Reformation Monarchy

Our work experience student, Matthias Hans, produced three mini articles on the reigns of Henry VIII, Mary Tudor and Elizabeth I.  Please click on the links below to view the PDFs.

The images of monarchs are taken from a copy of Gilbert Burnet’s three-volume History of the Reformation published between 1679 and 1714.  Burnet was a renowned Protestant theologian who went on to become Bishop of Salisbury.  His History was conceived as a refutation of the work of Catholic writer, Nicholas Sanders.  Burnet was exiled during the reign of James II, who was a Catholic, but returned to England after the ‘Glorious Revolution’.  He preached at the Coronation of William and Mary in 1689.

 

Henry VIII.  Click here to read more about Henry.

 

Mary I.  Click here to read more about Mary.

 

Elizabeth I.  Click here to read more about Elizabeth.

Guest Blog by Matthias Hans: Edward VI, the Boy King

My name is Matthias Hans and I am a history student from Bonn University in Germany.  I am on a five-week work experience placement at Worcester Cathedral Library and Archive.  I am interested in the late medieval and early modern periods, especially the history of religion.  During my time here I have already translated a German tour, catalogued books and correspondence, and done some research using original documents from the sixteenth and seventeenth centuries.  This blog post makes use of the work I have done so far.

Matthias Hans: Doing work experience at the Cathedral Library and Archive

When King Henry VIII died on 28^th January 1547 he had ruled for more than 38 years; his reign had brought immense changes in government, society and the Church. In ecclesiastical matters, the greatest change made by Henry was splitting from Rome in January 1531, following Pope Clement VII’s refusal to annul his marriage to Catherine of Aragon.  At the time of Henry’s death his son, Edward the Prince of Wales (whom he had with his third wife Jane Seymour), was only nine years old. Because of his age he was unable to reign on his own.  This meant that others ruled for him, exerting their influence on him and pursuing their own agenda, especially in relation to religion.  They followed the strict reformed Protestant teachings of the Swiss reformer Jean Calvin, who made rigorous changes to liturgy, e.g. banning music from the church.

It was decided to keep Henry’s death a secret for three days.  Duke of Somerset Edward Seymour, the young Edward VI’s uncle, was made Lord Protector. Somerset kept the young prince isolated to ensure that he had the greatest influence over him. Edward was the first monarch declared in his coronation oath as the supreme head of the church by divine, not human, agency. The coronation oath was changed by the Archbishop of Canterbury, Thomas Cranmer, with the assent of the Duke of Somerset.   Cranmer said in his sermon delivered at the Coronation of Edward VI:

“Therefore not from the Bishop of Rome, but as a Messenger from my Saviour Jesus Christ, I shall most humbly admonish your Royal Majesty what things your Highness is to perform.  Your Majesty is God’s Vicegerent, and Christ’s Vicar your own Dominions and to see, with your Predecessor Josias [sic], God truly worshipped, and Idolatry destroyed; the Tyranny of the Bishops of Rome banished from your Subjects and Images removed. These Acts be Signs of a second Josias, who reformed the Church of God in his Days.”

Shortly after Edward’s coronation Cranmer’s ideas for reform were put into practice. In July 1547 the Privy Council forbade candles and shrines, while in February the following year images in stained glass, wood and stone were regarded as idolatrous. The old and traditional social and religious customs of English Medieval Christianity vanished within just two years. Religious rites were reformed and unified, with Thomas Cranmer’s First Book of Common Prayer being published in 1549.

However the deep impact of these reforms was not welcomed by all the people. This led to a series of uprisings taking place, especially in the west of England, in 1549. With the uprisings, the bond of trust was broken between Somerset and the local gentry, who believed the Protector had taken his policies too far. In October of the same year Somerset’s offices were abolished and a coup d’état against him took place, but the evangelical religious policy was carried on.  Meanwhile conservative, traditional bishops were removed from their office and some of their lands were seized for the government. In February 1550 Lord Warwick was appointed Lord Protector. Under the regime of Warwick, who was made Duke of Northumberland in 1551, Edward’s religious views became even more evangelical. In 1550 the Ordinals for Clerics, which set out new rules for the clergy were published.  All in all Edward became more independent from the church and his advisors, more rigorous and intolerant toward the old, traditional more Catholic minded forces. His refusal to accept the saying of the Mass for his sister Princess Mary almost caused a war with Charles V, the Holy Roman Emperor. In 1552 Archbishop Cranmer’s Second Book of Common Prayer was published. It was a more overtly Protestant revision of the First Book of Common Prayer of 1549.  In June 1553 the 42 articles of Faith were published.  Doctrinally, these two publications were the climax of the ecclesiastical changes of Edwards’s reign, influenced by French/Calvinistic Protestantism. Edward saw the Eucharist as an act of remembrance rather than the real presence, like his mentor the Archbishop of Canterbury Thomas Cranmer.

