Abstract
Ralph Werrell follows his PhD thesis (The Theology of William Tyndale) with an exploration of the influences on Tyndale’s theology. The work is divided into two parts. First, he considers previous suggestions of influence on Tyndale and, secondly, compares Tyndale’s theology to that of a selection of continental Reformers. Werrell argues that Tyndale’s theology ‘has an originality that arises from his reading of the Scriptures alone.’ He does grant influence on Tyndale’s theology from Wyclif and ‘wyclifites’ as well as influence on Tyndale’s thinking from John Trevisa and to a lesser extent Erasmus. Werrell makes a distinction between Tyndale’s theology and his thinking, allowing some influence on the latter but little influence apart from scripture on the former.
Werrell bases his argument on the differences he finds between the theology of Tyndale and those with whom he compares him. Werrell recognizes similarities, and even agreement, between Tyndale and his contemporaries on many points. Yet he argues that the differences between Tyndale’s theology and other reformers, demonstrated that scripture was the sole influence on Tyndale’s theology. Werrell does not deny that Tyndale was familiar with other reformation writings and he notes that at times Tyndale used some of those works as the basis of his theology. Unfortunately, Werrell never explains what he means by ‘influence’. Despite Tyndale’s reliance on the works of other reformers Werrell argues that Tyndale’s theology was solely the result of his study of the scriptures and was not affected by any other writings. He suggests that since Tyndale compared everything he read with the scriptures, any ‘influence’ from the works of other reformers was nullified.
Werrell appears to impose a later understanding of what he terms, ‘Reformed theology’ onto Tyndale. His use of the phrase ‘Reformed theology’ appears anachronistic. Werrell presents Tyndale’s views such that they often fit better into a late sixteenth or seventeenth century theological system. Werrell’s agenda appears to be establishing an independent English theological tradition from Wyclif through Tyndale to the Church of England’s Thirty-Nine Articles. Towards the end of part two after he has explained some of Tyndale’s ‘Reformed theology’ he writes, ‘we have been finding out much about the “True Church”; that is the Church as described by the “Thirty-Nine Articles” of the Church of England.’