John William Burgon

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John William Burgon (born August 21, 1813 in Smyrna , † August 4, 1888 in Chichester ), often called Dean Burgon , in older German literature as Canon Burgon , was an English Anglican clergyman and Dean of Chichester. He was best known for his literal understanding of the Bible and his radical attacks on innovations in theology. He is considered a defender of the King James Bible and the Byzantine Bible text against the Greek text edition by Westcott and Hort . He made valuable contributions to the textual criticism of the New Testament .

John William Burgon. Title page from Lives of twelve good men

Parents and siblings

John William Burgon was the son of the merchant Thomas Burgon (* August 1, 1787, † August 28, 1858), who worked in Turkey as a so-called Turkey Merchant for the Levant Company and moved to Brunswick Square in London in 1814. Thomas Burgon was an expert on ancient coins and art and was involved in the excavation of the Burgon vase named after him in Athens in 1813 . From 1841 he was employed in the coin department of the British Museum . John Williams' mother Catharine Marguerite de Cramer (* August 7, 1790 - September 7, 1854) was a daughter of Ambroise Hermann de Cramer (* February 10, 1757 in Cologne; † November 9, 1809 in Smyrna), the Austrian consul in Smyrna. She was born in Smyrna and grew up like a Greek, but her origin and nationality were not Greek, as was erroneously written in some sources (I, 9). The marriage resulted in sons John William and Thomas Charles and four daughters. John's youngest sister Katherine Margret, with whom he had a particularly close relationship, died at a young age in 1836 (I, 54), Sarah Caroline married Henry John Rose and Emily Mary married Charles Longuet Higgins, the fourth was named Helen Eliza. His parents and siblings were buried in a family vault in Holywell Cemetery in Oxford, where he himself was buried.

The early years

Royal Exchange. The original building was built by Sir Thomas Gresham . The successor building burned down in 1838. Today's third building was reopened in 1844.
All Saints' Church, Gresham. Drawing by JWB in the Life and Times of Sir Thomas Gresham .

John William Burgon attended the University of London from 1829 to 1830 , then University College . He actually wanted to pursue an ecclesiastical career, but instead he stayed in his father's office, a job that became more and more burdensome with increasing duration. On the other hand, his father gave him an interest in archeology and art. He drew, painted, studied Shakespeare and wrote songs and poems. In 1837 he won a prize for a song at the Melodist's Club and in 1845 a prize for the poem Petra , but he also wrote about dealing with art in Some remarks on art.

In 1833 the Lord Mayor of London William Taylor Copeland (1797–1868) praised a prize for the best essay on Sir Thomas Gresham . Burgon won the award in 1836 with the Life and Times of Sir Thomas Gresham . After the fire at the Royal Exchange in London in 1838, his first versions were expanded into a comprehensive two-volume work with many documents and his own drawings. From his search for information about Gresham, he made the acquaintance of Dawson Turner in 1838 , a man with a great understanding of art who had both a large art collection and an enormous library and, through banking, an enormous fortune (I, 67 ff). He had a special friendship with Patrick Fraser Tytler (born August 30, 1791, † December 14, 1849), a Scottish historian. Since 1839 he wrote articles for the New General Biographical Dictionary, which was edited by his brother-in-law Henry John Rose (I, 71 f).

Burgon becomes a clergyman

Oriel College. Shot from the courtyard

As early as 1826, the Levant Company lost its monopoly by a law and was dissolved, but his father's antiques trade continued until the business collapse in 1841. The family then moved to the rectory in Houghton Conquest in Bedfordshire , where Burgon's brother-in-law, Rev Henry John Rose lived (I, 91). All of the family's art treasures were subsequently sold to the British Museum . There were drawings of all of these objects from Burgon. Burgon was thus free from his father's business obligations and, with the financial help of his friend Dawson Turner, was able to find his way to becoming a churchman. He enrolled at Worcester College , Oxford that same year in October . He made his BA in 1845 with the second best grade in classical literature. In 1847 he won the Ellerton Theological Prize, and in 1851 the Denyer Theological Prize. He was elected a member of Oriel College , Oxford in 1846 and graduated with an MA in 1848. Burgon was a friend of John Henry Newman and was at the center of controversy in the Oxford Movement at the time of his conversion to Catholicism . Burgon was deeply shaken and burst into tears when he found out. But even after that he remained on friendly terms with Newmann (I, 134).

