archbishops-of-canterbury

"He was always a good friend of his order. He was conspicuous for his sanctity and care for the poor."

"Nou goth sonne under wode,— Me reweth, Marie, thi faire Rode. Nou goth sonne under tre,— Me reweth, Marie, thi sone and the."

"There are aspects of evangelicalism, particularly American evangelicalism, that downplay intelligent discourse and civilised debate."

"[T]here was never, ever a “golden age” in the past to which we can look back as a solution to the travails and concerns of the present. The problems of the past were often different but were equally real. Christians, like others, always need reminding that though the past may seem an appealing place, we can only deal with the hand we are given."

"Can anyone still pretend that a secular State delivers neutrality? In fact, from the point at which it casts down state religion it makes a powerful statement of repudiation of the religious voice – all religious voices – in the public square."

"The recovery of our apostolate is essential to the Church’s mission and future. Just as at the start of Christianity, the Church of the third Millennium has a wonderful opportunity to proclaim afresh the life-changing gospel of Jesus Christ to our world. If we can regain our sense of being God’s instrument for transformation we may well set the world ablaze once more. On that decision hinges the future of the Church in England."

"There can be no future for the Church unless we have collaborative styles of ministry."

"What you write of Archbishop Grindall's Life was very agreeable. I shall heartily subscribe to it: for it often grieved me that the memory of so venerable and pious a Reformer should be so unworthily reflected upon. The hastening the publication is the best effect that Dr. Sacheverell's heat has produced."

"And surely they were moderate Divines indeed, neither hot nor cold; and Grindall the best of them, afterwards Arch-Bishop of Canterbury lost favour in the Court, and I think was discharg'd the goverment of his See for favouring the Ministers."

"He was of a mild and moderate Temper, easy of Access, and affable even in his highest Exaltation. He is blamed by some for his gentle Usage of the Puritans, though he used them worse than he would have done if he had been left to himself. About a Year or two after his Exaltation to the See of Canterbury he lost the Queen's Favour on the Account of the Prophesyings, and was suspended for some Years, during which Time many Puritan Ministers took shelter in the Counties of Kent and Surrey."

"Camden calls him a religious and grave Divine. Hollingshead says he was so studious, that his Book was his Bride, and his Study his Bride-Chamber, in which he spent his Eye-sight, his Strength and his Health. He was certainly a learned and venerable Prelate, and had a high Esteem for the Name and Doctrines of Calvin, with whom, and with the German Divines, he held a constant Correspondence. His high Stations did not make him proud; but if we may believe his Successor in the See of York, Archbishop Sandys, he must be tainted with Avarice (as most of the Queen's Bishops were) because within 2 Months after he was translated to Canterbury, he gave to his Kinsmen and Servants, and sold for round Sums of Money to himself, fix score Leases and Patents, even then when they were thought not to be good in Law. But upon the whole, he was one of the best of Queen Elizabeths Bishops."

"Edmund Grindall next enjoying this See, a grave and pious man, and a fugitive in Queene Maries raigne, stood highly in Queene Elizabeths favour for a long time: till by the cunning devises of some, who accused him as a favourer of the Puritans, Conventicles, and prophecying (which he justified in a particular treatise which I have seene, dedicated to the Queene, and subscribed by all his suffragans) hee utterly lost the same; being thereupon suspended from his Bishopricke and so dyed suspended."

"Have They not ever since their [the Dissenters] first Unhappy Plantation in this Kingdom, by the Intercession of That False Son of the Church, Bishop Grindhall, always Improv'd, and Rise upon their Demands in the Permission of the Government? Insomuch that Queen Elizabeth was Deluded by that Perfidious Prelate to the Toleration of the Genevian Discipline, found it such an Headstrong, and Encroaching Monster, that in Eight Years, She foresaw it would Endanger the Monarchy, as well as the Hierarchy."

"Read that excellent Letter of Edmond Grindal Arch-Bishop of Canterbury to Q. Elizabeth, for Ministerial meetings and exercises (such Bishops would have prevented our contentions and wars)."

"I am very well assured, both by reasons and arguments taken out of the holy scriptures, and by experience, (the most certain seal of sure knowledge,) that the said exercises, for the interpretation and exposition of the scriptures, and for exhortation and comfort drawn out of the same, are both profitable to increase knowledge among the ministers, and tendeth to the edifying of the hearers,—I am forced, with all humility, and yet plainly, to profess, that I cannot with safe conscience, and without the offence of the majesty of God, give my assent to the suppressing of the said exercises... Bear with me, I beseech you, Madam, if I choose rather to offend your earthly majesty, than to offend the heavenly majesty of God."

