The Religious Implications of the Break with Rome

The Religious Implications of the Break with Rome
Religion & Religious Change in England, c.1470-1558

‘cockney’ henry vs ‘sexy’ henry:

Obese henry

‘internet’ henry:

Magnificence & Royal Supremacy:

Introduction: the problem Henry VIII was Supreme Head of the Church. But what was he actually ‘Head’ of? A ‘Protestant’ Church? ‘Catholicism without the Pope’? A ‘Henrician’ programme of Christian Humanist reform? And WHO was the motor behind all of this? Perhaps the most debated issue in English history aside from the Civil Wars.

The Church: WHAT? ‘Catholicism without the Pope’: broadly non-religious Reformation more concerned with monarchical power than doctrinal/spiritual ‘reform’. Opportunistic Reformation : religion a ‘cloak’ justifying naked lust for power. ‘Henrician’ programme: G. W. Bernard Consistent policy dictated by the king. Virtuous ‘Middle Way’: Henrician propaganda Problematic in light of savagery. 40 heresy executions 1533-47 50 for not renouncing the Pope (treason) A Church in flux between ‘Protestant’ & ‘Catholic’: Shift according to which advisor/faction flavour of the month (Elton) Broad spectrum of positions reflecting a (continental) Reformation still in its adolescence (Shagan & Gunther)

The Church: WHO? Bernard – King & King alone (decisive/strong king) Ryrie – a ‘Henrician’ way with a legacy into subsequent Tudor reigns? Elton – Thomas Cromwell the ‘brain’ up to 1540 Reformation as an ‘Act of State’ Post-1540, Henry VIII pulled between various factions (weak/indecisive king). MacCulloch – Thomas Cranmer intellectual architect/ conciliator Henry VIII/Edward VI. Guy – Anne Boleyn’s circle important source of ‘reformist’ thought.

Evidence: statements of belief 1) Ten Articles (1536) 2) The Institution of a Christian Man(1537) a.k.aThe Bishops’ Book 3) Act of Six Articles (1539) 4) A Necessary Doctrine and Erudition for any Christian Man(1543) a.k.a. The King’s Book Windows into the soul of the Church? Or produced for an ‘outside’ audience? International context significant here.

Statements of Belief: Act of Ten Articles Bishops’ Book Book-length treatment of doctrine emerging from a conference of Bishops. Retreated for the Act of Ten Articles in many areas. Went further in others. A ‘confused’ programme? Or evidence of the conflicts between the Bishops in the Church? Henry VIII would not accept it. Act of Parliament summarising the ‘doctrine’ of the Church as it became independent. Legalistic/ short. Flirted with evangelical ideas – but how distinguish between ideas/language? 3 sacraments (bapt/Euch/penance); justification by faith ( but not necessarily ‘alone’) Bleeds into historiography: Rex = orthodox. Haigh/Dickens = some Lutheran influence.

Statements of belief: Act of Six Articles King’s Book Revised version of The Bishops’ Book. Authorised by HVIII and Parliament More consistent – closer to traditional Catholic Christianity than Bishops’ Book Evidence of a ‘conservative’ reaction against the evangelism of Henry in the 1530s? Not a window into the soul of HVIII or his Church Product of a political moment (HVIII trying to impress his orthodoxy on Charles V). Act of Parliament More concise – statement of 6 points of Catholic doctrine (focussing on the Mass). Denial of these = heresy. Not a complete overview of doctrine: Written with an eye on international diplomacy. TRIGGERS CONSIDERABLE RUPTURES BETWEEN ‘EVANGELICALS’ & ‘CONSERVATIVES’ RIGOROUS ENFORCEMENT IN LONDON BY BISHOP BONNER.

‘Catholicism without the Pope’? One sharp difference in particular – the Royal Supremacy: Any different from de facto powers of medieval kings? No mere figurehead Henry saw this position as a calling from God and took that responsibility seriously: Lay officials like bishops: visiting parishes, ensuring that the pope’s name was scratched out of service books Henry thorough & knowledgeable Key: once Royal Supremacy sanctioned, the will of the king essentially given free reign (Thomas More had recognised this): Hard to resist Henry’s will. Hard to change to remit of the Church.

‘Catholicism without the Pope’? Catholic theology Moves away from late-medieval Catholicism: 1) Rejection of clerical power: Understood as an affront to his own. 2) Muted form of purgatory: Ten Articles: doubts about the validity of prayers for the dead. King’s Book (conservative) ambiguous on (curtails ‘acceptable’ prayers). Challenge to LMC (‘a cult of the living in the service of the dead’). 3) Curtail the use of imagery/aspects of traditional religious culture: Ten Articles expressed doubts re: shrines/images. Not necessarily ‘Protestant’. If a ‘Christian Humanist’ turn, no less violent than a Protestant one. 1) Justification: Ten Articles somewhat ambiguous on Justification But King’s Book clear on Justification through faith and works (orthodox Catholic position). HVIII loathed Faith Alone – an invitation to sin without punishment (typical Catholic criticism of Luther) Tied into views re: Order. Religion should instil ‘proper’ behaviour. JBFA not concerned with actions to a great enough extent. 2) The Mass: Extensive personal devotion too. Act of Six Articles. 3) Sacraments: One exception: ordination. Tried to raise status of matrimony to 1st order of sacraments. Vitriolic in condemnation of Anabaptists (because rejected the Mass & Baptism).

Theory vs action Distinction in Henry’s Reformation: Theory (theology = conservative) Action (cleansing of idolatry = radical) Visibility of action against the FABRIC of late medieval Catholicism crucial in grasping HOW Henry’s Reformation experienced by contemporaries. Made evangelicals sure Henry VIII with them (during 1530s).

