`Charis` in New Testament Translations by Erasmus, Tyndale, and

Anne M. O'DONNELL
Moreal1G Vol. 47, 18H82
153 -185
"Charis" in New Testament
Translations by Erasmus, T yndale, and
More I
Anne M. O'Donnell, S.N.D.
Catholic University ofAmerica,Washington, D.C.
"Charis" occurs one hundred fifty-six times in the Greek New Testament.
More criticizes Tyndale for translating "charis" as "favour" not "grace". In
fact, Tyndale uses "favour" only twenty -seven times (17%) in 1526 and ten
times (6%) in 1534. Tyndale uses "favour" for "Chosen Persons", "Gracious
I
Because Erasmus' Greek letters are hard to decipher, I used the 1990 Nestle-Aland
edition of the Greek NT. For Erasmus' NT in Latin, I used copies of the first
(1516) and second (1519) editions in Georgetown University (henceforth "GT")
and the third (1522), fourth (1527) and fifth (1535) editions in the Centre for
Reformation and Renaissance Studies, Victoria University, University of Toronto
(henceforth "CRRS"). The fourth edition (1527) contains a text of the Vulgate of
unknown provenance. See Paul Botiey, Latin Translation in the Renaissance:
The Theory and Practice of Leonardo Bruni, Giannozzo Mane/ti and Desiderius
Erasmus, Cambridge Classical Studies (Cambridge, U.K.; New York: Cambridge
U. P., 2004) 125 . Cited as "Botley". In the English-speaking world the British
Library, the John Rylands Library, the University of Toronto, and Harvard
University (in its Andover-Harvard and Houghton Libraries) each has a copy of
all five editions of Erasmus' NT. (l did not consult Harvard ' s copies of Erasmus'
NT.)
For Tyndale, I use the modem-spelling editions of his 1534 New Testament
(henceforth "TNT') and the exact-spelling version of 1534 with variants from
1526 (henceforth "Wallis, ed. "), plus the modem-spelling edition of his
uncompleted Old Testament (henceforth "TOT').
For More, I began with The Bible in the Works of SI. Thomas More compiled by
Germain Marc'hadour (B WM, 1969-1972) and added references to the completed
Yale edition of the Complete Works ofSt. Thomas More (CW, 1963-1997).
I checked all the instances of "charis" in Erasmus' NT, the 1527 Vulgate, and the
New Testament Octapla . I have given all quotations in modern English spelling
and punctuation.
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Anne M. O'DONNELL
155
'fJ ords", "Gifts from the Incarnate Word", "Justification", "Apostleship",
and "Abundance" as a quality of grace. Tyndale sometimes uses "favour" at
the end of an epistle.
He translates "charis" 'vvith synonyms of
"benevolence" for Paul's 'Jerusalem Collection". For a "Gratifying Act"
T yndale uses "pleasure" or "favour". He translates "charis" with "thanks"
instead of "gratitude". In four "Special Cases" he uses "grace" to translate
another word than "charis". Erasmus in his Latin NT (1516,1519 , 1522, 1527,
1535) and Tyndale in his English (1526, 1534), both aim to make their
translations clear. More's favorite verse using "charis" is "My grace is
sufficient for thee" (2 Cor 12, 9).
Keywords: favour, grace, benevolence, pleasure, thanks, Septuagint
1534) intentan hacer sus traducciones 10 mas claras posibles. El verslculo
favorito de More en el que aparece "charis" es "Te basta mi gracia" (2 Cor 12,
"Charis" apparaft cent cinquante-six fois dans Ie Nouveau Testamcnt gree. More critique
Tyndale pour avoir traduit « charis» par «favou r » et non par «grace » . En fait , Tyndale
n'utilise « favour» que vingt-sept fOis (soit 17%) en 1526 et dix fois (6%) cn1534. Tyndale
utilise «favour» pour designer «personnes choisies »,« mots gn'icicux »,« dons du verbe
incarne», « justification », « apostolat » et« abondance» en tant que qualite de la grilce.
11 utilise pmfois «favour » ala fin d'une epltre au traduit « charis » comme synonyme de
«bicnveillance» chez Paul. Lorsqu'il traduit un «acte gratifiant» Tyndale a recours a
« pleasure » ou «favour» et traduit « charis» par « thanks » au lieu de «gratitude».
Dans quatl-e cas tres speciaux, il choisit «grace» pour traduire un autre mot que
« charis ». Erasme dans son Nouveau Testament latin, aussi bien que Tyndale dans sa
version Clnglaise, visent tous dcux a rCl1dre lcur traduction plus claire. Le verset favori de
More oil figure « charis » est « Ma grilce te suffit » (2 Cor 12, 9).
Mots~cles : faveur, grace, bienveillance, plaisiI, merci, Septuagint
Introduction
"Charis" aparece 156 veces en el Nuevo Testamento griego. More critica a
Tyndale haber traducido esta palabra como "favor", y no como "gracia". En
realidad, Tyndale usa "favor" solo en 27 ocasiones (17%) en 1526; en 153410
hace diez veces (6%). T yndale usa "favor" a la hora de designar "Personas
Escogidas", "Palabras de Gracia", "Dones de la Palabra Encamada",
'Justificacion", "Apostolado", y "Abundancia", como una cualidad de la
G racia. A veces, tambien usa T yndale el termino "favor" al final de una carta.
Traduce "charis" con si nonimos de "Benevolencia" en Pablo. Tyndale usa
"placer" 0 "favor" para traducir "Acto Gratificante", y traduce "charis" como
"gracias", y no como "gratitud". En cuatro casos especiales, Tyndale usa
"gracia" para traducir otra palabra distinta a "charis". Erasmo en su Nuevo
Testamento latina (1516, 1519, 1522,1527, 1535), Y Tyndale en el ingles (1526,
9).
Palabras clave : favor, gracia, benevolencia, placer, gracias, Biblia
Septuaginta
... ... ...
"Charis", meaning "grace, favour, thanks", occurs one hundred
fifty -six times in the Greek NT. 2 Thomas More distinguishes two
main kinds of grace, although he does not use these names.
"Sanctifying grace", given in Baptism, makes humans acceptable to
God (Confutation, Book 2, CW 8, d. 20S/26 ~ 27). "Actual grace"
enables humans to do good works in faith , hope and charity (d.
20S/29) (See Appendix for Scholastic terminology of "grace"). In
translating Martin luther'S "Prologue to the Epistle to the Romans",
William Tyndale expands luther'S definition:
Grace properly is God's favour, benevolence [Gloss: or kind
mind] , which of his own self, [Gl oss: without deserving of us,
he beareth to us], w hereby he was moved [Gloss: and
2
"Charis," #5485 in Strong's Exhaustive Concordance, rpl. Grand Rapids, MI :
Baker Book House, 1980. See http://www.5carchgodsword.om! lexigrk ·view.c giry
number=5485; accessed 25 March 2010. This website has two parallel columns,
showing slightly different occurrences of "charis" in King James Version and
New American Standard Bible: not in KJV, but in NASB : [I] Acts 6,8, "Stephen
full of grace and power" (cf. TNT 172C); [2] Rom 7, 25, Thanks be to God" (cf.