He was ordained a deacon on December 24, 1848 and a priest on December 23, 1849. From 1849 he was successively curate in West Ilsley, Berkshire and in Worton and Finmere in Oxfordshire . His biographer and colleague Edward Meyrick Goulburn describes Burgon as a warm-hearted clergyman who cared for the welfare of his parishioners with touching care to an extent that went beyond his duty. Even after leaving the various places of activity, he remained in friendly contact with his community members. In particular, his love for children, the sick and the socially disadvantaged is described variously. In his years as a curate, he mostly spent half a week in Oxford to continue his studies, over the weekends and on Mondays in the congregations to hold services and teach congregation members and make house calls. During this time, Burgon had a number of editions printed with illustrations of well-known works of art, some in color, which were intended to edify the rural population, including an illustrated prayerbook .

His early work as a writer

For most of his life Burgon wrote a Gospel harmony which was never finished and which he left with the remark that it was not mature enough to be published (I, 90). As a by-product of the work his commentary on the Gospels came out (I, 172-173). The first edition appeared in 1854 without naming the author, the second edition in 1864 mentions the author. This work was conceived to be read in the family circle and has an edifying character. It dispenses with the discussion of opinions from the world of scholars (I, 220f). The work was criticized for the fact that it often gives the opinions of the church fathers without specifying it. In 1854, Burgon interfered in the dispute caused by the reform of Oxford University. In 1855 Ninety short sermons for family reading appeared , a collection of short sermons in the order of the church year. In 1859 he published his friend's biography: The portrait of a Christian gentleman; A memoir of Patrick Fraser Tytler .

Trip to Rome and promotion to preacher at the university

St. Mary the Virgin, the University Church

In 1860 Burgon was in Rome for three months to look after the English congregation. So he was able to study the official and unofficial forms of the Catholic faith in detail and compared them with the Anglican forms. A by-product of this was Letters from Rome to friends in England in 1862. In it he gives a report on Codex Vaticanus (Codex B) and a report on the publications of Cardinal Angelo Mai and Carlo Vercellone. He acknowledges the old manuscript from the fourth century, but his judgment of the text is devastating: "The text of Codex B is one of the most vicious extant", one of the most depraved texts of all. Burgon had the rare opportunity to see the codex and some other valuable manuscripts with his own eyes (I, 257-258). On his return in 1860 he was called to be assistant minister at Oxford University. That year, Essays and Reviews , a volume of essays, appeared that contained seven essays by well-known and influential rationalist scholars and clergymen and which sparked heated debates at the time. The authors were Frederick Temple , Rowland Williams , Harry Baden Powell (1796-1860), Henry Bristow Wilson , Charles Wycliffe Goodwin , Mark Pattison and Benjamin Jowett . The essay volume was particularly celebrated by the younger generation of students, while it was almost unanimously rejected by the bishops and church people. One of the essays dealt with Darwin's theory of evolution . Burgon preached seven sermons against the views expressed and these were published in Inspiration and Interpretation in 1861 . The volume became a pamphlet against rationalism and liberalism.

Travel to Egypt, Sinai and Palestine

During his stay in Rome he met a Miss Webb who invited him to take part in an expedition to the Middle East. The trip took place from September 1861 to July 1862. The journey went from Constance across the Alps to Milan , Venice , Trieste , Alexandria , Cairo and up the Nile to the second cataract (I, 294). From there it went back to Cairo, Sinai , Petra , Hebron and Jerusalem . During the whole trip, Burgon made sketches and drawings of the travel stops. On Sinai he had the opportunity to inspect some Bible manuscripts in St. Catherine's Monastery . In Jerusalem he became so sick that the expedition had to continue their journey without him. Burgon returned to England still ill after a month in Beirut . He himself saw his illness as God's punishment for abandoning his St. Mary's church during the trip (I, 338). At times it looked like he wouldn't survive. He recovered slowly and was only able to resume his office in October 1863, this time as Vicar at St. Marys in Oxford (I, 344).