"In God's matters all princes ought to bow their sceptres to the Son of God, and to ask counsel at his mouth, what they ought to do. David exhorteth all kings and rulers to serve God with fear and trembling. Remember, Madam, that you are a mortal creature... And although ye are a mighty prince, yet remember that He which dwelleth in heaven is mightier."

"If her Majesty will be safe, she must comfort the hearts of those that be her most faithful subjects even for conscience sake. But if the Archbishop of Canterbury [Grindal] shall he deprived, then up starts the pride and practice of the Papists, and down declines the comfort and strength of her Majesty's safety. And then King Richard the Second's men will flock in Court apace, and will shew themselves in their colours. From the which company the Lord bless her Majesty."

"I cannot as yet write of the state of this country [the Province of York], as of mine own knowledge; but I am informed that the greatest part of our gentlemen are not well affected to godly religion, and that among the people there are many remanents of the old. They keep holy days and fasts abrogated: they offer money, eggs, &c. at the burial of their dead: they pray on beads, &c.: so as this seemeth to be, as it were, another church, rather than a member of the rest. And for the little experience I have of this people, methinketh I see in them three evil qualities; which are, great ignorance, much dulness to conceive better instructions, and great stiffness to retain their wonted errors. I will labour, as much as I can, to cure every of these, committing the success to God."

"The prophet Ezechiel termeth us, ministers of the church, speculatores [watchmen], and not adulatores [flatterers]. If we see the sword coming by reason of any offence towards God, we must of necessity give warning, or else the blood of those that perish will be required at our hands."

"Public and continual preaching of God's word is the ordinary mean and instrument of the salvation of mankind. St Paul calleth it the ministry of reconciliation of man unto God. By preaching of God's word the glory of God is enlarged, faith is nourished, and charity increased. By it the ignorant is instructed, the negligent exhorted and incited, the stubborn rebuked, the weak conscience comforted, and to all those that sin of malicious wickedness the wrath of God is threatened. By preaching also due obedience to Christian princes and magistrates is planted in the hearts of subjects: for obedience proceedeth of conscience; conscience is grounded upon the word of God; the word of God worketh his effect by preaching. So as generally, where preaching wanteth, obedience faileth."

"There has been no satisfaction, and I will not absolve them."

"I am ready to die for my Lord, that in my blood the Church may obtain liberty and peace. But in the name of Almighty God, I forbid you to hurt my people whether clerk or lay."

"For the Name of Jesus and the protection of the Church I am ready to embrace death."

"It is to the Church of England’s eternal shame that it did not always follow Christ’s teaching to give life. It is a stain on the wider church that some Christians did not see their brothers and sisters as created in the image of God, but as objects to be exploited."

"We need 21st-century answers. And we will find satisfactory answers only if they are grounded in a vision we can all recognise, and one that seeks the common good. It is no use treating God as a means to a 21st-century Europe: to do so is the creation of an idol, not the service of the true God whose revelation in Christ is the foundation of our values. I shall be seeking to argue that Europe's future lies in a process of subsidiarity, re-imagination and inclusion, especially the development of concepts of intermediate communities of many kinds. This is a theological vision, one that allows commonality of vision, but sets strong boundaries to what is acceptable."

", the migration crisis, religiously-motivated violence and terrorism, and many other issues - must be to reach for the common good, intermediate institutions (schools, charities, companies, churches, , families above all) and subsidiarity, rather than the barriers of the past. We must eliminate the barriers, tear them down - but not erect others, even more dangerous. You may be sceptical of a British cleric talking about the common good and a shared vision for the next century - and with reason. To view the United Kingdom's decision to leave the European Union as a raising of the drawbridge from all of our relationships with the European continent is something that none of us can afford. A vision for Europe must go beyond the boundaries of the European Union."

"When we look at the progress made since the end of the Second World War, it is hard to argue that economically, European cooperation has been anything other than a great success. Of course, since 2008, this has not been the whole story. In Southern Europe particularly, talk of economic success would be met with confusion and anger."

"On the one hand we look at the progress since the war and see a huge increase in the material wellbeing in the vast majority of Europeans. But on the other we see policies that are pushing and keeping large sections of entire countries in increasingly desperate circumstances, with no apparent vision for how the circumstance might be overcome."

"The vision for Europe needs to renew its commitment to true subsidiarity. Having structures of economic, political and social relationships that liberate subsidiarity will make accepting complexity more realistic. It seems to me that current debates about what Europe is have fallen into the trap of equating strength and unity with simplicity. As I have just said, the opposite seems to be true. Attempts to explain European structures and identity with a single overarching story have ended in failure because they have not allowed sufficient flexibility for these structures to be lived out below the continental level."

"But our response does not end there. We are called to transform unjust structures, to pursue peace and reconciliation, to live out the Beatitudes in big ways and small."