TNT 2320). Not in NASB, but in KJV: [3] Phlm I, 7, "we have great joy
['chara'] and consolation" (cf. TNT 324A). These three verses are not in More.
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MoreanCl Vol. 47, 181-182 Anne M. O'DONNEll
inclined] to give Christ unto us, with all his other gifts [Gloss:
of grace] ("Prologue to Romans", TNT 212)3
In both A Dialogue Concerning Heresies (1529) and The Confutation
of TYl1dale (1532-1533), .\1ore criticizes Tyndale for translating
"charis" as "favour". But in neither book does More give an example
of a negative meaning of "favour". Perhaps he refers to the good will,
esp. on the part of a superior (OED, sb.l.) of Henry VIII for Cardinal
Wolsey - so long as the minister could fuJ£i1 the king's desires. In a
Medieval Latin Lexicon, the first meaning of "gratia" is political, "a
ruler's favour, condescension" (p. 473), but the sixth is spiritual,
"divine grace" (p. 474).4 In An Answer Unto Sir Thomas More's Dialogue
(1531) Tyndale explains why he rejects "grace" as a translation of
"charis". "Grace" can have a sexual connotation: "he standeth well in
my lady's grace" (Answer, 21/1-2). Chaucer uses this clause for Troilus
(Book 3, line 472) and for Damian in 'The Merchant's Tale" (l.
2018). 5 Tyndale adds an academic meaning of "grace" (Answer, 2113):
Mikesy, Martin Luther and William Tyndale on Paul's Epistle to the
Romans , in Hungarian and English (Piliscsaba, Hungary: Peter Pasmany Catholic
University, 2008) 76.
4 Mediae Latinitatis lexicon minus. In French, English, German. 2 vols. edited by
J.F. Niermeyer, Leiden: Brill, 1976. The first edition is a free download,
www.archive.omidetails!MedievalLatinLexicon; accessed 14 August 2010. There
is a second edition, 2002.
5 "Favour" with a sexual connotation is not found in Chaucer. See Thomas W.
Ross , Chaucer's Bawdy (New York: E.P. Dutton & Co., Inc., 1972) p. 86. It
occurs only once in Shakespeare. Hamlet asks Rosencrantz and Guildenstem if
they are clients of Fortune, "Then you live about her waist, or in the rruddle of her
favours?" (Act 2, sc. 2, 1. 234-235). See Eric Partridge, Shakespeare's Bawdy,
revised and enlarged ed. (London, Routledge & K. Paul , 1968) p. 133.
Chaucer's Bawdy gives three pages of references to the sexual connotations of
"grace" (Ross, p. 96-98), but Shakespeare 's Bawdy gives no references to "grace"
and only one to "gratify". Othello accuses Desdemona of adultery with Cassio:
"And she did gratify his amorous works" (Othello, Act 5, sc. 2, l. 213, quoted by
Partridge, p. 148).
3 Andras
Anne M. O'DONNEll MoreClnCl VoL 47, 181-182
157
a dispensation from some requirements for a university degree (OED,
sb. II .9.a). Apart from political or sexual or academic connotations,
we can guess the unstated reasons for their preferences. For More,
"grace" evokes the complex theology developed by Augustine, Peter
Lombard, Aquinas, and William of Ockham 6 For Tyndale, "favour"
cuts away these growths of patristic and medieval theology to
recover the plain term found in Scripture. In fact, T yndale uses
"favour" only twenty-seven times (I 7%) in the first edition of his NT
(1526) and ten times (6%) in the revised edition (1534). More
commented only on the 1526 NT. In their respective New
Testaments, Erasmus in Latin (1516, 1519, 1522, 1527, 1535) and
Tyndale in English (1526, 1534), both aim to make their translations
of "charis" as clear as possible. More quotes biblical verses that
include translations of "charis", not so much to argue but to inspire.
1.- Chosen Persons, "favour" 7 times in 1526 and 6 times in 1534
Although he was formally trained in late medieval theology,
Tyndale embraced the Reformation principle of sola scriptura.
Responding to a special calling, he dedicated himself to translating
the Scriptures from their original languages into English. He first
published his translation of the Christian Scriptures from Greek in
1526 and then the Torah from Hebrew in 1530. But many NT
authors were influenced by the Jewish Scriptures in Greek. In the
Septuagint, the word "charis" was used to translate the Hebrew
noun "chen" related to the Hebrew verb "chanan", which means "to
bend in kindness to an inferior".? The following examples of "favour"
Alister E. McGrath, Justitia Dei: A histOlY of the Christian doctrine of
Justification: The Beginnings to the Reformation (Cambridge U.P., 1986) 'The
concept of grace," p. 100-109; 'The concept of merit," p. 109-119.
Strong, Hebrew and Chaldee DictionGlY, p. 41
6 See
7
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Anne M. O'DONNELL
express a relationship between a person of great resources and one
of limited means. A Concordance to the Septuagint identifies the places
where Hebrew "chen" is translated by Greek "charis". Persons from
the OT associated with "charis" in the NT are Abraham, Joseph, and
David.
Abraham, "favour" 3 times in 1526 and 1534
Abraham is associated with "charis" when he invites three
travellers to share a meal, "Lord, if I have found favour in thy sight,
go not by thy servant" (Gen 18, 3; TOT 32; not in More). The Epistle
to the Romans recalls Abraham's faith in God's promise that he
would be the father of many nations through Isaac. Before the
Mosiac law was promulgated, Abraham was justified by God's free
gift. Here Tyndale translates "charis" as "favour" in both 1526 and
1534, "To him that worketh, is the reward not reckoned of favour:
but of duty" (Rom 4, 4; TNT 228A; not in More). The Great Bible
(1539) and the Geneva NT (1557) also use "favour", but the Bishops'
Bible (1568), Rheims (1582) and the King James Version (KJV - 1611)
use "grace". The New Revised Standard Version (NRSV ' 1989)
gives this translation: "wages are not reckoned as a gift but as
something due". Perhaps Tyndale uses "favour" because Paul is
arguing with an analogy from contract work.
The children of Abraham according to the spirit share in God's
gift. Tyndale again translates "charis" as "favour" in both 1526 and
1534, 'Therefore by faith is the inheritance given, that it might come
of favour" (Rom 4, 16; TNT 229C; not in More). In this verse the
Great Bible (1539) keeps "favour" but the Geneva NT (1557) through
KJV (1611) use "grace". Perhaps translators after Tyndale and the
Great Bible use "grace" here because Paul is defending a spiritual
inheritance. More never refers to these three verses on Abraham.
