La Destruction Dans L'histoire
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Step Into the Frame: Tudor and Jacobean
STEP INTO THE FRAME A Resource for Teachers of History and other subjects at Key Stage 3 using Tudor and Jacobean portraits from the National Portrait Gallery, London, on loan to Montacute House, Somerset A Portrait Resource for Teachers at Key Stage 3 Queen Elizabeth I by or after George Gower, oil on panel, c.1588 (NPG 541) © National Portrait Gallery, London 2/37 A Portrait Resource for Teachers at Key Stage 3 Contents • Introduction . 3 • King Henry VIII . 4 • Thomas More and Thomas Cromwell . 9 • Queen Elizabeth I – the ‘Armada’ portrait . 16 • Sir Christopher Hatton and Sir Walter Ralegh . 20 • Sir Edward Hoby . 23 • The Duke of Buckingham and his Family . 27 • Additional Portraits for further investigation: Set of Kings and Queens . 33 Teachers’ Resource Step into the Frame National Portrait Gallery / National Trust 3/37 A Portrait Resource for Teachers at Key Stage 3 Introduction This resource for Secondary School Teachers focuses principally on a selection of the Tudor portraits usually on display at Montacute House in Somerset. Since the 1970s, Tudor and Jacobean portraits from the National Portrait Gallery’s collection have been on view in this beautiful Jacobean country house, as part of the Gallery's partnership with the National Trust. www .npg .org .uk/beyond/montacute-house .php www .nationaltrust .org .uk/main/w-vh/w-visits/w-findaplace/w-montacute The Learning Managers at both the National Portrait Gallery in London and at Montacute House have combined their expertise to produce this detailed and practical guide for using these portraits in the classroom. Each of the sections of this teachers’ resource looks at one or more portraits in depth. -
The Afterlife of the Dissolution of the English
“A Pitiful Thing”? The Afterlife of the Dissolution of the English Monasteries in Early Modern Chronicles, c. 1540 – c. 1640 Harriet Lyon Christ’s College, University of Cambridge ABSTRACT: Modern scholarship on the dissolution of the monasteries (1536-40) has paid little attention to how it was remembered by those who witnessed it or to the evolution of this memory in subsequent generations. Speaking to a growing interest in the memory of the Reformation, this article explores the afterlife of the dissolution in early modern chronicles, which have too often been themselves neglected as an outdated genre of historical writing. It focuses on three interrelated texts: Charles Wriothesley's manuscript chronicle, John Stow's “Annales of England” (1592), and Edmund Howes's editions of the “Annales” (1615, 1631). Using this case study, the article traces how the cultural memory of the dissolution was transformed according to the proclivities of individual chroniclers and with the changing preoccupations of successive generations. In doing so, it suggests the conventional historiography has fallen victim to Henrician narratives of the expediency and insignificance of the dissolution. Contemporary memorializing practices, it contends, may provide the key to recovering its significance as one of the most controversial events of the Henrician Reformation. * * * 2 The dissolution of the monasteries was one of the earliest and most visible manifestations of the Reformation in England. Yet despite its transformative effect on religious, social, and cultural life, historians have paid little attention to how the events of 1536-40 were remembered by those who experienced them or to the evolution of this memory in subsequent generations. -
Forgery and Miracles in the Reign of Henry Viii*
FORGERY AND MIRACLES IN THE REIGN OF HENRY VIII* In June 1534, as the final ties connecting the English Church to Rome were inexorably being severed, Archbishop Thomas Cranmer issued an order for the preservation of ‘unity and quietness’. For the space of a year, preachers were to steer clear of six topics which ‘have caused dissension amongst the subjects of this realm’, namely, ‘purgatory, honouring of saints, that priests may have wives, that faith only justifieth, to go on pilgrim- ages, to forge miracles’.1 The first four items on this list represent important doctrinal flashpoints of the early Reformation; the fifth, an increasingly contentious ingredient of popular religious cul- ture. But the sixth — ‘to forge miracles’ — is a more puzzling and arcane inclusion, which those scholars noticing the document have generally passed over without comment, or glossed as a reference to miracles in the round.2 Starting from this textual loose end, my essay aims to unravel a thread which can be found running through the course of the Reformation in Henry VIII’s reign: a persistent concern to identify and accentuate instances of the fraudulent and the counterfeit.3 From asking why the idea of ‘forged miracles’ might have been at the forefront of Cranmer’s thinking at this particular juncture, it goes on to consider the broader implications of the theme for understanding profound and long-term shifts in religious and political culture taking place from the 1530s. A significant achievement of recent scholarship * Earlier versions of this article were given over the course of 2001–2 at the Sixteenth Century Studies Conference in Denver, Colorado, the Reformation Studies Colloquium at the University of Exeter and seminars at the Universities of Birmingham and St Andrews. -
Ridley, Latimer, and Cranmer: the Oxford Martyrs Ridley, Latimer, and Cranmer: the Oxford Mar1yrs 171
