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Posts Tagged ‘Stephen Gardiner’

The Master of Trinity Hall is a major player in the new BBC2 series “Wolf Hall”! The “Sherlock” actor Mark Gatiss plays Stephen Gardiner (Master of Trinity Hall from 1525-51 and 1553-55) in the TV drama based on Hilary Mantel’s historical novels about career of Thomas Cromwell.

The first volume of Hilary Mantel's trilogy on Thomas Cromwell

The first volume of Hilary Mantel’s trilogy on Thomas Cromwell

Stephen Gardiner came up to Cambridge at the age of 14 (which was not unusual in those days). He obtained his Bachelor degree from Trinity Hall in 1518 and became Doctor of Civil Law in 1521 and Doctor of Canon Law in 1522. Crawley tells us that Gardiner “was in residence at Trinity Hall, and almost certainly a fellow, in the early 1520s, and was not at that time reputed to be a rigid or intolerant man”. He lectured in civil and canon law during the years 1521-24 and was appointed in 1523/4 to examine in both subjects for four years.

In 1523 he was engaged by the University on business with Cardinal Wolsey. The Cardinal was so impressed by Gardiner that he took him into his employ in 1524. It was probably through Wolsey’s influence that Gardiner was elected Master of Trinity Hall in 1525. Gardiner was an absentee Master. However, he clung to his Mastership until his death, despite the fact that he held other more important offices.

Trinity Hall's portrait of Stephen Gardiner

Trinity Hall’s portrait of Stephen Gardiner. For a colour version go to BBC’s “Your Paintings”

Gardiner was to rise to become Bishop of Winchester, Chancellor of the University of Cambridge (1540-47 and 1553-56) and eventually Lord Chancellor. He seems to have valued Trinity Hall as a potential bolt-hole if things went wrong in his public life and Crawley quotes a report that “if all his [Gardiner’s] palaces were blown down by iniquity, he would creep honestly into that shell”.

However, when Gardiner’s fortunes WERE reversed, during the reign of Edward VI, he did not have a chance to retreat to Trinity Hall! Instead he was imprisoned in the Tower and put on trial. In February 1551 he was deprived of his bishopric and sometime later that year he was deprived of the Mastership of Trinity Hall (to be replaced by Walter Haddon in 1552). During the turmoil after the death of Edward VI, Crawley tells us that Gardiner “cautiously chose to stay in the Tower until Queen Mary came in person to release him and reinstate him.”

Gardiner's dedication to Mary Tudor in his book against the marriage of priests.

Gardiner’s dedication to Mary Tudor in his book against the marriage of priests (1554)

His time in the wilderness was over! Gardiner was once again Bishop of Winchester, Privy Councillor, Master of Trinity Hall, Chancellor of the University of Cambridge and, from August 1553, Lord Chancellor of England.

You can follow Stephen Gardiner’s career at the centre of Tudor power in BBC Two’s series “Wolf Hall” broadcast on Wednesday evenings.

Postscript:

Trinity Hall has a portrait of Stephen Gardiner by the school of Hans Holbein the younger. In the library’s Trinity Hall Collection, we have three books by Gardiner: ‘A detection of the devil’s sophistrie’ (1546), ‘De vera obedientia’ (1553) and ‘A traictise declaryng … that the pretensed marriage of priestes … is no mariage’ (1554).

The heavilly annotated titel page of "A detection of the devil's sophistrie"

Annotated title page of Trinity hall’s copy of “A detection of the devil’s sophistrie”

For an insight into the religious controversies of the time, take a look at an earlier blog post “Thomas Morgan of Minety”. In the post Dunstan Roberts, our guest blogger and graduate of Trinity Hall, looks at the extensive contemporary annotations to our copy of ‘A detection of the devil’s sophistrie’.References

Trinity Hall : the history of a Cambridge college, 1350-1975  / Charles Crawley. Cambridge: Trinity Hall, 1992

Wolf Hall / by Hilary Mantel. London: Fourth Estate, 2009

Bring up the bodies / by Hilary Mantel. London: Fourth Estate, 2012

BBC Two Wolf Hall (first episode on iplayer)

BBC’s Your Paintings: Stephen Gardiner

Radio Times Wolf Hall in pictures

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We are VERY grateful to our guest blogger, Dunstan Roberts, who has written this post for the Old Library blog. Dunstan is a graduate student at Trinity Hall. He has recently submitted a doctoral thesis on readers’ annotations in sixteenth-century religious books.