Anne M. O'DONNELL
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159
Joseph, "favour" once in 1526 and 1534
The patriarch Joseph is associated with Hebrew "chen" and
Greek "charis" five times. According to Tyndale's OT: Joseph finds
"grace" from Putiphar (Gen 39, 4; TOT 63) and "favour" from the
keeper of the prison (Gen 39, 21; TOT 64; not in More) . During the
seven' year famine, the Egyptians seek "grace" from Joseph, now
Pharoah's chief minister (Gen 47, 25; TOT 76; not in More). In his
deathbed request, Jacob seeks "grace" from his powerful son (Gen
47,29; TOT 76). Joseph, in turn, seeks "favour" from Pharoah to bury
Jacob with his ancestors in the land of Canaan (Gen 50, 4; TOT 79;
not in More). In these OT verses on Joseph, Tyndale uses "grace"
and "favour" for both Jew and Gentile. In the Acts of the Apostles,
Stephen recapitulates salvation history from Abraham to Solomon in
his speech before the Sanhedrin. Tyndale translates "charis" as
"favour" in both 1526 and 1534 when Stephen mentions Joseph,
"[God] gave Uoseph] favour ... in the sight of Pharoah" in both 1526
and 1534 (Acts 7, 10; TNT 173B; not in More) . From Tyndale to KJV,
all translate this "charis" as "favour" except for Rheims (1582), the
Catholic version, which uses "grace". More refers to Joseph's master
Putiphar (Gen 39, 4) in A Dialogue Concerning Heresies (Book 1, Ch. 26,
CW 6, 157/2,3) and Jacob's request to be buried in the land of Canaan
(Gen 47, 29), also in A Dialogue (Book 2, Ch. 9, CW 6, 225/3-5).
However, More does not use the words "grace" or "favour" in these
two places.
David, "favour" once in 1526 and 1534
David, King of Israel and Judah, is associated with Hebrew
"chen" and Greek "charis" seven times. The young David needs
protection from the jealousy of Saul, King of Israel. Then the mature
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Anne M . O'DONNELL
David needs help during the rebellion of his son Absalom. According
to Tyndale's OT, the young warrior finds "favour" from Saul (1 Sam
16,22; TOT 402D; not in More). He finds "grace" from Jonathan, son
of Saul (1 Sam 20,3; TOT 408A; not in More) and again "favour" from
Jonathan (1 Sam 20, 29; TOT 409E; not in More). AVOiding Saul's
jealousy, David seeks "grace," that is, refuge from Achis, a Philistine
prince in Gath, the home of Goliath (1 Sam 27, 5; TOT 418B; not in
More). Later, Joab, David's nephew and commander-in-chief, finds
"grace" from David for reconciling the king with his son (2 Sam 14,
22; TOT 441F; not in More). Fleeing Jerusalem, David seeks "favour"
from God (2 Sam 15, 25; TOT 443E; not in More). Ziba gives David
food and asses. In return, Ziba seeks "grace", from David (2 Sam 16,
4; TOT 444A; not in More), the possessions of Saul's grandson. In
these OT verses on David, there seems to be no distinction between
"favour" and "grace". Tyndale translates "charis" as "favour" in both
1526 and 1534 when Stephen refers to David as one who "found
favour before God" (Acts 7, 46; TNT 174F; not in More). From
Tyndale to KJV, all translate this "charis" as "favour" except for
Rheims (1582), which uses "grace". More never refers to these seven
verses on David.
Virgin Mary
More blessed than Abraham, Joseph and David, however, is
the woman called to be Mother of the Messiah. In the Greek,
Gabriel greets Mary with a perfect passive participle meaning
"favored" by God (Anchor Bible, Luke, 345). The Vulgate and the
first edition of Erasmus' I\<! (1516) translate "Chaire, kecharitomene"
as "Aue gratia plena" (Luke 1, 28). In the next four editions,
however, Erasmus gives "Aue gratiosa". This Latin adjective means
both [aJ "enjoying favor" and [bJ "full of charm" (Oxford Latin
Anne M. O'DONNELL
Mareana VoL 47, 181-182
161
Dictionary [Oxford: Clarendon P, 1968J vol. 1). In The Answer to a
Poisoned Book (1533), More comments that Gabriel's "words were fair
and pleasantly set and spoken somewhat like a wooer" (Book 1, Ch.
15, CW 11, 60/38-61/1). More seems to echo Erasmus' annotation on
Luke 1, 28: "quod sonet amatorium quiddam" for 1516,1519,1522 (00
6/5, 459). Later English translations of Luke 1, 28 do not follow
Erasmus' hint of secular "charis".
It is not surprising that Rheims (1582) follows the Vulgate's
"Aue gratia plena", but it is remarkable that Tyndale (1526, 1534) and
the Great Bible (1539) also give "Hail full of grace" (Luke 1, 28; TNT
89B). The Geneva NT (1557) emphasizes "charis" as a free gift,
"Haile thou (that art) freely beloved". Later Sixteenth-century
versions recapture the inequality of a patron-client relationship. The
Bishops' Bible (1568) gives "Haile thou that art in high favour", and
KJV "Hail, thou that are highly favoured". When the angel reassures
Mary, both the Vulgate and Erasmus use "gratia". Tyndale uses
"grace": "for thou hast found grace with God" (Luke 1, 30; TNT 89B;
not in More) as do the Great Bible and Rheims. However, the
Geneva NT, the Bishops' Bible and KJV all use "favour". Although
More refers to the Annunciation more than a dozen times in his
writings, he never specifically quotes Gabriel's greeting (Luke 1, 28)
or his reassurance to Mary (Luke 1,30).
Child Jesus, "favour" 2 times in 1526 and once in 1534
Infant church, "favour" once in 1526 and 1534
Luke's Infancy Narrative contains two significant examples of
"charis" for the Child Jesus. The first occurs after the presentation of
the infant in the Temple. Tyndale uses "favour" in 1526 but "grace"
in 1534, "and the favour / grace of God was with him" (Luke 2, 40;
Wallis, ed., 129/12-13; not in More). English translations from
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Anne M. O'DONNELL
Tyndale's revised NT to KJV all use "grace", but NRSV gives "and the
favor of God was upon him". The second reference to "charis"
occurs after the finding of the twelve-year old in the Temple. Here
Tyndale translates "charis" as "favour" in both 1526 and 1534: "And
Jesus increased in wisdom and age, and in favour with God and
man" (Luke 2, 52; TNT 92G; not in More). In the Acts of the
Apostles, Tyndale translates "charis" as "favour" in both 1526 and
1534: the infant church "had favour with all the people" of Jerusalem
(Acts 2, 47; TNT 168G; not in More). Except for Rheims, all the
English translations from Tyndale to KJV use "favour". NRSV gives
"goodwill". More never refers to these three verses on the Child
Jesus and the infant Church.
In these seven verses on Abraham,Joseph, David from the NT,
and on the Child Jesus and the infant church, T yndale translates
"charis" as "favour" in both 1526 and 1534. For the Presentation of
the Infant Jesus in the Temple (Luke 2, 40), Tyndale changes
"favour" in 1526 to "grace" in 1534. Except for the references to
Abraham's descendants in Paul's Epistle to the Romans, the other
references to special persons come from the Third Gospel and the
Acts of the Apostles, both written by Luke. Perhaps Tyndale and
later English translators use "favour" because "Dear Luke the
physician" (Col 4, 14; TNT 298D; not in More) emphasizes God's
special care of the vulnerable: the Virgin Mary, the Child Jesus, and
the infant church.
