August Martyrs: Blessed William Horne and Companions

In July, we had a cluster of English Catholic martyrs at the end of the month. The anniversaries of Supremacy, Recusant, and Popish Plot martyrs are spread throughout August, with some unique stories (the Feltons, father and son; St. John Kemble's pipe; a martyr who had witnessed another priest's martyrdom (NOT Walpole and Campion); etc). Today's beatified martyr and his companions represent, in a way, some tidying up in the last years of Henry VIII's reign: the last Carthusian, the last Carmelite, and one more connection to Thomas More.

From my research, I don't think anyone knows why Blessed William Horne survived all his Carthusian brothers until August 4, 1540, but for some reason he was kept alive while the others starved to death. Refusing to abandon his religious habit, he was not attainted till 1540, when he was hanged, disemboweled, and quartered at Tyburn on August 4, 1540 along with five other Catholics: the two laymen Robert Bird and Giles Heron, Friar Lawrence Cook, Carmelite Prior of Doncaster, the Benedictine monk, Dom Thomas Epson, and (probably) the secular priest William Bird, Rector of Fittleton and Vicar of Bradford, Wiltshire.

Blessed William Horne had survived all his faithful companions from the execution of the first three priors on May 4, 1535 (pictured above).

His companions are also interesting: the Carmelite friar represented the last of his order in Henry VIII's England. Thirty-six Carmelite monasteries in England were destroyed or sold to private owners; and a score of others in Scotland and Ireland. In 1539 the famous Carmelite library in London suffered a similar fate. Friar Cook had supported the Pilgrimage of Grace and had been kept in Beauchamp Tower--where Blessed Thomas Abell had also been held in great destitution for almost seven years before his execution--for two years after his arrest in 1538. The last active friar of the Carmelite order, George Rayner, died "in chains" during Elizabeth I's reign--what must it have been like to be the last? The last Carthusian, having seen his fellows starve and die; the last Carmelite, having seen his order destroyed in his own country?

With Giles Heron, we have a connection to St. Thomas More; he was one of More's wards and married More's daughter Cecily:

Giles Heron’s father had served both Henry VII and Henry VIII as treasurer of the chamber. He was still a minor at his father’s death and in March 1523 his wardship was granted to Sir Thomas More, then under treasurer of the Exchequer. In July 1525 he obtained livery of an inheritance in south-eastern England, his chief residence being at Hackney: shortly afterwards he and William Dauntesey, the son of another royal official, each married one of More’s daughters.

There are only occasional references to Heron in More’s letters, and he was probably not so close to his father-in-law as was William Roper; when More was chancellor Heron is said to have refused a settlement in a chancery case, hoping for a favourable decision, only to have More finally make a ‘flat decree against him’. Yet there is no reason to regard Heron as unsympathetic to More’s ideals: his fate indeed implies the contrary. It was doubtless More who, as chancellor of the duchy of Lancaster, secured the election of both Heron and Dauntesey for Thetford in 1529, the first Parliament to which that borough is known to have returned, although they must also have enjoyed the support of the 3rd Duke of Norfolk, himself a duchy official and the patron of William Roper at Bramber. Nothing is known of Heron’s role in the Commons. Cromwell did not include him with Dauntesey, Roper and two others of the More circle (all three bracketed as ‘of Chelsea’) on a list compiled in the spring of 1533 and thought to be of Members opposed to the bill in restraint of appeals. On the contrary, what little is known of Heron’s career outside Parliament at this time suggests that he remained in royal favour: in 1532 he sold his messuage of Alderbrook in Wanstead, Essex, to the King and in the same year, as an esquire of the body, he and three of his brothers were pardoned offences against the forest laws. He was presumably returned again to the Parliament of 1536, in accordance with the King’s request for the re-election of the previous Members, and he was on the Middlesex grand jury which found a true bill against Anne Boleyn; for the next three years, however, nothing is known of his activities.