"Although Peckham affected much humility, discharging for himself many acts, which his predecessors had hired servants to perform; and although, to mark his humility, he still called himself Friar John; he was, nevertheless, a pompous little man, both in his gait, and in his manner of expressing himself."

"The king, indeed, soon found cause to regret the consent that he had given, to the appointment of a friar to the primatial see of his realm. Peckham was not a true hearted Englishman, and was, invariably, engaged in furthering the interests of the pope, in opposition to those of the king of England and the Country."

"The archbishop, on the 2d of November, 1281, addressed a letter to the king, which, still further, proved the impolicy of permitting a friar to occupy the archiepiscopal throne of Canterbury. He affirmed that Catholic emperors had submitted to the laws of the papacy, and abolished any local laws which were contrary to the same. Peckham... openly declared that whatever oaths he may have taken, he should feel himself absolved from them, if they interfered with his duty to the pope."

"We have a more pleasant scene presented to us, when the archbishop revisited the place of his early education, and showed his affectionate respect to the aged men, once his superiors, now placed under his jurisdiction. The archbishop arrived at Lewes. The chapter of the priory went out to meet him. They experienced the strange feeling, which old men often experience, when they pay obeisance to one, whom they have whipped when a boy. The Archbishop of Canterbury, arrayed in his pontificals, and in great state, joined the procession as it perambulated the town of Lewes. He preached in the great church; he granted indulgences; he sang the mass at the high altar. Having thus done all that he could do for the honour of the priory; having kept a high festival and feasted the poor; Brother John, as he is called in the "Diary," put off his splendid attire, and in his grey coat, rope-girdle, bare of foot, he entered the refectory, and partook, with his usual moderation, of the simple fare of the delighted monks. To receive such a mark of respect from a friar, usually the opponent of the monks, was an honour highly appreciated."

"A heavy charge may be brought against Friar John himself, in so far that he did not oppose, though we have no reason to believe that he instigated, the severe measures which were adopted in this reign against the Jews. ...Occasionally a prelate would take part against them, urged, by religious motives, to act against those who, in their unbelief, crucified the Son of God afresh. Such was the case with Peckham, and even with the more enlightened Stephen Langton. But the prelates, who were statesmen and lawyers, were generally on the side of Government, whose policy it was to extend protection to that great class, which formed a considerable part of the monied interest of the country."

"The feeling of the country had... become fanatical in its hatred of the Jews; and the House of Commons, in 1290, demanded that the whole race should be banished the kingdom. Edward I was one of the greatest of our sovereigns, but he was not sufficiently great to resist the spirit of the age, when it accorded with his own religious convictions, and, at the same time, with his worldly interests. Human nature is always the same. Fools are always numerous, and sometimes powerful, and wise men are not infrequently weak. We are not required to enter into a description of the measures which were adopted; for though Peckham, harsh, severe, and intolerant, was sure to be on the side of what are called strong measures, he did not take a prominent part in the proceedings against the Jews. We need only, therefore, mention, that the king, probably for their protection, first directed that they should be imprisoned; then made them pay for their liberation; and finally, banished them from the kingdom. Edward was enriched, at the time, by the confiscation of the property of the Jews; but... the country suffered more by their expulsion, than the Jews themselves, and the court itself eventually suffered, as the annual tax, which they had hitherto paid for protection, was now withdrawn."

"When the General of the Franciscans [ Nicolas IV ] ascended the papal throne, one of the first things he did, was to name as cardinal, Matthew Aquasparta, General of the Dominicans. No advantage of a personal character accrued to brother John from this event. But Matthew of Westminster sarcastically remarked, that the brothers of the Franciscan or Minorite order, regarded the pope as the sun, and the Archbishop of Canterbury as their moon. They thus set up their horn on high, and spared no order or rank in the Church of England."

"On the 4th of April, 1292, died Pope Nicolas IV.; and shortly after, brother John was released by death from the anomalous position, in which he had endeavoured to reconcile the poverty of the mendicant with the splendour of the primacy; his oath of allegiance to the King of England, with his vow of subservience to the will of the Roman pontiff. John Peckham died on the 8th of December, 1292. Matthew of Westminster remarks, that the sun of the Minorite brothers being obscured by the death of Nicolas, the moon soon suffered an eclipse. We gather from this author, that, before his death, Peckham had sunk into dotage; and he asserts that, having in his prosperity insulted many of his superiors, especially the Benedictines, he died unlamented,—at least by the monks."

"As a friar Peckham was naturally inclined to favour the pretensions of the papal see, and his tenure of office was marked by several bold though ineffectual attempts to magnify ecclesiastical authority at the expense of the temporal power. Almost his first act on landing [in England as the new Archbishop] was to summon a council to meet at Reading on 29 July [1279]. Among other acts at this council Peckham ordered his clergy to explain the sentences of excommunication against the impugners of Magna Charta, against those who obtained royal writs to obstruct ecclesiastical suits, and against all, whether royal officers or not, who neglected to carry out the sentences of the royal courts. Edward took offence at Peckham's attitude and... not only compelled him to withdraw the objectionable articles, but also made the archbishop's action the occasion for passing Statute of Mortmain or De Religiosis."