2.~
Gracious Words, "favour" 4 times in 1526 and 1534
In the Septuagint, "charis" is used five times to describe words
(Ps 44/45) (Prov 7,5; not in More), lips (Prov 10,32; not in More)
(Ecclesiasticus 21, 16; not in More), or mouth (EccleSiastes 10, 12; not
in More) . Tragically, Tyndale did not live to translate the Psalms
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163
and the Wisdom books from Hebrew or the Deutero' canonical
books from Greek. However, from saying the Divine Office he would
have been familiar with the Psalms in Latin. A royal wedding song
praises the king for his gracious words to his subjects, perhaps even
to his bride: "diffusa est gratia in labiis tuis" (Vulgate, Ps 44, 3)
(Vulgate, Clementine, 1956; Nova Vulgata, 1979 and 1986, Ps. 45/44, v.
3 [sicD. KJV translates the clause as "grace is poured into thy lips"
(Ps 45, 2). In The Answer to a Poisoned Booh, Book 1, Ch. 6, More gives
this psalm a Messianic interpretation. The bridegroom is "Christ,
anointed above all other creatures with fulness of all graces" (CW 11,
31/5,6) (d. Vulgate, Clementine, Ps 44, 8; Nova Vulgata , 1979 and
1986, Ps. 45/44, 8 [sic]; KJV, Ps 45, 7).
Six examples of gracious words occur in the NT. Tyndale
gives the phrase "word of his grace" for the preaching of the gospel
(Acts 14, 3; TNT 185A; not in More) and for the message (NRSV) of
the gospel (Acts 20, 32; TNT 195G; not in More). The first meaning
of "logos" is indeed "word" so Erasmus translates it as "verbum" in
the first edition of the NT (1516). However, "preaching" and
"message" are more than a word so Erasmus uses "sermo" or
"discourse" for these two verses (Acts 14, 3 and 20, 32) in the last
four editions (1519,1535).8 Tyndale uses "gracious" for the preaching
of Jesus at Nazareth (Luke 4, 22; TNT 96D; not in More) and
"favour" for informal conversation (Eph 4, 29; TNT 285F; not in
Erasmus is much better known for his controversial translation of John 1, I:
"logos" as "verbum" in the first edition but as "senno" in the four later editions.
In defense of his handling of this verse asserting the divinity of Christ, Erasmus
published Apologia de 'In principia erat serrno ' in 1520 (00 6/2, 13, n on
"selmo"). In "Letter to a Monk", first published in Epistolae aliquot eruditorwn,
Antwerp, M. Hillen, May 1520 (CW 15, cxxvii), More makes a lengthy defense of
Erasmus' translation of "logos" as "sermo" (CW 15, 236-49). Tyndale translates
"logos" as "word" in John 1, I (TNT 133A).
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MoreanQ Vol. 47, 181-182 Anne M. O'DONN ELL
More). Tyndale translates "charis" as "have favour" for devout
singing (Col 3, 16 TNT 297C; not in More) and as "have favour"in
1526 and "be ... well favoured" for prudent speaking in 1534 (Col 4, 6;
Wallis, ed., 423117; not in More) . More does not refer to these six
NT verses on gracious words.
3.- Gifts from the Incarnate Word, "favour" 3 times in 1526, none
in 1534
The beginning of the Gospel of John uses "charis" in relation to
the Incarnate Logos four times. In the first instance, Tyndale uses
"grace" in both 1526 and 1534, "full of grace and verity" Oohn 1, 14;
TNT 133B; not in More). Next, Tyndale gives "favour for favour" in
1526 and "grace for grace" in 1534 Oohn 1, 16; \;Vallis, ed., 188/6; not in
More). Then, Tyndale gives "favour and verity" in 1526 and "grace
and truth" in 1534 Oohn 1, 17; Wallis, ed. , 188/7; not in More). More
never refers to these three verses from the beginning of John'S
Gospel. Finally, in the phrase "the spirit of grace" (Heb 10, 29; TNT
356F), Tyndale refers to "spirit" with lower case. Tyndale uses "Holy
Ghost" to refer to the third Person of the Trinity (see 2 Cor 13, 14,
"atque Vale") . In Responsio ad Luthenlm, More also uses lower case for
"spiritui gratiae", but the modern translation gives "Spirit of grace"
(Book 2, Ch. 7, CW 5, 396/4 and 397/6). KJV and NRSV also use
upper case to indicate the third Person of the Trinity.
4.- Justification, "favour" 8 times in 1526, none in 1534
There are a number of NT verses using "charis" that clearly state
the doctrine of justification by faith. In eight instances, Tyndale
translates "charis" as "favour" in 1526 but "grace" in 1534. Paul
explains that "our Lord Jesus Christ" is the efficient cause of our
justification, "by whom we have a way in through faith unto this [1]
Anne M. O'DONNELL MorcQIlQ Vol. 47,181-182
165
favour / grace" (Rom 5, 2 ; Wallis, ed., 325/18-19; not in More).
Another verse declares that the sin of Adam is overcome by the death
of Christ, "the [2] favour / grace of God and gift by [3] favour /
grace: which [4] favour / grace [not in the Greek] was given by one
man Jesus Christ" (Rom 5, 15a-b-c; Wallis, ed., 326112-13; not in
More). For Jews and Gentiles both, faith is a free gift from God, "If it
be of grace, then is it not of works" (Rom 11, 6a; TNT 236A; not in
More). Tyndale translates the rest of the verse as "For then were [5]
favour no [6] favour" in 1526 and "grace no grace" in 1534 (Rom 11,
6b-c; Wallis, ed., 335/6; not in More).
The implications of the two previous sentences (Rom 11, 6b-c)
are unfolded in the two following sentences, "If it be by the
deserving of works, then is there no [7] favour" (1526) and "If it be of
works, then is it no more grace" (1534). "For then were deserving no
longer deserving" (1526 and 1534) (Rom 11, 6d-e; Wallis, ed., 335/6-7;
not in More). These two sentences are not found in the Vulgate or
Rheims, but are included by Erasmus.9 These two extra sentences
are placed in a footnote in twentieth-century English Bibles. As
another instance when Tyndale changes "favour" in 1526 to "grace"
in 1534, Paul gives thanks for the conversion of the Corinthians, "for
9 Erasmus
followed eleventh, twelfth and fifteenth century manuscripts in Basel
(006/3, 1-2). Tyndale and most other Protestant scholars up to the nineteenth
century followed Erasmus. I pass over earlier attempts to su percede Erasmus'
NT. In St. Catherine's Monastery on Mt. Sinai, Constantin von Tischendorf
discovered parts of the OT Septuagint in 1844, 1853 and 1859 and a complete
Greek NT in 1859; The Catholic Encyclopedia, 19 14, wvvw.newadvent.org,
accessed 3 August 2010. This older work is clearer on Tischendorfs specific
discoveries than both 'vVww. codcxs inaiti cu s.org, accessed 3 August 20 I 0, and the
New Catholic Encyclop edia , rev. ed. 2003, "Bible (Texts)" vol. 2. B.F. Westcott
and FJ.A. Hort based their magisterial New Testament in the Original Greek
(1881-1882) on two mid-fourth century manuscripts: Codex Vaticanus in Rome
si nce the Council of Florence (1438-1445), and Codex Sinaitjcus (NJBC, p. 1104­
1106).