Heron had been involved in a number of disputes over lands and with his tenants, dependants and relatives, including one with his brother Christopher and another with Robert Dormer over lands which had belonged to Heron’s brother-in-law John Dynham. When recording Heron’s sale of Rycote in Oxfordshire to Sir John Williams, Leland was to describe him as ‘wise in words, but foolish in deeds’; the sale was confirmed by a private Act (31 Hen. VIII, c.19). It was a dispute with a tenant, one Lyons, whom Heron had expelled from his farm, which led to his downfall. In 1539 Lyons, seeking revenge, appears to have informed Cromwell of certain treasonable words or deeds attributed to Heron and to have tried to get others to confirm them. In February of that year Heron had to find three recognizances of 500 marks each for his appearance before the Council when called to answer charges: at this time he can hardly have been suspected of treason but in May he was ‘in trouble’ in the Fleet and in July he was sent to the Tower as a suspected traitor. Cromwell’s memoranda include a number of references to Heron and from these it appears that Lyons was the only witness against him. It was perhaps because he could not easily have secured a conviction on this evidence that Cromwell had a bill of attainder introduced into the Lords on 3 May 1540 which passed through all its stages in both Houses in six days (32 Hen. VIII, c.58). The minister’s own fall delayed the execution until Aug. 1540, when Heron was hanged at Tyburn.

Lyons’s malice did not stop there, for it was at his instance that in the month following Heron’s death three of his brothers were examined by the Council with regard to their share in his treason: all were found innocent and were dismissed. Two of them, Christopher and John, were servants of (Sir) Ralph Sadler, a neighbour of the Herons to whom Giles Heron’s schoolboy sons had appealed for help during their father’s imprisonment. In July 1554 Queen Mary restored to Thomas Heron, the elder of these sons, part of his father’s lands.

Blessed William Horne was included with the other Carthusians to be beatified, but the others executed on August 4, 1540 have been passed over for some reason.

The Carmelites in Britain Before and After the English Reformation

On this feast of Our Lady of Mount Carmel, it's only appropriate for me to highlight the presence and absence and restoration of the Carmelite order in England. According to the website of the British Province of Carmelite Friars:

The hermit brothers from Mount Carmel were first brought to Britain in 1242 by returning crusaders; arriving first at Hulne near Alnwick in the north east of England, and then later in the same year at Aylesford in the southern county of Kent.

At that time we were still a group of hermits but, following a historic General Chapter (meeting of the Order) held at Aylesford in 1247, we became part of the newly formed movement of mendicant friars (begging brothers). Because of our white cloaks, we became known as the Whitefriars. . . .

At its height there were more than 1,000 friars in the English Province in some 40 communities (known as priories, friaries or convents), divided into four 'distinctions' with regional headquarters at London, Oxford, Norwich and York. . . .

Carmelite friars were pastors and theologians, confessors to kings and servants of the poor. To read an article about Carmelite spirituality in the fourteenth century, please click here.

Although there was no 'Third Order' of Lay Carmelites and no Carmelite nuns in Britain before the Reformation, we do know of many lay people - including women - who had varying degrees of affiliation to the Order.

The Carmelite presence disappeared from Britain in 1538 with the Dissolution of the Monasteries under King Henry VIII. At the Reformation the friars were dispersed and the houses were either desecrated and destroyed or handed out to private individuals as rewards by the Crown.

The last active friar we know of, George Rayner, died for the Faith in chains (in odium fidei) in York prison during the reign of Queen Elizabeth I.

The site also has information about the restoration of the Carmelite order and the interim when English Carmelites lived in exile on the Continent here. There are even more great resources on the order between the dissolution and the restoration linked here.

St. Simon Stock of England is one of the better known of the Carmelite saints, who received the Brown Scapular in a vision of Our Lady and wrote this prayer:

Flower of Carmel, tall vine, blossom-laden;
splendour of heaven, child-bearing, yet maiden;
none equals thee.

Mother so tender, whom no man didst know,
on Carmel's children thy favours bestow;
Star of the Sea!