Vicar at St. Mary in Oxford

Bust of Sir Thomas Gresham

For the first time, he was fully responsible for an entire parish. In December 1863 he got a curate for his community. In 1864 there appeared A treatise on the pastoral office addressed chiefly to candidates for Holy Orders, or to those who have recently undertaken the cure of souls . The book deals with the duties of the parish priest and was generally well received. Burgon received an offer as a principal at the Theological College in Exeter , but turned it down (II, 13-14). At Oxford he became a tireless fighter for the lost cases.

In 1865 there was a heated dispute over the organization of service times in Oxford. The biographer Goulburn notes that the tone in this dispute was not appropriate both in terms of the matter and in relation to the attacked persons (II, 17-21).

In 1867 he was elected Gresham Professor of Divinity, a position he held until the end of his life. The Gresham Professorships are based on a foundation by Sir Thomas Gresham . The income from his real estate, particularly the Royal Exchange, is to be used to generously pay seven professors in the seven departments of theology, astronomy, music, geometry, law, medicine and rhetoric. You are supposed to give a weekly lecture at Gresham College , London.

The Irish Church Act 1869, a law that resulted in the complete organizational separation of the Church of Ireland from the Church of England on January 1, 1871 , as well as a change in financing , sparked a great stir . The imposition of church sentences and the previous position of the Anglican Church of Ireland as the state church within the predominantly Catholic Ireland were also ended. Burgon was a strict opponent of this new regulation. A sermon against this separation was entitled Disestablishment: The Nation's formal rejection of God .

A particular upset that same year was the appointment of Frederick Temple as Bishop of Exeter by Prime Minister William Ewart Gladstone . Temple was one of the authors of essays and reviews that were officially rejected in a synod of the Church. This did not prevent the essayists from pursuing careers in the Church and rising to the highest offices. Burgon saw this decision as an affront to the church. He wrote three writings against this appointment, which could not prevent the episcopal ordination. After all, Temple distances himself from his essay in a statement. But Burgon persisted, seeing it only as a tactical retreat in his fourth post, Dr. Temple's “Explanation” examined . Burgon made himself a leading figure in the matter and led a church political struggle, which was not his due and which was actually a matter for the bishops. He also isolated himself from those who agreed with him in his cause. In the college of bishops there was never a majority in favor of this ordination and, contrary to his own account, Burgon was by no means the only one who openly opposed this decision, and many could not agree with his special view of inspiration (II, 35–41).

In 1871 new developments came which provoked Burgon's protest: the revision of the King James Bible, the efforts for a renewed liturgy with a changed Book of Common Prayer and the efforts for a stronger separation of religious education and schooling.

Burgon had a BA and MA in Classical Literature, but wanted a similar degree in theology as well. Two public lectures at the theological faculty were necessary for the bachelor's degree. The Regius Professor Payne Smith suggested that he prove the authenticity of the last verses of the Gospel of Mark . Some of the oldest manuscripts (א, B) omit Mk 16,9-20, others have a short closing verse and others have the complete text. The lectures took place in July 1871 and appeared in print a short time later. His conclusion is that the authenticity of these verses is "absolutely certain". He not only takes manuscripts as witnesses, but also the church fathers . Before and after, Burgon traveled several times to various libraries and was able to find twenty previously unknown minuscules , which he collated himself. He also found a lot of mistakes and carelessness in the text editions by Johann Martin Augustin Scholz and Konstantin von Tischendorf . With his publication, Burgon shows that he was a profound expert on the manuscripts in the originals. Among the other text critics, the conclusion of the Gospel of Mark is almost unanimously considered an afterthought.

In 1872, Burgon wrote an open letter To Unitarian Reviser of our Authorized Version, intolerable, to Charles John Ellicott , Bishop of Gloucester and Bristol, and chairman of the King James Bible Revision Commission. It was likely to cast doubt on the work of the revision and cause a scandal. Burgon accused that the participation of "members of different sects" in the commission would be against the rules and that there was no official permission to do so. This letter, too, was written in a harsh tone. However, the commission wanted a text that was written for all English-speaking groups, not just for members of the Church of England, and therefore saw it as advisable to include dissenters and Jewish scholars on the commission (II, 64–72).

