Saint John Fisher's "A Defense of Free Will against Luther"

From an article in First Things--brought to my attention by one of my theologian friends--I found out about an upcoming publication of an important work by Saint John Fisher, the holy Bishop of Rochester, executed on June 22, 1535. The article by Michael Root, "Overcoming Theological Amnesia", argues that we skip too many centuries in our overview of Catholic theology, jumping from Saint Thomas Aquinas to the Ressourcement movement, and proposes:

We need to recover what has been lost. We need a wider ressourcement, not unlike the ressourcement of the mid-twentieth century, but one that casts a wider, more “catholic” net. The endeavor will not be easy. Late medieval and early modern theologians are hard nuts to crack. When a late medieval theologian says that a certain adjective is applied in the second mode of per se predication, one has to stop and figure out what that means. And the early modern theologians can be horribly long-winded. In many ways, twelfth- and thirteenth-century theologians are easier for us to understand than those of the fourteenth or seventeenth centuries. But the hard work will be worth it.

Root later comments:

It’s easy to anticipate the objection that a wider ressourcement seeks to perform the impossible, or at least what is impossible for most of us. Mastery of an almost two-thousand-year history of theology is more than can be expected from the theologian. Many important pre-modern theological works, especially from the late medieval and early modern periods, are untranslated, and most of us do not have the Latin facility typical of our theological forebears. Nevertheless, things are improving. The Catholic University of America Press series of Early Modern Catholic Sources is making available in English translation significant works that have been long ignored. Google Books, the Hathi Trust, and the Internet Archive make older editions available as never before.

So I clicked on the link to the CUA Early Modern Catholic Sources website and found this: A Defense of Free Will against Luther: Assertionis Lutheranae Confutatio, Article 36, by Saint John Fisher; translated by Thomas P. Scheck. 

From the book's blurb:

Lord Acton said that of all the works written against Martin Luther in the beginning of the Reformation, Bishop John Fisher of Rochester's Assertionis Lutheranae Confutatio of 1523 was the most important. Oddly enough this massive work of Catholic apologetics, composed in Latin, has never been rendered into the English language. It contains Fisher's detailed responses to all forty-one articles defended by Martin Luther against the censures of Pope Leo X found in the bull Exsurge Domine (1520).

In this volume Thomas Scheck presents for the first time in English translation, introduced, and annotated, Fisher's Preface to the Reader, Ten Truths, and the most important single article found in Fisher's Confutation, namely his Confutation of Luther's Assertion of Article 36, in which Fisher defends the existence of free will against Luther's claim that free will is a fiction with no reality. Fisher's reply is thoroughly grounded in Scripture and in the interpretation of Scripture found in the ancient Fathers of the Church. Interestingly to defend free will he makes abundant use of Augustine, Origen, Jerome, Tertullian and John Chrysostom. . . .

Something to consider next month!

Saint John Fisher, pray for us!

More and More Reformation Books: Another Stark Choice

Rodney Stark, whose books I've enjoyed and learned from, has written a book about the Reformation (his most recent book before this is Bearing False Witness). His contribution to the library of Reformation books coming out this fall is Reformation Myths: Five Centuries Of Misconceptions And (Some) Misfortunes. As the publisher, SPCK (the Society for Promoting Christian Knowledge) describes the book:

What has the Reformation Ever done for us? That's the question asked by church historian and sociologist Rodney Stark, whose latest book (one of SPCK's August 2017 Releases) Reformation Myths . . . offers an alternative consideration of the way culture and church remembers the 500th Anniversary of the Reformation of the Church in the West.

Stark takes and skewers eight myths that, from his uniquely informed perspective, have tainted the way our culture has been shaped. Unafraid to engage with some of the 'sacred cows' of Reformed and other streams of thought, this little book challenges common views and wonders if there might be another way to think.

Bracketed by chapters on mythical Protestants (Who were they anyway?) and a conclusion of prejudice and persistence, Stark has penned a wide ranging and entertaining tone, that Martin Luther would no doubt have spluttered into his Weissbier were he alive today and regularly reviewing books. Some of those myths include:

The myths of full pews, pious kings, and limited monarchies
The misfortune of state churches, with forced piety and bigotry
The ongoing misfortune of nationalistic states
The enduring myth of the Protestant Ethic
The myth of the way that Protestantism and Reformed thought led to the scientific revolution

Written in an informed, authoritative, and iconoclastically engaging style, and published to provide a mirror to the celebrations around the world of the 500th Anniversary of the Reformation, this book asks the question, inviting us to consider a range of answers, and rethink what we thought we knew about Luther, Calvin, the Diet of Worms, and all that.

Remember that part of Stark's iconoclastic charm is that he is NOT a Catholic, so when you read the sample from the book that's available for free from Amazon, you may be amazed when he notes that the only way to define Protestantism is in the negative: it's Christian but not Catholic or Orthodox! And the fact that the SPCK, a publisher founded to defend the Anglican church and support Church of England missions in 1698, is just another twist in the story.

Illustration credit: a weissbier in Munich!

