Limit
Freedom
限制自由
Xiànzhì zìyóu
自由を制限する
Jiyū o seigen suru
ps119
Limit your freedom with responsibility.
It builds ability
with utility
in civility.
Trust in the Word is not absurd
when value in meaning is heard.
Love with kindness develops comfort in knowledge.
Promise is made for or drawn from something solid.
Your letters shape words to form sentences.
Sentences make premises.
Premises establish reason with respect for difference.
Conclusion is drawn to develop progression against menace.
Judgment is drawn as a conclusion.
Correction is aimed at reducing confusion.
Let fear steer action to safety.
What did responsibility make of me?
Reason for benefit helps with repentance.
Repentance reinforces strength in forming sentences.
Emotion plays a role in the reason of morality.
Responsibility gains definition with respect for locality.
Constitutional thought is my delight.
Conservation measures utility for what is right.
Let my heart be sound in your statutes
that I may not find shame in those roots.
My soul has longed for your salvation.
I have put my hope in your generation.
I have felt like a skin suit in smoke
but I did not see the law as a joke.
Let my heart be sound in your statutes
that I may not find shame in those roots.
Let those who attempt to enslave be put to shame.
Courage shows respect for the rules of the game.
The deceptive have staged events against me.
They don't respect order in the land of the free.
They had almost made an end of my existence.
I have gone the distance without rebellion for resistance.
How long must I wait
to set the record straight?
My eyes are watching for your promise.
The search for truth helps to keep me honest.
My sight has seen the salvation
that you have prepared for the nation.
You are a light of revelation to those who don't believe.
Christ is the glorious incarnation for those who already see.
Your security is actually factual.
You help me to be factually actual.
If the roots of the holly are whole
then the leaves stay green even in snow.
A little yeast leavens the whole loaf.
Once baked, the leavened loaf contributes to growth.
Agriculture is the industry of the land.
Art and manufacturing make products the band of hands expand.
Revive me with your loving kindness
that I may grow in your likeness.
What lasts forever?
The word of truth withstands inclement weather.
Faith extends beyond each generation.
The earth abides with orbital rotation.
These continue to this day.
Each moment extends time in this way.
Fate opposes destiny in the reach of time.
The transcendence of menace is sublime.
If my delight had not been in your law
I would have perished with my flaw.
The divine design in nature
is the safest bet to wager.
A word is defined with another word or words with respect for generalization.
Panopticon sees all within reasonable expectation of visual sensation.
Abstraction doesn’t extend authority beyond legal relation.
Legislated law had threatened to use the death penalty for any crime.
The command to love adjusts punishment to work for correction as an enzyme.
The support for restraint in reform
kept the horse quiet during the storm.
I study your law to find reason for the commandments.
Flaws in constitutional law require amendment.
There is a responsibility to avoid the cause of damage.
The organization of material helps me to manage
my vantage.
The immaterial has material value
when no thing-ness is used to reflect on the shallow.
The shallowness of perception taps perspective
to gauge the truth of that which is detected.
The value of money is dependent upon gold.
The beauty of a jewel has a value untold.
119:73-96
Yodh Manus tuæ fecerunt me
10th letter in the Semitic abjads
Yodh- hand -
Hebrew- Yud- יוֹד - Yud - ten
73 Your hands have made me and fashioned me;
give me understanding, that I may learn your commandments.
----------------------------
Your letters have shaped words to form sentences.
Sentences made premises.
Premises established reason with respect for difference.
Conclusion was drawn to develop progression against menace.
Reason for benefit helped with repentance.
Repentance reinforced strength in forming sentences.
====================
74 Those who fear you will be glad when they see me,
because I trust in your word.
----------------------------
Trust in your word is not absurd
when value in meaning is heard.
====================
75 I know, O Lord, that your judgments are right
and that in faithfulness you have afflicted me.
----------------------------
Judgment is drawn as a conclusion.
Correction is aimed at reducing confusion.
====================
76 Let your loving-kindness be my comfort,
as you have promised to your servant.
----------------------------
Love with kindness develops comfort in knowledge.
Promise is made for or drawn from something solid.
====================
77 Let your compassion come to me, that I may live,
for your law is my delight.
----------------------------
Constitutional thought is my delight.
Conservation measures use for what is right.
====================
78 Let the arrogant be put to shame, for they wrong me with lies;
but I will meditate on your commandments.
----------------------------
Let those who attempt to enslave be put to shame.
Courage shows respect for the rules of the game.
====================
79 Let those who fear you turn to me,
and also those who know your decrees.
----------------------------
Let fear steer action to safety.
What did responsibility make of me?
====================
80 Let my heart be sound in your statutes,
that I may not be put to shame.
----------------------------
Let my heart be sound in your statutes
that I may not find shame in those roots.
====================
Kaph Defecit in salutare
11th abjad
Kaph- palm
Hebrew- kaf- כָּף - grip
81 My soul has longed for your salvation;
I have put my hope in your word.
----------------------------
My soul has longed for your salvation.
I have put my hope in your generation.
====================
82 My eyes have failed from watching for your promise,
and I say, "When will you comfort me?"
----------------------------
My eyes are watching for your promise.
The search for truth helps to keep me honest.
====================
83 I have become like a leather flask in the smoke,
but I have not forgotten your statutes.
----------------------------
I have felt like a skin suit in smoke
but I did not see the law as a joke.
====================
84 How much longer must I wait?
when will you give judgment against those who persecute me?
----------------------------
How long must I wait
to set the record straight?
====================
85 The proud have dug pits for me;
they do not keep your law.
----------------------------
The despotic have staged events against me.
They don't respect order in the land of the free.