There was a dispute over the Athanasian Creed . The ritual commission wanted to add a footnote to explain the damnatory sentences it contained. Some wanted to delete the contentious statements as "rhetorical extensions" that do not go to the heart of the matter. In the heat of the discussion it was forgotten that these statements were made to ward off various heresies . This mishap paved the way for a violent pamphlet by Burgon with the title The Athanasian Creed to be retained in its integrity: And why . Burgon mercilessly exposes the careless proposal of Bishop Connop Thirlwall . Understandably, Thirlwall was very upset and bitterly complained about Burgon's method of fueling unnecessary arguments. The biographer notes apologetically: “As much as one may admire Burgon's pamphlet on the matter and as much as it takes a clear position, one should consider that the reader who agrees with the argument must also deeply regret that he took the liberty in this way to trump a prelate who must be respected not only for his office but also for his age, skills and knowledge ”(II, 76). In particular, the last section sounded like Burgon was the Archbishop's superior rather than the other way around. At the end of the year, a personal debate concluded in which he contradicted the appointment of a dean as assistant preacher at the university, because he had previously sympathized several times with the rationalistic and latitudinarian tendencies (II, 78-80).

Dean of Chichester

On November 1, 1875 offered Prime Minister Benjamin Disraeli Burgon the post of Dean (Dean) of Chichester . Burgon accepted and left Oriel College and its ward with a heavy heart. Burgon was therefore also chairman canons (canon) of Chichester Cathedral . In 1877 a pamphlet appeared on the new Book of Common Prayer and in 1878 The servants of Scripture , a volume with sermons from previous years. Burgon also spent a lot of time writing critical texts and traveling to study manuscripts.

Burgon's last years at Oxford were marked by a profound restructuring of the university (II, 178 f). Until 1866 it was mandatory to be a member of the Church of England in order to accept students, which meant that dissenters could not study or graduate. The study regulations of 1872 lifted these restrictions and the existing close links between university and church were separated. Students no longer had to subscribe to the Thirty-Nine Articles , except for those graduating from the Faculty of Theology. The theological faculty was outsourced in this context. The regulations also affected the colleges , which had numerous official connections to the Church, some of which were founded by the Church itself. Many clerics in the higher levels of the hierarchy held teaching posts, leadership roles, or examining powers in the colleges. The driving force was the liberal forces around William Ewart Gladstone in Parliament, who passed the relevant laws. In addition, there was an increasing number of unattached students who were only generally enrolled at the university, but not at a college. These developments called Burgon on the scene. The terms generally used by the church were "secularization, godless upbringing, outrageous expropriation and de-Christianization" (II, 181–182). Burgon reacted to developments in 1880 with The disestablishment of religion in Oxford, the betrayal of a sacred trust: - Words of warning to the University .

In 1883 he published The Revision Revised as a reprint in a book based on three previously published articles. At the time, two factions were implacably opposed to each other in relation to the New Testament text. On the one hand Tischendorf, Karl Lachmann and Fenton John Anthony Hort who changed the text and on the other hand Scrivener, Burgon and Frederic Charles Cook (1810-1889), who wanted to keep the Textus receptus (II, 209-212). In particular, he opposed the new text edition The New Testament in the Original Greek by Brooke Foss Westcott and Hort. Burgon's writing had a sharpness which the biographer describes as follows: “… it must be confessed that, had its language been milder and more respectful (sic!) To the acknowledged great learning and critical ability of his opponents, this extremely able and really grand work would have gained in persuasiveness, while it would have lost nothing in power. ”(II, 215). The Commission for the Revised Version was instructed to make as few changes as possible to the authorized version (KJV) and to make as few changes as possible to the terms. Burgon triumphantly shows that this principle has been violated. Nor could it be expected that such a pedantic, unbalanced and bumpy output would come from this body of the best clergy and scholars of the Greek language, so the biographer.

