Audio • Season 1 • Episode 2 • (New) Series 1, Episode 2 – Tyndale, and the Making of the English Bible.

© 20 26 The Rise of the Protestants., Author, Shaughan Holt.

This episode was previously published under the title, Three English Bibles.

Since I first published this episode, I’ve gone back to the episode and incorporated your feedback.

As the series has grown, I've noticed a few areas that needed improvement or clarification, so I’ve updated parts of the original episode. The story and purpose are still the same, but I hope returning readers enjoy this updated version. If you’re new to the series, this is the starting point of our story.

The accompanying transcript also includes an epilogue with additional historical notes for those who would like to explore the story further.

The Artwork is: The cover page of the Coverdale Bible, which was first printed in 1535.

The Music is: Ein feste Burg ist unser Gott, 'A Mighty Fortress Is Our God'; Composer: Martin Luther.

Episode Notes: In this episode, we continue the story of William Tyndale, and his efforts to make the Bible available in English. We explore his conflict with Thomas More, the author, statesman, and Renaissance humanist who became one of Tyndale's strongest opponents. Next, we turn to Thomas Cranmer, who would become Archbishop of Canterbury, and Myles Coverdale, another key figure in developing the English Bible.

In 1535, Coverdale published the first complete printed Bible in English, relying largely on Tyndale's earlier translations. Two years later, the Matthew Bible was published. It included even more of Tyndale's work, such as translations that had not been published while he was alive. The Matthew Bible set the stage for the Great Bible of 1539, which was the first authorised English Bible meant for use in parish churches throughout England.

This represented a major change. Just a few years earlier, Tyndale had been executed for heresy. Now, much of his work could be read openly in a Crown-approved English Bible. His influence lasted long after his death, shaping later English Bibles like the Bishops' Bible of 1568 and, eventually, the King James Bible of 1611.

© 20 26 The Rise of the Protestants., Author, Shaughan Holt.

"All rights reserved. No part of this podcast may be reproduced, translated, distributed, or transmitted in any form or by any means, including photocopying, recording, or other electronic or mechanical methods, without the prior written permission of the copyright holder, except in the case of brief quotations embodied in critical reviews and certain other non-commercial uses permitted by copyright law".

Requests regarding translation, licensing, or republication should be directed to: [email protected]

Your feedback matters, send me an email at [email protected], with any comments, suggestions, or criticisms.I read every message.1

© 20 26 The Rise of the Protestants. Author, Shaughan Holt.

"All rights reserved. No part of this podcast may be reproduced, translated, distributed, or transmitted in any form or by any means, including photocopying, recording, or other electronic or mechanical methods, without the prior written permission of the copyright holder, except in the case of brief quotations embodied in critical reviews and certain other non-commercial uses permitted by copyright law".

Requests regarding translation, licensing, or republication should be directed to: [email protected].

Your feedback matters, send me an email, with any comments, suggestions, or criticisms. I read every message.

A Note About This Episode.

This episode was previously published under the title, Three English Bibles.

Since its original publication, I have returned to the story, revising and updating several sections, clarifying some historical details, and adding further background.

The central story remains the same, but the revised episode now places greater emphasis on William Tyndale and his remarkable influence on the development of the English Bible.

The episode has therefore been renamed, Tyndale and the Making of the English Bible.

If you are new to the series, Episode 1 is a great place to begin.

Series 1.

Episode 2.

Tyndale, and the Making of the English Bible.

William Tyndale is widely recognised as one of the most important English biblical translators.

As we saw in the previous episode, Tyndale believed that ordinary people, should be able to read Scripture, in their own language.

His English New Testament, first printed in 15 26, had an impact that lasted long after his lifetime.

Although he never completed an entire English Bible, his translations became the foundation, for many of the English Bibles that followed.

An important link in this story was the Matthew Bible of 15 37, which brought together, much of Tyndale's work in a complete English Bible, and remarkably, received royal approval, only a year after his execution.

