Henry VIII and Religion

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Henry VIII and Religion

It is hard to exaggerate the importance of religion in the years between the end of the Reformation Parliament and HVIII's death. Religious change is important for its own sake and for its impact on politics (religion a key factor in factional disputes, esp. 1540+). Both of these areas form an essential background to the mid-Tudor crisis.

Some knowledge of foreign affairs and the state of the English economy in the 1540's will also be required. HVIII's attempt to rediscover his lost youth in wars against Scotland and France imperiled an economy that was already in difficulty. In religion, politics, economics and foreign affairs Henry bequeathed a difficult inheritance to his young son.

Introduction

Two distinct religious factions can be distinguished during he 1536-47 period.

(1) The 'conservatives', led by the Duke of Norfolk and Stephen Gardiner, the Bishop of Winchester, who accepted the royal supremacy but set themselves resolutely against doctrinal change.

(2) The 'radicals', led by Thomas Cromwell and Thomas Cranmer, who were attracted by Lutheran doctrine and by the prospect of political alliance with the North German princes. The struggle between these two factions, conducted in Council, Court and Convocation, really amounted to a battle for the support of the King. Neither group could claim the victory.

Though it might seem that the Act of Six Articles and the execution of Cromwell signalled a conservative victory by 1540, yet Cranmer survived and a new circle of reformers gathered round the person of Henry's sixth wife, Catherine Parr, and the heir to the throne. Prince Edward, was taught by reformist tutors. By 1547 most of the old guard of conservatives was either dead or in disgrace. It was clear that only the increasingly terrifying figure of the King stood in the way of radical doctrinal reform. For as long as he lived Henry, in Luther's words, 'meant to be God'. There was never any serious doctrinal doubt on Henry's part. He remained staunchly anti-Lutheran, even when the threat of Habsburg/Valois rapprochement in 1538 forced him to consider seriously Cromwell's North German alliance, and talks with the Schmalkaldic League quickly broke down when the King would make no worthwhile concessions on Communion in one kind, private masses and clerical celibacy.

Cromwell's Vice-regency (1535) put him above all churchmen. His personal conviction is therefore important. The evidence for it is conflicting. In 1530 he lamented Luther's existence to Wolsey (flattery). At his execution he claimed to be Catholic, perhaps to rebut the charges of sectarianism (extreme reforming views) which had been alleged against him. To the Lutheran envoys in 1538 he admitted that he was of their persuasion, but would 'as the world stood, believe even as his master the King believed'. This circumspect answer comes nearest to the truth, though his faith proved strong enough to drive him faster than the King wanted. His sincere devotion to the Bible was shared by Erasmians and Lutherans. It appears that his Protestantism grew during the 1530's, perhaps because only a form of Protestantism would truly serve the positive reforms made by him in other areas.
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Doctrinal Measures

The first doctrinal measure, the Ten Articles of July 1536, was issued by Convocation under Cromwell's guidance. Contentious preaching had made it necessary to define the limits of faith, beyond which lay heresy and sedition. The Ten Articles asserted traditional doctrine on three sacraments baptism, penance and the Eucharist. It advocated a reasonable use of ceremonies, images, prayers to the saints and prayers for the dead. But four of the seven sacraments were not mentioned at all, and every article contained touches of Lutheran teaching. These concessions to Lutheranism, though less radical than Cromwell ...

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