9 Aug 1529: Hosing Over Henry VIII? Cranmer's Gets a New Job

Let's hose over the Tudor despot, Henry VIII, shall we?  Let's double-cross him. 

That is exactly what Pope Clement VII did to Henry VIII. That is a story with extra chapters. A ballgame with extra innings. England's history will change forever, religiously.  So will Western civilization...in time.

That will draw the unsuspecting Cranmer right into the thickening plot. As indicated earlier, our sympathies are with Catherine and Mary in terms of Biblical family law.  Henry was lawfully married to Catherine of Aragon, end of story.  Ah, but not so fast.

We return to the wonderful volume by Mr. Pollard.  It's recommended.

Pollard, Albert Frederick. Thomas Cranmer and the English Reformation. New York: G.P. Putnam’s Sons, 1906.

We pick up where we left off.   You may want to play Beethoven's "Funeral Dirge" as you read this.  Henry is not going to be amused by the Papal intrigues and double-dealing.  In the future, heads will roll.  If inclined, here's Beethoven. 




http://www.youtube.com/watch?v=vmm2k4fRUO4

There was a sense of “injustice to Catherine” that Henry’s actions were “flagrant and unredeemed.”

Henry’s marriage to Catherine: June 11, 1509. It lasted until May 23, 1533. 23 years, 11 months, 19 days. Annulled?

We call it the “divorce that never was.”   So does the Elizabethan Romanist writer, Nicholas Harpsfield.  On his view (and our's) Ann Boleyn and the others were adulteresses and Henry a serial adulterer with a hardened heart.

That makes Elizabeth a “bastard” out and out in the legal sense of it: English common law. North Carolina still calls them "bastardy hearings" for paternity suits.

A “bastard” ruled England from 1559-1603. And out of this mess came a Reformation?  What are we to make of Mr. Cranmer in all of this?  That decision is pending.

Henry had good reason for hopes in his direction. But, watch how he gets "hosed over."  Here we go.

"Dispensations" had been given in other circumstances; it had been given in the first place; technically and assuming canonical authority, Harry should never have been married in 1509, but a “dispensation” had been granted. On the basis of canon law, he was not allowed to marry.   But oh, that was "disposed of" by a "dispensation."

24 years after the first dispensation and if Clement granted the “denial” of the “original” Papal dispensation from canon law, or a revocation of the first one, then the marriage would have been “null and void” from the beginning.  Presto, fixed.

Never mind the 24 years of marriage to Mary and their 5 stillborn infants with 1 survivor, Mary…all these were immaculately conceived of course.

But, willy nilly, Henry had reason for hope. Watch the Papal tap dances to other tunes in other keys at other times.

His younger sister, Mary Tudor, was twice married to two chaps: Louis XII of France and the Duke of Suffolk.

Drink this in slowly: both of Henry's brothers-in-law got convenient “divorces” from their earlier wives so they could, by turns, marry Mary Tudor.

This is better than the HBO show: “Sex in the City.” Or, "Housewives of Orange County."   No wonder Shakespeare wrote Henry VIII.  Ya' need a scorecard though.

Louis XII sent his first wife to a nunnery because he wanted to marry the Duchess of Brittany. That was before upping the ante and marrying Mary Tudor...and needing a dispensation for that.  So, with all this Papal ease of dispensing “this and that,” what’s the big deal? A little give-and-take here from the Pope. Henry was hopeful.

Mary Tudor's second husband, the Duke of Suffolk, was similarly successful on the precisely the same ground as Henry was claiming. He obtained a “retraction” of a “previous dispensation” making his old marriage “null” so he could marry Mary Tudor. Hah!?! What’s to worry about old Catherine of Aragon (Pollard, 35)?

Old Henry thought putting the Non-breeding Mare in the stable would be easy.

Even this...Pope Clement thought Henry’s request was “reasonable.” He--Clement VII-even put his willingness “in writing”—that is, to "retract" the "initial dispensation."

Henry is aware of Clement's favorable disposition towards him.

 All looked pretty good for Mr. Henry VIII.  "What's to worry, old boy?"

Now, the plot thickens. Watch the timeline.

Pope Clement VII

Pollard puts it this way. The Pope was in the “grip of the Imperialists who had pillaged his capital and kept him in ignominious confinement in the caste of S. Angelo” (Pollard, 36). We put some photos at the bottom (I've had the chance to visit here several times, but never took photos).

That old Spanish Emperor, Charles V, had no compunction about “shutting” him in either.  Charles said that this was "God's judgment" on Clement. Charles told Clement VII that this was the “just judgment of God” and that he “should forfeit his fiefs as the root of all evil” (Pollard, 28). He invaded Italy and the Pope was bottled up and shut in at the Castle of S. Angelo. (Tour guides quickly show one his quarters.) Clement hoped for French deliverance. Ultimately, the French marched on Naples and defeated and boxed the Spanish in the south.