The Matthew Bible, paved the way for the Great Bible of 15 39, the first authorised English Bible, intended to make Scripture, openly available in churches across England.

Tyndale's influence went even further, shaping later translations like the Bishops’ Bible of 15 68, and eventually, the King James Bible of 16 11.

These changes show, how English Scripture went from being banned and smuggled, to gaining royal approval, and being openly used in churches throughout England.

Tyndale was born in Gloucestershire and studied at Oxford University, earning his Master of Arts degree in 15 15.

He lived during a time of major religious change.

Earlier movements like Lollardy, still shaped people’s thinking, and Renaissance scholars such as John Colet and Erasmus, encouraged people to study the Bible, in its original languages.

It was against this background, that Tyndale made the breathtaking decision, to produce an English translation of the Bible.

At the same time, Martin Luther continued to challenge, some of the Catholic Church's fundamental teachings and practices.

In the years before the Reformation, Luther gave many lectures on the Bible, especially on the Psalms and the books of Romans and Galatians.

Central to his developing theology, were the ideas of grace, faith and salvation.

His study of Paul’s Letter to the Romans, played a key role, in shaping the idea of “Justification by Faith Alone”.

This belief teaches, that people are made right with God, through faith and God’s grace, rather than by earning salvation through good deeds.

These ideas, became central to the Protestant Reformation, and also shaped Tyndale's understanding of Scripture.

Tyndale and Thomas More.

Tyndale's translation of the New Testament, soon led to a fierce dispute, with one of Tudor England's most influential men, Sir Thomas More.

More was a lawyer, author, statesman, and a leading Renaissance humanist of his time.

As a devoted Catholic, he strongly opposed the growing Protestant Reformation.

His record however, is a little more complicated.

While in office, he firmly supported efforts to suppress Protestant heresy, and to prosecute those who spread it.

In 15 29, Thomas More published, "A Dialogue Concerning Heresies", where he defended Catholic teachings, and criticised what he saw, as the dangerous influence of Luther and Tyndale's English New Testament.

Tyndale replied in 15 31, with, "An Answer unto Sir Thomas More’s Dialogue".

A remarkable literary battle followed, centred on their fundamental disagreements, over religious authority.

Tyndale believed Scripture, held the highest authority, and that ordinary Christians, should be able to read the Bible, in their own language.

More, defended the Church’s authority and traditions, arguing that Scripture, could not be separated from the Church, that had preserved and interpreted it.

Their disagreement, was part of a much larger struggle, taking place across Europe.

However, More’s own situation, soon became more difficult.

In 15 29, he became Lord Chancellor of England, replacing Cardinal Wolsey.

But when Henry VIII started to break away from Rome, More, could not support the King’s claim, to lead the English Church.

As a result, he resigned as Lord Chancellor in May 15 32.

Thomas More, also refused to accept Henry’s marriage, to Anne Boleyn, and would not recognise the King’s religious supremacy, as was required of him.

As a consequence, In April 15 34, the King, had him put in the Tower of London.

Thomas Cromwell, one of Henry's most powerful ministers and a key figure in the English Reformation, questioned More several times in an attempt to persuade him to comply.

More, however, remained firm and refused to change his position.

He was eventually tried for treason, found guilty and sentenced to be hanged, drawn and quartered.

However, in an act of clemency, the King commuted his sentence to beheading, and on 6 July 15 35, Thomas More was executed on Tower Hill.

According to tradition, he said that he died, “the King's good servant, but God's first”.

His body was buried in the Chapel of St Peter ad Vincula, inside the Tower of London, and his head, was displayed on London Bridge.

Pope Pius XI, canonised him in 19 35, and the Catholic Church remembers him as a martyr.

The contrast between More and Tyndale was striking.

William Tyndale, a religious exile whose books were condemned and burned in England, would go on to have a major influence on the English Bible.