Burgon saw further evidence of moral collapse at Oxford in 1884 with the admission of women to the examination. So he delivered a sermon entitled To educate Young Women like Young Men and with Young Men, - A thing inexpedient and immodest . But he was not against the newly established institutions for women like Lady Margaret Hall and Somerville Hall , nor was he against the higher education of women in general, he taught women himself. On the other hand, he felt that direct competition between women and men, i.e. changing the distribution of roles, would be mutually disadvantageous (II, 234-237).

Burgon came to Oxford relatively often to bring his criticism. He was the most radical critic of the innovations and people wanted to hear the extreme arguments. The biographer suggests that Burgon's violent attacks sometimes had grotesque features in his behavior and formulations, so that the listeners gladly accepted this change from the dry university sermons, so that his performances had a certain entertainment value. Burgon was willingly given every opportunity to rage against the latest developments (II, 235). The university was thus also exempt from the charge that it accepted all innovations imposed by law without public resistance (II, 237).

The holder of the Savilian Chair of Astronomy , Charles Pritchard (1808-1893), wrote the article The Creation Proem of Genesis in 1886 , in which he describes these stories as unhistorical. The creation account is the record of a god-inspired dream, but the narrative must not be taken as a factual account. Burgon, however, insisted on a literal understanding in The first chapter of Genesis and defended the authorship of Moses for the Pentateuch . The information about creation goes back to the revelation of God to Moses. The different views on the duration of the days in the creation account of Genesis were still a topic of discussion until 1887, also other topics of Genesis such as the Sabbath and the use of the names of God (II, 246-288 and II, 392, Appendix D).

In the spring of 1887 Burgon was for the last time in London with a sermon in the Chapel Royal . After warmly greeting a number of friends and preaching, he broke into grotesque shouting over a pamphlet by Canon William Henry Fremantle . He raged so violently that the personally present biographer Goulburn had to intervene to dissuade him from his subject so that he could calm down again. None of the listeners could ever forget this outbreak, he writes. A written answer was printed a little later with Reply to Canon Freemantle . It was to be the last of his polemical writings (II, 271–277).

The search of the church fathers for quotations from the New Testament is the continuation of his work on the conclusion of St. Mark from 1871. He created an index that indicates the church father, work and the source for each verse. This work was not completed 18 years later towards the end of his life (II, 273). Burgon wanted to defend the text of the New Testament and he believed he could prove that in nine out of ten doubtful passages the textus receptus is the original. The full evaluation of the quotes from the church fathers in the textual criticism has not yet taken place even more than 120 years later and will be the task of computer-aided text research for years to come. There is still no complete critical edition of the Church Fathers taking into account all known manuscripts, which is the condition for the text-critical evaluation of the Church Fathers quotations according to today's standards.

With The Lives of Twelfe Good Men he was able to print his last work before his death in April 1888 and, according to the Oxford Dictionary of National Biography, presents, from a revisionist point of view, a number of people from the Oxford movement as Tractarians who are more likely than their opponents as fanatics and clowns were perceived.

character

Burgon was a person who maintained lifelong relationships with others and was caring in every way. His commitment was also unusually strong in providing bereavement support for bereaved relatives. His polemics appear all the more contrasting in different contexts. However, the biographer emphasizes that his reactions were not with the will to hurt someone, but to protect the things that were close to his heart. His polemics were therefore not conducted on a personal level, but went against the opinions or developments that he saw as dangerous; they had their origin in Burgon's violation of his emotional world (II, 345). It is known that despite all disputes, he had a friendly relationship with his opponents and that he could behave completely differently in personal dealings than when it came to the disputes. His undoing was that his cause was damaged to the same extent as he became more and more grotesque in his polemics. "He was as irrepressibel in pamphleteering as in preaching: wherever a breach was made in the battlements of tradition, he was in the forefront of the defense".

