systematic in this one area as well as isolate some of his contri- theologian in the sense of Aquinas cal treatises does not attempt or Calvin. He makes no attempt to be exhaustive. He prepares theologi- as a military officer in the midst of battle aims a cannon: he to demonstrate centers on a specific target. In pneumatology, salvation. all aspects of the field piece, but he Tyndale’s target is man’s s lThomas More, Confutation of Tyndale’s “Answer, ” edited by Louis A. Schuster in The Complete Works of St Thomas More (London: Yale University Press, 1973), passim. Philip Hughes, p. ship” English 2A. G. Dickens, The English Reformation (London: Batsford, 1964), pp. 71-73. And A Popular History of the Reformation (London: Hollis & Carter, 1958), 167. This passage claims that Tyndale’s theology had “the closest possible relation- to Luther’s. This conclusion is also shared by James Edward McGoldrick, Luther’s Connection (Milwaukee, Wisconsin: Northwestern Publishing House, 1979). of the 3 For example, G. E. Duffield, “Tyndale, William,” The New International Dictionary Christian Church, ed. by J. D. Douglas (Grand Rapids, MI: Zondervan, 1974), p. 990. Academy of Religion XL, pp. History 4James C. Spalding, “Restitution as a Normative Factor,” Journal of the American 47-63 and Clebsch, “The Origins of Puritanism,” Church XX (1951), pp. 37-43. 5Lewis W. Spitz, The Religious Renaissance of the German Humanists (Cambridge, MA: Harvard University Press, 1963), p. 233. English 6John K. Yost, “William Tyndale and the Renaissance Humanist Origins of the Via Media,” Nederlands Achiefvoor Kerkgeschiedenis XLI (1970-71), pp. 167-86. – 23- 2 Tyndale learning at Oxford and Cambridge scholastic speculation. term, the Spirit of God-was orthodox definition had imbibed too deeply from the well of Renaissance to indulge in the luxuries of to use Tyndale’s favorite part of the thought, works The Holy Spirit-or not so much an essential of the Trinity, but He was a Divine Being actively escorting men to God. The Holy Spirit, in Tyndale’s to bring men to Christ, applies salvation, and abides in the believer to bring about righteous in the unconverted THE SPIRIT’S WORK WITH THE UNCONVERTED living. . eousness. Man is alienated reason nor his will can achieve confidence in human reason, Tyndale Tyndale depicted man as helplessly ineffective before God’s right- from God to the extend that neither his reconciliation. Rejecting Thomistic wrote “a natural (unregenerate) of the Spirit.”1 Likewise, works of righteousness, “canst not consent The specific target of Tyndale’s man, and led of his blind reason only, can never ascend to the capacity man’s will is not sufficiently strong to produce so until God’s Spirit frees the heart, man unto good works.”2 Luther, who saw the Church attack was not so much the dogmas Unlike captivity” to the sacra- For example, of the Roman Catholic Church, as it was the corrupt practices. in “Babylonian mental system, Tyndale said such ceremonies “neither help nor hinder.” unction was “without extreme Henry promise and therefore 1 William Tyndale, “The Parable of Wicked Mammon,” Doctrinal Treatises, ed. by Walter (Cambridge: University Press, 1848), p. 111. Herein called L This is part of a longer series prepared for the Parker Society. Expositio.e and Notes, published in is herein called II. And Answer to Sir Thomas More, published in 1850, is herein 1849, called IIL 2Ibid. Also Tyndale, “Exposition of the First Epistle of Sit John,” II, p. 181. , – 24- 3 without the Spirit and without superstitious.”1 For Tyndale profit, but altogether unfruitful and and Geneva as well as Rome.2 all the sacraments were mere memorials; thus he parted company with Nittenberg such as holy water, bells, fire, bread, salt and wax were only and could never bring the Holy Spirit. The Holy Spirit, of faith, brings salvation. As soon as thou believest in Christ, the Holy Ghost cometh, sin falleth away, and devils Externals superstition coming by the preaching fly. “3 In response (“born of water and the Spirit”) Tyndale to the Catholic assertion that the formula of John 3:5 teaches regeneration at baptism, pointed to Galatians 3:2 (“Did you receive the Spirit by ob- serving the law or by believing what you heard?”). preach me the washing in Christ’s So now if baptism blood, so doth the Holy Ghost ac- through faith doth put away . a mumming.”4 simply because company it; and that deed of preaching my sins. For the Holy Ghost is not dumb God, nor a God that goeth Thus the working of the Holy Spirit cannot be assumed of the presence THE SPIRIT’S WORK AT CONVERSION of the sacraments. God, Because unregenerate God must initiate an internal, man cannot by reason or will approach supernatural change. He wrote: and make him abhor again with the pleasant the sweet promises to believe the promise.5 No man therefore can prevent (go before) the Spirit in doing good. The Spirit must first come, and wake him out of his sleep with the thunder of the law, and fear him, and shew him his miserable estate and wretchedness; and hate himself, and to desire help; and then comfort him rain of the gospel, that is to say with of God in Christ and stir up faith in him 5 lTyndale, “Obedience of the Christian Man,” I, pp. 274f. 2Yost, p. 178. 3Tyndale, “Obedience,” I, pp. 225-26 and “Prologue to Romans,” I, p. 488. 