Coincidences: Mary I, Fra Angelico, and Martin Luther

Mary I, eventually Queen Regnant of England, was born on February 18, 1516. Clare Ridgway of The Anne Boleyn Files writes:

On this day in history, in the early hours of Monday 18th February 1516, at the Palace of Placentia in Greenwich, Catherine of Aragon gave birth to a healthy daughter. It was Catherine’s sixth pregnancy (some say fifth) and it must have been a relief to hear the baby cry and see her wriggle, even if she was ‘just’ a girl.

Anna Whitelock describes how, three days after her birth, this baby girl was baptised at the nearby Church of the Observant Friars with Margaret Pole, the Countess of Salisbury, standing as her godmother.* At the end of the ceremony, heralds proclaimed:-

“God send and give long life unto the right high, right noble and excellent Princess mary, Princess of England and daughter of our most dread sovereign lord the King’s Higness.”

The little girl had been named Mary after her father’s favourite sister, Mary Tudor, and Linda Porter writes of how the baby princess was “small but pretty” and “already showed signs that she had inherited the red-gold hair of both her parents and the clear Tudor complexion.” She had also inherited her parents’ pride, intelligence and strength of character. As her parents gazed at their daughter, breathing sighs of relief that she seemed fit and healthy, they would have had no idea that this tiny girl would one day be Queen of England, that she would face many challenges with courage and would fight for her throne and win.

*Other sources note that: "Her godparents included her great-aunt the Countess of Devon, Lord Chancellor Thomas Wolsey, and the Duchess of Norfolk.[5] Henry VIII's cousin once removed, Margaret Pole, Countess of Salisbury, stood sponsor for Mary's confirmation, which was held immediately after the baptism.[6]"

Thirty years later, the Reformer, Martin Luther, died on February 18, 1546. As this site briefly describes his last years and death:

During his last years of life Luther fought against many physical ailments. The death of his daughter Magdelena, in 1542, was also very difficult for him.

Luther's relationship to people with different beliefs, especially the Jews, deteriorated drastically during these years. His 1523 work Jesus was born a Jew showed a concilliatory (sic) attitude; however, in later years the aging reformer sentenced all who did not want to convert to his beliefs. The strongly anti-semetic (sic) work Jews and their Lies (1543) came out during this period.

Luther continued to lead the Reformation in its fight against its enemies even in the last years of his life. With his 1545 work Against the Papacy at Rome Founded by the Devil! he performed his last blow against the Roman Church.

Luther continued his preaching duties despite his various disappointments and ailments.

Luther continued to teach at Wittenberg University until the end of his life; his last lecture ended with the words: "I am weak, I cannot go on."

Luther set off on his last trip on January 17, 1546, to his birthplace Eisleben (only in German).

Although he was drawn with illness, he went to settle a dispute among the Mansfeld Counts. The negotiations ended successfully.

Luther did not have the energy to return to Wittenberg. He died on February 18, 1546 in Eisleben. On his death bed, he prayed "Into your hands, I command my spirit. You have saved me, Father, you faithful God."

After the coffin was displayed for two days in Eisleben, Luther's body was transported through Halle and Bitterfeld back to Wittenberg.

On February 22 Luther was laid to rest in the Castle Church in Wittenberg; Johannes Bugenhagen held the funeral oration.

And today is also the feast of Blessed Fra Angelico, a great Dominican saint and Renaissance artist:

Bl. John of Fiesole, popularly known as Bl. Fra Angelico, was a Dominican painter in the mid-fifteenth century known for the beauty of his paintings and the holiness of his priestly life. Nicknamed “Angelico” by his brothers, his Dominican consecration and life are worthy of imitation as he preached Jesus Christ by his life, his words, and his paintings.

Given the name Guido at Baptism, this saint was born near Vicchio, in the vicinity of Florence, at the end of the 14th century. From his youth he practiced the art of painting. Having entered the Dominican convent in Fiesole, he was given the name Brother Giovanni (Brother John). After ordination he held various responsibilities, one of which was that of prior of the convent in Fiesole.

Faithful to the promises he made as a Dominican, to preach the Gospel after having contemplated it in prayer, Fra Angelico put his creativity at the disposal of the Lord. With brush and paint in hand, he used his talents to transmit to all people the sublimity and the redemptive strength of the divine mysteries.

Between 1425 and 1447, Fra Angelico carried out his activity for the Dominican convents and other ecclesiastical institutes at Fiesole, Florence (most especially at the convent of San Marco), Cortona and Orvieto. The fame of his genius merited him the esteem of the Sovereign Pontiffs Eugenio IV and Nicolas V, who contracted him for the task of frescoing several rooms in the Vatican Palace (1445-1449).

Fra Angelico died on February 18, 1455, in the convent of Santa Maria Sopra Minerva in Rome and was buried in the adjoining Basilica, where his body was covered by a simple slab on which was carved his portrait. With a personality that was uncomplicated and clear, Brother Giovanni had lived a poor and humble life, refusing honors and positions.

The virtue and the profound religious spirit which characterized the life of this artist and Dominican is reflected in his spirituality, his purity, and the luminosity of his art. Even before his official recognition as a blessed of the Church, he had been given by the faithful the title “Beato Angelico.” In a moving ceremony on October 18, 1984, Pope John Paul II, on his knees in front of Fra Angelico’s tomb, proclaimed him solemnly to be the universal patron of all artists.