A Quarterly Journal for Church Leadership Volume 7 • Number 1 • WINTER 19~8 RIDLE~ LATIMER, AND CRANMER: THE OXFORD MAR1YRS ~e church is the fruit of the gospel. ne of the most interesting bits of Oxford history is the (() story of the Oxford Martyrs and the statue by which -HYWEL R. JONES they are remembered. The history of the monument itself is fascinating. In 1833, John Henry Newman (1801-90), an Anglican priest, began publishing a series of pamphlets ([) ur Lord has many weak children in his family, many called Tracts for the Times. 1 By them he intended to defend dull pup-ils in his school, many raw soldiers in his army, the Anglican church as a divine institution, the doctrine of many lame sheep in his flock. Yet he bears with them all, apostolic succession and the Book of Common Prayer. He and casts none away. Happy is that Christian who has was followed by John Keble (1792-1866) and E. B. Pusey learned to do likewise with his brethren. (1800-82) in the Oxford Movement. Some critics saw these emphases as a drift back to Roman Catholicism.2 By -J. C.RYLE 1838, the Oxford Movement was in full swing. Some more vigorous Protestant Anglicans, concerned about the power ful tug of the Oxford Movement's account of the tradition of the western church on the hearts and minds of Oxford, commissioned the Martyrs' Memorial in remembrance of the death of three of the English Reformation's most well known and fascinating heroes, Archbishop Thomas Cran mer, Bishop Hugh Latimer and Bishop Nicholas Ridley. -
Download (274Kb)
University of Warwick institutional repository: http://go.warwick.ac.uk/wrap This paper is made available online in accordance with publisher policies. Please scroll down to view the document itself. Please refer to the repository record for this item and our policy information available from the repository home page for further information. To see the final version of this paper please visit the publisher’s website. Access to the published version may require a subscription. Author(s): Peter Marshall Article Title: Papist as Heretic: The Burning of John Forest, 1538 Year of publication: 1998 Link to published article: http://journals.cambridge.org/action/displayJournal?jid=HIS Publisher statement: Marshall, P. (1998). Papist as Heretic: The Burning of John Forest, 1538. The Historical Journal, 41(2), pp. 351- 374. © 1998 Cambridge University Press. The Historical Journal, , (), –. Printed in the United Kingdom # Cambridge University Press PAPIST AS HERETIC: THE BURNING OF JOHN FOREST, 1538* PETER MARSHALL University of Warwick .This article examines the circumstances surrounding the condemnation and burning for heresy of the Observant Franciscan John Forest in . Forest’s principal ‘heresy’ was his adherence to the papacy, making him the only Englishman to be burnt for this offence by any Tudor regime. His fate, however, can be placed in the context of an increasing willingness of Henrician apologists in the s to identify papal claims as heretical, particularly over the issue of the authority of a general council, to which Henry VIII had appealed over the divorce. The papal convocation of the council of Mantua in –, and Henry’s need to impugn its authority, provides the immediate context for Forest’s condemnation. -
Franciscan History in England in 1224 Francis at General Chapter Decided to Send Some Friars to England
Franciscan History in England In 1224 Francis at General Chapter decided to send some friars to England. He appointed Agnellus of Pisa to lead a small expedition. On Tuesday, 10 September of the same year, a boat landed near Dover and nine roughly-dressed figures disembarked. So the Franciscan Order was implanted in England. It wasn’t an easy beginning, they landed late in the day and so had to look for food and lodgings, which they were given in a barn by the wife of a wealthy local farmer. Her husband was not so trusting as she, and when he found out what she had done he had the barn locked and called the local justices. So the friars were faced the next morning when they awoke with the justices and an armed mob asking what they were doing. This was a dangerous situation, a few years before, in 1210 a group of religious people had landed in England and been executed when they were identified as heretics. The friars were running a real risk. The justices asked them for their motives in coming to England and they explained they had been sent by their Order, but as it was an Order he had never heard of and all the religious he had ever known were well dressed monks and canons, the justices were sceptical. “Why should we believe you, they asked, you could be criminals or heretics?” One of the friars took off the cord around his waist and said to the crowd: “If you believe us to be either, then take these cords from around our waists and hang us from the beams of this barn.” The mob was won over by the simplicity of the friars, surely they would not offer themselves to death if they were not genuine. -
Challenging Times for Stephen Gardiner, Bishop of Winchester by Andrew Payne
Challenging Times for Stephen Gardiner, Bishop of Winchester by Andrew Payne Fig 1 Stephen Gardiner (c.1483-1550), Bishop of Winchester by English School from Hardwick Hall © National Trust Images Introduction The 1530s were, arguably, the most turbulent of the whole Tudor period. Stephen Gardiner was bishop of Winchester from 1531. Here, by looking at his actions and writings during this period (and also in the 1550s), I hope to reveal something of the character of Winchester’s last great Catholic bishop. To do this I have examined The Letters and State Papers of the Reign of Henry VIII [1], published in 28 volumes, the Letters of Stephen Gardiner [2], first published in 1933, and Hall’s Chronicle, first published in 1548 [3]. I have also drawn on numerous secondary sources which are identified within the text. Gardiner does not receive a good press. The Dictionary of National Biography [4] refers to his “reputation for double dealing which he bore throughout his career”. Shakespeare, in his play Henry VIII, written some fifty years after Gardiner’s death, has Henry VIII accusing Gardiner of flattery and of having, “a cruel nature, and a bloody ...” T. M. Parker in his authoritative work on the English reformation [5 p.17] calls him “timid, intriguing and 1 borné” (narrow-minded). Hutchinson [6. p.225] calls him “devious, scheming and odious”. Was he really that bad? Gardiner was consecrated Bishop of Winchester in 1531. When Anne Boleyn was crowned Queen of England in 1533, Gardiner escorted her into Westminster Hall. In 1534 he wrote an influential work that asserted that the Pope had no jurisdiction over Henry VIII. -
