History of the Catholic Church from the Renaissance to the French Revolution - Volume 2, James MacCaffrey [top 5 books to read .txt] 📗

the reforming party met with the strongest opposition from the Primate of Armagh. Although George Dowdall had accepted the primatial See from the hands of the king and had tried to unite loyalty to Rome and to Henry VIII., he had no intention of supporting an heretical movement having for its object the abolition of the Mass. From the very beginning of the Protector's rule he had adopted an attitude of hostility to the proposed changes, as is evident from the friendly letter of warning addressed to him by the Lord Deputy Bellingham.[83] The Primate defended steadfastly the jurisdiction of the Bishop of Rome, and refused to admit that the king had any authority to introduce such sweeping reforms by virtue of his office. Finding that his words failed to produce any effect on the Deputy he left the conference, together with his suffragans, except Staples of Meath, and repaired to his own diocese to encourage the people and clergy to stand firm. St. Leger then handed the royal commission to Browne, who declared that he submitted to the king "as Jesus Christ did to Caesar, in all things just and lawful, making no question why or wherefore, as we own him our true and lawful king."[84]

Though St. Leger pretended to be a strong supporter of the new religion, yet, according to Archbishop Browne, he contented himself with the formal promulgation of the royal orders. He himself on his arrival in Ireland assisted publicly at Mass in Christ's Church, "to the comfort of his too many like Papists, and to the discouragement of the professors of God's word." He allowed the celebration of Mass, holy water, Candlemas candles, and such like to continue in the diocese of the Primate and elsewhere without protest or punishment. He seemed, even, to take the side of the Primate at the council board, and sent a message to the Earl of Tyrone "to follow the counsell and advice of that good father, sage senator and godly bishop, my lord Primate in everything." He went so far as to present the Archbishop of Dublin with a number of books written in defence of the Mass and Transubstantiation, and when the archbishop ventured to remonstrate with him on his want of zeal for God's word the only reply he received was, "Go to, go to, your matters of religion will mar all."[85] St. Leger's main object was the pacification of the country and the extension of English power, both of which, he well knew, would be endangered by any active campaign against the Mass.

St. Leger was recalled, and Sir James Crofts, who had been sent on a special commission to Ireland a few months earlier, was appointed Deputy in his place (April 1551). His instructions in regard to the Book of Common Prayer and the inventory of the confiscated church plate were couched in terms similar to those given to his predecessor.[86] Anxious from the beginning to conciliate Primate Dowdall, he forwarded to him a respectful letter (June 1551) calling his attention to the respect paid by Christ Himself and St. Peter to the imperial authority, offering his services as mediator between the Primate and his opponents, Browne and Staples, and warning him of the likelihood of much more serious changes, which he (the Deputy) pledged himself if possible to resist.[87] To this communication the Primate sent an immediate reply, in which he offered to meet his opponents in conference, though he could hold out no hope of agreement, as their "judgments, opinions, and consciences were different."[88]

The conference took place at St. Mary's Abbey in the presence of the Deputy. The Archbishop of Dublin, Staples of Meath, and Thomas Lancaster, who had been intruded into the See of Kildare by royal authority, attended to defend the new teaching against the Primate. The subjects discussed were the Mass and the Blessed Virgin. Staples took the leading part on the side of the Reformers, and, as Dowdall had anticipated, no agreement could be arrived at. The Primate appealed to the terms of the oath of loyalty to the Pope taken by both himself and his opponents at their consecration, but Staples had no difficulty in proclaiming that he refused to consider himself bound by this oath. The meeting broke up without any result.[89] Dowdall, having forwarded a declaration to the Lord Chancellor that he could never be bishop where the Holy Mass was abolished, fled from Ireland. Browne wrote immediately to the Earl of Warwick beseeching him to confer on Dublin all the primatial rights enjoyed hitherto by Armagh, while the Deputy sought for instructions about the vacant See of Armagh (Nov. 1551).[90] Dowdall was deprived of his diocese, and the Primacy was transferred to Dublin (1551).

Still Crofts was forced to admit that the Reformation was making but little progress in Ireland. The bishops and clergy gave him no support, and in spite of all he could do "the old ceremonies" were continued. He besought his friends in England to send over reliable men from England to fill the vacant bishoprics and to set forth the "king's proceeding," or if they could not do that, to send some learned men to remain with him by whose counsel he might better direct "the blind and obstinate bishops." The Sees of Armagh, Cashel, and Ossory were then vacant, and, as the Deputy pointed out, it was of vital importance to the Reformers that reliable priests should be appointed. Cranmer nominated four clerics for the See of Armagh, from whom the king selected Richard Turner, a vicar in Kent. But he declined the honour, preferring to run the risk of being hanged by rebels than to go to Armagh, where he should be obliged to "preach to the walls and the stalls, for the people understand no English." Cranmer tried to re-assure him by reminding him "that if he wilt take the pains to learn the Irish tongue (which with diligence he may do in a year or two) then both his doctrine shall be more acceptable not only unto his diocese, but also throughout all Ireland." Notwithstanding this glorious prospect Turner remained obdurate in his refusal, and at last Armagh was offered to and accepted by one Hugh Goodacre.[91] Cashel was, apparently, considered still more hopeless, and as nobody upon whom the government could rely was willing to take the risk, the See was left vacant during the remainder of Edward VI.'s reign. Though Crofts was strongly in favour of the new religion, he had the temerity to suggest that Thomas Leverous, the tutor and former protector of the young heir of Kildare, should be appointed to Cashel or Ossory. "For learning, discretion, and good living," he wrote, "he is the meekest man in this realm, and best able to preach both in the English and the Irish tongue. I heard him preach such a sermon as in my simple opinion, I heard not in many years."[92]