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Anne M. O'DONNElL
the [8] favour / grace of God which is given you by Jesus Christ" (1
Cor 1, 4b; Wallis, ed., 347/8-9; not in More).
More refers to none of these eight verses on justification by
faith, but we can construct a brief theology of grace from his
writings. In A Dialogue Concerning Heresies, Book 4, Ch. 11, More
declares that the "first justification" or conversion from sin '\vas not
given to the world for any good works that ever the world had
wrought, but only of God's mere [wholly] liberal goodness" (CW 6,
391/20-23). More asserts that after initial justification good works
are necessary for salvation: "in them which after baptism have time
and reason to work well, good works must walk with faith .. if the
faith shall aught avail them" (CW 6, 392111-14). More raises the
question of what happens to those who fall from grace. He believes
that through sinners' "congruous merit" God will restore them to
grace: "because their former good living somewhat of congruence
deserved that they should by punishment be called again to grace"
(CW 6, 401/23-25). In A Dialogue of Comfort, written in the Tower,
More insists that one should not sin counting on the grace of
another conversion: "But this kind of presumption under the pretext
of hope, seemeth rather to draw near on the one side, as despair doth
on the other side, toward the abominable sin of blasphemy against
the Holy Ghost" (Book 3, Ch. 24, CW 12,2 99/19-22). In "A Devout
Prayer", written after he was condemned to death, More implores
God's "grace" ten times (CW 13,228-31) and God's "favor" once (CW
13,230/12). In Tyndale's NT, a sidenote declares, "Grace and works
are contrary things" (Rom 11, 6; TNT 236A; not in More), but for
More grace and good works go hand in glove. Lutherans safeguard
the transcendence of God with the phrase, "justification by faith";
Catholics, the immanence of God with the phrase, "justification by
grace". With a better understanding of each other's theology,
Anne M. O'DONNElL
Mareal1a Vol. 47, 181-182
167
Lutherans and Catholics both rejected "justification by works" in
their Gemeinsame Erklanmg zur Rechtfertigungslehre of 1999. 10
5.- Apostleship, "favour" 3 times in 1526, none in 1534
Within his call to become a Christian, Paul received a special call
to become the Apostle of the Gentiles, "this grace [was] given, that I
should preach among the gentiles" (Eph 3, 8; TNT 284B; not in
More). Tyndale uses "favour" for the gift of apostleship three times,
changing "favour" in 1526 to "grace" in 1534:
But by the favour 1 grace of God I am that I am. And his
favour 1grace which is in me, was not in vain: but I laboured
more abundantly then [than] they all, not I, but the favour 1
grace of God which is with me. (1 Cor 15, lOa-b-c; Wallis ed.,
367/1-4)
In a letter of c. 1528, More applies 1 Cor 15, lOb to John Cochlaeus to
encourage him to continue his polemical writings against the
Reformers: "Nec vacua in te gratia fuit"; "Nor has God's favor proved
ineffectual in your case" (Ep. 162, Latin, Corr., Latin, 395/17; English,
SL, 169).
Paul also refers to Timothy'S vocation. After naming the
difficulties of leadership, Paul urges Timothy: "be strong in the grace
that is in Christ Jesus" (2 Tim, 1; TNT 316A). In The Confutation of
TYl1dale , More quotes this verse, "be comforted in the grace that is in
Christ Jesu" (Book 3, cw 8, 375/28). More uses a Latinate definition
of "comforted" now obsolete: "strengthened" (OED, v. trans.l.). In
modern English, "comforted" means "consoled" (OED, v. trans.7.).
10
The Lutheran World Federation and the Roman Catholic Church, Joint
Declaration on the Doctrine ofJustification, tr. from the German (Grand Rapids,
Ml: William B. Eerdsman, 2000).
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6.~
Abundance, "favour" one in 1526, none in 1534
"Charis" has the characteristics of abundance and power.
Tyndale refers to "abundance of favour 1grace" in Rom 5,17 (Wallis,
ed., 326/17-18), "plenteousness of grace" in Rom 5,20 (TNT, 230D),
and the reign of grace in Rom 5, 21 (d. TNT 230D). More quotes
these three verses in both Latin and English, "gratia" and "grace", in
Tre.atise on the Passion (CW 13, 31/16 ~ 32/3), begun before his arrest
"Abundance" is quantitative, but "power" is qualitative. In
Second Corinthians, Paul glories in his weakness because Christ has
assured him, "my grace is sufficient for thee" (2 Cor 12,9; TNT 272C) .
More quotes this verse three times in The Confutation of Tyndale (CW
8): twice with "grace" (Book 2, 160/25; Book 4,454/9) and once with
alliteration, "God withdrew not his hande and help from him"
(Book 4, 524/34-35). More paraphrases this verse in A Dialogue of
Comfort (Book 1, Ch. 6, CW 12, 22/18-20). In a letter of 1534 to his
daughter Margaret, More quotes this verse once in English (Ep. 211,
Corr., 546/60-63) and twice in Latin, "Sufficit tibi gratia mea"
(546/56, 546/60-61). More quotes 2 Cor 12, 9 seven times, more than
any other verse using "charis".
In the Tower, More compiled a chain of biblical verses in Latin
including this one: "exhortamur, ne [Corner of MS missing: in
uacuum gratiam] dei recipiatis" (2 Cor 6, 1; cf. TNT 266A; Catena, CW
14, 669/1-2). Other instances of "gratia" in More's Catena include: 2
Cor 8, 9 (see 'Jerusalem Collection") and 1 Pet 2, 19~ 20 (see
'Thanks"). More quotes Scripture most fervently in the Tower
Works, written in the last crucial chapter of his life.
"Ave"
In the first century AD most Greek letters began with "charis",
but those in the Christian Scriptures add "eirene", a translation of
Anne M. O'DONNELL Moreana Vol. 47, 181-182
169
Hebrew "shalom". Thus, the "praescriptio" or initial greeting usually
addresses both Gentile and JeWish Christians (The New Jerome Biblical
Commentary - NJBC, p. 769). The greetings come in two varieties. In
Greeting One "grace and peace" are a double blessing from the
Father and Christ. This formula appears ten times (Rom 1, 7b; 1 Cor
1, 3; 2 Cor 1, 2; Gall, 3; Eph 1, 2; Phil 1, 2; ColI, 2; 1 Thes 1, 1; 2 Thes 1,
2; Phlm 1, 3). A variant twice prays that "grace and peace" be
multiplied (l Pet 1, 2; 2 Pet 1, 2). In Greeting Two a triple blessing of
"grace, mercy and peace" from the Father and Christ is invoked in
four epistles (l Tim 1, 2; 2 Tim 1, 2; Tit 1, 4; 2 John 1, 3) and the Book
of Revelation (Rev 1, 4). In these initial greetings (Sixteen epistles
plus the Book of Revelation), Erasmus always translates "charis" as
"gratia n and Tyndale as "grace".ll In his preface to Answer to More,
Tyndale prays that the reader receive not only grace but light,
repentance, faith, and love (5/1-3). In his Letter to Bugenhagrn (written
1525/6, CW 7, 395; published 1568, CW 7, clx) More asserts that it is
good to imitate the epistolary style of the apostles but better to
follow their conduct (d. CW 7, 14/9~ 11).