In the meanwhile, Clement VII had authorized Cardinals Wolsey and Campeggio to travel to England and “try the case.” Their decision, on his word of promise, would be final. There would be no appeal. In essence, this was tantamount to a favorable verdict for Henry. Clement was also hoping Henry VIII would reinforce French efforts at restraining the Spanish aggression.

But and this is a big “BUT.” But, the war changed everything. The French pulled out. Henry wasn't going to get involved. Charles V regained his pre-dominance and pre-eminence. Clement feared a repeat of his earlier situation. Clement was set to write the instructions “granting Henry’s divorce” but his closest advisors said “this would mean the utter ruin of the Church as it is entirely within the power of the Emperor’s servants.” Crossing Charles V and the Romano-Germanic Imperialists could have other ugly consequences.

Clement awaited the outcome of the Spanish-French conflict in the Italian theatre of operations. A decisive battle for Charles V came about on 21 June 1529. That spelled doom for old Henry, but what did he know?

Clement “got religion.” He stated that he would become “an Imperialist” and “would live and die as such” (Pollard, 37).

Clement VII reversed himself. A quid pro quo was available. A deal was at hand. Can anyone spell Machiavelli?

Clement VII gave assurances to Charles V regarding his aunt, Catherine of Aragon.

Watch the timeline.

21 Jun 1529 above.

By early July 1529, a concordat was drawn up between Clement VII and Charles V and ratified. Henry who? Forget him.

Here was the quid pro quo: Clement VII’s nephew and the bastard daughter of Charles V would marry, assume residency and command in Florence, and “all towns wrested from the Papal estates were to be restored” to Clement VII” (Pollard, 38).

It was a land grab, taxes, and more. Again, Machiavelli would approve.

But, Charles V required that Clement VII “quash the proceedings against Catherine of Aragon.” Hahaha!

Old Henry was thrown under the bus by the Spanish Emperor and the Pope. But, he was none the wiser and was "entirely unaware" of the backroom deal.

Again, watch the timeline.

By 23 July 1529, the Cardinals—Wolsey and Campeggio—arrive in England. Henry is expecting a favorable verdict. But, the Cardinals had the backstory. The courtly crowd showed up for the hearings that were allegedly predetermined in Henry’s favor. All were expectant.

Instead of the hearings and proceedings, Cardinal Campeggio curtly declared a "dismissal" to everyone’s surprise. That's that.

Old Harry held his temper. However, Suffolk pounded the table with his fist and shouted, “By the Mass, now I see that the old saw is true, that there never was a legate or cardinal that did good in England.”

Fury and furor became thematic for Henry’s supporters.

By the way, old Cranmer was not an insider to all this...insofar as we can see.  That is, he was not a bishop, archbishop or courtier.  He was a Cambridge don.

However, he’ll get recruited in a "happenstance meal" at Waltham on 9 Aug 1529—“it just sorta” happened, but we are getting ahead of ourselves. (Waltham is about 15 miles NNE of London, a day's ride by horse.)

Old Henry heads off for his “progress,” or, “tour.” He spends time in and around Waltham Abbey and city. He knows he's been double-crossed.  We may infer that Mr. Harry was not pleased. 

Henry’s fellow-travellers, Dr. Edward Fox and Stephen Gardiner, are in Waltham with him and the entourage.

These two are Cambridge men.  They know Cranmer. They all go back to Cambridge days. Fox was from King’s College and Gardiner was the Master of Trinity Hall. They were old friends with Mr. Cranmer. They had dinner together in Waltham.

Henry’s situation was discussed at the “fateful meeting.” Chance or fate?  God or chance?  We are Calvinists. God was in the middle of the chaos, disorder, wickedness, sin, consultations, deliberations and more.  But, we do marvel that "some good" would ultimately comes from the national meltdown.

What did Cranmer know? He was just attempting to stay away from congested areas, e.g. London, where an illness had taken ground.

The upshot of Cranmer’s input. “Look, I’m not a canon lawyer.” As a graduate of Jesus College, Cambridge, only theology was allowed as a subject for study and canon law was forbidden—Jesus College, for some reason, was prejudiced against canon law; these prohibitions were written into the statutes at the founding of Jesus College in 1497ish. No canon law, just theological studies.

Cranmer had been at Jesus College since 1503. This was 1529.   He had been a student, Cambridge don, Doctor of Divinity and Fellow for near-wise 26 years.  He was an academic...a studious one.  Cranmer was 40 years old at this point.