Thomas More, who had defended the established Church, against Tyndale, would himself be condemned and executed, by the very King he had previously faithfully served.

The English Reformation was now gathering pace.

Tyndale and the Old Testament.

While all this was happening, William Tyndale, continued his work, translating the Old Testament.

In 15 30, he published his English translation of the Pentateuch, the first five books of the Bible: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.

The word Pentateuch comes from Greek and refers to these five books.

In the Hebrew Bible, they make up the Torah, or Law.

These books include some of the Bible's most famous stories, such as Adam and Eve, Abraham, Jacob, Moses, the Exodus, and the Ten Commandments.

Importantly, Tyndale translated these books directly from Hebrew, while also consulting other sources, rather than relying on the Latin Vulgate.

His work, reflected one of the Reformation's great changes: a growing determination, to return to the earliest available biblical texts, and make Scripture, accessible, in the language of ordinary people.

Meanwhile, events in England were moving quickly, and another important figure, was about to shape the future, of the English Bible.

Thomas Cranmer.

Thomas Cranmer was born in Nottinghamshire in 14 89, to a family of local gentry.

He attended Jesus College Cambridge, where he studied, and later became a college fellow.

He later became a priest, and earned his Doctor of Divinity degree in 15 26.

Like many scholars of his time, Cranmer was influenced by Renaissance humanism, and grew more interested in the religious debates spreading throughout Europe.

Renaissance humanism was an intellectual movement, that promoted studying the authentic works of ancient Greece and Rome, and reading Scripture in its original languages.

Many Christian humanists believed, that returning to these early sources, could help improve and renew the Church.

Cranmer first became nationally important, during the controversy over Henry VIII's marriage, to Catherine of Aragon.

In 15 29, Cranmer suggested that Henry's proposed annulment, be referred to theologians and universities across Europe, to see whether Scripture and Church teaching, supported the King's case.

Henry liked the idea, and as a result, Cranmer became more involved in the King's efforts, to get an annulment.

In January 15 32, Cranmer became the resident ambassador to Charles V, the Holy Roman Emperor.

He travelled to Nuremberg, where Lutheran ideas were already well established.

While there, Cranmer met Protestant reformers, and witnessed the religious changes, taking place across the German states.

However, while he was abroad, Cranmer received some surprising news.

William Warham, the Archbishop of Canterbury, had died.

Thought to have been encouraged by Anne Boleyn, Henry VIII chose Cranmer to take his place.

And so, in 15 33, Thomas Cranmer became Archbishop of Canterbury.

His new role, put him at the centre of the English Reformation, and made him an important figure, in the history of the English Bible.

Myles Coverdale.

Myles Coverdale was another important figure in the development of the English Bible.

Born in Yorkshire circa 14 88, Coverdale became an English Bible translator and religious reformer, subsequently serving as Bishop of Exeter.

After studying at Cambridge, Coverdale was ordained a priest in 15 14, and later joined the Augustinian friars.

During this period, Coverdale came under the influence of Robert Barnes, an early supporter of Lutheran ideas in England.

Over time, Coverdale became increasingly sympathetic, to religious reform, and began preaching against traditional Catholic practices, including the veneration of images, and aspects of confession and the Mass.

As these views made his position in England increasingly dangerous, Coverdale left the country around 15 28, spending much of the next few years in Europe.

During this period, he began the work, for which he would become best known.

Unlike Tyndale, Coverdale did not translate directly from the Hebrew and Greek, relying largely on existing Latin and German translations, as well as Tyndale's English work.

By 15 35, Coverdale had completed a major achievement.

On the 4th October 15 35, the Coverdale Bible was published, - the first complete printed Bible in English.

It incorporated Tyndale's New Testament, and parts of his Old Testament translations, while Coverdale, used other sources to complete the remaining books.

The Bible also contained numerous illustrated woodcuts, helping readers visualise, many of the people and events described in Scripture.

Meanwhile, Tyndale's situation was becoming increasingly dangerous.

