What is the significance of Thomas Cartwright to 21st century evangelicalism?

To the astonishment of many, I actually graduated last night with an M.Th.

Upon letting the world of facebook know, my good friend Ed (with whom I went to college) commented:

On Thomas Cartwright, yes? What is the significance of TC to 21st century evangelicalism, btw?

It is a fine question.

The 100 words or less answer is that when you read him, you get reminded of what the big issues were.

They are still big issues, like why Roman Catholicism is [insert 16th century expletives here], and how we rebuild our church once we've given the finger to the old way of doing things.

You can actually figure this out for yourself with a Bible in your hand, without needing to progress your way through an arcane question at the rate of 1500 words a year, or 75 words a week. Here, I believe, are the two keys:

1. You don't need a priest, you need Jesus. Insert 5 exclamation marks here.

2. <---

popular abstract demand

By popular demand (one person asked), here is the abstract of my thesis.

Full title of thesis:

AN EXAMINATION OF THOMAS CARTWRIGHT’S MODIFIED POSITION ON CHURCH GOVERNMENT, WITH PARTICULAR REFERENCE TO HIS CONFUTATION OF THE RHEMIST TESTAMENT

The development in Thomas Cartwright’s (1535-1603) views of church government is noted, placed in historical context, and traced with reference to primary sources. This thesis investigates how this development can be understood and explained, with a particular focus on Cartwright’s exegetical methods and theological assumptions as highlighted in his Confutation of the Rhemist Testament, an important work in the context of this controversy that has received scant scholarly attention. We are in broad sympathy with A.F. Scott Pearson’s view that Cartwright moved from being a destructive critic to a loyal, constructive and friendly reformer, and we seek to test this position and, if appropriate, establish it on a firmer basis.

A direct comparison is made between Cartwright’s early ecclesiological views, as expressed during the Admonition controversy, and his later ecclesiological views as expressed in private correspondence and in the Confutation. A similar comparison is made concerning Cartwright's implicit and explicit use of scripture, tradition and reason.

We conclude that Cartwright's essential attitude to scripture, tradition and reason did not alter, but that his moderated position can be understood in terms of his belief that scripture mandated loyalty to the Queen in matters of ecclesiological government. Pearson’s view is thus substantiated, and some suggestions made that comment on Cartwright's place within contemporary scholarship.

There you go, bush baptist!