Old Testament Kingship Scriptural foundation: ‘Supreme Head’ an emulation of the Old Testament kings As well as having secular AND religious authority, these kings had inveighed against idolatry Serving God by protecting ‘true’ religion and guiding their people through adherence to the Word rather than material aspects of religion. Henry’s policies of allowing access to Scripture and removing images must be understood in this light. Books of Samuel/ Kings/ Chronicles Model of Old Testament kingship based on: David (psalms, post/musician [think Renaissance monarch]) Solomon (wise) Hezekiah (reformer who led corrupted kingdom back to true faith) ALL MEASURED BY THEIR BREAKING OF IDOLS

Battling Idolatry 1) Images: Not a blanket ‘ban’ on images (like Swiss Reformation): ‘Abused’ images (subject to excessive devotion) Many holy days removed from the calendar Thomas Becket particularly targeted: Murdered on Henry II’s orders 1170 Martyr for Church’s independence – suddenly out of favour with the priorities of the Royal Supremacy. Some of largest shrines in late medieval England destroyed: Canterbury Propaganda coup for the Henrician regime: Supremacy unpopular: seemed novel/heretical. Public displays of ‘fraudulent’ images shore up acceptance that Henry ‘saving’ England from ‘popish’ idolatry. Rood of Boxley Blood of Hailes.

Not ‘Lutheran’ – emphasis on the ‘Law’ (Old Testament) alien to Luther’s theology. ‘Reformed’? Ryrie – HVIII closer to Calvin in deeming relics/ images blasphemous (I disagree – Calvin based this on a conception of God’s majesty which Henry not share). Much of the language of this action against idolatry indebted to Christian Humanism/evangelism: Erasmus/Christian Humanists revived old debates within the Church about excessive materiality – need to encounter Christ in the spirit. Provided a ready-made set of justifications: ‘supersition’, ‘idolatry’ etc. Could be seen as a toolkit to help Henry aggrandize his wealth and power when we look at the dissolution of the monasteries. Battling Idolatry 2) ‘Protestant’? How did this invective against ‘idols’ sit with a Church so redolent in its celebration of the Mass and defence of transubstantiation?

The Word Coverdale Bible & the Great Bible 1538-1541 every parish in England expected to purchase Obvious points of contact with ‘Protestantism’. BUT…… Henry believed that anyone who read the Bible bound to discover the ‘Royal Supremacy’ in it (conviction in his divine remit). Richard Rex– ‘Royal Supremacy’ key to Henry’s releasing the ‘Word’. All about OBEDIENCE – points of contact with evangelism and Christian Humanism overplayed. Surprised and upset when subjects found differences in the text/ began to debate/discuss scripture. 1543 – Act for the Advancement of True Religion Banned Bible-reading for lower social orders Evangelicals wounded; evidence of a conservative reaction Certainly ended the king’s flirtation with evangelism.

The Great Bible

The Conservative Reaction Previous lecture – resistance significant but unfocussed at a national level. Here: centre of Court/ Church. Cardinal Reginald Pole (Henry’s cousin): De unitate ecclesia (1536) denounced RS; pronounced himself a Christian first and English subject second Propaganda coup for Pope Paul III Other conservatives worked within the Church: Cuthbert Tunstall; Stephen Gardiner (accept Supremacy as a way of capping further moves). Debate and block evangelical moves 1530-36 (ostracised); 1538 a ‘reaction’ begins: Why? Pilgrimage of Grace (1536); increasing threat of a Franco-German alliance – Henry need to display ‘Catholic’ credentials. Some success: Important in authorship of the King’s Book.

1540-1547: the ‘conservative years’? 1540 – fall of Cromwell; cap on evangelical influence. Was Henry now in the hands of various ‘factions’ who had his ear? Certainly any moves towards a nascent ‘Protestant’ Church curbed. But, was the ‘conservative reaction’ really that successful? Monasteries/shrines not restored Bible not removed completely. Confession retained as a sacrament (Catholic), but downplayed in importance in the 6 Articles. Purgatory assaulted. Cranmer remained Archbishop of Canterbury, despite attempts to oust him in 1543 (Prebendaries’ Plot) – Henry took Cranmer’s side. Perhaps the ‘conservative turn’ was a perception of persecution by evangelicals

The Evangelicals Regime keen to use re: propaganda; arguments for divorce L1520s/E1530s Only really Thomas More/ John Fisher opposing them as Reformation begins. Very active as preachers for the Royal Supremacy: E.g. Hugh Latimer Thomas Cromwell most prominent champion/patron: 1530s – time of hope: Pope expelled; dissolution; rhetoric of ‘word’ vs ‘idolatry’; Cranmer AB of Canterbury; close enough to push the religious envelope. Close of reign – felt ‘betrayed’: Act of Six Articles (1539) – clear no more progress to be made. Wealth of monasteries not used in a ‘humanist’ way (help Church/education). Restrictions on access to the ‘Word’/ evangelical printing. Fall of Cromwell (1540). Many went into exile during 1540s (crucial for the Church of Edward). Small, but significant: WHERE they were crucial – court, Church government, universities. Well placed to influence Edward’s regime. Martyrdom actually an edifying process – nature of ‘True Church’.

Concluding thoughts 1534, HVIII had created a unique ecclesiastical system in Europe in RS: Is it surprising that his Church would also be unique; Bear the hallmarks of its head; And not sit easily within the labels of EuropeanProtestantism/Catholicism? Sparked two contradictory problems: Henry needed to crush opposition within the realm; But not upsetCatholic Europe. Danger of remembering the future: Edward VI/ Elizabeth I ‘fuller’ Reformations. Why does it have to be unified? Are the Churches on the continent much more consistent in 1547?

The Religious Implications of the Break with Rome