shown). Jewel would never admit to Harding’s or the Catholic (and
indeed Orthodox) distinction between veneratioandadoratio. In this
regard Jewel, and virtually the whole of Protestantism went beyond even
the error of the Council of Frankfurt in 794, which working from a poor
translation of the Actaof the Seventh Ecumenical Council, confused the
Greek words
and
(the former owed to God alone)
and translated them both adoratio.^119 In this regard Jewel, who by his
later epistle to Bullinger showed himself quite ignorant of what occurred
in 794, was practicing little more than theological demagoguery or
ecclesio-political grandstanding.
Jewel’s Epistolaand the Apologia Ecclesiae Anglicanae
Jewel’s next plunge into the pool of controversy involved his most well-
known work, the Apologia Ecclesiae Anglicanae. This work should not
be considered without reference to a lesser-known, much shorter work
of Jewel’s, which shall simply be called the Epistola.^120 The year 1561
saw the appearance of this concise treatise, which may only have been
published in England, though intended ultimately for France, via Paris.
In content and strategy it is much like the Apologiathat Jewel would
produce by January 1562. The Apologia, published first in Latin, but
immediately translated into English, probably by archbishop Parker, was
accorded the English title An Apologie or aunswer in defence of the
Church of England.^121 The work was again translated in 1564 by Lady
Anne Bacon, wife of the Lord Keeper Nicholas Bacon, the mother of
Sir Francis Bacon,^122 and her translation subsequently would always be
́ ́
THE STRUGGLE FOR THE ELIZABETHAN CHURCH 85
(^119) Most discussions on the lacking distinction are brief (cf. George Ostrogorsky, The
History of the Byzantine State, 3rd ed. (New Brunswick, NJ, 1963), pp. 183–85. Hadrian
I’s letter which caused the confusion is in Mansi, Sacrorum Conciliorum nova et
amplissima collectio(Florence, 1769–), 12, pp. 1055–75.
(^120) Epistola cuiusdam Angli, qua asseritur consensus verae religionis doctrinae &
caeraemoniarum in Anglia, contra vanissimos quorundam cavillos, quibus eandem suis ad
plebeculam contionibus impugnare conantur. N.p., M.LXVI [1561]. This appears as the
Appendix, with translation, in Booty’s Jewel as Apologist, pp. 209–25.
(^121) Patrick Collinson points out the ambiguity in the Latin title, but also points out that
Jewel saw no essentially distinct English cause to his writings as opposed to that of the
larger Protestant community. Jewel had no idea that ‘God is English’. ‘Calvinism with an
Anglican Face: The Stranger Churches in Early Elizabethan London and their
Superintendent’, in Reform and Reformation: England and the Continent c. 1500–1750.
Studies in Church History, Subsidia 2, ed. D. Baker (Oxford, 1979), p.71. Reprinted in
Godly People,p. 213.
(^122) ‘Anne Lady Bacon deserves more praise than I have space to give her .... Again and
again she finds the phrase which, once she has found it, we feel to be inevitable. Sacrificuli
become “massing priests,” ineptum“a verie toy,” quidam ex asseclis et parasitis“one of