In May 15 35, while living near Antwerp, an Englishman named Henry Phillips betrayed him.

Tyndale was arrested and taken to Vilvoorde Castle, near Brussels, where he was imprisoned.

By then, he had translated the New Testament and the Pentateuch, from the original languages, as well as other parts of the Old Testament.

His translation of the historical books, from Joshua to Chronicles, appears to have remained unpublished during his lifetime.

Tyndale spent more than a year in prison.

Despite efforts to secure his release, he was convicted of heresy and sentenced to death.

In October 15 36, William Tyndale was led from Vilvoorde Castle, to the place of his execution.

Once there, he was strangled whilst tied at the stake, and his body was then burned.

According to tradition, his last prayer was, “Lord, open the King of England's eyes”.

Sadly, Tyndale did not live to see what happened next.

His translations, once banned and secretly carried into England, would soon help form the foundation of an English Bible, approved by the very King, who had sought to suppress his work.

Towards an Authorised English Bible.

Tyndale was dead, but the story of his English Bible was far from over.

By 15 34, attitudes towards having an English Bible were beginning to change.

The Convocation of Canterbury, asked Henry VIII, to approve an English translation of the Bible.

At the same time, Thomas Cromwell, who was becoming increasingly important in the King's religious policies, also supported the idea.

The following year, Myles Coverdale's Bible was published.

Dedicated to Henry VIII, it was the first complete printed Bible in English.

Coverdale, had drawn heavily on William Tyndale's translations, of the New Testament and the Pentateuch.

However, for the remaining Old Testament books, he used various Latin and German sources, including translations by Martin Luther and other German scholars.

Another important development was soon to follow.

In 15 37, just a year after Tyndale's execution, the Matthew Bible, was published.

The title page, named Thomas Matthew as the translator, although no such person did the work.

John Rogers, a friend and associate of Tyndale, had assembled the Bible, and published it under the name of Thomas Matthew, thereby concealing, just how much of the translation was actually Tyndale's work.

The Matthew Bible, brought together Tyndale's New Testament, his published Old Testament translations, and further Old Testament material, he had translated, but had remained unpublished, during his lifetime.

Coverdale's work completed the remaining books.

Given Henry's hostility toward Tyndale, openly acknowledging the true extent of his contribution, could have jeopardised royal approval, and put Bible supporters, including Thomas Cromwell, in a difficult position.

What happened next was remarkable.

The Matthew Bible received royal approval.

Much of William Tyndale's work, once condemned and burned in England, could now circulate in an English Bible with the approval of Henry VIII — even though Tyndale himself had been executed for heresy only the previous year.

Thomas Cromwell and Archbishop Thomas Cranmer, quickly recognised the importance of the Matthew Bible.

But they needed a version, that could be officially used, in every church across England.

In September 15 38, Cromwell ordered each parish church to get an English Bible, and put it somewhere parishioners could read it.

To meet this need, a new and carefully revised edition, was required, one that people could read in public, and that the Church would accept.

This resulted in the creation of the Great Bible.

Myles Coverdale, was put in charge of preparing the new edition.

He used the Matthew Bible as a base, revised the text, and removed some of its more controversial notes and features, to make it better suited, for official use in the English Church.

The Great Bible.

The Great Bible was dedicated to Henry VIII, and approved for use in churches throughout England.

It became known as the Great Bible because of its large size.

Designed for public reading, it was large enough for groups to gather around and read the Scriptures together.

The Great Bible had several other names.

Some people called it the King's Bible, because Henry VIII approved it.

Others called it the Cromwell Bible after Thomas Cromwell, who helped make it happen.

It was also known, as the Whitchurch Bible, after Edward Whitchurch, one of its printers.

Copies displayed in churches, were often chained in place, to prevent these large and valuable books, from being removed or stolen.

Paris, was chosen for the printing, because the French printers had the skills and equipment needed, to produce such a large and ambitious Bible to a high standard.