4Tyndale, “Prologue to the Book of Leviticus,” I, pp. 423-24. 5Tyndale, “Prologue to Romans,” I, p. 498. – 25- 4 Tyndale variously described salvation as “new nature,” “begotten is preached it, and giveth her life, and justifieth of God,” “made Sons of God,” and “loosed from the bonds of the devil.” But exactly how does the Spirit apply salvation? Tyndale would answer by faith in the Biblical message as it is preached. and believed, the Spirit entereth “cannot make his preaching “When this testament the heart, and quickeneth her.”l the consequent appli- nor automatic. The preacher Yet even though the message be preached, cation by the Spirit is neither mechanical spring in the heart, no more than a sower can make his corn grow, nor can say, ‘This man shall receive the word, and this not;’ but soweth the word only and committeth the growing to God.”2 Tyndale had such supreme of Scrip- confidence in the authority ture that he was convinced that publishing it would produce a great light and reading it would produce growth in grace.3 Tyndale’s the Bible in the vernacular Erasmus, that Scripture of scholastic speculation. stemmed desire for from the assumption, shared by without the spectacles unnecessary. are spiritual. spiritual.”4 could be understood Because the meaning of a given text was as clear as the shining sun, the traditional four levels of meaning “God is Spirit,” explained Tyndale, His literal sense is spiritual, that the presence separates understandeth were “and all his words and all his words are were not so inseparately linked which then, But again the Spirit and Scripture of one implied the other. Taking a position him from both Luther and Calvin, Tyndale wrote “So if the Spirit be not in a man he worketh not the will of God, neither it, though he babble never so much of the Scripture.”5 The true church does not exist simply because the Word is rightly The Spirit must accompany 6 preached. darkened seoul. faith and bring light to the Epistle lTyndale, “Prologue to the Book of Exodus,” I, p. 417 and “Exposition of the First of St. John,” II, pp. 183f. f. 2Tyndale, “Exposition of the First Epistle of St. John,” II, p. 181. Chapters 3Tyndale, “Prologue on the Gospel of St. Matthew,” I, p. 471 and “Exposition on 5-7 of St. Matthew’s Gospel,” II, p. 35. 4Tyndale, “Obedience,” I, p. 309. 5TYndale, “Wicked Mammon,” I, p. 78. 6Ibid., p. 54. Also “Answer to Sir Thomas More,” III, p. 139. – 26- 5 All our justifying then cometh of faith, and faith and the that faith deserveth the in us before faith; Spirit come of God, and not of us. When we say, faith bringeth the Spirit, it is not to be understood, Spirit, or that the Spirit is not present for the Spirit is ever in us, and faith is the gift and working of the Spirit: but through preaching work in us) the Spirit beginneth to THE SPIRIT’S WORK AFTER CONVERSION As Tyndale he would not allow faith without could not conceive of faith without the Holy Spirit, feeling. The certainty of salvation came from the certification of the Spirit. “Where the Spirit is,” Tyndale wrote, “there is feeling; for the Spirit maketh us feel all things. Where the Spirit is not, there is no feeling; but a vain opinion or imagination.”2 For Tyndale “hope-so-salvation” sin and heartfelt experience, Tyndale must yield to “know-so-salvation,” from personal sin, “weeping in and Catholic “historic faith” must give place to “feeling faith.” The Holy Spirit gives two-fold assurance: heartfelt contrition over desire for good. Perhaps speaking stated that by acknowledging mine heart, because I cannot do the will of God, and thirst after strength; I am sure that the Spirit of God is in me and his favour upon me.”3 On the positive side, the Spirit brings a desire to do good works. “But if thou canst find in thine heart to do good unto him that rewardeth thee evil again, thou art sure that the same Spirit is in thee that is in Christ.”4 unto the law courteous, and When a man feeleth that his heart consenteth of God, and feeleth himself meek, patient, altered and fashioned like unto merciful to his neighbour, lTyndale, “Prologue to Romans,” I, p. 488. 2Tyndale, “Wicked Mammon,” I, p. 78. cojoined 3Ibid., p. 76. Against More, Tyndale does not allow the possibility of correct faith to evil works. “Answer,” III, p. 32. 4Tyndale, “Wicked Mammon,” pp. 78 and 117. – 27- 6 Christ; why should he doubt but that God hath forgiven him, and chosen him, and put his Spirit in him, though he never his sins into the priest’s The Spirit of God brings “lust” and strength crome (crammed) works are an essential Tyndale’s consequence faith of the apostles. Also in opposition the priority rather love flows naturally ear?l to do God’s law, so that of “feeling faith.” they have not the argued for Love, as the result view of the assurance of salvation placed him in oppo- sition to the Catholic Church, “Our (Catholic) doctors say they cannot know whether they be in the state of grace; therefore And that they knew it not, is the cause why they rail on it.”2 Because such men did not have the Spirit working in their hearts, they were rebellious to everything godly. to his Catholic opponents, Tyndale of faith over love. Faith does not spring from love, but from faith. “If we have the Spirit of God, then are we sure. But how shall we know whether we have the Spirit? Ask John, and he will say, ‘If we love one another.’ ” of faith and the Holy Spirit, compels a Christian to seek his neigh- his own. in the subjective and Calvin. They would argue that such an leads to insecurity. the Spirit Himself secures the believer to Christ. “For the Spirit of God is in his (the believer’s) holdest him fast to the rock of the merits of Christ’s blood, in whom bor’s good above Such a confidence foreign to both Luther internal asurance because he is elect.”4 witness of the Holy Spirit is Not at all, Tyndale responds, heart, and comforteth him, and But siding with Luther and Catholics, against the Calvinists, was not unconditionaL A genuine believer’s responsi- Tyndale taught that such security Christian bility was to allow the natural dammed, wrote Tyndale, could become a total reprobate.5 The flow of good works. If that flow was the Spirit would depart. “By these (alms, prayer, fasting),” “we keep the Spirit of God.”6 1 Tyndale. “Obedience,” I, pp. 263-64. 2Tyndale, “Exposition of the First Epistle of St. John,” II, p. 211. 3Tyndale, “Obedience,” I, p. 223. 4Tyndale, “Mammon,” p. 78. 5Tyndale, “Answer,” III, p. 24; “Prologue to the Hebrews,” I, p. 522; “Marginal notes on Matthew XII,” II, p. 232; “Practice of Prelates,” II, p. 344. 6Tyndale, “Exposition of Matthew 5-7,” II, p. 94. – 28- 7 Is it possible to affirm sola fide, yet to require good works? Tyndale would answer by pointing to the source of good works. The Catholic faith was corrupt, because the Catholic Church was corrupt; a church devoid of good works was devoid of the Spirit. “Where God’s Spirit is not, there can be no good works, even as where an apple-tree is not, there can grow no apples; but there is unbelief, the devil’s spirit and evil works But because the Christian has the law of God written on his heart by God’s Spirit, he desires, yes, even loves, to do the law. . He which hath the Spirit of Christ is now no more a child: neither learneth nor worketh now any longer for pain of the rod, or for fear of bugs (objects of childish or superstitious terror) or pleasure of applies, but doth all things of his own corage (courage); as Christ saith, John vii. “He that believeth on me shall have rivers of living waters flowing out of his belly:” that is, all good works and all gifts of grace spring out of him natur- ally, and by their own accord. Thou needest not to wrest good works out of him, as a man would wring verjuice out of crabs: nay, they flow naturally out of him as springs out of rocks.2 Thus although Tyndale could sound very much like Luther when speaking of God giving believers eternal life, there are no echoes of Luther when Tyndale demands that Christians love the law and fight sin.3 The Christian has the sober responsibility of combatting sin. The Spirit has set the believer free, but “we are not so free from sin through faith, that we should henceforth go up and down, idle, careless and sure of ourselves, as though there were no more sin in us.”4 Sanctification was not an elective. It was progressive, but not total. “Though the gifts of the Spirit increase in us daily, and have not yet their full perfection, yea, and though there remain in us yet evil lusts and sin, which fight lTyndale, “Prologue to Romans,” I, p. 499. . 2Tyndale, “Prologue to Exodus,” I, p. 27 3Tyndale, “Mammon,” I, p. 77; “Obedience,” I, p. 308; Jens. J. Moller “Beginnings of Puritan Covenant Theology,” Journal of Ecclesiastical History XIX (April 1963), pp. 53, 66. 4Tyndale, “Prologue to Romans,” I, p. 500. – 29- 8 against the Spirit … before God.” 1 yet… we are counted for full whole, and perfect tion, security, This truncated tentative conclusions. Thus in Tyndale, the Spirit working in the believer provides sensa- service and sanctification. study of Tyndale’s for the sake of convenience, have labeled Tyndale’s theology without careful delineation Perhaps dependence. was Tyndalian. Tyndale was neither part of Anglo-American penumatology suggests a few historians of his in- Lutheran nor Calvinist Tyndale which has characterized has often been traced to John “feeling faith.” The concept of a salvation “experience” evangelicalism Wesley, but the roots can be found in Tyndale’s are too quick to reject any subjective But is it possible faith and feeling? Is it possible ness of the Holy Spirit without minimizing Scripture or faith? Tyndale’s s on this point, but it might be suggestive Perhaps some evangelicals assurance of salvation. between doctrine is not complete a comprehensive solution. Some, including to make a total separation to define an internal wit- of have suggested law as the on the natural or even consistency, flow of the Spirit manifested Without claiming Tyndale’s pneumatology the abstract, believer which concerns iology. many pentecostals, model for ethical decision-making. Tyndale’s emphasis in works in a corrective to this view of law. comprehensiveness is tied to life itself. It is not the Spirit in but the Spirit in the activity of creating new life in the Tyndale. Tyndale’s pneumatology is soter- lIbid., p. 492. Tyndale’s use of the expression “gifts of the Spirit” should not be understood as charismata Although he does allow the supernatural, he makes only scant mention of I Corinthians 12 and 14 or Acts. – 30- 9