Cranmer had “little patience with the law’s delays” (Pollard, 40). He recommended that the issue be remanded to the theologians on the Continent and taken entirely out of the hands of the ecclesiastical canon lawyers. Also, notably, this was a “back-handed whack” from Cranmer and by Cranmer to, at and upon the Cardinals' and the Pope's heads.  Whatever Mr. Cranmer's tone, voice and approach, it was an "upside-the-head-whack!"

Whether Cranmer intended that "upside-the-head" whack is not known. Whether intended or not, that was the effect. Clement and the Cardinals? In essence, "Too bad, let the theologians decide it, not them. What authority do they have in the matter?"

We know that Cranmer had been privately praying for the cessation of Papal regnancy over England since 1525, but, at this point, we are not sure if that is theologically based. The jury is out.

But, Cranmer's quiet days at Cambridge are about to end. Cranmer would soon get new responsibilities.  Poor chap.  And he could have had the "quiet" life of scholarship, reading, leisurely strolls, books, and collaboration with fellow dons.  That's over.

As an aside, notably, Conciliarism (authority of Councils) versus Papal infallibility roiled in the background; several Councils had battled the issue following the disastrous Papal split and the Avignon Papacy. But, that is another important subject for another time. Independence, if not anarchy, was in the air.

Fox and Gardiner informed Henry of the discussion. Allegedly, Henry is reported to have said of Cranmer, "He has the sow by the right ear..."  Henry ordered Cranmer to Greenwich.  We will have to defer that story to a later time.

The plot thickened. Henry was “hosed over” in a backroom deal between Clement VII and Charles V. Theology and morals to the side. This was a land deal, towns, taxes, governance, nepotism, and a wedding. A quid pro quo. 

The Pope got what he wanted. Charles V got what he wanted. Henry got nothing.  And he was sore and he was determined.

Soon enough, Henry will turn the Church of England from Papal Romanism (Anglicanism 1.0 in the 16th century) to Non-Papal Romanism (Anglicanism 2.0, orthodox Roman doctrine, but without the Pope, like Tractarians, Anglo-Catholics and some modern ACNA bishops today like Misters Iker, Ackerman and Sutton to name a few).

The Church of England will become a national, autonomous and autocephalous Church...retaining all the traditional Roman doctrines while throwing off Papal sovereignty.

Castle S. Angelo, just up the street from St. Peter's

   

Thomas Cranmer's Early Years: Jesus College, Cambridge

Pollard, Albert Frederick. Thomas Cranmer and the English Reformation. New York: G.P. Putnam’s Sons, 1906.

   
      A few notes and interpolated musings. (The indents/page edges are sovereign and unwieldy.)

      Cranmer was called an “ostler,” an “hostler” or “tapster” perhaps, an “elbow-bender with ales” or an innkeeper of sorts at the Dolphin Inn, an inn close to Jesus’s College.  This might be an imputation by a bigot against marriage or a social slight from a hostile source.  But, be that as it is.  Even poor Elizabeth 1 was habituated to this ill-advised view of married clerics. In any event, it’s not a flattering term.  He married Joan, a niece of the owner-mistress of the Inn. But, by statute, as a married man, he had to withdraw as a Fellow at Jesus. 

During the 12-month period of his “dis-fellowship,” he was a “common reader” and “divinity lecturer” at Buckingham College in 1515, a school that existed from 1428-1542 and a school that would later morph into Magdalene College.  His wife and child died in childbirth. 

In 1516, Cranmer was “re-elected” to Jesus’s College. Age 27.

        Of interest, Erasmus was at Queens’ from 1510-1515 and was a daily lecturer for the University at large.  He was the Lady Margaret Lecturer in Divinity.  At the time, Erasmus noted that a “change had come over the atmosphere of Cambridge.”[1]  The scholasticism was giving “way to literature and the Bible.”

        After Erasmus left Cambridge and repaired to the Continent, he published the NT Greek edition in 1516.  By 31 October 1517, Luther’s Ninety-five Theses were nailed to Wittenberg’s door.  They went Europe-wide in academic centers. Pollard avers that this time-frame dates Cranmer’s inaugural, diligent and systematic examination of the Scriptures.