King Edward VI

© The Dean and Chapter of Worcester Cathedral

Scholars argue about Edward’s health during the last two years of his reign but it is certain that his health was poor during that time. He might have contracted tuberculosis, to which he finally succumbed on 6 July 1553. It is uncertain how the reformation would have progressed if the king had lived longer. Edward did not want either of his sisters, Mary or Elizabeth, to be his successor, as he regarded them both as illegitimate. He was especially afraid that the Catholic Mary would destroy his work of “true religion”. His wish was that the daughter of the Duchess of Suffolk, whom he regarded as his spiritual sister, should be his successor was not fulfilled. Instead England was to experience further turbulence in the following decades.

By Matthias Hans, Worcester Cathedral Library and Archive

The Cathedral Library makes its YouTube debut!

As promised, I have compiled a short slideshow of the best images from our recent Medieval Treasures exhibition.  I hope you enjoy it.  We will be returning with a guest post very soon, so watch this space!

'Worcester's Medieval Treasures' Part 2

The last three weeks have flown by, and it is time to draw our exhibition in the Dean’s Chapel to a close.  We have had some really lovely comments about ‘Worcester’s Medieval Treasures’, including these below:

“What a wonderful and interesting display”

“Wonderful – a real eye-opener”

“Loved it!”

“As a tracksuit, trainer wearing, lad I may look out of place but I’ve really enjoyed my visit”

Lots of people also took the opportunity to ‘Draw a Drollery’ and add it to our rogues’ gallery of medieval faces.  Even our youngest visitors were able to get involved!  We have uploaded a selection onto our Facebook page (http://www.facebook.com/WorcesterCathedralLibrary).  It was great seeing so many images inspired by the manuscripts of Worcester Cathedral.

Once again I would like to say a big ‘Thank you’ to all the people who helped me make this exhibition – to David Morrison, Katerina Powell, Steve Hughes and the Cathedral Library volunteers.

I hope to upload a video slideshow of images and text to the blog in the next week or so, so that those who were unable to come to the Cathedral might enjoy the exhibition too.

'Worcester's Medieval Treasures' Exhibition

The Cathedral Library re-enters the Blogosphere this week after a rather lengthy absence!

We have been very busy over the last month putting together our summer exhibition on ‘Worcester’s Medieval Treasures’.  The exhibition includes over a hundred photographs, which show off some of our most colourful and quirky manuscripts.  Alongside these images it tells the story of how medieval manuscripts were put together, how inks were made, and how modern conservation techniques are preserving these unique records of life in the Middle Ages.  It officially opened on Monday 16^th and will run until Friday 29^th June in the Dean’s Chapel, Worcester Cathedral.

Worcester's Medieval Treasures

Image is  © The Dean and Chapter of Worcester Cathedral

Now that we have dusted ourselves off from our exertions, we thought we should share some of the images (especially for those who cannot make it to Worcester to see them), and talk a little about the process of putting together the exhibition.

The Cathedral Library staff and volunteers have been thinking about ‘Worcester’s Medieval Treasures’ since February, when the previous display was taken down.  We knew we wanted to do something big and colourful for the summer, which would tie in with Worcester’s Literary Festival.  Medieval manuscripts are perfect subjects for exhibitions.  They are not only visually appealing but they also have fascinating histories.  Even the plainest-looking books contain hidden secrets, such as pen and ink sketches, grotesque faces, pen trials or unusual repairs.  I wanted the exhibition to show how each and every manuscript deserves to be recognised as a ‘treasure’.

A Peasant Digging with a Spade, from MS. F100, f. 173

Image is  © The Dean and Chapter of Worcester Cathedral

The photography took over a week to complete.  Every manuscript had to be taken out of the store individually, supported on foam wedges and weighted with snakes.  Sunny days gave us the best light in which to work, but these were (predictably) few and far between, it being the English summertime.

A Woman Kneels before Death, from a Fourteenth-Century Book of hours

Image is  © The Dean and Chapter of Worcester Cathedral

Finally, a colossal amount of research went into producing the text panels for the exhibition.  I was fortunate enough to be aided by a lovely team of Library volunteers, who researched topics as diverse as ink-making, twelfth-century manuscripts, medieval archives and conservation.  Our Librarian and Conservator then cast their expert eyes over the finished text, and we were ready to go.  The task remained to fill up the 14 exhibition boards, and add the finishing touches of flyers, a comment book, and an area in which people are invited to draw their own medieval beasts.  It has been a lot of hard work, but the positive responses we have received from visitors and Cathedral staff have made it all worthwhile.

Next week I will posting a selection of my favourite medieval beasts submitted by visitors to the exhibition, so watch this space!

‘Read, Mark, Learn, and Inwardly Digest’: 350 years of the Book of Common Prayer

Cathedrals and churches across the world are this year marking the 350th anniversary of the Book of Common Prayer.  Along with the King James Bible, the BCP is one of the cornerstones of the Church of England.  Its words and phrases have been spoken at baptisms, weddings and funerals since its inception.  But what is its history, and what will the next 350 years hold?