"The chief political question in which Peckham was concerned was the Welsh war. The archbishop was anxious to put down the abuses in the Welsh church, and to bring it into greater harmony with English customs. ...he wrote to Llywelyn rebuking him for his infringements of the liberties of the church. In July 1280 he visited Wales, and made a friendly arrangement with Llywelyn... But a month later a letter of Peckham's, in which he asserted the reasonableness of Edward's claim to settle disputes on the marches by English customs, roused Llywelvn's wrath. The archbishop's ill-considered action led to the trouble which precipitated the end of Llywelyn's power. By the spring of 1282 the Welsh had broken out into open rebellion, and on 1 April Peckham ordered their excommunication. Towards the end of October Peckham joined the king at Rhuddlan, with the intention of endeavouring to mediate in person. On 31 Oct. he set out, against Edward's will, to meet Llywelyn... But prolonged discussion and negotiations between the archbishop and the Welsh prince failed to produce any terms to which Edward could give his consent."

"After Llywelyn's death Peckham appealed to the king on behalf of the Welsh clergy, and after the completion of the conquest, took various measures intended to bring the church in Wales into conformity with English customs, and also induced the king to adopt some measures for remedying the damage which had been done to the Welsh churches through the war."

"Peckham's ecclesiastical policy, like his political action, was marked by good intentions, but marred by blundering zeal and an inclination to lay undue stress on the rights and duties of his office."

"In his ecclesiastical administration Peckham applied himself with much zeal to the correction of abuses in the church. ...statutes were passed ...forbidding the holding of livings in plurality or in commendam. ...Much of Peckham's episcopate was taken up with systematic and searching visitations of various dioceses of his province, for the most part conducted by himself in person. ...His insistence on his visitatorial rights had involved him in 1280 in a dispute with the king, and two years later the suffragans of Canterbury presented him with twenty-one articles complaining of his procedure and of the conduct of his officials."

"Nor were Peckham's relations with individual bishops [of England] always satisfactory."

"Peckham was especially anxious to check the abuses of plurality, and his zeal involved him in several sharp disputes. ...A more serious case was that of Richard de la More, whose election as bishop of Winchester in 1281 Peckham refused to confirm, on the ground that he held two benefices with cure of souls without dispensation. The bishop-elect appealed to Rome, but, despite the opposition of some cardinals... Peckham won his case."

"Peckham's visitations naturally included the monastic houses, and his 'Register' contains a considerable number of injunctions and ordinances for the correction of abuses. ...The charge that he was actuated by enmity to the monks had perhaps no better ground than the fact that he was a friar."

"While he sometimes associated the Dominicans in advantages sought for his own order, he denied their claim to superiority, and asserted that the Franciscans, following the example of the apostles in their poverty, led a holier life than any other order in the church."

"Peckham's visitation of Lincoln diocese brought him to Oxford on 30 Oct, 1284, when he condemned certain erroneous opinions in grammar, logic, and natural philosophy, which, though censured by his Dominican predecessor, Kilwardby, had now [been] revived. ...Chief among them was the vexed question of the 'form' of the body of Christ, which involved the received doctrine of the Eucharist. The doctrines in question were maintained by the Dominican rivals of Peckham's own order, and their condemnation appeared to impugn the reputation of the Dominican doctor St. Thomas Aquinas. ...The prior [of the Dominicans], he said, had misrepresented him; he was actuated by no hostility to the Dominicans, nor to the honoured memory of St. Thomas; he had no intention to unduly favour his own order, and his censure was supported by the action of his predecessor."

"Peckham's other relations with Oxford were friendly. ...he wrote to the chancellor confirming the privileges of the university. ...he remonstrated with the bishop of Lincoln on his interference with the of the privileges of the university, but he was unable to support the masters entirely, and on 27 Jan. 1281 advised them to submit. As archbishop, Peckham was patron of Merton College, and on several occasions intervened in matters concerning its government."

"Peckham's health, both bodily, and mental, began to fail some time before his death. On 20 March 1292 the bishop of Hereford had license to confer orders in his place. Peckham died at Mortlake, after a long illness, on 8 Dec. 1292. In the previous September Henry of Eastry had written to the archbishop, reminding him of his promise to be buried in the cathedral, and Peckham was buried accordingly on 19 Dec. in the north cross aisle near the place of Becket's martyrdom. ...Peckham's heart was buried in the choir behind the high altar at the Grey Friars of London."