Strong stem of Jesse, who bore one bright flower,
be ever near us, and guard us each hour,
who serve thee here.

Purest of lilies, that flowers among thorns,
bring help to true hearts that in weakness turn
and trust in thee.

Strongest of armour, we trust in thy might,
under thy mantle, hard pressed in the fight,
we call to thee.

Our way, uncertain, surrounded by foes,
unfailing counsel you offer to those
who turn to thee.

O gentle Mother, who in Carmel reigns,
share with your servants that gladness you gained,
and now enjoy.

Hail, gate of heaven, with glory now crowned,
bring us to safety, where thy Son is found,
true joy to see. Amen.

The Last Carthusian: August 4, 1540

From my research, I don't think anyone knows why Blessed William Horne survived all his Carthusian brothers until August 4, 1540, but for some reason he was kept alive while the others starved to death. Refusing to abandon his religious habit, he was not attainted till 1540, when he was hanged, disembowelled, and quartered at Tyburn on August 4, 1540 along with five other Catholics: the two laymen Robert Bird and Giles Heron, Friar Lawrence Cook, Carmelite Prior of Doncaster, the Benedictine monk, Dom Thomas Epson, and (probably) the secular priest William Bird, Rector of Fittleton and Vicar of Bradford, Wiltshire.

His companions are also interesting: the Carmelite friar represented the last of his order in Henry VIII's England. Thirty-six Carmelite monasteries in England were destroyed or sold to private owners; and a score of others in Scotland and Ireland. In 1539 the famous Carmelite library in London suffered a similar fate. Friar Cook had supported the Pilgrimage of Grace and had been kept in Beauchamp Tower--where Blessed Thomas Abel had also been held in great destitution for seven years before his execution--for two years after his arrest in 1538. The last active friar of the Carmelite order, George Rayner, died "in chains" during Elizabeth I's reign--what must it have been like to be the last? The last Carthusian, having seen his fellows starve and die; the last Carmelite, having seen his order destroyed in his own country?

With Giles Heron, we have a connection to St. Thomas More; he was one of More's wards and married daughter Cecily:

Giles Heron’s father had served both Henry VII and Henry VIII as treasurer of the chamber. He was still a minor at his father’s death and in March 1523 his wardship was granted to Sir Thomas More, then under treasurer of the Exchequer. In July 1525 he obtained livery of an inheritance in south-eastern England, his chief residence being at Hackney: shortly afterwards he and William Dauntesey, the son of another royal official, each married one of More’s daughters.

There are only occasional references to Heron in More’s letters, and he was probably not so close to his father-in-law as was William Roper; when More was chancellor Heron is said to have refused a settlement in a chancery case, hoping for a favourable decision, only to have More finally make a ‘flat decree against him’. Yet there is no reason to regard Heron as unsympathetic to More’s ideals: his fate indeed implies the contrary. It was doubtless More who, as chancellor of the duchy of Lancaster, secured the election of both Heron and Dauntesey for Thetford in 1529, the first Parliament to which that borough is known to have returned, although they must also have enjoyed the support of the 3rd Duke of Norfolk, himself a duchy official and the patron of William Roper at Bramber. Nothing is known of Heron’s role in the Commons. Cromwell did not include him with Dauntesey, Roper and two others of the More circle (all three bracketed as ‘of Chelsea’) on a list compiled in the spring of 1533 and thought to be of Members opposed to the bill in restraint of appeals. On the contrary, what little is known of Heron’s career outside Parliament at this time suggests that he remained in royal favour: in 1532 he sold his messuage of Alderbrook in Wanstead, Essex, to the King and in the same year, as an esquire of the body, he and three of his brothers were pardoned offences against the forest laws. He was presumably returned again to the Parliament of 1536, in accordance with the King’s request for the re-election of the previous Members, and he was on the Middlesex grand jury which found a true bill against Anne Boleyn; for the next three years, however, nothing is known of his activities.

