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The Human Side of Thomas Cranmer
An Unwitting Shaper of History

By The Rev. Grant S. Carey
Trinity Cathedral, Sacramento, California

I find that when I am dealing with people of the past, people of great influence and power, it is easy to think of them in terms of black and white cut-out figures rather than real human beings. Henry the Eighth is a good example. We have read about him, seen movies about him, heard stories of his conquests - - six queens - - one who died following childbirth, two divorced, two beheaded, and one who lived to tend him in his old age. In one sense, we think of Henry as womanizer and lecher and an autocratic ruler whom one dared not cross, at least this is the way history has portrayed him. But what we fail to see is a human being, a creature of his time, who through force of personality was one of the great kings of England whose influence prepared the way for much that was to come not only in shaping the British Empire (which came into flower under Elizabeth his daughter) but the subsequent development of that far away land we call our own.

With all his faults (and there were many) I see Henry as a great King, far ahead of the other rulers of his time. He was a scholar, a linguist, a philosopher, a theologian, a musician, and a brilliant strategist. He also had the charisma that attracted people who could effectively carry out his policies.

At this point, you might be wondering: Isn't this supposed to be a talk about Thomas Crammer? Why all this about Henry VIII?

Well - - without Henry there would be no class tonight, and Cranmer wouldn't even be a footnote in history - - and especially a history that affects us so deeply that we are willing to devote an evening to hear about a bishop who died some 450 years ago!

Henry Tudor and Thomas Cranmer - - and like love and marriage, go together as the song said: "like a horse and carriage."

Because their lives were so entwined, I feel it necessary to begin with a few thoughts about Henry. First, he was a reluctant king. Because his older brother Arthur was heir to the throne, Henry VII arranged a marriage between young Arthur and the Spanish Princess, Katherine of Aragon. This was a brilliant stroke of diplomacy because Spain was the most powerful nation on earth, and England had just emerged from a civil war - - known as the War of the Roses - - which had all but ruined the country. An alliance with Spain insured one thing that the Tutors understood and craved: wealth and power.

But before he could be crowned king, Arthur died.

Young Henry had no apparent aspiration to become king. He was a bright lad, very athletic, a good scholar and deeply interested in theology as in the humanities. It has been said that he even gave consideration to taking religious orders. He was fluent in Latin and Greek, was well versed in philosophy, and had no interest in taking on the responsibility of marrying his brothers wife. But in those days, sons didn't have the say: their fathers did. And young Henry and Katherine, six years older, were quietly married. Quietly - - because it was considered incestuous for one to marry his brother's wife - - even though the brother was dead. But just to insure that the marriage had the blessing of the Church, the pope made exception. Young Henry became Henry VIII and Katherine, his Queen.

Their life together was not entirely a happy one - - not that they didn't like one another (though this was not considered important in those days). Katherine was not able to bear living children except for one male child who lived though infancy, but then unexplainably, mysteriously died.

We have to remember that in those days, people didn't look at the world as we do. There were no medical or scientific explanations - - but there were theological one's - - and theology was considered the "Queen of the Sciences." Why were these babies born dead? Because Henry and Katherine had sinned - - in spite of what the Pope decreed. And England was being punished. And this, I assert, was the reason why Henry and his advisors (including most of the bishops of the realm) appealed for the marriage to be annulled.

Much ink was spilled both in England and on the Continent over what was called " The King's Great Matter." The great universities of England (Oxford and Cambridge) as well as others in Europe, debated the issues over a period of years, and agreed that an annulment was proper under the circumstances.

But Katherine didn't think so - - nor did her nephew the King of Spain. And since Spain was the dominant power, and threatened the Papacy if a ruling were made in favor of Henry - - no decision was made - - and the case dragged on and on and on.

And here is where Thomas Cranmer comes onto the stage as a principle player!

Thomas Cranmer was anything but a candidate for fame in the affairs of state.

He was the son of a village squire in Nottinghamshire whose family had fallen on hard times. It terms of the family estate, there was only enough for the eldest son. Thomas and his brother, as poor members of the gentry - - could either have joined the military or the clergy. They chose the latter - - not because of a sense of calling, but of necessity. We know nothing about the brother, but we do know that Thomas was a bright and conscientious student and won a fellowship at Jesus College in Cambridge - - but lost it because of an affair and a hasty marriage to the daughter of a tavern keeper who died in childbirth.