Work began there in 15 38, but producing an English Bible, associated with religious reform, in Catholic France, carried considerable risks.

The French authorities eventually intervened, stopping the printing and seizing many of the completed sheets.

Even so, the project survived.

Coverdale and his associates, were able to save some of the completed work, and production was moved to London.

Once back in London, the printers Richard Grafton and Edward Whitchurch, were assigned to finish the work.

The first edition of the Great Bible was published in 15 39, with further editions, appearing over the next few years.

These large-format English Bibles were placed in parish churches, where people could gather around to read the Scriptures, or listen, as someone read them aloud.

For many people, seeing an English Bible openly displayed in their local church, must have felt remarkable.

Just a few years earlier, owning Tyndale's unauthorised New Testament, could lead to serious consequences, with many copies being seized, and burned in public.

Now, much of Tyndale's wording, could be read or heard openly in an English Bible, with the King's full approval.

The change was extraordinary: the English Bible had moved from prohibition to royal approval.

However, the religious direction of Henry's reign was about to change again.

By the late 15 30s, conservative figures within the English Church, were beginning to regain influence, while Thomas Cromwell's position with the King, was becoming increasingly uncertain.

One leading conservative was Stephen Gardiner, Bishop of Winchester.

Although he had supported Henry VIII's rejection of papal authority, Gardiner opposed many Protestant ideas, and supported the conservative reaction, that produced the Act of Six Articles in 15 39, which reaffirmed several traditional Catholic teachings.

Henry's England, had therefore, now reached an unusual position.

An authorised Bible in English, was available in the churches, yet many traditional Catholic beliefs were still being enforced.

The English Reformation, was not a straightforward move, from Catholicism to Protestantism.

During Henry's reign, religious policy often shifted, between reform and traditional Catholic beliefs.

That uncertainty, would soon affect, even who was even permitted, to read, the English Bible.

The fall of Thomas Cromwell.

Thomas Cromwell's position, began to weaken, following his role in arranging Henry VIII's disastrous marriage to Anne of Cleves.

The marriage, was intended in part, to strengthen England's ties with Protestant Germany, but Henry was deeply dissatisfied with the match, and had it annulled after only six months.

Cromwell's opponents at court, seized this opportunity, to act against him.

On 10 June 15 40, Cromwell was arrested, during a meeting of the Privy Council, the King's principal advisory body, and taken to the Tower of London, accused of treason and heresy.

With powerful enemies at court, Cromwell was denied a conventional trial, and instead, condemned through an Act of Attainder, thereby depriving him of the opportunity, to defend himself before a jury.

While in the Tower, Cromwell wrote desperate letters to the king, asking for clemency, ending one letter with the words, “Most gracious Prince, I cry for mercy, mercy, mercy”.

But his pleas did not save him.

On 28 July 15 40, Thomas Cromwell, once one of the most powerful men in England, was beheaded on Tower Hill.

On the same day, Henry VIII married his fifth wife, Catherine Howard, who was likely still in her late teens.

The contrast could hardly have been greater.

As Henry celebrated his new marriage, the minister, who had helped change England's government, and led the break with Rome, was being executed nearby.

Cromwell's death, removed one of the most powerful supporters of religious reform, and of the New English Bible.

For the time being, the Great Bible remained in the churches, but the political and religious climate was beginning to change.

Conservative influence was growing, and Henry VIII would soon seek to control, not only which Bible his subjects could read, but also who amongst them could read it.

Henry soon seemed to regret Cromwell's execution, and later he would blame his ministers for the death of a man he called one of his most faithful servants.

Whatever Henry's feelings, Cromwell's death removed one of the leading figures behind the religious and political changes that had reshaped England during the 15 30s, and one of the most powerful supporters of the English Bible.

The Legacy of Tyndale.

Those who had helped advance the cause of the English Bible, would also pay a high price.

Tyndale had already been executed for heresy in 15 36.