Heron had been involved in a number of disputes over lands and with his tenants, dependants and relatives, including one with his brother Christopher and another with Robert Dormer over lands which had belonged to Heron’s brother-in-law John Dynham. When recording Heron’s sale of Rycote in Oxfordshire to Sir John Williams, Leland was to describe him as ‘wise in words, but foolish in deeds’; the sale was confirmed by a private Act (31 Hen. VIII, c.19). It was a dispute with a tenant, one Lyons, whom Heron had expelled from his farm, which led to his downfall. In 1539 Lyons, seeking revenge, appears to have informed Cromwell of certain treasonable words or deeds attributed to Heron and to have tried to get others to confirm them. In February of that year Heron had to find three recognizances of 500 marks each for his appearance before the Council when called to answer charges: at this time he can hardly have been suspected of treason but in May he was ‘in trouble’ in the Fleet and in July he was sent to the Tower as a suspected traitor. Cromwell’s memoranda include a number of references to Heron and from these it appears that Lyons was the only witness against him. It was perhaps because he could not easily have secured a conviction on this evidence that Cromwell had a bill of attainder introduced into the Lords on 3 May 1540 which passed through all its stages in both Houses in six days (32 Hen. VIII, c.58). The minister’s own fall delayed the execution until Aug. 1540, when Heron was hanged at Tyburn.

Lyons’s malice did not stop there, for it was at his instance that in the month following Heron’s death three of his brothers were examined by the Council with regard to their share in his treason: all were found innocent and were dismissed. Two of them, Christopher and John, were servants of (Sir) Ralph Sadler, a neighbour of the Herons to whom Giles Heron’s schoolboy sons had appealed for help during their father’s imprisonment. In July 1554 Queen Mary restored to Thomas Heron, the elder of these sons, part of his father’s lands.

Blessed William Horne was included with the other Carthusians to be beatified, but the others executed on August 4, 1540 have been passed over for some reason.

The Arundells and Carmelites of Cornwall

From Tea at Trianon comes this link to "Cornwall: Land of Saints"--

Celtic monks founded a monastery at Lanherne in the 6th century the site of the present convent, which later came into the possession of the bishops and still later of the great English noble family of Arundell. The present building is the medieval Manor House of the Arundells, which is the center of Catholicism in the area. The estate provided work for many people and the family built the Medieval Church of St. Mawgan which you can see in the background of the picture above. The parish church is now in the possession of the Church of England and the convent is separated from the church property by an ancient wall.

The Arundells remained a faithful Catholic family that suffered terribly throughout the period of the English Reformation. They used the manor house to hide Catholic priests, who were in threat of certain death if captured. Not least of these courageous priests was St. Cuthbert Mayne, who was eventually captured nearby at and hung drawn and quartered at Launceston, his quarters being sent to the four corners of the realm, his head being placed on a pike. The top of his scull is in the possession of the convent and is venerated here every Sunday after Mass. One can clearly see the hole in the top of the cranium from where his head was placed on the pike.

Local historians know more or less where the hiding places for priests (priest holes) were built into the manor house walls. One of them is believed to be in the present chapel of the friars, though modern paneling currently prevents its definitive discovery.

The Manor House was also a way station along the route of the Welsh pilgrims to St. James of Compostella. The scallop shell of St. James is engraved in stone above the front door.

In 1794 the Manor House was offered by the Arundell family to a group of English Carmelite nuns who were fleeing France because of the persecution of the French Revolution. From that time until fifteen or so years ago the Manor house has been a carmelite monastery. The Franciscan Sisters of the Immaculate took it over and it remains the place of their enclosure as contemplatives consecrated unlimitedly to the Immaculate. Read the rest here.

You can read more about the Carmelites on this well-illustrated post and more about the Arundells of Cornwall here. I will never cease learning more and more about the English Reformation and the Catholic heritage of England, because this history is so rich and deep in spite of the horrors of the recusant and penal era!