Cranmer was reinstated in the university and devoted himself to studies, becoming well known as an interpreter of ecclesiastical law. (Keep in mind that Church and State were united; there was no separation of Church and State.) In 1523 Thomas Cranmer was ordained.

Because he was a brilliant academician, Cranmer was brought to the attention of Henry. Thomas saw no difficulty in pleading Henry's case, and was sent to Rome to argue on behalf of the king. That was in 1530. Two years later, he was appointed ambassador to the Holy Roman Emperor Charles V.

During this time, Thomas became interested in the radical ideas of Martin Luther and so he traveled to Germany in order to learn more. Not only did Luther's teaching find favor, but so did a young lady, Margaret by name. They were married secretly.

The following year, Henry arranged for Cranmer to become the Archbishop of Canterbury (his marriage was carefully hidden from Henry as well as from the Pope.)

There is a wonderful story (unconfirmed) that Margaret was smuggled into England hidden in a wicker basket - - and spirited to Canterbury - - where their relationship was kept secret until Henry died some 14 years later.

It wasn't until the accession of Edward VI (Henry's son) that clergy in England were permitted to marry (though is has been noted that priestly celibacy was not always observed, and it is well known that the infamous Cardinal Woolsey had a secret wife and a number of children).

As Archbishop of Canterbury, and with the consent of parliament and the English Bishops save, one, it was decreed that the Church of Rome no longer had jurisdiction over the affairs of England, either religious or temporal.

This decision was not due entirely to the wishes of the king (of course, there was pressure from the Crown, but parliament was also a factor in the decision). The Magna Carta in the 13th Century made it clear that England would not be subject to any foreign prince or bishop, and it was to that document that England appealed - - not solely because of the King's wish marry legally and hopefully produce a male heir.

So here we see the beginning of what has been called The English Reformation - - quite different in many respects from what went on the Continent with Lither and other reformers. The basic difference was not theological or liturgical, but in terms of authority. The pope acted as absolute ruler not only in things spiritual, but in some cases, temporal. And England would have none of it!

As a scholar, Cranmer was aware that the church in England had not always been allied with the papacy.

Christianity came to Britain, if not at the end of the first century, certainly early in the second - - and survived for hundreds of years before electively merging with the Latin branch of the church on the Continent and after much debate, rather reluctantly, accepting the authority of the Pope. That was in the year 663. After the conquest of the Norman William in 1066, the power and authority of Rome were strictly enforced, Anglo Saxon Bishops were replaced by Norman bishops; and even the language of the court changed from Anglo Saxon (except for peasants) to French - - and only gradually did the two combine to produce what we know today as English.

My exploration into British history convinces me that there was never a very close relationship with the Church in England and that of the Continent except in terms of political expediency. Now, with the settling of King Henry's "Great Matter," England was finally free to pursue its own course.

One of the first reforms under Henry was the dissolution of the monasteries - - no small matter because they were the principle landholders - - especially in the North. They had wealth and power - - and continued to support papal concerns which included arming the French in order to get England back into the fold!

We need to keep in mind that what is known as the "English Reformation" had not so much do with theology as it had to do with the question of authority! As far as dissolving the monasteries and convents, Cranmer seems not to have been all that supportive; but he knew better than to question the King. And in this, we can sense both his strength and his weakness. He chose not to oppose the king even in areas that should have been his as Archbishop. But this also speaks to his ability to keep his head - - both figuratively and literally!

What he was able to quietly accomplish was mighty indeed. Because he a devoted Christian in love with the church, unlike other prelates of the time (Cardinal Woolsey, for example) did not use his position for self-advancement, wealth, power, as he might have since vast properties from the dissolution of the great monastic houses were being divided up among the aristocracy.

Cranmer felt called to both strengthening and shaping the English Church after centuries of Papal control, and the way he shoes to accomplish this was through worship, and a biblical theology based on a critical understanding of Scripture and the teachings of the early Church Fathers. Though he practiced diplomacy and compromise, his efforts were not always well received in a society that was emerging from the middle ages which still cast a long shadow across the English landscape.