7b.~
"atque Vale", "favour" 2 times in 1526, none in 1534
In the first century AD, secular Greek letters concluded by
wishing the recipient good health (NJBC, p. 770). Christian epistles,
however, usually end as they begin, with "charis". Five NT epistles
(Col 4, 18; 1 Tim 6, 21; 2 Tim 4, 22 ; Tit 3, 15; Heb 13, 25) conclude
with a simple "Grace be with you. Amen" (Col 4, 18; TNT 298D).
Nine other epistles (Rom 16,20 and 24; 1 Cor 16, 23; Ga16, 18; Eph 6,
24 ; Phil 4, 23; 1 Thes 5, 28; Phlm 1, 25; 2 Pet 3, 18) plus the Book of
7a.~
II Four
1, 2.
epistles do not begin with "charis" : Jas 1, I; Jude 1,2; 1 John 1,4; 3 John
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Anne M. O'DONNELL
Revelation (Rev 22, 21), conclude with a Christological formula,
usually "The grace of our Lord Jesus Christ be with you" (Rom 16,
20; TNT 242C). One epistle has a Trinitarian formula, "The favour /
grace of our Lord Jesus Christ, and the love of God, and the
fellowship of the holy ghost, be with you all. Amen" (2 Cor 13, 14;
Wallis, ed., 388/22). In these final greetings (fifteen epistles plus the
Book of Revelation), Erasmus always translates "charis" as "gratia". 12
However, Tyndale translates "charis" as "favour" t\\Tice in 1526, but
"grace" in 1534 (1 Cor 16, 23; Wallis, ed., 370/10) and (2 Cor 13,14,
above). Perhaps Tyndale uses "favour" at the end of First and Second
Corinthians to show Paul's fidelity to the church that gave him so
many troubles. In the seventeen initial greetings, Tyndale always
translates "charis" as "grace". In the sixteen final greetings, Tyndale
translates "charis" as "grace" thirteen times and as "favour" then
"grace" twice. Western Christians would be used to the Vulgate'S
"gratia" so perhaps Tyndale decided to keep the traditional term.
8.~ Jerusalem Collection, "favour" 6 times in 1526 and in 1534
In First and Second Corinthians Paul discusses collecting alms
from Christians in Europe for Christians in Jerusalem. The poor
churches of Thessalonica and Philippi have already given beyond
their means. Erasmus describes the "charis" of the Macedonians as
"beneficium" (5 eds.); Tyndale as "benefit" (2 Cor 8, 4; TNT 268B; not
in More). The rich church of Corinth has not fulfilled its pledge
made the previous year. Paul praises the Corinthians, hoping to turn
their generosity from potential to actuality. Erasmus translates the
"charis" of the Corinthians (1 Cor 16, 3) as "beneficentia" (1516) or
12 Six
epistles do not end with "charis": Jas 5, 19-20; I Pet 5, 14; Jude 1, 24; I John
5,21; 2 John I, 13; 3 John 1, 14.
Anne M. O'DONNELL MoreanaVo1.47 , 181-182
171
"munificentia" (1519-1535). Working from the third edition of
Erasmus' NT (1522), Tyndale translates "charis" or "munificentia" as
"liberality" (1 Cor 16, 3; TNT 259A; not in More). Erasmus uses
"beneficentia" three more times in all five editions, and each time
Tyndale uses "benevolence" (2 Cor 8, \TV 6, 7,19; TNT 268A, B, D; not
in More). Ultimately, Paul tries to move the Corinthians to
contribute to the Jerusalem collection by appealing to the example
of Christ. The Son of God became human so he could die to redeem
the world. Erasmus translates the "charis" of Christ as
"beneficentia" (5 eds.). Tyndale again uses "liberality" (2 Cor 8, 9;
TNT 268B). In the Tower, More compared his loss of worldly goods
with the Son's self-emptying in the Incarnation (d. Phil 2, 7; TNT
290A; seven times in More, BWM 3, 114): "[Corner of MS missing:
Scitis enim gratiam] domini nostri Iesu christi" (2 Cor 8, 9; Catena,
CW 14, 677/1; editor's translation, "graciousness"). In all these
references to collecting alms, Paul never uses the word "argurion" or
"silver" for "money" because the material gift of the Corinthians
should represent their "charis" (Harrison, 343).
9.~
Gratifying Act, "favour" 4 times in 1526 and 1534
Although this paper has concentrated on the spiritual meaning of
"charis", in the secular world of the first-century AD, "charis"
frequently referred to benefits shown by the Roman emperors or
their representatives. Often these were true benefits, as when Nero
gave home rule to Achaea, the province of southern Greece (AD 67)
(Harrison, 62). This self-government was revoked by Vespasian two
years later (AD 69). In the Acts of the Apostles, "charis" is used by
two procurators of Judea, Felix and Festus (N]BC, p. 1250-51).
Marcus Antonius Felix (AD c52-60) wished to do a favor for the
JeWish enemies of Paul by keeping him in prison in Caesarea
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Anne M. O'DONNELL
Maritima for two years (Acts 24, 27; TNT 20lG; not in More).
Erasmus translates "charis" with "gratia" (S eds.) and Tyndale with
"pleasure". Felix also wished to do a favour for himself because he
hoped Paul would pay a bribe for his release (d. Acts 24, 26; TNT
200G; not in More). When Porcius Festus (AD c60-62) arrived,
Paul's Jewish enemies asked him to send Paul to Jerusalem for trial
(Acts 25, 3; TNT 20lA; not in More). Erasmus translates "charis" as
"fauor" (5 eds.) and Tyndale as "favour". Like his predecessor,
Festus wants to ingratiate himself with Paul's Jewish enemies, so he
is willing to grant their request. Erasmus translates the noun
"charis" as "gratia" (1516) and by the deponent verb "gratificari"
(1519-1535) and Tyndale by "pleasure" (Acts 25, 9; TNT 20lC; not in
More). Paul had learned that his enemies planned to kill him on the
way from Caesarea to Jerusalem (Acts 25, 3; TNT 20lA; not in More)
so he asked for his case to be transferred to Rome (Acts 25 , 11; TNT
20lC). More admires Paul's cunning in this legal manoeuvre in De
Tristitia (d. CW 14,77/3-4). Felix and Festus both demonstrate the
definition of "curry favor": "to ingratiate oneself with another by
unworthy complaisance" (OED, "curry", v.5.b.).
There is another instance (2 Cor 1, 15; TNT 262D; not in More)
where Tyndale translates "charis" as "pleasure", though not in a
secular context. Paul hoped to visit Corinth before he took the
collection of alms to the poor in Jerusalem (N]BC, p. 818). The
Vulgate and Erasmus preserve the spiritual dimension of "charis" by
translating it as "gratia" . Both Calvinist Geneva NT (1557) and
Catholic Rheims (1582) use "grace", but KJV (1611) uses "benefit". In
recognition that "charis" or "free gift" is etymologically related to
"chara" or "joy", four translations use "pleasure": Tyndale (1526,
1534); the Great Bible (1539); the Bishops' Bible (1568); and the
Revised Standard Version (RSV -1946). However, Paul did not visit
Anne M . O'DONNELL
Morcana Vol. 47, 181-182
173
Corinth at this time because of the tension caused by his stern First
Epistle to the COlinthians.