====================
86 All your commandments are true;
help me, for they persecute me with lies.
----------------------------
Your security is actually factual.
You help me to be factually actual.
====================
87 They had almost made an end of me on earth,
but I have not forsaken your commandments.
----------------------------
They had almost made an end of my existence.
I have gone the distance without rebellion for resistance.
====================
88 In your loving-kindness, revive me,
that I may keep the decrees of your mouth.
----------------------------
Revive me in your loving kindness
that I may grow in your likeness.
====================
Lamedh In ֶternum, Domine
12th abjad
Hebrew- Lamed- לָמֶד- student
89 O Lord, your word is everlasting;
it stands firm in the heavens.
----------------------------
What lasts forever?
The word of truth withstands inclement weather.
====================
90 Your faithfulness remains from one generation to another;
you established the earth, and it abides.
----------------------------
Faith extends beyond each generation.
The earth abides with orbital rotation.
====================
91 By your decree these continue to this day,
for all things are your servants.
----------------------------
These continue to this day.
Each moment extends time in this way.
Fate opposes destiny in the reach of time.
The transcendence of menace is sublime.
====================
92 If my delight had not been in your law,
I should have perished in my affliction.
----------------------------
If my delight had not been in your law
I would have perished with my flaw.
The divine design in nature
is the safest bet to wager.
====================
93 I will never forget your commandments,
because by them you give me life.
----------------------------
Legislated law had threatened to use the death penalty for any crime.
The command to love adjusts punishment to work for correction as a social enzyme.
====================
94 I am yours; oh, that you would save me!
for I study your commandments.
----------------------------
I study your law to find reason for the commandments.
Flaws in constitutional law require amendment.
====================
95 Though the wicked lie in wait for me to destroy me,
I will apply my mind to your decrees.
----------------------------
There is a responsibility to avoid the cause of damage.
The organization of material helps me to manage
my vantage.
====================
96 I see that all things come to an end,
but your commandment has no bounds.
----------------------------
The immaterial has material value
when no thing-ness is used to reflect on the shallow.
The shallowness of perception taps perspective
to gauge the truth of that which is detected.
====================
Rom. 11:16
If the part of the dough offered as first is holy, then the whole batch is holy. If the root is holy, then the branches also are holy.
----------------------------
A little yeast leavens the whole loaf.
Once baked, the leavened loaf contributes to growth.
If the roots of the holly are whole
then the leaves stay green in snow.
====================
Luke 2:30-32
My eyes have seen your salvation
which you have prepared in the presence of all people;
a light for revelation to the Gentiles
and for glory to your people Israel.
----------------------------
My eyes have seen the salvation
that you have prepared for the nation.
You are a light of revelation to those who don't believe.
You are the glorious incarnation for those who already see.
====================
George Berkeley
Principles of Human Knowledge
1710
“… it is thought that every name has, or ought to have, ONE ONLY precise and settled signification, which inclines men to think there are certain ABSTRACT, DETERMINATE IDEAS that constitute the true and only immediate signification of each general name; and that it is by the mediation of these abstract ideas that a general name comes to signify any particular thing. Whereas, in truth, there is no such thing as one precise and definite signification annexed to any general name, they all signifying indifferently a great number of particular ideas.”
----------------------------------
A word is defined with another word or words with respect for generalization.
Panopticon sees all within reasonable expectation of visual sensation.
Abstraction doesn’t extend authority beyond legal relation.
=====================
Adam Smith
Wealth of Nations
1776
"The policy of some nations has given extraordinary encouragement to the industry of the country; that of others to the industry of towns. Scarce any nation has dealt equally and impartially with every sort of industry. Since the down-fall of the Roman empire, the policy of Europe has been more favourable to arts, manufactures, and commerce, the industry of towns, than to agriculture, the Industry of the country."
-------------------------------------
Agriculture is the industry of the land.
Art and manufacturing make products the band of hands expand.
===========================
3.21.19
The Case for Goodness
The tree must be healthy to bring forth good fruit. People are protected by the spirit and grace of God to produce beneficial works.
Justification by Faith for Good Work
The English Reformation History
Renunciation Text
Execution: Text for the Final Renunciation
Thomas Cranmer
7.2.1489 Aslockton, Nottinghamshire, England
3.21.1556 Oxford, Oxfordshire, England
Aslockton
Aslockton is in the central part of England. It is 12 miles east of Nottingham in Nottinghamshire.
Nottinghamshire lies on the Roman Fosse Way. The Fosse Way ran from the port city of Exeter in southwest England to Lincoln in Lincolnshire. Lincolnshire is on the eastern coast in the center of England. It is about 293 km (182 m.).
It is never more than 6 miles from a straight line. The road may have started as a ditch dug by Roman soldiers. The name is derived from the Latin Fossa, meaning ditch. It marked the western border for the Romans for the first few decades after the invasion in 43 CE.
Evidence of Roman settlements and forts remain in Nottinghamshire. There are earthworks for the castle of Aslockton. The earth mound or motte that bolstered the side of the castle is about 5 m (16 ft.) high.
The county had been settled by Angles around the 5th century. It became part of the Kingdom of Mercia. Mercia became an earldom later. There is evidence of Saxon settlement at the Broxtowe Estate in Oxton near Nottingham and Tuxford, east of Sherwood Forest.
Aslockton contains the Old Norse name Aslakr. The -ton in the suffix indicates that it was a place owned by Aslakr. The name appears in the Domesday survey of 1086 as Aslachetone. There are other Norse names in the county.
The population for the town was only 1,742 in the 2011 census.
