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Liturgical Changes to the Cult of Saints Under Henry VIII*
Published online by Cambridge University Press: 04 January 2016
Extract
The origin of the word ‘canonization’ is a timely reminder of the liturgical nature of the cult of saints. Up to the ninth century, including a new saint in the canon of the mass was one of the two steps, along with the translation of his or her relics, leading to the creation of a new cult. The cult of saints is essentially a liturgical matter.
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- Copyright © Ecclesiastical History Society 2011
References
1 Kemp, E.W., Canonization and Authority in the Western Church (Oxford, 1948), 1–2.Google Scholar
2 Three of the seven modalities of the cult of saints are purely liturgical: ibid. 1–2.
3 Duffy, Eamon, The Stripping of the Altars: Traditional Religion in England c. 1400 — c. 1580, 2nd edn (London, 2005), 394–5, 398, 407, 408, 443Google Scholar; MacCulloch, Diarmaid, Thomas Cranmer (New Haven, CT, 1996), 327–8 Google Scholar; Bernard, G.W., The King’s Reformation: Henry VIII and the Remaking of the English Church (New Haven, CT, 2005), 288–9, 292.Google Scholar
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5 Kew, TNA, State Papers 6/3, fols 42–44v; very briefly summarized in Brewer, J. S., Gairdner, J. and Brodie, R. H., eds, Letters and Papers, Foreign and Domestic: Henry VIII, 22 vols (London, 1862-1910), 8: 293.Google Scholar For an edition of this text, see Mézerac-Zanetti, Aude de, ‘Reforming the Liturgy under Henry VIII: The Instructions of John Clerk, Bishop of Bath and Wells’, forthcoming in JEH.Google Scholar
6 TNA, SP 6/3, fol. 44r.
7 For instance, Worcester, Cathedral Library, SEL.A.51.5, a breviary that belonged to one John Foxe, possibly related to Richard Foxe, Bishop of Winchester, whose obit is in the calendar. See also Oxford, Bodl., Gough Missals 56, MS Laud misc. 299; York, Minster Library, XI.G. 19/1. However, in many manuscript missals the expression jussu pape does not occur.
8 Portiforium secundum ustim Sarum, noviter impression et plurimis purgatum mendis (London, 1544), sig. AAiiv.
9 TNA, SP 6/3, fol. 44. For the precise passages, see Procter, F. and Wordsworth, C., eds, Breviarium ad usum insignis ealesiae Sarum, 3 vols (Cambridge, 1879–86), 3 Google Scholar, col. 371; F. H. Dickinson, ed., Missale ad ustim insignis el praedarae ealesiae Sarum (Burntisland, 1861–83), cols 132–3, 299–300.
10 The original translates as: ‘You are the shepherd of the sheep, Prince of the Apostles. God granted you all the kingdoms of the world. And for that reason, the keys of the kingdom of heaven were given to you. ‘As amended, it reads: ‘You are the shepherd of the sheep. God granted you the keys of the kingdom of heaven’: TNA, SP 6/3, fol. 44v; cf. Procter and Whitworth, eds., Breviarium, 3, col. 371.
11 TNA, SP 6/3, fol. 44v; cf. Procter and Whitworth, eds., Breviarium, 3, col. 368.
12 The verse starting jam bone pastor was sung at all three feasts of St Peter (the Feast of the Chair of St Peter, SS Peter and Paul, and St Peter in Chains): Procter and Whitworth, eds., Breviarium, 3, cols 172, 365, 565–6; and the hymn Aurea luce itself was also sung at vespers and at matins during the Octave of SS Peter and Paul: ibid., cols 438–9.
13 The word ‘yours’ is substituted for the word ‘all’: ‘Unbind the fetters of sin by the power transmitted to you, by which you open and close heaven to all with your word.’
14 Elton, G. R., The Tudor Constitution, 2nd edn (Cambridge, 1982), 361–2, 366Google Scholar. See contemporary debates on Matt. 16: 19 and John 20: 23 in Yarnell, Malcolm B., ‘Royal Priesthood in the English Reformation’ (unpublished D.Phil, thesis, University of Oxford, 2000), 208–15 Google Scholar. For the evolution of the figure of St Peter under Elizabeth and James, see Bruhn, Karen, ‘Reforming Saint Peter: Protestant Constructions of Saint Peter the Apostle in Early Modern England’, SCJ 33 (2002), 33–49.Google Scholar
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20 One wonders how this might have affected Thomas Cromwell,Thomas Cranmer and the countless Thomases of Tudor England. For examples of rededications, see Scully, ‘Unmaking of a Saint’, 597; for a misdirected effort, see Brewer, Gairdner and Brodie, eds, Letters and Papers, 17: 881.
21 Cambridge, UL, F. 150.3.41; Durham, UL, Cosin V.1.2; Leeds, UL, MS Ripon 7; London, BL, C.35.b.4; Oxford, Bodl., Douce B.243, Gough Missals 21, MS Gough liturg. 1; York, Minster Library, Stainton 12, MS XVI.A.9, MS Add. 69.
22 This brief account of William of York’s life is based on Christopher Norton, William of York (Woodbridge, 2006).
23 Ibid. 198.
24 Ibid. 192–4.
25 Ibid. 195–6.
26 William Trent Foley, St. Wilfrid of York as pius pater: A Study of Late Roman Piety in Anglo-Saxon England (Ann Arbor, MI, 2000).
27 On the impact of the Reformation on the cult of St Cuthbert, see, in this volume, Margaret Harvey, ‘The Northern Saints after the Reformation in the Writings of Christopher Watson (d. 1580)’, 258–69.
28 The rebellion started in Lincolnshire and swept through Yorkshire and parts of other northern shires. The pilgrims’ demands were principally focused on the restoration of traditional religion.
29 Wilson, John of Beverley, 114, 121–2. On the Percy host, see Bush, Michael, The Pilgrimage of Grace: A Study of the Rebel Armies of October 1536 (Manchester, 1996), 187–215.Google Scholar
30 See the Pontefract Articles, as edited in Hoyle, R. W., The Pilgrimage of Grace and the Politics of the 1530s (Oxford, 2001), 460–3 CrossRefGoogle Scholar, at 462.
31 For more on the propers and commons of saints in missals and breviaries, see Hughes, Andrew, Medieval Manuscripts for Mass and Office: A Guide to their Organization and Terminology (Toronto, ON, 1982), 153–6; 237–8.Google Scholar
32 Gairdner, Brewer, and Brodie, , eds, Letters and Papers, 12/1:201Google Scholar; Duffy, Stripping of the Altars, 395; Bush, Pilgrimage of Grace, 34–5.
33 Bush, Pilgrimage of Grace, 427–8.
34 Duffy, Stripping of the Altars, 430.