John Rogers, who had brought together, much of Tyndale's work in the Matthew Bible, would later become the first Protestant martyr, to be executed under Queen Mary I, when he was burned at the stake in Smithfield, on the 4th February 15 55.

Myles Coverdale however, somehow manages to survive.

During Queen Mary's reign, he was imprisoned, but eventually released and allowed to leave England, spending several years in exile in Europe.

Even so.... , the work these men had begun.... , could not so easily, be undone!.

The Great Bible of 15 39, made English Scripture openly available in parish churches, while Tyndale's words, continued to shape the Bibles, that followed.

The Great Bible, the Bishops' Bible of 15 68 and, ultimately, the King James Bible of 16 11, would all carry, in different ways, the influence of William Tyndale.

Tyndale was later reported to have said, that if God spared his life, he would cause, even a boy driving a plough, to know more of Scripture, than an educated clergyman.

Sadly he did not live to see, that ambition fulfilled.

However, his belief that ordinary people, should be able to read Scripture, in their own language, lived on, even after his death.

The English Bible was now, no longer confined to scholars, clergy or those able to read Latin.

It was becoming part of the nation's religious life.

But the story of the English Bible was far from finished.

The Great Bible was only the beginning.

Thank you for listening.

The accompanying transcript also includes an epilogue with additional historical notes for those who would like to explore the story further.

Epilogue.

Thomas More and Utopia.

Thomas More coined the word “Utopia” for his most famous work, which was first published in Latin in 15 16.

The name comes from Greek and contains a deliberate play on words, suggesting both “no place” and an ideal or “good place.”

The book describes an imaginary island society and lets More explore ideas about government, religion, property, education, and social order, while also questioning aspects of European society in his own time.

Even though it was written in Latin, Utopia became well known throughout Europe.

It was not translated into English until 15 51, sixteen years after More was executed, when Ralph Robinson published his translation.

The book's influence has been remarkable.

More's invented word entered the English language and eventually gave its name to an entire tradition of Utopian literature that imagines ideal societies.

It also helped inspire its darker opposite, dystopian literature, where societies that seem perfect actually hide oppression, inequality, or other troubling problems.

More probably never imagined that, over five hundred years later, the word he created would still be used to talk about the human dream of building a better society.

The Lollards and the English Bible.

The Lollards were followers of the religious reform movement associated with the English theologian John Wycliffe, which emerged during the late fourteenth century.

They questioned several teachings and practices of the medieval Church and placed particular emphasis on the authority of Scripture.

They also supported the use of the Bible in English, rather than restricting access to those able to read Latin.

Wycliffe's followers produced and circulated handwritten English translations of the Bible, based on the Latin Vulgate.

With no printing press available, copies had to be painstakingly written by hand and passed between sympathetic readers and communities.

After Wycliffe's death in 13 84, Lollardy continued despite increasing persecution.

In 14 08, Archbishop Thomas Arundel's Constitutions of Oxford placed strict controls on unauthorised English translations of Scripture and their use.

Although the movement was driven largely underground, Lollard beliefs and English biblical manuscripts continued to circulate during the fifteenth and early sixteenth centuries.

By the time William Tyndale began his work, the idea that ordinary people should have access to Scripture in English therefore had a history stretching back well over a century.

But Tyndale possessed something Wycliffe's followers never had:

The Printing Press! .

Act of Attainder.

An Act of Attainder was a law passed by Parliament declaring a person guilty of a serious crime, usually treason, without the protection of a normal court trial.

It allowed the Crown and Parliament to punish an individual without requiring guilt to be established before a judge and jury.

The consequences could include execution, the loss of titles and the confiscation of property.

Acts of Attainder became a powerful political weapon in Tudor England and were used against several prominent figures who had fallen from royal favour.

Thomas Cromwell was condemned by an Act of Attainder in 15 40, denying him the opportunity to defend himself at a conventional trial before his execution.