Here I would like to consider are some of his accomplishment that have had an effect on our lives as Episcopalians:

First, he brought the Bible to the English people in their own language. At one time. to have possessed scripture written in English would have imprisonment or worse. The Bible was too dangerous a book to be put into the hands of common folk. Rather, it was to be studied by scholars in Latin and Greek and interpreted to the people. By the end of Henry's reign, a Bible was ordered to be placed every church.

Secondly, Cranmer stressed teaching for the common people. He insisted that sermons be regularly preached, and since many clergy were poorly trained, he prepared books of homilies for them to read so that the people might receive instruction.

Unlike today, going to church was the principle social activity at that time. There were thousands of churches in England in the later medieval and early renaissance periods and were the center of community life.

Third, Cranmer restructured the liturgy of the church so that it was accessible to all. This was not an easy task especially since Henry was not keen on having the liturgy in English - - but little by little changes wee made. The first was "The Great Litany" - - a service that became immensely popular at the time. The English loved processions and litanies, and processions were common on feast days and especially during Rogation Tide when farms and villages blessed. The Great Litany liturgy translated into English - - and it was so well written that it remains essentially the same in our Prayer Book today.

Finally, the reading of the Holy Gospel was in done in English rather than Latin.

These may seem minor changes, but they were none-the-less controversial, and not everyone was in favor of liturgical revision. And as we know, Prayer Book revision is still controversial!

There is a wonderful story of a staunch Episcopal Churchwoman going to Bishop Hines - - the Presiding Bishop in the 1970's when the "New" Prayer book was approved - - and saying in no uncertain terms:

"If Jesus Christ knew what they had done to HIS Prayer Book, he would turn over in his grave!"

Cranmer's goal was the worship of the Church would be in " a language "understanded" by the people." That is still the goal of Prayer Book revision today. That is why, I believe, that stressing the centrality of Holy Scripture, sound teaching, and a mature understanding the faith were among Cranmer's greatest contributions.

In writing on the intent of the sacraments, Cranmer wrote these words:

"Our Savior Christ hath not only set for the these things plainly in his holy word, that we may hear them with our ears, but he hath also ordained one visible sacrament of spiritual regeneration in water, and another visible sacrament of spiritual nourishment in bread and wine, to the intent that, as much as is possible for man, we may see Christ with our eyes, smell him at our no0se, taste him with our mouths, grope him with our hands, and perceive him with all our sense. For as the word of God preached putteth Christ into our ears, so likewise these elements of water, bread, and wine, joined to God's word, do after a sacramental manner put Christ into our eyes, mouths, hands, and all our senses." (Answer to Stephen Gardner - 1551)

Now - - while praising the man's accomplishments, I don't want give the impression that he was God's saint in shining light. He was, after all, a creature of his time. He was superstitious (he believed in witches and had some burned at the stake), and he cautiously avoided take positions that would in bad with the king ( if he opposed executions of Anne Bolin and Catherine Howard I have never been aware of it.)

But - - in terms of the Anglican Communion, and for us, the Episcopal Church - - his greatest contribution - - must be "The Book of Common Prayer"- - cherished by Anglicans all over the world. It has gone though many changes and has been translated into languages unknown to Cranmer.

He was aware, however, that his dream could not be realized until after the death of the King. The Kings funeral Mass was in Latin.

But within two years, the first Book of Common Prayer was introduced, making it possible for the people to worship together entirely in their common tongue.

1. The Prayer Book advanced an understanding of the faith through participating in worship. The word "liturgy" means "the work of the people together". Common Prayer is just that! The theology of the Church is expressed through prayer.

2. The Prayer Book simplified worship. In the past, the services were complex, wordy, and dull. There was little or no relationship between the laity and priest; now everyone was invited to participate - - though this ideal wasn't universally accepted.

When the First English Prayer book appeared in 1549, there was strong opposition in some places, especially in diocese of York, there were there were such carrying on that troops had to be called out in to quiet the people. But because the Prayer Book was not an option, in time the opposition quieted and people learned to pray together as one community.