Thomas Cranmer
1489-1556
Thomas was the Archbishop of Canterbury from 1533 to 1555. He served a leader of the English Reformation with Henry VIII, Edward VI and Mary I for a short time. He helped build the case for the annulment of Henry's marriage to Catherine of Aragon. He supported the principle of Royal Supremacy as a counter to Papal Supremacy.
The Roman empire had grown to encompass Europe with the many different languages. It was looking to expand in the competition with the Ottomans in the Middle East.
Slavery was made into an issue by the resurrection of the classical philosophers in the Renaissance. The emperor of the Roman empire had documented an opinion against slavery, but it was allowed in practice.
The legal code for empire was being called into question. Torture and the death penalty were allowed as punishment for crime since before Babylonian times. It was too punitive to be regarded as a correction, so it was identified as a deterrent.
The death penalty for crimes like theft or adultery was both final and too severe. Something had to be done to change the code, but the parliamentary body was responsible for the change in the legislation.
The task was no easy matter. The members of parliament in respective nations had to agree to both what needed to be changed and how it needed to be amended. The role of marriage in royal succession was large enough to call for attention from the religious leader in each language group.
Cranmer's contribution was not only significant with respect for Henry's marriage. He contributed to the publication of works in the English language that would help to build consensus with respect for the code of law.
Thomas was born in Aslockton, Nottinghamshire, England on 2 July 1489. He was the son of the elder Thomas by his wife, Agnes Hatfield. His parents were minor gentry. His father only had enough land to give to the eldest son John. Thomas and his younger brother, Edmund, joined the clergy.
Thomas was given a fellowship at Jesus College, Cambridge. He lost the fellowship when he married the daughter of a local innkeeper. He was re-accepted by the college when she died in childbirth. He devoted himself to study and took holy orders in 1523. He received his doctor of divinity degree in 1526.
Cranmer had made marginal notes that expressed favor for Erasmus over Martin Luther during his period of study.
Cardinal Wolsey, the king's Lord Chancellor, selected several Cambridge scholars to be diplomats in Europe. Thomas was chosen to take a minor role in the English embassy in Spain.
Two letters written by Cranmer have recently been discovered. They describe an early encounter with the king. When the king interviewed Cranmer personally for half an hour after his return from Spain in June 1527, he was observed to be "the kindest of princes."
Henry VIII's first marriage had its origins in 1502. Arthur, his elder brother died. Henry VII, betrothed Arthur's widow, Catherine of Aragon, to the future king.
The betrothal raised questions as to the biblical injunction against marriage to a brother's wife.
Lev. 20:21
If a man takes his brother's wife, it is an unclean thing. He has uncovered his brother's nakedness. They shall remain childless.
The couple married. A daughter, Mary, was born in 1516 after a series of miscarriages.
Henry did not have a son to name as a successor by the 1520's. He took this as a sign of divine anger and made overtures to the Vatican about an annulment.
Cardinal Wolsey was given the task of prosecuting the case. Cranmer assisted with the proceedings in addition to his duties as a Cambridge don from 1527.
Cranmer stayed with relatives in Waltham Holy Cross in Essex to avoid an outbreak of the plague in Cambridge in the summer of 1529. Two of his Cambridge associates joined him.
Cranmer proposed to put aside the legal case in Rome in order to canvass opinions from university theologians around Europe.
Henry showed interest in the idea when it was presented by the two associates. Thomas More was his new Lord Chancellor. It is not known whether the two explicitly approved the plan. It was implemented eventually.
Edward Foxe was one of the associates. He led the research effort. The team produced The Sufficiently Abundant Collections and The Determinations. The works provided theological and historical evidence that supported the position that the king exercised supreme jurisdiction within his realm.
Cranmer's first contact with a Continental reformer was with Simon Grynaeus. He was a humanist based in Basel, Switzerland. Simon followed the Swiss reformers Zwingli and Oecolampadius.
Grynaeus took an extended leave to visit England to offer himself as an intermediary for the king and the Continental reformers. He started a friendship with Cranmer. This early contact initiated Cranmer's relationship with Swiss and Strasbourg reformers.
Cranmer was appointed the resident ambassador at the court of the Holy Roman Emperor Charles V in January 1532. He followed the emperor to his residence in Regensburg, Bavaria as Charles traveled through his realm.
When he passed through the Lutheran city of Nuremberg, he saw the effects of the Reformation. The Imperial Diet had been moved to Nuremberg in the summer. He met the architect of the Nuremberg reforms, Andreas Osiander. They became friends.
Cranmer married Margarete, the niece of Osiander's wife, that July. The prevailing custom was for celibate priests to take a mistress when the celibacy became too rigorous. Cranmer opted for marriage. He had moved into identification with certain Lutheran principles at this stage. Lutherans had reintroduced marriage to the priesthood.
Cranmer was not able to persuade Charles, Catherine's nephew, to support the annulment of his aunt's marriage.
When Cranmer was with Charles in Italy, he received a royal letter dated 1 October 1532. He was informed that he had been appointed as the Archbishop of Canterbury. William Warham had died.
Cranmer's appointment had been secured by the family of Anne Boleyn. She was being courted by Henry. He was directed to return to England. Henry had personally financed the papal bulls necessary for the promotion.
The promotion came as a surprise to London. Cranmer had only held minor positions of importance in the Church. He left Mantua on 19 November. He arrived in England at the beginning of January. The bulls arrived around 26 March 1533.
Thomas Cranmer was consecrated as a bishop on 30 March in St. Stephen's Chapel by John Longland, Bishop of Lincoln, John Vesey, Bishop of Exeter, and Henry Standish, Bishop of St. Asaph.
He had continued to work on the annulment proceedings even while they were waiting for the bulls. The annulment required greater urgency after Anne announced her pregnancy.
