Theology of William Tyndale

The first part of the thesis (chapters I-V) considers possible sources of Tyndale's theology. There were influences from Lollardy, Erasmus, and Luther, however, Tyndale modified these sources where he disagreed with their theology, rejecting everything he believed was unfaithful to \nScripture. \n \nThe second part of the thesis (chapters VI-XIII) assessed Tyndale's theology. I found it was consistent through all his writings (1525-1536), a biblically based theology uninfluenced by Greek philosophy. A covenant theology made between the Persons of the Trinity; it was unilateral for the \nFall was total, man was dead and until born again unable to respond to God's love. \n \nGod the Father was to be a Father to those elected to life, the elect are born into God's family, which, being through birth, has no place for the legalistic covenant found in Reformed theology. \n \nThe blood of Christ is essential for Tyndale's theology. It satisfied God's justice enabling the Father to elect his children. The blood of Christ makes every part and every stage of the Christian's life a reality. \n \nThe Holy Spirit applies the blood of Christ - the elect are born again, have faith and repentance, respond to the gospel, are able to love God and his commandments, love their neighbour and do good works, pray and worship God. \n \nTwo regiments form society: - \nThe temporal, a creation ordinance to which everyone belongs. The spiritual is the church and post Fall. The elect were a 'little flock' whilst the majority were not born again nor part of the family of God. The papal church broke the covenant, teaching salvation through works. \n \nChristians love God and neighbour, the blood of Christ enables them to please God, serving their neighbour by good works to strengthen faith, or to evangelise. \n \nTyndale's theology was consistent, scriptural, spiritual and practical.