10.- Thanks, 14 times
Although English has words such as "gratitude" and "grateful",
English speakers do not say "Grazie" but "Thanks". The singular
form of the noun first appeared as the noun "thought" in Bede, AD
735 (OED, "thank", sb., U); next as a favorable thought in the mind
of the giver in Genesis B, 10 th c. (OED, "thank", sb., 2); then as a
grateful thought in the mind of the receiver in 1297 (OED, "thank",
sb , 3). Tyndale translates "charis" with some form of "thanks": the
verb three times and the noun eleven times. In the Tower, More
wove two instances into his Catena: Tyndale: "For it is thankworthy
[NRSV, a credit] if a man for conscience toward God endure grief,
suffering wrongfully" (TNT 329C); "Hec est enim gratia si propter
conscientiam dei sustinet quis tristicias patiens iniuste" (l Pet 2, 19;
Catena, CW 14, 657/5-7). Tyndale: "But and if when ye do well, ye
suffer wrong and take it patiently, then is there thank [NRSV,
approval] with God" (TNT 329C). More: "Sed si benefacientes
patienter sustinetis hec est gratia apud deum" (l Pet 2, 20b; Catena,
CW 14,657/9)13 Like More, Tyndale could have used these verses as
prayers for patience in tribulation.
13
In quoting 1 Pet 2, 20a, More agrees with the Vulgate of 1527: "Quae est enim
gratia si peccantes et colaphisati suffertis" (Catena , CW 14, 65717-8). for "kleos"
(Nestle-Aland, 812), Erasmus gives "Jaus" (5 eds.). Tyndale translates the verse
thus: "for what praise [NRSV, credit) is it, if when ye be buffeted for your faults,
ye take it patiently?" (TNT 329C). The Clementine Vulgate of 1592 and the Nova
Vu/gata of 1979 and 1986 both give "gIOlia". Marc ' hadour follows the conected
Vulgate, "gloria" (BWM3 , 165).
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Anne M. O'DONNELL
11.~
Special Cases, 4 times
There is nothing controversial about Tyndale's translations of
"charis" for the Jerusalem collection, for political favors, and for
gratitude. However, four special cases are worthy of theological
comment.
Stephen, "faith" in 1526 and 1534; "grace" in NRSV
In one instance (Acts 6, S; TNT 172C; not in More), Tyndale
seems to remove "charis" from the text. The Vulgate and the Latin of
Erasmus' right~hand column (l516~ 1527) describe Stephen as "plenus
gratia ac fortitudine" or "full of grace and power" (NRSV). Only the
fifth edition (1535) gives "plenus fide ac fortitudine" . Tyndale and
KJV translate the phrase as "full of faith and power". But Tyndale
and KJV have not mistranslated Erasmus' Latin. Rather, they are
following the Greek of Erasmus' left~hand column (d. 00 6/2, 266,
nS), which gives "pleres piste6s" or "full of faith" instead of "pleres
charistos" or "full of grace", as does the standard Greek~English NT
(Nestle~ Aland,
431).
Esau, "grace" in 1526, "means" in 1534, "place" in KJV
In another instance, Tyndale uses "grace" where Erasmus'
Greek does not. The Epistle to the Hebrews describes how Esau
inevocably lost the blessing for the first~born, "metanoias gar topon
ouch heuren" (Heb 12, 17; Nestle'Aland, 790; not in More). Tyndale
gives "His repentance found no grace" in 1526 (Wallis, ed. , 51S/2Sn).
He revises this sentence to "he found no means to come thereby
again" in 1534 (TNT 359D). Actually, the key word in this sentence
is not "topos" but "metanoia". The Vulgate and Erasmus give
"poenitentiae locum" or "place of penance". KJV and Rheims both
give "place of repentance". Tyndale never translates "metanoia" as
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Anne M. O'DONNELL
175
"penance" because this word suggests the sacrament of Penance
with auricular confession.
T yndale and KJV always use
"repentance" .
Last Supper, "grace" in 1526 and 1534, "hymn" in KJV
Twice T yndale uses the word "grace" colloqUially, for the
hymn sung after the Last Supper (Matt 26, 30; TNT 57C) and (Mark
14,26; TNT S3C). This was called the "Hallel" meaning "praise" and
consisted of Pss 113 ~ IS. It was chanted in the Temple of jerusalem
while the Passover lambs were being slain. The term "grace" for a
prayer before or after a meal is first noted in Ancrene Rewle, cl225
(OED, sb. lIUO). The OED cites Matt 26, 30 from Tyndale's 1526
NT. In De Tristitia, More uses "hymno" (CW 14, 3/3). In her English
translation, Margaret Roper's daughter, Mary Basset, gives both
"hympno" [sic], and "grace" (Appendix C; CW 14/2,1078). KJV uses
'"'hymn",
Conclusion
Why did Tyndale translate "charis" as "favour" twenty,seven
out of one hundred fifty~ six times in 15267 Perhaps because the
word "favour" implies a positive attitude and activity within the
giver while the word "grace" suggests a gift transfened from the
giver to the receiver. I suggest that "favour" can be imagined as wind
filling the sails of a ship and "grace" as olive oil poured into a lamp.
In these metaphors wind or "favour" represents an action belonging
to God while olive oil or "grace" represents a substance separate
from God. Why did Tyndale translate "charis" as "favour" ten out of
one hundred fifty -six times in 1534~ Between 1526 and 1534 Tyndale
translated the Torah and much of Joshua through Second
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Anne M. O'DONNEll
Chronicles. In these books there are some references to persons
finding "favour in the sight of the Lord" - to Noah once (Gen 6, 8)
and to Moses seven times (Exod 33, vv 12, 13 [2x], 16, 17; Exod 34, 9;
Num 11,11). But there are many more references to humans finding
favour in the sight of other humans. We have already mentioned
Abraham, who found favour with the three travelers; Joseph with
humans five times; and David with humans seven times. There are
many other such examples, for example: Jacob with Esau, four times
(Gen 32, 5; 33, vv 8, 10, 15); the Israelites with the Egyptians, three
times (Exod 3, 21; 11, 3; 12, 36); and Ruth with Boaz, three times
(Ruth 2, vv 2, 10, 13). Thus, Hebrew "chen" translated by the
Septuagint as "charis" and by Tyndale as "favour" refers less to the
relationship between God and humans than between humans and
other humans. Although late medieval theologians had over
schematized the categories of "gratia", the word retained its
reference to the relationship between God and humans. I believe
that, through his work on the OT, Tyndale became reconciled to
translating "charis" as "grace" in most instances in his NT of 1534.
Did More's criticisms cause Tyndale to change "favour" to
"grace"? I believe that Tyndale would say "No" because Tyndale
claimed that he changed his translation of "presbyter" from Latinate
"senior" in 1526 to Anglo-Saxon "elder" in 1534 on his own initiative
(Answer to More, 15/8-13). William Tyndale's theology of "charis"
emphasized the initiative of God. Thomas More's theology of "gratia"
emphaSized the response of humans. But both trusted in the fidelity
of God.