Henry and Anne were secretly married on 25 January 1533 in the presence of a handful of witnesses. Cranmer didn't learn of the marriage until two weeks after the event.
Even though the pope had claimed supremacy over royalty in Christendom, the state of affairs in Italy was not secure. Clement VII had been elected in 1523 at the end of the Italian Renaissance.
Italy was divided between foreign interests. Spain and France were competing for influence over papal favor. The Ottoman empire had invaded eastern Europe. They were not far from Italy or the Vatican.
Charles V had inherited the crown of Aragon. The rule included the kingdoms of Naples, Sicily and Sardinia. It had controlled the Duchy of Milan a year before Charles ascended in 1519, but it was annexed by France after the Battle of Marignano in 1515.
Francis I of France had ascended in 1515. He had already gotten started in the Italian Wars that ran from 1494 to 1559. These wars included the Italian states as well France, Spain, England, the Roman Empire and the Ottomans.
Charles inherited a number of crowns in addition to Aragon. He was the heir to the House of Burgundy and the Habsburgs of Austria. Burgundy controlled the Netherlands. His holdings surrounded France.
The crown of Castille had started to expand the Spanish empire to the Americas. Charles documented disapproval for slavery, but it was allowed as a part of colonization with imperial expansion. The Spanish Inquisition was also used as a political tool.
Charles re-captured Milan in 1522 when his troops defeated the Franco-Swiss army at Bicocca. Francis crossed Lombardy where Milan along with a number of other cities fell in 1524.
Charles' forces captured Francis and crushed his army in the Battle of Pavia in Italy in 1525. Charles successfully held on to his Italian territories though they were invaded more during the wars that ran until 1559.
Charles sacked Rome in 1527 and imprisoned Clement VII. When his grandfather the emperor Maximilian died in 1530 the combined Spanish and Roman Empire for Charles was extensive. The Reformation was the only thing that stood in the way of his control of Europe.
The papal office was negotiating for peace between the Reformations and the expansion of the Spanish Empire. Clement VII was not in a position where he could honor Henry's petition for an annulment.
The pope couldn't officially celebrate the announcement of the marriage of Anne to Henry and her elevation to queen in 1533. He wanted to avoid an irreparable breach with England, but he provisionally excommunicated Henry and his advisers including Cranmer on 9 July. They could be restored to communion if Henry would repudiate Anne by the end of September.
Henry kept Anne as his wife. She gave birth to Elizabeth on 7 September. Cranmer baptized her and became one of her godparents.
Henry confirmed Thomas Cromwell as the vicegerent in April 1534. This made him the king's principal secretary and chief minister. The vicegerency instituted the reforms for England. The Act of Supremacy passed parliament in November of the same year. The king was declared the supreme head of the Church of England.
Anne miscarried a son in January 1536. The biblical prohibition that predicted childlessness as a consequence for his marriage to his brother's wife returned to haunt the king. He started to court Jane Seymour shortly after the miscarriage. Cromwell was commissioned to sue for divorce.
A number of bishops complained about Cranmer's appointment. John Stokesley, John Longland and Stephen Gardiner among others objected to his title. They argued that the Act of Supremacy did not define his role.
The break with Rome created doctrinal confusion. What did the new Church hold to be true? Ten Articles were adopted by clerical convocation in July 1536 as the first post-papal doctrinal statement of the English Church. The action attempted to appease both conservatives and reformers.
The first five articles defined doctrines that were believed to be necessary for salvation. The last five identified laudable Church ceremonies.
The core doctrine was justification by faith. Good works followed salvation by grace. This was a re-iteration of Lutheran doctrine. Works of faith were defined as an extension of charity.
The Pilgrimage of Grace began in Yorkshire in October 1536. It spread to other parts of Northern England. Cumberland, Northumberland and north Lancashire were included.
The lawyer Robert Aske led the conservative protest of Henry VIII's break with the Roman Church, the Dissolution of Monasteries and other policies instituted by Cromwell. It was the most serious opposition to the English reform.
The government produced a forum to write a book after months of debate. The official title was The Institution of a Christian Man. It was informally known as the Bishops' Book. The book was initially proposed in 1537 in the first vicegerential synod convened by Cromwell for the Church.
Cromwell opened the proceedings. Cranmer and Foxe took on the chairmanship and the co-ordination as the synod progressed. Henry was most likely pre-occupied with the pregnancy of Jane Seymour. Edward was the first male heir. Jane died shortly after giving birth. Her funeral was held on 12 November.
Henry made amendments to the Bishops' Book later. He sent them to Cranmer, Sampson and others for comment. Cranmer's comments showed unambiguous support for reformed theology. He endorsed justification by faith, sola fide and predestination. His argument did not convince the king.
The king and Cromwell arranged to have detailed discussions on forming a political and religious alliance in 1538. Discussions on theological differences were transferred to Lambeth Palace under Cranmer's chairmanship.
Cranmer's colleague, Edward Foxe, had died earlier in the year. He had sat on Henry's Privy Council. Henry chose Cranmer's conservative rival, Cuthbert Turnstall, to replace Foxe. The Germans sent a letter to the king expressing their three chief concerns regarding the English Reform.
The Lutherans objected to compulsory clerical celibacy, withholding the chalice from the laity and the maintenance of private masses for the dead. Turnstall intervened with the king to have him dismiss the concerns. Cranmer asked the Germans to stay, but they left on 1 October having made no substantial achievement.
Philipp Melanchthon, the Continential reformer, wrote several letters to Henry in 1539 to criticize his view of religion. He was especially critical of support for clerical celibacy. A delegation of Lutheran princes arrived in April to support Melanchthon's grievance.
