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153 Notes Z Introduction 1 Gerald R. Evans, Problems of Authority in the Reformation Debates (Cambridge: Cambridge University Press, 1992), 86. 2 Gordon Rupp, Patterns of Reformation (Philadelphia: Fortress, 1969), xvii. 3 Anthony N. S. Lane, John Calvin, Student of the Church Fathers (Grand Rapids: Baker Books, 1999). For Luther and Athanasius, see Bernhard Lohse and Gabriele Borger, Luther und Athanasius, Evangelium in der Geschichte Series, vol. 2 (Göttingen : Vandenhoeck & Ruprecht, 1998). For studies on Melanchthon’s use of the fathers, see Pierre Fraenkel, Testimonia Patrum: The Function of the Patristic Argument in the Theology of Philip Melanchthon (Geneva: Droz, 1961); E. P. Meijering , Melanchthon and Patristic Thought: The Doctrines of Christ and Grace, the Trinity and the Creation (Leiden: Brill, 1983) and Timothy Wengert, Philip Melanchthon ’s “Annotationes in Johannem” in Relation to its Predecessors and Contemporaries (Geneva: Droz, 1987). 4 See Nicholas Thompson, Eucharistic Sacrifice and Patristic Tradition in the Theology of Martin Bucer, 1534–1546 (Leiden: Brill, 2005). 5 See David Steinmetz and Robert Kolb, introduction to Die Patristik in der Bibelexegese des 16. Jahrhunderts, ed. David Steinmetz (Wiesbaden: Harrassowitz, 1999). 6 Leif Grane, “Some Remarks on the Church Fathers in the First Years of the Reformation (1516–1520),” in Auctoritas Patrum: Contributions on the Reception of the Church Fathers in the 15th and 16th century, ed. Leif Grane, Alfred Schindler, and Markus Wriedt (Mainz: von Zabern, 1993), 21. 7 Grane, “Some Remarks,” 22. 8 For instance, some scholars claim that in the Middle Ages less than a quarter of the genuine works of Chrysostom were accessible. While it is hard to measure the veracity of this statement, the new interest in the fathers prompted the search for ancient sources to make them available. 154 Notes to pp. 5–7 9 Rupp, Patterns of Reformation, xviii. 10 Rupp, Patterns of Reformation, xviii. 11 Philip Melanchthon, Melanchthons Briefwechsel: Kritische und kommentierte Gesamtausgabe, vol. 1, no. 40, ed. Heinz Scheible (Stuttgart: Frommann-Holzboog , 1977), 55. (Melanchthons Briefwechsel is hereafter cited as MBW.) 12 Evans, Problems of Authority, 83, notes that one of the factors in bringing about a gradual change in the old patterns of respect from authority seems to have been wider reading. 13 See Melanchthon, Epistola de Lipsica disputatione in Melanchthons Werke, ed. Robert Stupperich, Studienausgabe 1 (Gütersloh: Bertelsmann, 1951), 5; idem, Defensio Phil Melanchthonis contra Joh. Eckium, in Melanchthon, Melanchthons Werke, 20. 14 Beatus Rhenanus and Ulrich Zwingli, Huldreich Zwinglis sämmtliche Werke, Briefwechsel I: 1510–1522 [CR 94, no. 49]. Beatus Rhenanus showed initial support for the Reformation but remained in the established church as the Protestant churches took on distinct identities, beliefs, and practices. Wolfgang Capito thought along the same lines when, in June 1519, he asked Georg Spalatin to greet Luther and Karlstadt and to tell them that he would be on their side against the arrogance of the scholastic theologians, namely by continuing his translations of the fathers. Oswald Myconius, then schoolmaster at Lucerne, greeted the same Capito as a renewer of theology and true Christianity, precisely because he was translating the fathers. Capito, in his greeting to Luther and Karlstadt just before the Leipzig disputation, suggests the close connection between fighting the sophists and translating the fathers: both activities pull in the same direction. In the preface to his Rhetoric from January 1519, Melanchthon does more than suggest the connection. He complains about the way in which young people are being indoctrinated with bad dialectic, and indicates a position that was shared by many in these years: the church fathers are of a different and higher order than scholastic doctors, and to praise them is the same as being open-minded and listening to Erasmus, Reuchlin, and Luther (MBW 1, no. 40: 38–48). The expression “the fathers” has become a battle cry for those who are engaged in the ongoing fight against scholasticism by joining forces with these three great leaders. 15 Rhenanus, “Letter to Zwingli,” CR 94, no. 49. 16 Lane, John Calvin, 154–55. 17 Lane, John Calvin, 155. Currently there is no evidence that Calvin compiled his own book of quotations, although it is certainly a possibility. At the least, he had access to Bucer’s florilegium. 18 Willem Van’t Spijker, Calvin: A Brief Guide to his Life and Thought, trans. Lyle D. Bierma (Louisville, Ky.: Westminster John Knox, 2009), 61. 19 Carter Lindberg, The European Reformations (Oxford: Blackwell, 1996), 181. 20 John Foxe, Book of Martyrs, ed. W. Grinton Berry (Grand Rapids: Baker...

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