The Benedictines, Carmelites and the Carthusians at the Charterhouse

I don't want to let May get away without mentioning again the commemoration of the Carthusian Martyrs at the Charterhouse in London on May 4. According to the Independent Catholic News site,
Members of the Carmelite Family in Britain to part in events in London to commemorate the Carthusian Martyrs of the Reformation, and reflected together on the spirituality of the Carthusian Order last week.

On 4 May 1535 the prior of Charterhouse, John Houghton, was executed at Tyburn for refusing to accept Henry VIII's claim to be supreme governor of the Church in England. Houghton was killed alongside two fellow Carthusian monks, and two other Catholic clerics. Over the following five years a further 15 Carthusians were executed in London and in York, as well as many other Catholics who refused to accept King Henry's break with the Roman Catholic Church. The Carthusian monastery in London, and all other communities of religious orders in England and wales, were dissolved as part of the English Reformation.

The Carthusian monastery in London became an almshouse for elderly men, known as Sutton's Hospital in Charterhouse. To this day it remains an almshouse, mostly for retired Anglican clergy, known as the Brothers of Charterhouse. Since 2005 Sutton's Hospital in Charterhouse has commemorated the martyrdom of the Carthusian Martyrs on 4 May which is celebrated as the feast of the Martyrs of the English Reformation in both the Roman Catholic and Anglican Churches.

Substantial portions of the former Carthusian monastery, including the cloister remain at Sutton's Hospital in Charterhouse. On the evening of 4 May several members of the Carmelite Family - mostly from the 'Carmel in the City' Carmelite Spirituality Group in London - attended this year's commemoration there, together with Benedictine sisters from Tyburn Convent where a shrine commemorates the martyrs executed at the Tyburn Tree by present-day Marble Arch. Anglican priests, clergy and laity from the Roman Catholic and Methodist Churches also took part in the commemorative service.

The service began in the chapel, where the Preacher of Charterhouse, Reverend Canon Hugh Williams, introduced the service by recalling the story of St. John Houghton and his companions. Hymns were sung and Psalms were prayed, and the Mother General of the Tyburn Nuns read an extract from a medieval Carthusian spiritual text.

The congregation then moved into Chapel Court where a stone slab marks the site of the high altar in the Carthusian monastery. On the slab was a miniature model of the Tyburn Tree. Here the 'Passion of the Carthusian Martyrs' - an account of the final days of the London Carthusians by Dom. Maurice Chauncy - was read aloud.

After a period of silence, Brothers of Charterhouse came forward and placed a rose in the model of the Tyburn Tree, as the preacher called out the names of the martyrs.

Brothers of the Charterhouse placed roses in the Tyburn Tree. The names of the martyrs are engraved on a memorial behind the site of the high altar. The service concluded with further prayers, including the Russian Orthodox Contakion of the Dead.

There are photos of the events here. Holy Martyrs of the Carthusians, pray for us!

St. Simon Stock and England

Yesterday, May 16, was the memorial of St. Simon Stock. The Catholic Herald published this story on his life and influence, even beyond the private revelation of the Brown Scapular, a popular Catholic devotion:

Simon Stock, who died in 1265, is a shadowy figure, of whom little is known with any certainty. Tradition holds, however, that he played an important part in the spread of the Carmelite order in western Europe. . . .

The precise point at which Simon Stock joined the order is not clear. He is said to have been an Englishman, born in Kent, where he spent much of his youth living in the hollow trunk, or “stock”, of a tree. According to one account, he was with the Carmelites in Palestine. According to another he became the first member of the order to receive a degree from Oxford University. Still another tradition places him as a monk at Hulme in Northumberland.

More certainly, he became the sixth prior-general of the Carmelites in 1245. Soon afterwards he is said to have called a general chapter at Aylesford in Kent and to have instituted a revision of the Rule, better adapted to monks who were now rather mendicant friars than hermits.

Simon has also been credited with establishing Carmelite houses in Oxford, Cambridge, Paris and Bologna, as well as in Ireland and Spain.