Cromwell wrote a letter to support the Lutheran mission. The king did not change his position. He was dedicated to persuading the conservatives to stay with the Church of England.
Parliament met for the first time in three years on 28 April 1539. Cranmer was present. Cromwell was suffering from ill health. The House of Lords created a committee with customary religious balance between conservatives and reformers to examine and determine doctrine.
The committee didn't have enough time to do the detailed work needed for the revision. The Duke of Norfolk noted that the committee had not agreed on anything on 16 May. He proposed that the committee examine six doctrinal questions.
These questions shaped the Six Articles. The articles affirmed conservative belief in the real presence, clerical celibacy and private confession to a priest. Cranmer moved his wife and children out of England to safety as the Act of the Six Articles neared passage. The family had been kept quietly hidden up to this point in time.
Hugh Latimer and Nicholas Shaxton were forced to resign their dioceses given their outspoken opposition to the measures. The setback for the reformers was short lived. Henry was displeased with the promulgators and the results of the Acts. Cranmer and Cromwell were back in favor.
The archbishop was asked to write the preface for an English translation of the Bible. The Great Bible was first published in April 1539 with the direction of Cromwell.
Cromwell had also proposed a marriage between Henry and Anne Cleves, the sister of a German prince. The marriage could renew contacts with the Schmalkaldic League. Henry was not impressed by Anne when they first met on 1 January 1540, but he married her reluctantly on 6 January in a ceremony officiated by Cranmer.
Henry requested an annulment shortly after the ceremony. The king was in an embarassing situation. Cromwell suffered the consequences. The Duke of Norfolk took advantage of the weakened Cromwell. He was arrested on 10 June. He lost the support of his allies.
Cranmer wrote a letter to the king to defend Cromwell for his work, much like he had done for Anne Boleyn. Cromwell was removed from office.
A convocation was convened to consider the revision of the Bishops' Book in 1543. Cranmer chaired the sub-committees, but the conservatives overturned many reform ideas including justification by faith. The unofficial title for the revision was changed to the King's Book. It was more conservative than the Bishops' Book had been.
Parliament passed the Act for the Advancement of True Religion on 10 May. It abolished "erroneous books" and restricted the reading of the Bible in English to those of noble status. Reformers were examined, forced to recant or imprisoned from May to August.
Cranmer was successful in publishing the first officially authorised service in the vernacular despite the charges leveled against him by conservatives. The prayers in the Exhortation and Litany were drawn from the work of John Chrysostom, Martin Luther and the Sarum rite and translated into English.
References to the saints were reduced. The work was published while Henry was at war with Scotland and France. The litany was penitential for procession in times of trouble. Short intercessory prayers by the priest were answered by shorter responses from the choir or congregation.
A coalition of conservatives targeted several reformers with links to Cranmer to block reforms in 1546. It is reported that some were executed. Some powerful reform minded nobles like Edward Seymour and John Dudley returned to England during the summer from overseas. They were able to turn the tide against the conservatives.
The Archbishop of Canterbury performed his final duties for the king on 28 January 1547. He gave a reformed statement of faith while holding Henry's hand. This was offered in lieu of last rites.
Cranmer grieved the death of the king. He grew a beard at this time as a demonstration of his grief. Continental reformers had grown beards to show their rejection of the old church. The significance of clerical beards was understood in England.
The Archbishop was among the executors of the king's final will that nominated Edward Seymour as Lord Protector for the boy king, Edward VI on 31 January 1547. The reformers became part of the establishment in the regency of Seymour.
Cranmer wrote four of the twelve homilies that were circulated to be read. One used the doctrine of justification to establish the primacy of faith in relation to good works. Monasticism was described as unnecessary with respect for the promotion of superstition in the devotion to images.
The Archbishop corresponded with Martin Bucer with respect for eucharistic views. Bucer condemned the corporeal real presence. This included the rejection of transubstantiation and the adoration of the elements.
The letter from Bucer was dated 18 November 1547. It was delivered by two Italian reformed theologians. Charles V's victory over the League at Muhlberg left England as the sole kingdom that gave sanctuary to persecuted reformers.
Bucer and Paul Fagius were forced to leave the city of Strasbourg in March 1549. Cranmer invited them to come to England. He promised that they would be placed in English universities.
They were wanted to train a new generation of preachers to assist in the reform of liturgy and doctrine. Jan Laski, the Polish reformer also accepted his invitation. Osiander and Melanchthon declined.
Conservatives and reformers wrote the Book of Common Prayer prior to the publication in 1548.
Cranmer publicly announced in a debate on the Eucharist in the House of Lords between 14 and 19 December that he had abandoned the doctrine of the corporeal real presence and believed the Eucharistic presence was only spiritual. He didn't win support from across the aisle.
Parliament backed the publication of the Prayer Book after Christmas by passing the Act of Uniformity in 1549. Clerical marriage was legalized as well.
The use of the new Prayer Book was made compulsory on 9 June 1549. A series of protests was triggered in Devon and Cornwall. The English language was not yet in common use. The protests are now called the Prayer Book Rebellion.
The protesters made a number of demands. The restoration of the Six Articles, the use of Latin for the mass, only the consecrated bread was to be offered to the laity, the restoration of prayers for souls in purgatory and the rebuilding of abbeys. Cranmer defended the official Church line in St. Paul's Cathedral. He wrote a letter to the regent that denounced the rebellion as evil.
Dissidents in the Privy Council banded together behind John Dudley to oust Seymour. He was initially imprisoned in the Tower of London, but was released on 6 February 1550 and returned to the Council. The archbishop was able to uproot some incumbent conservatives to replace them with reformers.