The new King, Edward VI, however, was only a child coming to the throne at the age of 10 and so was under the influence of regents who proved to be more interested in themselves and increasing their estates than in the good of the realm. Because they were opposed the Church's influence and power, many churches were closed and their properties confiscated to become estates and manor houses for the new aristocracy. Richly embroidered altar hangings vestments, became gowns for ladies of the court. Things did not go well for the church under Edward VI..

A second Prayer Book was produced in 1552 reflecting a change in emphasis. It was more strongly influenced by the teachings of continental reformers and was more protestant in tone. It contained more scripture and allowed for greater congregational involvement. "The Order of the Lord's Supper" emphasized that the grace of God in the sacrament is in the life of the believer not in the bread and wine, and the high points of Holy Communion were the sermon and the receiving of communion rather than the consecration of the Bread and Wine by the priest.

This is reflected in the words of the administration: Rather than "The Body of our Lord Jesus Christ which was given for thee" . the priest said: "Take and eat this in remembrance that Christ died for thee and feed on him in thy heart by faith with thanksgiving...."

It was this shift in emphasis on the teaching of the Mass that helped lead to Cranmer's downfall under Mary I - - known as "Bloody Mary" because of the religious persecution and executions during her brief reign. But there were other factors as well. Perhaps most important was that Cranmer, following the death of the boy king, Edward VI, supported Lady Jane Gray as successor to the crown. Her nine day reign was followed my Mary who was not at all amused, nor did she forget that Cranmer was the mastermind behind the "divorce" of Henry and her mother, Katherine.

As a result, the Archbishop was stripped of his office and imprisoned in the Tower. Tried for treason, he was forced to publicly recant his errors . . . with the promise that his life would be spared.

Mary however went back on her promise and ordered that the Archbishop should be burned at the stake.

Those of us who have visited Oxford have seen the place where he was executed and visited the Church of Saint Mary where he publicly recanted of that which he had written in order to save his life. Chained to a pillar of the church, he expressed deep regret for his cowardness that had led him to renounce everything he had believed in.

Where he had been vacillating and uncertain, now he was strong. He said to all who had gathered to hear his final words: "And now I come to the great thing that troubleth my conscience more than any other thing that ever I said or did in my life: and that is, the setting abroad of writings contrary to the truth. Which here now I renounce and refuse, as things written with my hand, contrary to the truth which I thought in my heart, and written for fear of death, and to save my life, if it might be: and that is all such bills, which I have written or signed with my own hand since my degradation: wherein I have written many things untrue. And forasmuch as my hand offended in writing contrary to my heart, therefore my hand shall first be punished: for if I may come to the fire, it will be first burned. And as for the Pope, I refuse him..." (From an account of the execution of Thomas Cranmer by an anonymous bystander)

It is recorded that at his execution, he thrust his right hand into the fire, the hand with which he had signed the renouncement of his beliefs, crying "This hath offended!" And it is believed that this gesture brought to an end Mary Tutor's hope of abolishing the Protestant movement in England.

Mary's life As Queen, short and bloody, prepared the way for the greatest of reigns: Elizabeth the First, who - - largely though the third Book of Common Prayer of 1559, reunited a divided Kingdom. The gift of the Book of Common Prayer was " The Via Media" - - the middle way. The church was to become "a house of prayer for all people." It was Elizabeth who decreed that there were to be no windows made in men's souls."

And so we remember Thomas Crammer- - a man of his time and of ours as well. Through his influence came the English Bible and the Book of Common Prayer, He helped translate and reform the faith of the English Speaking world, recalling it to a simpler more direct proclamation of Christ and the Gospel.

It has been written that "his faith enriches ours day by day and week by week whenever we pick up the scriptures or open the Prayer Book, and indeed, whenever we open our mouths, for along with Shakespeare, the English Bible and the Book of Common Prayer are as formative of our vary language as they are of our faith." (The Rev'd David Garrett in "Thomas Cranmer and the Book of Common Prayer")

Questions for consideration:

1. If Thomas Cranmer had not come on the scene, how might OUR lives be affected?

2. In addition to providing a scheme for worship, in what other ways is the BCP important in the life of the Anglican Church.

3. Why is Prayer Book revision still such a hot topic for Episcopalians? Should there be another revision - - and if so, why?

A presentation: "Thursday Night at the Cathedral"

July 15, 2004