But as Leverous was well known to be not only a Geraldine but also a strong Papist the Deputy's recommendation was set at nought, and the See of Ossory was conferred on John Bale. The latter was an ex-Carmelite friar, who, according to himself, was won from the ignorance and blindness of papistry by a temporal lord, although according to others, "his wife Dorothy had as great a hand in that happy work as the Lord." On account of his violent and seditious sermons he was thrown into prison, from which he was released by Cromwell, with whom he gained great favour by his scurrilous and abusive plays directed against the doctrines and practices of the Church. On the fall of his patron in 1540 Bale found it necessary to escape with his wife and children to Germany, whence he returned to England after the death of Henry VIII. He was a man of considerable ability, "with little regard for truth if he could but increase the enemies of Popery," and so coarse and vulgar in his language and ideas that his works have been justly described by one whose Protestantism cannot be questioned as a "dunghill."[93]

The consecration of Goodacre and Bale was fixed for February 1553, and the consecrating prelates were to be Browne, Lancaster, who had been intruded by the king into Kildare, and Eugene Magennis of Down. At the consecration ceremony itself a peculiar difficulty arose. Although the First Book of Common Prayer had been legalised in Ireland by royal proclamation, the Ordinal and the Second Book of Common Prayer had never been enforced by similar warrant, and their use was neither obligatory nor lawful. Bale demanded, however, that they should be followed. When the dean of Christ's Church insisted on the use of the Roman Ordinal, he was denounced by the bishop-elect as "an ass-headed dean and a blockhead who cared only for his belly," and when Browne ventured to suggest that the ceremony should be delayed until a decision could be sought, he was attacked as "an apicure," whose only object was "to take up the proxies of any bishopric to his own gluttonous use." The violence of Bale carried all before it even to the concession of common bread for the Communion Service.[94]

Goodacre was by English law the Archbishop of Armagh, but the threatening attitude of Shane O'Neill prevented him from ever having the pleasure of seeing his own cathedral. Bale was, however, more fortunate. He made his way to Kilkenny where he proceeded to destroy the images and pictures in St. Canice's, and to rail against the Mass and the Blessed Eucharist, but only to find that his own chapter, the clergy, and the vast majority of the people were united in their opposition to him. -----

[1] /State Papers Hen. VIII./, ii., 9.

[2] /State Papers/, ii., 197.

[3] Gasquet, /Henry VIII. and the English Monasteries/, p. 51.

[4] /State Papers/, ii., 465, 539; iii., 1, 5, 8, 29, 35, 65. Bagwell,
i., 379 sqq.

[5] This account of the Parliament, 1536-7, is taken from Brewer's
/Letters and Papers, Foreign and Domestic, Henry VIII./, vols. x.,
xi., xii. The references can be found under the respective dates.

[6] For the account of the proceedings of this Commission, cf.
/Letters and Papers of Henry VIII./ xii., pt. ii., pp. 294-316.

[7] /Letters and Papers Hen. VIII./, xii., pt. i., no. 1447; pt. ii.,
159.

[8] /State Papers/, ii., 465-6.

[9] /Letter of Browne to Cromwell/, Id., 539-41.

[10] /Letters and Papers Henry VIII./, xiii., pt. i., no. 961.

[11] /State Papers/, ii., 570.

[12] Id., iii., 6.

[13] Id., ii., 516. /Letters/, etc., xii., pt. 1, 159, 658, 769;
xiii., pt. 1, 1420.

[14] /State Papers/, iii., 1-3.

[15] /State Papers/, iii., 8, 29, 31.

[16] /Letters and Papers/, xii., pt. 2, no. 64.

[17] /State Papers/, ii., 560.

[18] Grey to Henry VIII., 26 July, 1538. Id. iii., 57 sqq.

[19] Browne to Cromwell, iii., 122-4.

[20] Id., 63-65.

[21] /State Papers/, ii., 570.

[22] /State Papers/, iii., 110.

[23] Id., iii., 18.

[24] /State Papers/, iii., 122.

[25] /State Papers/, iii., 35.

[26] Id., iii., 95.

[27] Id., iii., 103.

[28] /Annals of F. M./, 1537; /of Loch Cé/, 1538 (correct date,
1538-9).

[29] /Hib. Dominiciana/, pp. 726-52.

[30] /Letters and Papers Hen. VIII./, vol. xi., no. 1416.

[31] /Irish Statutes/, i., 127-32.

[32] /State Papers/, ii., 438.

[33] /Calendar of Patent Rolls, Ireland/, i., 55.

[34] /Calendar of Patent Rolls, Ireland/, i., 54-55.

[35] /State Papers/, iii., 130.

[36] /Letters and Papers/, xiv., 1st pt., no.