Cranmer worked on three major projects. The revision of canon law and the Prayer Book were two. He also sought to form a statement of doctrine.
He formed a committee to revise canon law in December 1551. He recruited Peter Martyr to revise the code in a way that would draw together all the reformed churches of Europe to counter the Council of Trent. This council was the Roman Catholic answer to the Protestant Reformation.
The leaders of the Continental reformers were invited to England for an ecumenical council. Melanchthon did not respond. Bullinger stated that neither could leave Germany as it was engaged in a war between the Emperor and the Lutheran princes. John Calvin said he was not able to attend.
The Prayer Book was revised again in 1552 with contributions from Bucer and Martyr. The Black Rubric was added to declare that no adoration was intended by kneeling for communion.
The statement of doctrine for the Church was recorded in the Forty-Two Articles was published in May 1553. The title page declared that the articles were agree upon by the Convocation and were published by the authority of the king.
While they were drawn up during the time of the convocation they were not published by authority of the king. The archbishop solicited subscriptions from bishops for the statement, but political events would eclipse the effort for a while.
Edward VI became will from tuberculosis. Mary, the daughter of Henry and Catherine, was Catholic. The Third Succession Act of 1543 had returned both Mary and Elizabeth to the line of succession. A number of judges proposed that Edward's cousin, Lady Jane Grey, should be crowned as queen. Edward made it clear in his last will that Jane would succeed him.
Cranmer was granted an audience with Edward in the presence of the councillars. Edward affirmed what he had written in his will. There were provincial revolts in Mary's favor when word of the will was spread. Support for Jane in the council fell. Mary was elevated. A number of bishops were detained. Cranmer was forced to write a recantation of his reforms.
Cranmer and four others were brought to trial for treason on 13 November 1553 and found guilty despite the recantation. The Privy Council ordered that Cranmer and others were to be transferred to Bocardo prison in Oxford to await another trial for heresy.
He was detained for 17 months. He was tried for heresy under papal jurisdiction. The verdict would come from Rome even though he was tried on English soil. Cranmer was deprived of the archbishopric. The royal authority was given permission to carry out their sentence on 4 December 1555.
Canon law allowed someone who recanted their error to be spared from punishment. Cranmer recanted Zwinglian and Lutheran doctrines and professed agreement with Catholic theology. Mary refused to grant a reprieve.
He was allowed to make a final recantation public at the University Church. He submit a speech in advance. It was published after his death. He deviated from the prepared script and renounced the recantations that he had written or signed with his own hand.
He stated that since his hand was responsible for his degradation, it should be burned first. His execution is dated to 21 March 1556. He was executed as a heretic to the Roman Catholic Church, but he died as a martyr for the principles of the English Reformation.
John Foxe put Cranmer's story into his book Acts and Monuments. It was first printed in 1563.
The Book of Common Prayer and the Thirty Nine Articles stand as a testimony to his work. When Elizabeth I rose to power she restored the Church of England with the Elizabethan Religious Settlement.
The Elizabethan Prayer Book was basically a reprint of the 1552 edition without the Black Rubric. The Forty Two Artices were never adopted by the Church, but they were altered in the area of eucharistic doctrine to form the Thirty-Nine Articles.
Cranmer was instrumental in the promotion of royal supremacy as a counter to the papal form. Henry VIII had reasonable grounds to complain that his realm was divided between his supporters and those who backed those whom the papal office favored among the other royals of the empire. The papal office had also made celibacy the standard for the priesthood.
Luther advocated for Christ as the authority for the Germanic kingdoms. He also re-instituted married clergy. He warned against rebellion from democracy. He supported monarchical leadership.
Democracy as promoted by Calvin was anti-monarchical in the placement of any local council under the direct authority of God. Had they not been so aggressive in rebellion for revolutionary change, the Calvinists would have encouraged local authority to manage local responsibility.
The English Reformation was more radical in opposition to celibacy and monasticism than the Lutherans. Royal leadership was eventually overthrown by reformed reforms, but it was re-instituted with greater authority for parliament than for the foreign king.
Parliament has been given the task of re-writing the legal code to meet modern standards for literacy. The monarchy became native, but reforms to the legal code have not been completed.
Family succession is still favored as a social reflection of the royal family, but the status of being unmarried is not reduced to a criminal condition.
Thomas Cranmer
托马斯克兰默
托馬斯克蘭默
托 Tuo support 托 taku requesting To と- ト- To 토 sat
马 ma horse 馬 ba horse ma ま マ ma 마 hemp
斯 si this 斯 shi this su す ス seu 스 switch
克 Ke restrain 克 koku overcome Ku く ク Keu 크 greater
兰 lan orchid 蘭 ran orchid ran らん ラン laen 랜 LAN
默 mo quiet 默 boku silent ma ま- マ- meo 머 what
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The support for restraint in reform
kept the horse quiet during the storm.
=========================
Contrast
The Thirty-Nine Articles and the Westminster Confession
The Ordainment of Bishops is a significant difference. The WCF doesn't list the episcopacy as an office.
The Thirty-Nine Articles
The Church of England
1571
Text for Thirty Nine Articles
The articles were documented to express the doctrine for the Church of England. Most of the articles are summarized expressions drawn from the Ecumenical Councils. These statements of faith went through a rigorous process of scrutiny to define Christian theology.
A general concern against being too active in changing the world was expressed. Theological statements were used by aggressive activists to take property and to punish imagined offenses. The articles were written in a time when the political situation called for the consideration of the role that the claim to papal supremacy had played in shaping the competition among the royal houses.