Relationship with women

Burgon was fond of the beautiful and the art and also succumbed to the beauty of women easily and not just once. Burgon was a family man who had unusually strong ties to his own family. He had a special love for children. A hoped-for connection did not materialize, he never married. At some point in his early years he decided that his way of life, which consisted almost continuously of studying and fulfilling official duties, could not have been reconciled with starting a family (II, 302). So there were no more efforts on his part to initiate a marriage. Occasionally hints flash out between the lines of his biographer, but the intended persons or their relatives are likely to have been alive at the time of publication and so the biographer tactfully withholds all names and corresponding passages from letters, to the displeasure of today's reader. He writes about Burgon: "... though unmarried, a more devoted and chivalrous admirer of the softer sex never existed." (II, 237).

Impact history

The text-critical work went to Edward Miller, Rector of Bucknell in Oxfordshire (II, 373), who published it partly posthumously, the estate then came to the British Museum. His work on the Church Fathers was not completed and has not yet been published. In theology, the historically critical methods emerged at this time, new scientific knowledge showed the contradictions in the Bible text and contradictions between the biblical accounts of Genesis and historical science. The Bible's reliability as the Word of God was in jeopardy. These new perspectives can be found in the Revised Version, in the Westcott and Hort test edition, in the effort to create a new Common Book of Prayers, and in the academic discussion. Burgon felt he had to protect the traditional view of the church against the innovations and went on a confrontational course. Above all, this brought him friends in the common people, who emotionally and habitually lived the traditional forms of faith and viewed the innovations as a threat to personal faith, but also in the clergy, who, together with innovations such as modernism, exercised their influence and interpretative sovereignty Saw religious issues dwindle.

Burgon was a confidante and Oriel colleague of Bishop Samuel Wilberforce and together with him rejected the newly emerged theory of evolution after Darwin. In combination with the literal understanding of the story of creation, the lines can be drawn further towards creationism . His vehement rejection of the Revised Version and the Alexandrian text form of the Greek Bible text made him posthumously a source of responsibility for the King James Only movement, which upholds the old King James Bible and does not want to accept any other Bible translations. Burgon himself penetrated deeply into the matter and he was more aware of the shortcomings of the Textus receptus and the King James Version than many of his epigones today would like to be true. His two works in defense of the Textus Receptus, published posthumously in 1896, are the most careful elaborations of the conservative standpoint. Burgon's literal understanding of the Bible is found again in the writings of Reuben Archer Torrey , so that he can also be seen as a father of fundamentalism . Named after Burgon is the Dean Burgon Society , which was founded in 1978 and belongs to the King James Only movement.

