Showing posts with label St. John Houghton. Show all posts
Showing posts with label St. John Houghton. Show all posts

Friday, August 4, 2017

The Last Carthusian; Giles and Cecily (More) Heron

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 must have been inspired by the memory of St. John Houghton, to remain so true. As David Knowles wrote of Houghton in his book Saints and Scholars "In . . . John Houghton, the strict monastic life brought to blossom for the last time on English soil a character of the rarest strength and beauty--a last flowering, a winter rose, of English medieval monachism. . . . the picture that emerges is of a man capable not only of inspiring devoted attachment, but of forming in others a calm judgment and a heroic constancy equal to his own." Loving Jesus, remaining true to his vows, Horne was faithful to his master's pattern of life and death. More about the Carthusian martyrs here (well-illustrated!)

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 Center for Thomas More Studies notes that Giles and Cecily had three children, but does not have a date for her death. She lost both her father and her husband to charges of treason. She suffered greatly for the faith, too.

Wednesday, May 3, 2017

Preparation for the Feast of the English Martyrs

Although this Feast is only celebrated in the dioceses of England on the Fourth of May, I always highlight it here and with an interview on the Son Rise Morning Show. Annie Mitchell and I will discuss the protomartyr of all the Reformation martyrs, St. John Houghton, this morning after the 7:45 a.m. Eastern/6:45 a.m. break. That's during the first "local" Ohio/Kentucky hour and then the interview will repeat during the EWTN national broadcast hour on May 4 (6:00 to 7:00 a.m. Eastern/5:00 to 6:00 a.m. Central).

St. John Houghton was the first of the Carthusian martyrs who suffered under Henry VIII, and he was the first of the Catholic martyrs who suffered under the Tudors and Stuarts. Dom David Knowles praises Houghton in his Saints and Scholars: Twenty-Five Medieval Portraits, noting how as the prior of the Charterhouse in London, he formed his community in constancy, fidelity, and particularly, love of the liturgy and liturgical prayer.

It was through the liturgy, specifically a votive Mass of the Holy Spirit, that Houghton decided that he could not accept Henry VIII's efforts to name himself the Vicar of Christ in England. Houghton and the monks fasted and prayed three days and then gathered to celebrate Mass. When Father Houghton elevated the Host, he felt the Holy Spirit's call to remain united with the universal Church, and refuse the Supremacy Oath. As Vincent Cardinal Nichols stated in a 2011 sermon at an evening prayer service offered at the Charterhouse in 2011 when reflecting on this outpouring of the Holy Spirit and where it led them:

It is so fitting that we are reminded of that outpouring of the Holy Spirit during this season of Eastertide. For Our Lord‟s Passion, Death and Resurrection is also the time of the new coming of the Holy Spirit, which Jesus had promised in the Upper Room where he kept his Passover with the Twelve. Jesus, the Christ, consecrated by the Father with the anointing of the Holy Spirit, gave up his spirit on the cross so that risen he may bestow it upon his Apostles. “Receive the Holy Spirit”, he says. Then, just as he himself was sent, so he calls the Apostles to be ministers of, and witnesses to, that peace and reconciliation which are the fruits of the new creation inaugurated by his death and resurrection. This apostolic mission is given its definitive manifestation on the day of Pentecost. Full of the strength of the Holy Spirit, the Apostles go out to fulfil faithfully their vocation, even though in so doing they encountered suffering and death.

That same Holy Spirit came upon the Carthusian martyrs whom we commemorate today. The gift of the Holy Spirit moved them to be reconciled with God and with one another. That soft murmur carried sweetly and strongly, to their inner ear, the very word of God: “Fear not: for I have redeemed you, I have called you by your name; you are mine”; I will be with you through river and fire to bring you to the glory for which I have created you. Yes, a gentle breath convincing them utterly that the fiery trial ahead would make them nothing less than partakers in Christ‟s sufferings - thus something in which to rejoice! And it was “the spirit of glory and of God” resting upon them which enabled this brave brotherhood to believe unswervingly that “when [Christ‟s] glory shall be revealed, ye may be glad also with exceeding joy.” The sound from Heaven heard just after the consecration of the Mass was indeed the promise of future glory: a sure hope on which to draw during their courageous witness to the truth of God and His holy Church.

The painting, which shows St. John Houghton offering his heart to Jesus, is by Francisco de Zurbarán, who fulfilled several commissions for the Carthusians. Houghton's last words were "Jesus, Jesus, what will you do with my heart?" before the executioner cut it out of his chest.

St. John Houghton, pray for us!