“A Detection of the Deuils Sophistrie”, a little-known work of sixteenth-century religious controversy, was published in 1546. The colourfully-named polemic was written by the then Master of Trinity Hall and Bishop of Winchester, Stephen Gardiner (c.1495-1555), whose scholarly prowess and political nous placed him at the forefront of the conservative faction during much of the English Reformation.

What makes the College’s copy interesting is that one of its early readers has filled its margins with annotations—about three-thousand words of them, to be precise. Early modern readers often annotated books in order to improve comprehension and recollection, sometimes adding concise paraphrases and non-verbal notes.

But the annotations in the college’s copy of A Detection are not like this. They are far more pugnacious: a full-blown assault on Stephen Gardiner’s text, denouncing its theology, challenging its arguments, and refuting its patristic sources with rival interpretations and occasionally with rival sources.

Stephen Gardiner, A Detection of the Deuils Sophistrie (1546). Trinity Hall, TH.G.I.1, sigs E3V-E4R.

In more detail:

Sigs E3V-E4R: “In this prayer ys heresye where he said christe moth[er] brought forth god wiche hath no begy[n]ninge note also his treason for images”.

An analysis of the theological viewpoint of the annotations reveals a reader opposed to Gardiner’s Catholicism, but without any suggestion of religious radicalism: in short, a moderate Protestant.

So who was responsible for these unusual annotations? We are fortunate in this instance that the annotator has made his identity explicit through an ownership inscription at the rear of the book: ‘Tho[mas] morgan[us] Ap[u]d Myntie Diocaes[is]. Sa[rum]’. This gives us both a person and a location. The village of Minety (to give it its modern spelling) lies on the border between Wiltshire and Gloucestershire, about 7 miles north-west of Swindon, and falls within the diocese of Salisbury (known in Latin as Sarum). As for Thomas Morgan, he was vicar of Minety from 1582 to 1627, an impressive innings, especially by early-modern standards. We can find two students of his name at Oxford (none at Cambridge) during the decade prior to his installation at Minety: one at Jesus College and one at New Inn Hall (a medieval institution later subsumed into Balliol College). One of these men is very likely our man.

Sig. T4R (detail): “Tho[mas] morgan[us] Ap[u]d Myntie Diocaes[is] Sa[rum]” (Thomas Morgan of Minety, Salisbury Diocese).

Thomas Morgan received his intellectual training at a time when university-educated clergy were seen as critical to the consolidation of the Elizabethan Religious Settlement and were highly sought after. Several colleges in Oxford and Cambridge (including Jesus College, Oxford, Morgan’s possible alma mater) were founded specifically to satisfy this demand. The theological education which the universities provided was conducted along explicitly disputatious lines; prospective clergy were taught how to debate and persuade, which sources to cite and what arguments to employ. Morgan’s patristic sources continued to be taught, even once their purely theological significance to Protestants had started to wane because they were useful for debating with Catholics. The members of this ‘new model clergy’ were not retained within centres of scholarship, but were dispatched into the provinces, where they could have a real impact.

It is within these historical circumstances which we should view this volume and its unusual contents. Whilst it is difficult to fathom the exact purpose of the annotations, there are several likely explanations. Combative annotations like this were sometimes used in the preparation of published rejoinders to controversial texts, although there is no specific evidence to suggest that Morgan was planning anything along these lines. He might, however, have been planning something slightly lower key, such as a sermon in which the former Bishop of Winchester was to be attacked. Or his motives might have been more private, attacking the text as an intellectual exercise, training himself for the larger fight against Catholicism.

There are many questions which remain unanswered and which will merit investigation in the future. We do not know what happened to the book during the centuries before the college acquired it in the latter half of the twentieth century. Nor, significantly, do we know how and why this volume survived when so many other sixteenth-century books perished. These details would be valuable in drawing together the complicated events to which this volume suggestively alludes. But we are, in the meantime, blessed with a remarkably vivid picture of the disputatious religious reading practices which came to the fore during the protracted years of religious turmoil in sixteenth century England.

Images by Dunstan Roberts.

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