Anne M. O'Donnell, S.N.D.
ODnnn elLt\@Trinitvdc.edu (Home)
Anne M. O'DONNELL
Marcana VoL 47, 181-182
177
APPENDIX Six Kinds of Grace from Patristic and Medieval Theology
I began my research on "charis" with the disagreement
between More and Tyndale on the usefulness of Scholastic terms for
"gratia". I have moved this topic to an appendix because it did not
lead directly to the Greek NT.
In three works of controversy, Thomas More and William
Tyndale debate the translation of several key words in the latter's
New Testament of 1526. In A Dialogue Concerning Heresies (1529), More
devotes one sentence to Tyndale's translation of "charis" as "favour"
instead of "grace" (Book 3, Ch. 8, CW 6,290/17-19). In An Answer Unto
Sir Thomas More's Dialogue (1531) Tyndale contrasts the single word
"favour" with the multiple divisions of "gratia" made by the
Scholastics: "gratis data, gratum faciens, preveniens and subsequens"
(21/15). In support of his anti-Scholastic position, Tyndale could
have appealed to Erasmus' mock-encomium, where Folly declares
that "the apostles repeatedly teach grace, but nowhere do they draw
the distinction between grace gratis data and grace gratificans" (Folly,
128). In The Confutation of Tyndale (1532-1533) More defends the
usefulness of these distinctions and, to Tyndale's four terms, adds
two more, "gratia cooperans" and "consummans".
Catholics today follow Thomas Aquinas in defining "gratia
gratis data" as supernatural gifts given for the salvation of other
people. As examples, Aquinas cites working of miracles and
speaking in tongues (1 Cor 12,10) Summa Theologica , 1265/6-1273
(Dates from 2NCE 14, 24) (HI, Q. lll, Art. 4, Sed contra). More,
however, defines the first category, "gratia gratis data", as natural
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Anne M. O'DONNEll
gifts which may, or may not, be used for one's own salvation (cf.
Confutation, Book 2, CW 8, 205/22-25).
More's examples fit
Aristotle's categories of "goods of body" (beauty, strength), "goods of
soul" (intelligence), and "external goods" (learning) (Aristotle,
Nicomachean Ethics, Book 1, Ch. 8; Politics, Book 7, Ch. 1). As creatures,
beauty, strength, intelligence, and learning, are gifts of God but not
supernatural so they fit Erasmus' category of "natural grace", which
he names in Dc lihero arbitrio, September 1524 (DLA , 31 and n. 115) and
Hyperaspistes 2, September 1527 (H2, 340).
More defines a second kind of grace, "gratia gratum fadens",
as that which makes us "acceptable to God" and which is "given in
Baptism" (ConJutation, Book 2, CW 8,205/27-28). In Dc libero arbitrio,
Erasmus gives two definitions of this grace: "the highest grace which
destroys sin and makes man acceptable to God" (DLA , 31) and "the
supreme grace by which we are justified" (DLA, 78). In Hyperaspistcs
2, Erasmus explains that, instead of 'Justifying grace", Augustine
used the synonym "cooperating grace" (H2, 340). The editors of CWE
76 further explain: "What is now usually called sanctifying grace in
Erasmus' time ... was usually called gratia justi!icans ('justifying grace')
or gratia gratum faciens ('grace that makes pleasing to God')" (D LA, 31
n.117).
More defines a third kind of grace, "gratia preveniens", as "the
grace with which God beginneth to set us awork" (Confutation, Book
2, CW 8,205/32 -33). In Hyperaspistes 2, Erasmus gives many synonyms
for prevenient grace: "operating" or "impelling" or "preparatory" (H2,
340). Erasmus also describes prevenient grace: it "does not confer
perfect innocence but prepares for it" (H2, 340). Readers of Paradise
Lost will remember God's initative after the sin of Adam and Eve: "for
from the Mercy-seat above 1 Prevenient Grace descending had
remov'd 1The stony from their hearts" (Book 11, L 2-4).
Anne M. O'DONNELL
Momma VoL 47, 181-182
179
More defines a fourth kind of grace, "gratia subsequens", as
"the grace that God giveth a man for the good use of his former
grace" (Confutation, Book 2, CW 8,206/8-9). Although Hyperaspistes 2
cites prevenient grace, it does not mention subsequent grace.
However, the concept and the term are traditionaL Augustine
writes of God's grace as anticipating and following us in Dc natura ct
gratia, AD 415 (Date from 2NCE 1, 855) (Ch. 35 [XXXI]) . AqUinas
calls these graces "prevenient" and "subsequent" in the Summa
Thcologica (HI, Q. lll, a. 3).
Between his comments on prevenient and subsequent grace,
More inserts "gratia cooperans" by which "God continueth his grace
with us to work with us" (Confutation, Book 2, CW 8, 205/36-206/1).
More follows Augustine, who pairs operating and cooperating grace
in Dc gratia ct libero arbitrio, AD 426A27 (Dates from 2NCE 1, 856)
(Ch. 33 [XVII]) (See Aquinas, Summa, HI, Q. lll, Art. 2). The editors
of CWE 76 helpfully explain: "Augustine distinguished between
operating grace (gratia operans), through which man's good will is
initially stimulated, and cooperating grace (gratia cooperans) through
which God cooperates with man's free will in good acts" (DLA,
30n109). To recapitulate: "operating grace" is also called
"preparatory" or "prevenient"; and "cooperating grace" is also called
"justifying" or "sanctifying".
Lastly, More adds "gratia consummans": "this final grace"
(Confutation, Book 2, CW 8, 206/13), which "bringeth [one] to glory"
(206/ll) and "perfecteth the thing" (206/15). The editors of CWE 76
give the more usual name "gratia perservcrans (,the grace of
perseverance')" (DLA , 32n121). More concludes his discussion of the
subdivisions of "gratia" by affirming that "in God all is one grace"
(Confutation, Book 2, CW 8, 206/16-17). Towards the end of
Hyperaspisties 2, Erasmus likewise acknowledges that
ISO
Manana Vol. 47, lSHS2 Anne M. O'DONNELL
theologians profess that there is only one grace, which is
called by various names according to its various effects ....
Hence it seems simpler to say that our disabled natural
powers are always helped by the assistance of grace,
whatever kind of grace it may be (H2, 724).
Tyndale would heartily agree.
These six kinds of grace represent different kinds of causality.
More's "gratia gratis data" is the material cause, the gifts of nature on
which grace can work. More's "gratia gratum faciens" is the formal
cause, which defines justification as making humans pleasing to
God. More's "gratia cooperans" is a type of co~ efficient cause,
involving God and humans. More's "gratia preveniens" and "gratia
subsequens" are temporal stages towards More's "gratia
consummans", the final cause or goal of heaven. Tyndale embraced
the principle of sola sCriptura and rejected Aristotelian philosophy.
While More defends it here, he usually argues from Scripture and
the Fathers.
Marcal1Q Vol. 47, ISHS2
Anne M. O'DONNELL lSI
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