The expansion of the Spanish Empire looked like it was going to command the entire Roman Empire. This would have been permissible in the state of affairs had it not been for the Inquisition and the return to slavery as instruments for the Spanish ascension. The closer that the Spanish Empire got to taking over the political dimension of the alliance with Rome, the closer that the opposition got to adopting republican government.
Republican government has strength with respect for working to win election, but it suffers from liberal expenditure and deception in media expression in the competition to win. It suffered from the lack of legislation against slavery.
This is where the distinction between serfdom and slavery acquires critical importance. There was room for development with serfdom. Slavery pretended to share the same capacity.
The conceptual distinction is subtle. Serfs were treated as part of the property whereas slaves were treated as property. There was also a trade for slaves that was not the case with serfs.
The difference in practice wasn't as subtle. Slaves were shackled with irons and whipped to induce submission or labor. Serfs were poor, but they eventually developed into a servant class in Great Britain. The class enjoyed a good deal of economic benefit by the time of Queen Victoria in the 20th century.
This said, the first of the thirty nine articles is about the Trinity. It includes a phrase that denies the incarnation of the Son. It states there "is but one living and true God, everlasting, without body, parts, or passions."
The intent may have been to discourage the passion of prejudice, but the inclusion of the phrase suggests that the incarnation of the Son as Christ in Jesus was not an event. It's worse than Docetism.
This was the doctrine that the suffering of Christ was not real. His body wasn't regarded as human. Belief in the incarnation holds that both natures were present in the second divine Person of the Trinity.
This is not just a technical point regarding something divorced from the world. It holds an important place with respect for the rate of change in political practice. The revolution that followed the Reformation did not legislate against slavery. The trade and the institution were included in the colonization of colonialism.
The liberal expenditure and deceptive media expression associated with winning elections corrupts the practice of democracy despite any nobility in intent. Parliamentarian and Congressional precipitation of profit from war or military police action for officials and their support undermines the protection of civil rights as the intent for government. This precipitation is advanced with deceptive media expression.
While the collegial legislative bodies have done something significant in the transformation of the legal code for Constitutional law, the credibility for the achievement is negated by collateral damage whether it is accidental or intended.
There are other points that are debatable. While clergy are not commanded by God to remain single, neither should Church membership be obliged by custom to be married. Knowledge of the Homilies is limited to those who have access.
The ordainment of women to the clergy ought to be allowed with seminary instruction as preparation for the position. This includes the position of bishop. While debate can be overly extended, it is best to limit argument to key points.
The key points of disagreement with the Roman Catholic Church are about the celibate clergy and transubstantiation. Transubstantiation lays claim to an embodiment through participation in the Eucharist that suggests too much of an impact on the world.
If the power of God is consumed and it is assumed that the power allows for the death penalty for disagreement in debate, then the overreach in palpable. Jesus did not die on the cross to endorse tyranny at any level of society.
While the obvious disagreement was directed toward the Roman Catholic Church, there are even greater grounds for the same with Calvin's democracy and the attendant push for the revolutionary rejection of monarchy and the establishment of republican government.
Sola Scriptura
The Westminster Confession
Church of Scotland
1647
WCF with Proofs 1
With Proof Texts 2
The most striking difference between the Thirty-Nine Articles and the Westminster Confession is the emphasis on Scripture as the authority for the Church. The Anglican Communion describes ecclesiastical authority with scripture, tradition and the episcopacy. The difference is substantial.
It is necessary to note that civil authority is defined as ordained by God. While the civil magistrate has no right to interfere with preaching or the administration of sacraments, the Confession insists that the suppression of heresy and the prevention of corruption within the church as the magistrate's duty.
The Confession is more carefully written with respect for biblical justification. The Ecumenical councils used biblical justification in accord with the controversy of their time. Ecumenical statements are carefully phrased particularly with respect for theology.
There is agreement between the Articles and the Confession that the Roman Catholic tradition had become too sacramental. The Confession doesn't define a role for bishops. This creates a kind of deficiency with respect for instruction in the faith.
Self-declared charismatics are prone to rise up with a severe ascetic condition or a liberal rubric for government expenditure to take control of political or social authority. Disruptive and disrespectful events are staged to demonstrate denominational "superiority."
The declaration of scripture as the sole authority doesn't leave room for the debate of biblical interpretation, but the challenge to civil authority entertains the threat of rebellion. Martin Luther was careful to discourage rebellion with his declaration of faith, but sola scriptura entertains rebellion against corruption. Luther crafted an inhibition against it, but the political condition for Germany still suffered in time due the excess of idealism.
The authorization for the Confession was approved by the English Parliament, but it was done at a time when Calvinism was entertained as the means to overthrow the British monarchy. It sanctioned the civil war against King Charles. Charles was made into a victim of the time when rebellion was the prelude to revolution. It was viewed as the way to force political change upon established authority.
This mechanism undermines Common Law. If rebellion is authorized to oppose "corruption," then war, assassination, murder or terrorism are sanctioned as well. The definition for corruption becomes a tool of political convenience. Media expression is used to stir up resentment against established authority.
The Confession is well written as a carefully constructed expression of biblical scholarship, but the flaws are conducive to social unrest by the 'purity' of opposition to political corruption.
Petition and protest are subordinated to the coercion of political change with the threat of rebellion. or the socialism that seeks to institute itself as the political and social authority.
Efficient production becomes a regulatory agency that uses the market as a measure for public approval. It has a 'royal' form for democratic power insofar as it seeks excellence with respect for economic conditions.
----------------------------------------
R.M. Hare
3.21.1919 Backwell, UK
1.29.02 Ewelme, UK
Backwell
Backwell is a village with less than 5,000 people. It is 11 km (7 mi.) south of Bristol in Somerset, England. Somerset is located next to the Bristol Channel on the south coast. The channel is next to the Celtic Sea.
