Traces the life of William Tyndale, the first person to translate the Bible into English from the original Greek and Hebrew and discusses the social, literary, religious, and intellectual implications of his work.

I Have surveyed most of the learning found among the sons of men,” said the learned Seldon, “but I can stay my soul upon none of them but the Bible;” and precisely similar has been the experience of many others. The Bible is in the Scripture declared to be that which the Holy Spirit employs both in conversion and in sanctification; it is therefore needful above all things that we should know our Bibles well. Nothing can compensate for the want of this, and at the same time a spiritual knowledge of the Scriptures will often atone for natural deficiencies, both in mental equipment and in social position. The man, therefore, who brings the Bible to bear efficiently upon the hearts and lives of his fellow-creatures is the true servant of God; what then shall be said in praise of William Tyndale? Before his day such copies of Wycliffe’s Version as still survived could only be consulted in secret; they were but few in number, and the language in which they were written had become obsolete. Tyndale conceived the bold idea of translating the Scriptures so that the poorest might be able to obtain and to understand them. For this noble object he lived and died, and Englishmen should never forget that the priceless boon of an open Bible, which is the secret source of our national liberties and success, was paid for by Tyndale with his blood. Tyndale does not regret the purchase now, for although duty exacts a heavy fine, it more than repays those who give up all things that they may possess her...FROM THE BOOK.

William Tyndale is one of the most important of the early reformers, and particularly through his translation of the New Testament, has had a formative influence on the development of the English language and religious thought. The sources of his theology are, however, not immediately clear, and historians have often seen him as being influenced chiefly by continental, and in particular Lutheran, ideas. In his important new book, Ralph Werrell shows that the most important influences were to befound closer to home, and that the home-grown Wycliffite tradition was of far greater importance. In doing so, Werrell shows that the apparent differences between Tyndale's writings from the period before 1530 and his later writings, in the period leading up to his arrest and martyrdom in 1526, are spurious, and that a simpler explanation is that his ideas were formed as a result of an upbringing in a household in which Wycliffite ideas were accepted. Werrell explores the impact of humanist writers, and above all Erasmus, on the development of Tyndale's thought. He also shows how far Tyndale's theology, fully developed by 1525, was from that of the continental reformers. He then examines in detail some of the main strands of Tyndale's thought - and in particular, doctrines such as the Fall, Salvation, the Sacraments and the Blood of Christ - showing how different they are from Luther and most other contemporary reformers. While Tyndale, in his early writings, used some of Luther's writings, he made theological changes and additions to Luther's text. The influences of John Trevisa, Wyclif and the later Wycliffite writers were far more important. Werrell shows that without accepting the huge influence of the Wycliffite ideas, Tyndale's significance as a theologian, and the development of the English Reformation cannot be fully understood.

While Tyndale's importance in the history of biblical translation is well understood, his theology has been much less studied. Ralph Werrell has become the leading authority on his theology, and in The Blood of Christ in the Theology of William Tyndale, he explores the background to and influences on one of Tyndale's central theories. Werrell shows that Tyndale's ideas were developed independently, based on a wide range of earlier theology, and - in particular - from Wycliffite thought. He explains the way in which Old Testament sacrifice featured in Tyndale's thought, explaining his many references to the Epistle to the Hebrews, linking as it does Christ's sacrificial blood with the sacrifices of the Old Testament. Tyndale believed that man died spiritually through Adam's disobedience, and that it was brought back to life by Christ's blood. In this volume, Werrell brings out the differences between the covenant theology of Tyndale and both Luther's theology of the cross and Calvin's forensic justification, showing clearly the originality of Tyndale's beliefs.

The first section consists of contemporary reactions to Tyndale's translation, and discussion concerning Tyndale.