In 1251, he was granted a vision in which the Virgin Mary instructed him to introduce into the order the wearing of the scapular. This consists of two strips of dark cloth, worn on the breast and the back, and fastened at the shoulders. Anyone who died in this garment, the Virgin assured him, would never be lost at the day of judgment.

It's not certain if the vision took place at Aylesford Priory or in Cambridge, but St. Simon Stock's relics are venerated at the Priory today. Aylesford Priory in Kent was revived in the 1950's after the Carmelites were able to purchase the lands and rededicate the buildings--it is now a retreat center and pilgrimage site. Of course, it had been suppressed during the reign of Henry VIII; the Wyatt family obtained it through the Court of Augmentations, but lost it during the reign of Mary I as a result of Wyatt's Rebellion.

Roy Campbell and St. John of the Cross

The Catholic Herald published this article by Joseph Pearce about how Roy Campbell, a poet and Catholic convert, saved the poetry and personal papers of St. John of the Cross from destruction during the Spanish Civil War:

It was March 1936. A series of anti-clerical riots swept through Toledo. Churches were burned and priests and monks were attacked in the streets. During these disturbances several Carmelite monks, disguised in lay clothes, sought shelter in the home of the South African poet, Roy Campbell, who had moved to the city with his wife, Mary, and their two young daughters in the previous year. Four months later, on July 21, republican forces advanced on the city. Under cover of darkness, the Carmelite monks once again called on the Campbells. This time, however, they were not seeking refuge for themselves but for their priceless archives, which included the personal papers of St John of the Cross. Campbell agreed to take possession of these precious archives and that night a heavy trunk of ancient documents was delivered secretly from the Carmelite library to the hallway of the Campbells’ house.

During the following day republican forces advanced through the city, forcing the defenders to fall back towards the Alcazar. Without the soldiers of the garrison to defend them, the priests, monks and nuns fell prey to the republican militiamen. The 17 monks from the Carmelite monastery were rounded up, herded into the street and shot. In the square outside Toledo’s town hall the Madrid militia lit huge bonfires which were fuelled with crucifixes, vestments, missals and any other religious items discovered in looted churches and houses. From their home, the South African poet and his family watched in horror as they saw the Carmelite library set ablaze.

Several days later the Campbells were visited by a search party of militiamen. Expecting such an intrusion, Roy and Mary had already taken the precaution of removing all crucifixes and religious pictures from the walls. Their main fear was that the trunk containing the Carmelite archives, including the personal letters of St John of the Cross, would be discovered. The search, however, was not particularly thorough. At one stage some of the militiamen even leaned their rifles on the trunk without thinking of opening it.

During this search of his home, as he revealed in a radio interview several years later, Campbell had prayed to St John of the Cross, making a vow that he would translate the saint’s poems into English if his family’s lives were spared. Campbell fulfilled his obligation to St John, translating the poems to great critical acclaim. The poet and critic Kathleen Raine, writing in the New Statesman, encapsulated the critical consensus that Campbell’s translations represented a superlative achievement in English verse: “Of all living English poets Roy Campbell is the most masterly in his use of rhyme, and he is able to use metre so as to convey a sense of intense passion. He has reproduced the Spanish rhymes and metres as closely as possible, and yet his English versions have the freshness of original poems.”

Because of his support of the Franco regime (and both sides committed horrible atrocities during the Spanish Civil War), Campbell is not politically correct and therefore his works are not included in anthologies. Here is a sample of his poetry:

Mass at Dawn

I dropped my sail and dried my dripping seines
Where the white quay is chequered by cool planes
In whose great branches, always out of sight,
The nightingales are singing day and night.
Though all was grey beneath the moon’s grey beam,
My boat in her new paint shone like a bride,
And silver in my baskets shone the bream:
My arms were tired and I was heavy-eyed,
But when with food and drink, at morning-light,
The children met me at the water-side,
Never was wine so red or bread so white.

Joseph Pearce writes more about Campbell here.