The Public Sermon: Paul's Cross and The
The Public Sermon: Paul’s Cross and the culture of persuasion in England, 1534–1570 W. J. Torrance Kirby McGill University La tribune en plein air située dans l’enceinte de la cathédrale St-Paul de Londres, et connue sous le nom de la « croix de Paul », compte parmi les plus importants lieux publics de l’Angleterre de la Renaissance. Dans une société où le sermon était le vecteur principal d’éducation des adultes, de direction morale et de contrôle politique, la croix de Paul constituait la tribune ultime, voire la tribune publique de l’Angleterre elle-même. Elle était de longue tradition le lieu des proclamations officielles civiles et religieuses. Les intervenants dûment approuvés y exposaient les politiques gouvernementales et y dénonçaient les hérésies et les rébellions. Pourtant, à l’opposé de l’abbaye royale de Westminster, St-Paul appartenait davantage aux sujets qu’à la monarchie. En dépit du règlement officiel, la croix de Paul offrait un forum populaire favorisant l’exposition de divers points de vue dans le domaine turbulent des idées religieuses et politiques. Dès le XIIIe siècle, l’enceinte cathédrale avait été le lieu préféré des protestations populaires, un endroit où le peuple pouvait donner libre cours à ses doléances, et où les enjeux vitaux de la nation prenaient corps. On a dit que « la Réforme anglaise s’était faite à la croix de Paul ». Dans ce cas, quel était le rôle du sermon public dans la formation du public religieux et des identités de l’Angleterre de l’époque? Qui étaient les principaux agents et acteurs? -
Download a Pdf File of This Issue for Free
Issue 48: Thomas Cranmer & the English Reformation Thomas Cranmer and the English Reformation: Did You Know? Little-known and remarkable facts about Thomas Cranmer and the English Reformation. the Editors As archbishop of Canterbury, Thomas Cranmer played a key role in the English Reformation. When he first heard about his appointment, though, he balked. Away in Europe, he delayed his return to England for seven weeks, hoping Henry would get impatient and appoint someone else. Cranmer’s Book of Common Prayer, the liturgy of the Anglican church (including the Episcopal church), is known for its memorable expression of Christian theology. But Cranmer was only a modestly talented student, ranking thirty-second in his Cambridge class of 42. Before he was a priest, Cranmer married, but his wife died in childbirth within a year. After becoming ordained as a priest, Cranmer married again, and he kept the marriage a secret for his first 14 years as archbishop because priestly marriage was forbidden. Some have accused Cranmer of making a deal with Henry: if appointed archbishop of Canterbury, he would resolve Henry’s “privy question”—his need to legally divorce Catherine of Aragon and marry Anne Boleyn. Long before his appointment, Cranmer believed Henry’s divorce was justified and had encouraged Henry to gain wider approval for it. The divorce question was debated in Europe’s major universities, and many theologians had opinions about it. The most unusual may have been Martin Luther’s: “I would rather permit the king to marry still another woman and to have, according to the examples of the patriarchs and kings [of Scripture], two women or queens at the same time.” Henry VIII was not a Protestant, even after his break from Rome. -
The Other Black Legend: the Henrician
University of Warwick institutional repository: http://go.warwick.ac.uk/wrap This paper is made available online in accordance with publisher policies. Please scroll down to view the document itself. Please refer to the repository record for this item and our policy information available from the repository home page for further information. To see the final version of this paper please visit the publisher’s website. Access to the published version may require a subscription. Author(s): Peter Marshall Article Title: The Other Black Legend: The Henrician Reformation and the Spanish People Year of publication: 2001 Link to published version: http://dx.doi.org/10.1093/ehr/116.465.31 Publisher statement: This is a pre-copy-editing, author-produced PDF of an article accepted for publication in The English Historical Review following peer review. The definitive publisher-authenticated version Marshall, P. (2001) The Other Black Legend: The Henrician Reformation and the Spanish People. The English Historical Review, Vol. 116, pp. 31-49 is available online at: http://dx.doi.org/10.1093/ehr/116.465.31 1 THE OTHER BLACK LEGEND: THE HENRICIAN REFORMATION AND THE SPANISH PEOPLE The arrest of two suspicious strangers in the episcopal town of Salisbury in Wiltshire on 25 July 1541 was brought immediately to the attention of the bishop, John Salcot. Together with the local dignitary Charles Bulkeley he examined the suspects, and was sufficiently alarmed by the outcome to despatch the prisoners post-haste to the Council in London, together with a description of the circumstances of their arrest, and a record of their interrogations.