The name was listed in the Domesday Book in 1086 as ‘Bacoile.’ It means the ‘well on the back’ of the hill.
The parish was part of the hundred of Hartcliffe. Each hundred had a ‘fyrd’ which acted as the local defense force. The force was maintained by the frankpledge system. It was drawn from tithes to the Church. The hundreds extend back to the Anglo-Saxon era. This era preceded the Norman conquest in the 11th century.
The importance of the courts declined from the 17th century. Different administrative distinctions were drawn to define county government. Hundreds have been formerly abolished with the establishment of county courts in 1867.
The Local Government Act of 1894 was enacted by the Parliament of the United Kingdom to define county level responsibility.
R.M. Hare
Richard Mervyn was born at Backwell Down on 21 March 1919. The town is located outside Bristol. He was to be known professionally as R.M. Hare. His nickname was Dick.
His father, Charles Francis Aubone Hare, was director of the firm John Hare & Co. The company made paint and floor-cloth. His mother was Louise Kathleen Simonds. She was from a brewing and banking family.
His parents died while he was still young. He was cared for chiefly by guardians and relatives on his mother's side.
He was sent to school first at Copthorne in Sussex. He was a classical scholar at Rugby from 1932 to 1937. He was awarded a scholarship to Balliol College in 1937. He read two years of Greats before the outbreak of war.
Hare's mind was already turning towards moral philosophy despite his largely classical education. He ascribed this to conflict and guilt. There is the need to define an attitude towards fighting in relation to the feeling of guilt at living in moderate comfort.
He spent much time while still at Rugby working with the unemployed. He finally decided not to be a pacifist, but to join the Officer Training Corps.
He volunteered for service in the Royal Artillery when war broke out. He circumvented the results of a medical test in order to be permitted active service overseas.
Hare returned to Balliol to complete the four years of Greats after the war. He was offered a lectureship at Balliol even before he sat for Finals. This almost immediately became a fellowship.
He held the post of White's Professor of Moral Philosophy at the University of Oxford from 1966 until 1983. He subsequently taught for a number of years at the University of Florida. His meta-ethical theories were influential during the second half of the twentieth century.
Hare extended Immanuel Kant's Categorical Imperative by insisting that all the words used in such imperatives must be universals. There should be no specific references to the individual involved.
This was the universal part of his prescriptivism. Moral terms such as 'good', 'ought' and 'right' have two logical or semantic properties: universalizability and prescriptivity. He meant that moral judgments must identify the situation they describe according to a finite set of universal terms by the former.
Proper names are excluded, but not definite descriptions. Moral agents must perform those acts they consider themselves to have an obligation to perform whenever they are physically and psychologically able to do so.
Ignoring consequence in the application of an imperative led to nonsense. It did not make sense to say, "I ought to do X", then to fail to do it.
Another example of an absurdity was the application of the maxim "do not steal" to the discovery of terrorist plans to blow up a nuclear facility.
He was critical of John Rawls theory of justice. Rawls approached the topic from a subjective perspective, then claimed that it was objective later. His theory reduced justice to an absurdity.
Richard Hare
S.理查德哈尔
T.理查德哈爾
理 Li reason 理 ri logic Ri り リ Li 리 Lee
查 cha see 查 no kanji cha ちゃ- チャ- cha 차 car
德 de morality 德 toku morality do ど ド deu 드 de
哈 Ha yawn 哈 go school of fish Hea へあ ヘア He 헤 he
尔 er you 爾 ore you eo 어 uh
-------------------------------
Emotion plays a role in the reason of morality.
Responsibility gains definition with respect for locality
and generality.
=======================
Qian Lin 3.11.1991 Hangzhou, Zhejiang, China
钱琳
リンリンOcean Butterflies International
Lullaby Game
Hangzhou
Hangzhou is located in the northern part of Zhejiang in China. It is the capital and the most populous city for the province. It sits at the head of Hangzhou Bay. The bay separates Shanghai from Ningbo.
The city grew to prominence as the southern end of the Grand Canal. The canal is the longest and oldest artificial river in the world. It starts in Beijing and runs 1,776 km (1100 mi.). It links the Yellow to the Yangtze River. The various sections of the canal were first connected during the Sui dynasty (581-618 CE).
Zhejiang sits on the east coast of China. It is next to the East China Sea. It is north of Fujian.
Linlin
Qian Lin was born in Hangzhou, China on March 11, 1991.
She is better known as Linlin in Japan. She joined Hello Project Egg for training in song and dance after being introduced to Tsunku. She had been scouted by a local talent agency in China as early as 1999. She was in the second grade.
It was officially announced that she would be part of the 8th generation of Morning Musume along with Junjun and Mitsui Aika on March 15, 2007. Linlin and Junjun were the foreign students' for the Asian market.
Linlin was designated as the leader for Minimoni in 2009 by Tsunku.
She graduated from Morning Musume along with Junjun and Eri Kamei in the fall of 2010. She also graduated from Hello! Project and Minimoni.
She returned to China after graduation. Her first solo single was released in 2013.
She valued her time with Morning Musume so much that she started to produce songs for the Idol School in China in 2015 and 2016.
She revealed that she had been married since November 2014 on a Japanese TV show in June 2016. She had given birth to a child in September 2015.
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钱 Qian money 琳 Rin jewel Rin りん リン Lin 린 Lin
琳 Lin gem 琳 Rin jewel Rin りん リン Lin 린 Lin
-------------------------------
The value of money is dependent upon gold.
The beauty of a jewel has a value untold.
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