        Here is an interesting portrait of Cranmer.  Inescapably, he’s been acquainted with the stirrings of the Reformation. A biographer says of Cranmer in this early period:

"Then he considering what great controversy was in matters of religion (not only in trifles but in the chiefest articles of our salvation), bent himself to try out the truth therein: and, forasmuch as he perceived that he could not judge indifferently in so weighty matters without the knowledge of the Holy Scriptures (before he were infected with any man’s opinions or errors) he applied his whole study three years to the said Scriptures. After this he gave his mind to good writers both old and new, not rashly running over them, for he was a slow reader; for he seldom read without a pen in his hand, and whatsoever made either for one part or the other of things being in controversy, he wrote it out if it were short, or at the least, noted the author and the place, that he might find it and write it out by leisure; which was of great help to him in debating matters ever after.  This kind of study he used till he was made Doctor of Divinity which was about the thirty-fourth of his age.”[2]

In summary of these insights:  (1) Cranmer gets his doctorate at age 34 or in 1523, (2) great substantial theological controversies exist, Cranmer knows of them and is determined to investigate them, (3) these matters are “substantial” and not “trifles,” (4) he “bends” (an interesting term) himself to learn of them, (5) he studies “Scriptures” for three years, (6) he studies new and old authors, (7) he reads slowly, and (8) he takes diligent notes. Cranmer, a proto-Reformer and proto-Puritan, involved with Continental matters, is in the making.  Time to drain the dirty bath water without tossing the baby out with the wash.

       A few general and personal characteristics are noted about Cranmer’s person.  He is a man of “immense industry.”  Or, more largely, it is noted:

He had in his favour a dignified presence, adorned with a semblance of goodness, considerable reputation for learning, and manners so courteous, kindly and pleasant, that he seemed like an old friend to those whom he encountered for the first time. He gave signs of modesty, seriousness and application.[3]

While we require other documentation, this viewpoint tends to be confirmed by other writers…even to Cranmer’s end:  studious, widely read, diligent note-taker, Bible student, polite, forgiving, and ever-cautious.

      Soon after his “re-election” to fellowship at Jesus in 1516, age 27, he becomes a lecturer in divinity.  In 1520, age 31, he was ordained, but two other duties emerged: a Cambridge “university preacher” and a candidate examiner of postulants to orders (and he was demanding, particularly as to Bible knowledge). In 1524, age 35 and now Dr. Cranmer, Cardinal Wolsey offered him a “canonry,” or, the term, title and office of “canon” at Cardinal College, Oxford.  “Canons” are chosen for this because of eminence in learning and character. Cranmer turned it down.

        It should be noted that in 1521, when Cranmer was age 33 and near completion of his doctoral studies, the “White Horse Inn” (WHI) was gaining a reputation as “Little Germany” full of English “Germans,” as it were, discussing Continental developments.  “Luther” was the subject.  By 1521, Luther had been "excommunicated" by Rome and was under the imperial ban of the Holy Roman Emperor.  By 1522, Luther's Bible in German is on the streets.  As for the WHI, Tyndale and Coverdale, Bible translators, were involved.  England’s racy prophet, old Hugh Latimer, was involved.  Some of England’s early martyrs were involved: Bilney, Barnes, Crome, and Lambert.  Other proto-Reformers and proto-Puritans were involved also: Matthew Parker (Elizabeth 1’s first archbishop of Canterbury), Nicholas Shaxton, John Rogers and John Bale.[4]  We infer that it was near-wise impossible that Cranmer was not aware of these developments. But details and questions emerge.

        By 1525, the “High Steward of Cambridge” was busy giving root canals, as it were, to these errors.  Called “vagaries” by Pollard.  By 1528, sterner measures were being taken and “recantations” were sought.

        Also, by 1525, at age 36, Cranmer is privately praying “for the abolition of papal power in England.”  That’s really not a new issue, since Wycliffe and Lollards had fought this battle.  So had Anselm and Thomas a Becket in earlier centuries.  But, now Luther is on the loose in Germany and Cranmer knew it.  And...it was washing ashore in the English Channel and in English ports (books).

      But, as we watch Cranmer, he was the “very reverse of an enthusiast,” was a “slow reader,” always took “painful hesitant steps,” and had “no burning zeal.”  He was a scholar.  Later, he would be a Reformer.

    God willing, more to come.

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[1] Erasmus, Epistolae, cxlviii.

[2] “Narratives of the Reformation” (Camden Society), 3.  Available at:  http://www.amazon.com/gp/offer-listing/1407777386/ref=dp_olp_new?ie=UTF8&condition=new

[3] Pollard cites this quote from Ed. Gairdner’s, Bishop Cranmer’s Retcantacyons, 3. Gairdner is allegedly available at: http://www.amazon.com/English-Historical-Documents-Volume-1485-1558/dp/0415143705/ref=sr_1_fkmr0_2?s=books&ie=UTF8&qid=1373747760&sr=1-2-fkmr0&keywords=cranmer%27s+recantacysons+gairdner.  However, it costs $532.00 and is beyond our reach.

[4] Elton, Geoffrey Rudolph.  England under the Tudors: Third Edition. (Routledge, 1991), 111.  Available at: http://www.amazon.com/England-Under-Tudors-G-Elton/dp/041506533X/ref=sr_1_1?s=books&ie=UTF8&qid=1373749016&sr=1-1&keywords=elton+england+under+the+tudors