Fonts

Published posthumously

literature

Individual evidence

  1. ^ Edward Meyrick Goulburn (1818-1897): John William Burgon, late Dean of Chichester. A biography, with extracts from his letters and early journals. 2 volumes, J. Murray, London 1892, volume I, p. 8. The other references to this work are in the running text with volume and page number.
  2. ↑ See article in Encyclopædia Britannica .
  3. ↑ A memorandum on Shakespeare (II, 379, printed in Appendix A) has been preserved.
  4. ↑ Essays and Reviewshttp: //vorlage_digitalisat.test/1%3D~GB%3D~IA%3Dessaysreviews00londuoft~MDZ%3D%0A~SZ%3Dn6~doppelseits%3D~LT%3DEssays%20and%20Reviews~PUR%3D , Longman, Green, Longman, and Roberts, London 1861. More on this in the article Essays and reviews on Wikipedia.
  5. ^ "Indefatigable champion of lost causes and impossible beliefs" Oxford Dictionary of National Biography, Vol. 8, p. 805.
  6. ↑ "Burgon's aptness to be betrayed, when writing, into intemperate expressions towards opponents, was one of the foibles of his truly great, and noble, and attractive character, and gave a wholly erroneuus impression of him to those who were only superficially acquaintant with him. "(II, 21)
  7. ↑ The biographer could not find a copy of this sermon (II, 35).
  8. ^ The numbers and signatures of these manuscripts were incorporated into the third edition of Scrivener's Plain Introduction to the Criticism,http: //vorlage_digitalisat.test/1%3D~GB%3D~IA%3Daplainintroduct01scrigoog~MDZ%3D%0A~SZ%3Dn296~ double-sided%3D~LT%3D%27%27Plain%20Introduction%20to%20the%20Criticism% 27% 27 ~ PUR% 3D p. 224 , in 1883 .
  9. ↑ The aim of the revision was a revision of the old King James Bible , which should become the new official Bible text as a Revised Version .
  10. ↑ Burgon rummaged through over three hundred previously unknown or neglected manuscripts: Scrivener Introductionhttp: //vorlage_digitalisat.test/1%3D~GB%3D~IA%3Daplainintroduct01scrigoog~MDZ%3D%0A~SZ%3Dn11~ double-sided%3D~LT%3DScrivener%20Introduction~PUR%3D 3rd edition, p. Ix f. Postscript.
  11. ^ The new examination statutes together with the decrees of convocationhttp: //vorlage_digitalisat.test/1%3Dhttp%3A%2F%2Fdbooks.bodleian.ox.ac.uk%2Fbooks%2FPDFs%2F590745650.pdf~GB%3D~IA%3D~MDZ%3D%0A~SZ% 3D ~ double-sided% 3D ~ LT% 3D% 27% 27The% 20new% 20examination% 20statutes% 20together% 20with% 20the% 20decrees% 20of% 20convocation% 27% 27 ~ PUR% 3D , 1872, p. 9, § 2 para. 3.
  12. ↑ The establishment of this faculty was not least requested by Burgon himself: Plea for a fifth final school: a letter to the Reverend the vice-chancellor of the University of Oxford. James Parker, Oxford 1868.
  13. ↑ The text basis of the Revised Version was printed in Edwin Palmer's text edition of the New Testament from 1881http: //vorlage_digitalisat.test/1%3D~GB%3D~IA%3Dgreektestamentw04unkngoog~MDZ%3D%0A~SZ%3Dn6~doppelseiten%3D~LT%3DTextausgabe%20des%20Neuen%20%Testaments%20von%201881~PURPUR 3D , which lists the text basis which deviates from the Textus receptus. This text is based in part, but not entirely, on the text by Westcott and Hort.
  14. ^ Burgon reckoned that it would have taken him another five years, a total of 23 to 24 years, to complete it (II, 279). A textual commentary upon the Holy Gospels…http: //vorlage_digitalisat.test/1%3D~GB%3D~IA%3Dtextualcommentar00mill~MDZ%3D%0A~SZ%3Dn23~ double-sided%3D~LT%3D%27%27A%20textual%20commentary%20upon%20the% 20Holy% 20Gospels% E2% 80% A6% 27% 27 ~ PUR% 3D published posthumously by Edward Miller in the introduction page xx-xxiv provides an impressive list of the works evaluated . The proof that the readings of the Textus receptus are correct in the vast majority of cases, however, could not be provided by the Church Fathers, contrary to Burgon's original hope. The sixteen thick volumes containing Burgon's notes went to the British Museum (Textual commentary p. Xii)
  15. ↑ Oxford Dictionary of National Biography, Vol. 8, p. 805.
  16. ^ "Indefatigable champion of lost causes and impossible beliefs" Oxford Dictionary of National Biography, Vol. 8, p. 805.
  17. ↑ “There [in Oxford] Burgon was a leading champion of lost causes and impossible beliefs; but the vehemence of his advocacy somewhat impaired its effect. A high churchman of the old school, he was as opposed to ritualism as he was to rationalism, and every form of liberalism he abhorred. "Albert Frederick Pollard: Burgon, John William. In: Dictionary of National Biography . 1901 supplement, pp. 336f.
  18. ↑ See section on Wilberforce in Lives of twelfe good menhttp: //vorlage_digitalisat.test/1%3D~GB%3D~IA%3Da549034100burguoft~MDZ%3D%0A~SZ%3Dn279~ double-sided%3D~LT%3D%27%27Lives%20of%20twelfe%20good%20men% 27% 27 ~ PUR% 3D , pp. 242-278
personal data
SURNAME Burgon, John William
BRIEF DESCRIPTION English Anglican clergyman
DATE OF BIRTH August 21, 1813
PLACE OF BIRTH Smyrna
DATE OF DEATH 4th August 1888
Place of death Chichester