Frontispiece of the 1662 BCP © The Dean and Chapter of Worcester Cathedral

  

Before the Reformation, most prayers were recorded and spoken in Latin.  However, this changed when Henry VIII initiated the break from Rome, making himself head of the new Church of England.  It was central to the Protestant faith to provide church services in the vernacular so that people could understand them.  The first English Prayer Book was written by Henry VIII’s archbishop, Thomas Cranmer, and published in 1549.  Cranmer’s main source was the ‘Sarum Rite’, the main Latin liturgy used in England before the Reformation.  Although it was not a direct translation, the 1549 Prayer Book retained many of its features, reflecting the piecemeal nature of Henry VIII’s changes during the 1540s.  Henry was succeeded by his son, Edward VI, in 1547.  As Edward was only 9 when he came to the throne, power was transferred to a Regency Council, led by the staunchly Protestant Edward Seymour, Duke of Somerset.  Cranmer took the opportunity to revise his work, publishing a second English Prayer Book in 1552.  It was to be short-lived, however, because six months later Edward died and Mary I reintroduced the Catholic rite.  Cranmer himself was burned at the stake in 1556 for refusing to renounce his Protestant beliefs.  Remarkably his 1552 Prayer Book survived, and became the basis for Elizabeth I’s 1559 edition.  This was used right up until the Civil War when the Puritans demanded a radical overhaul of religious ceremony.  The Prayer Book was again put in abeyance.  However, the monarchy was restored in 1660, and the book came back from the brink once more.  In 1662 the Act of Uniformity prescribed universal adherence to a fixed set of prayers, rites and ceremonies.  The Book of Common Prayer was reborn.

The BCP contains a number of phrases which have become part of the fabric of our culture.  For example, the wedding vow:

‘To have and to hold from this day forward, for better, for worse, for richer, for poorer, in sickness, and in health, to love and to cherish, till death us do part.’

And the prayer said at a funeral:

‘Earth to earth, ashes to ashes, dust to dust, in sure and certain hope of the resurrection.’

Matrimony © The Dean and Chapter of Worcester Cathedral

Worcester’s copy of the 1662 Book of Common Prayer contains the seals of the five commissioners who authorized its use.  Only 27 of these ‘Sealed Books’ are known to survive, many of which are in Cathedral Libraries.  They contain handwritten corrections to the text which were incorporated into the official 1662 edition.

 The Commissioners' Seals © The Dean and Chapter of Worcester Cathedral

Anniversary of the Battle of Culloden

On 16^th April 1745 Jacobite forces hostile to the Hanoverian monarchy were defeated at Culloden Moor.  The outcome of the Battle would determine the future of the British monarchy, and continue to influence the politics of the United Kingdom to this day.  It is little wonder that the events were marked by the Dean and Chapter of Worcester Cathedral.

Culloden was the culmination of decades of unrest following the Catholic James II’s removal from power in the ‘Glorious Revolution’ of 1688.  The Jacobites took their name from the Latin for James, ‘Iacob’, and their main intention was to restore the House of Stuart which they believed had been unjustly usurped.  However, many other social and political issues became appended to the cause, particularly in Scotland where clan rivalries were fierce.  As a result, Jacobitism attracted a range of supporters from across religious and national divides.  After the death of Queen Anne, the last of James II’s children to sit on the throne, in 1714, the British crown passed by law to George I of the house of Hanover.  This was because the 1702 Act of Settlement excluded Catholics from the succession, dashing Jacobite hopes that Anne’s half-brother, James Stuart, would become king.  It led to the first major Jacobite uprising (‘The Fifteen’).  But James Stuart failed to garner the necessary support and he eventually retired to Rome.  The Jacobites’ hope now lay with James’s son, Charles Edward Stuart (known as ‘Bonnie Prince Charlie’).  Charles mustered an army for the second major rebellion (‘The Forty-Five’) but was defeated at Culloden by the Duke of Cumberland, George II’s son.

Treasurer's Accounts, 1745

© The Dean and Chapter

An entry in the Treasurer’s accounts for the Dean and Chapter in 1745 reveals how these events were greeted at Worcester.  As George II was head of the Church of England, the Cathedral adopted a staunchly anti-Jacobite position.  In December 1744, the sum of £20 was paid to ‘John Garway, Esq.’  This represented ‘the tenth part of the money subscribed by the Dean and Chapter on an association for Defense of the King and Government against the present detestable rebellion’.  On 15^th April 10 shillings were paid to the bell-ringers to mark the Duke of Cumberland’s birthday.  When news of his victory reached Worcester on 26^th April, ten days after it had happened, a further 10 shillings were paid for the bells to be rung again.  The accounts also reveal that October 9^th was set aside as a ‘Thanksgiving-Day for the Suppression of the Late Execrable Rebellion’.