Thursday, March 8, 2012

Ernest Dowson and "The Carthusians"

Researching more information about the first martyrs of the English Reformation, the three Carthusians, one Bridgittine and one parish priest executed on May 4, 1535, I found a poem by Ernest Dowson. If Ernest Dowson is remembered at all it might be because he contributed two great book and movie titles: Gone with the Wind* and Days of Wine and Roses**! (I can hear Max Steiner's "Tara's Theme" and Henry Mancini's song now.) According to the Encyclopedia Britannica Dowson was:

(born Aug. 2, 1867, Lee, Kent, Eng.—died Feb. 23, 1900, Lewisham, London), one of the most gifted of the circle of English poets of the 1890s known as the Decadents.

In 1886 Dowson entered Queen’s College, Oxford, but left in 1888 to spend six years working at his father’s dry dock in the Limehouse district of London. Dowson became an active member of the Rhymers’ Club, a group of writers that included William Butler Yeats and Arthur Symons. In 1891 he met the woman who would inspire some of his best poetry, Adelaide Foltinowicz, whose parents kept a modest restaurant in Soho, London. In that same year he published his best-known poem, “Non Sum Qualis Eram Bonae sub Regno Cynarae,” popularly known from its refrain as “I have been faithful to thee, Cynara, in my fashion.”*** Adelaide, who was 12 years old when they met, declined his offer of marriage, but he pursued her for the next six years, drowning the pain of his unrequited love with wine and women and demanding as time went on “madder music and stronger wine.”

He was received into the Roman Catholic Church about 1892. In 1894 his father died, his mother committed suicide, the family business failed, and Dowson discovered the symptoms of his tuberculosis. In 1897 Adelaide married one of her father’s waiters; after that, Dowson lived mostly in France, supporting himself by contributions to The Savoy and translations of Émile Zola, Honoré de Balzac, Voltaire, and other French authors. He was discovered in Paris wretched, penniless, and ill by a friend, R.H. Sherard, who took him back to London, where he died in Sherard’s house.

Dowson published two novels in collaboration with Arthur Moore, A Comedy of Masks (1893) and Adrian Rome (1899), and a book of short stories, Dilemmas (1895), but his reputation rests on his poetry: Verses (1896), the verse play The Pierrot of the Minute (1897), and Decorations in Verse and Prose (1899). His lyrics, much influenced by French poet Paul Verlaine and marked by meticulous attention to melody and cadence, turn the conventional world-weariness of the 1890s into a deeper sense of the sadness of things. Yeats acknowledged that much of his own technical development was due to Dowson.


He wrote this poem about Carthusian monks, and it certainly reminds me of the Carthusians of the Charterhouse of London, as Prior John Houghton and his monks tried "To dwell alone with Christ, to meditate and pray" and were instead pulled from their cloister to face trial, execution, and starvation:

Through what long heaviness, assayed in what strange fire,
Have these white monks been brought into the way of peace,
Despising the world’s wisdom and the world’s desire,
Which from the body of this death bring no release?

Within their austere walls no voices penetrate;
A sacred silence only, as of death, obtains;
Nothing finds entry here of loud or passionate;
This quiet is the exceeding profit of their pain:

From many lands they came, in divers fiery ways;
Each knew at last the vanity of earthly joys;
And one was crowned with thorns, and one was crowned with bays,
And each was tired at last of the world’s foolish noise.

It was not theirs with Dominic to preach God’s holy wrath,
They were too stern to bear sweet Francis’ gentle sway;
Theirs was a higher calling and a steeper path,
To dwell alone with Christ, to meditate and pray.

A cloistered company, they are companionless,
None knoweth here the secret of his brother’s heart:
They are but come together for more loneliness,
Whose bond is solitude and silence all their part.

O beatific life! Who is there shall gainsay,
Your great refusal’s victory, your little loss,
Deserting vanity for the more perfect way,
The sweeter service of the most dolorous Cross.

Ye shall prevail at last! Surely ye shall prevail!
Your silence and austerity shall win at last:
Desire and mirth, the world’s ephemeral lights shall fail,
The sweet star of your queen is never overcast.

We fling up flowers and laugh, we laugh across the wine;
With wine we dull our souls and careful strains of art;
Our cups are polished skulls round which the roses twine:
None dares to look at Death who leers and lurks apart.

Move on, white company, whom that has not sufficed!
Our viols cease, our wine is death, our roses fail:
Pray for our heedlessness, O dwellers with the Christ!
Though the world fall apart, surely ye shall prevail.

*From the third stanza of "Non Sum Qualis eram Bonae Sub Regno Cynarae":

I have forgot much, Cynara! gone with the wind,
Flung roses, roses riotously with the throng,
Dancing, to put thy pale, lost lilies out of mind;
But I was desolate and sick of an old passion,
Yea, all the time, because the dance was long:
I have been faithful to thee, Cynara! in my fashion.

**From Vitae Summa Brevis" (1896):

They are not long, the days of wine and roses:
Out of a misty dream
Our path emerges for a while, then closes
Within a dream.

***Which Cole Porter must have known: viz. Lois's "Always True to You in My Fashion" from Kiss Me, Kate!