BOOK REVIEW John Knox: Reformation Rhetoric and the Traditions ofScots Prose 1490-1570, Kenneth D. Farrow. Peter Lang AG, Bern, 2004. 356pp. ISBN 3-03910-138-2 356 Since the publication of Otto Sprotte, Zum Sprachgegbrauch bei John Knox (Berlin, 1906), no further study of Knox’s use of language was undertaken until Pierre Janton,JohnKnox.... L’homme et l’oeuvre (Paris, 1967), 401-505. Only three quite recent articles, including one by Dr Farrow, have appeared inEnglish. This, the firstbook onthe subject since Sprotte’s, has, at last, been written. As the author states, “Knox, it seems, has beenthe victimofanalmostinsurmountable cultural, geographical and disciplinaryisolationismwhichnegatesthepossibilityofinteractionbetween scholars. The inevitableresultis thatvasttracts ofsocially importantprose are still not as well known to a cultural audience as they should be.” This isolationism has been removed by the publication ofthis detailed study which demonstrates the significant place of Knox within an important succession ofScottish literary figures. Dr Farrow has dedicated much ofhis time to research in this field, commencingwithhis lecturetothe Scottish SocietyforReformationHistory in 1989, and later published. His interest having been inspired, in 1972, whenhe heard DavidMurison’s “John Knoxthe Writer”, included inJohn Knox: A Quatercentenary Reappraisal (1975). Three decades later the present volume has appeared. Is it significant that it is published in Switzerland and not in Scotland? The only otherbook concerned with the subject, though with little relevance to Scotland, was The Rhetoric ofthe Reformation (Edinburgh, 1998) by Peter Mathieson, a professor in New Zealand, which dealtexclusivelywith the Lutheran reformation. Dr Farrow’s Introduction “The Myths, the Writer and the Canon. Literary ReactionstoKnox 1884-2003”, is aconcise carefulcritical account ofthe subject. Thewholerange ofrelevantprimary and secondary literature has been consulted, even when itmightbe questioned ifa few ofthe latter, in the comprehensive bibliography, were worth the author’s trouble. 193 The first chapter, “Scottish Vernacular Prose before Knox”, has to facetheproblemthatthere isalmostnothingofrelevanceprinted inScotland during the period. The first author mentioned, John Ireland, who, after studying at StAndrews university, spentmostofhis life as an academic in France until the last decade of his life in Scotland, dying in 1495. His Mirror ofWisdom, reflecting language used, softened to some extent by French, “had no popularcirculation” as Dr Farrow notes, until transcribed from the surviving manuscript and published in three volumes from 1926 to 1990. The other significant work is John Hamilton’s Catechism, published in StAndrews in 1552, by which time Knox was in England and the only opportunity he might have had to read it was during his busy, itinerant short stay in Scotland in 1555 to 1556, ifhe indeed ever read it. On his final returnhome, his time almostcertainlywouldhave beenspentonmore pressing activities. Thus the influence ofthese works, which have been used as sources reflecting the general background ofcurrent contemporary literary usage, demonstrates the centrality ofKnox’s writings within the literary context of sixteenth-century Scotland. However, it has to be borne in mind that, although there is no way ofassessing the rhetorical impact ofthe many contemporary speeches, sermons and conversations, which played a considerable part in Knox’s life, the spoken word would have had a significant effect on his use oflanguage. The other authors referred to, namely, Nisbet, Gau and Johnston, are used for literary comparison but they almost certainly were unknown to Knox. Knox’s early extant writing, the epistles, are understandably given a chapterto themselves as they demonstrate, even in his earliest writings, his classical rhetorical skills and his powerful use ofthe vernacular. This dimension of the work, coming from a scholar of English and Scottish literature, provides an important, helpful understanding for those whose primary research is in history and theology. Forthehistorian, DrFarrow’s investigation intothe influenceofearlier Scottish historians as the contextinwhich Knoxboth interpretedandwrote his historical narrative breaks new ground. However, Farrow does not confinehimselfto literaryconsiderations. Hedoesnotneglectthetheological 194 andbiblical anddemonstrateshis competence indealingwith suchmatters. Certain words and phrases give an insight into Knox s exegetical and theological sources. His connection with George Wishart occurs not only in his mentioning Wishart’s translation ofthe Zwinglian Confession. In particular, Dr Farrow draws attention to Knox’s preaching in his use of military expressions, correctly identified as Zwinglian and occurring frequently in Zwingli’s works. Such phrases were in continuous usage throughout the sixteen century. They find a place in a debate during the general assembly of 1599. Farrow is too well informed to rely solely on earlierpronouncements bytheologicalprofessors. This is showninhis criticalbutkindly comments onHughWatt’s lackofknowledgeofsixteenth-century literature inclaiming Knox’soriginalityinthe conjoiningofDanielandRevelationineschatology by quoting another. Faced with this problem, the reviewer looked into the matter and found that the source ofKnox’s usage was Zurich. Although Zwingli questionedwhetherornotRevelationshouldbe inthe canon, while Calvin ignored it, HenryBullingerwrote commentaries onboth. Farrow is also gentlerthan two distinguished scholars who, halfa century ago, were critical of Watt’s failures regarding his awareness of contemporary theological debates, for example, on Melchizedek in an understanding of themass. Itmightbe notedthattopicwas referred to inageneral assembly later in the century. This work has the power to encourage the reader to take time while absorbing this refreshing study. There are moments, while enjoying the contents, oneis suddenlyluredoffthemaintrackbysomeinterestingpassing remark. Totake butone example: thequotationfromC. S. Lewis regarding John Major’s Historybeing dry and annalistic in narrative when referring to the birth of Merlin in Book II. One is sent back to A godly letter of warning or admonition to thefaithful in London, Newcastle andBerwick (1556) where Knoxwrites, “My assurances arenottheMervallis ofMerlin, notyitthe dark sentences ofprophane Prophesies; But (1) the plane treuth ofGodis Word. .” Knox’s first interest may have been aroused by Major, .. yet, the direct influence, as the quotation shows, is certainly Lepremier volume de Merlin...Le second...Les Prophetes. Paris, n.d. 3 vols. 195 The rhetorical gifts of Knox, helpfully noted by Farrow, illuminate Knox’sthinking, especiallywhenhehadtothinkonhis feetandconfronted in debate, even though such events, in his History, may well have been edited afterwards. Many will find “Appendix I: Glossary of Rhetorical Terms” ofgreat help in this regard. This scholarly eirenic volume will remain of lasting value to those interested in the manifold aspects ofthe influence ofKnox on Scotland. It is doubtful ifitwill everbereplaced. Therefore, itistobe regrettedthatthe publisher decided to publish it as a paperback. As Professor Gordon Donaldson wrote, over thirty years ago, concerningthe firstofthree substantial volumes on Scottishchurchhistory written by a parish minister, “It is a long time since anything as useful came from aUniversity DepartmentofEcclesiastical History”. One might add, where they still exist! The growing disinterest in divinity faculties in Homiletics and Apologetics, over recent decades, has not helped in the study ofthe subjectunderreview. DUNCAN SHAW Edinburgh 196