BULLETIN

SPRING 2015

BRITISH PROVINCE OF CARMELITES

OUR LADY OF THE ASSUMPTION

49 No.1

Immitment to a Friday mass

letween the community and

Heslington church during

Ie three full time chaplains.

r ecumenically to serve the

was attended by represent­

1ethodist church communi­

ed to welcome Frs Fernan­

~th the celebrations for the

Veek, it was another week­

Teresa was celebrated with

'B in York Minster, both of

versation with Julian Filo­

ite Brian Pierce OP to stop

nero lecture and it was an

) to be inspired by his talk

On Sunday, Frs Fernando

I the people another aspect

~e breadth of the Carmelite

ltinue apace. Ged has taken

;m and his gentle, friendly

rish. The community seeks

munity of three means that

ce recognise the wisdom of

More House or Acomb is

of the coming week. Com­

; the Poor Clare convent in

) of the everyday ministries

equent and both Kevin and

he new CaSSoc committee

programme for the coming

. community life as we seek

er, service and community

rus in the service of God's

Kevin Melody

Foreign Carmelites and the English Reformation: Pierre Alexandre

During the Middle Ages it was common for Carmelites from other provinces to come

and visit their brethren in England. Some travelled on official business, such as the priors

general, their vicars general or other officials who came to make formal visitations or to

resolve local problems or difficulties. The greatest number of foreign visitors, though,

was younger friars coming to study philosophy and theology in the Carmelite studium

BeneraJe in London or, in a few special instances, to undertake higher studies in the uni­

versities of Oxford and Cambridge. Following the suppression of the religious orders in

England during the reign of Henry VIII, the arrival of individual Carmelites from the

other parts of Europe did not completely cease, although the reasons for their coming

were different. During the 1530's, under the influence of the lord chancellor, Thomas

Cromwell, and the Archbishop of Canterbury, Thomas Cranmer, there was a steady

movement in the English church towards the adoption of a Reformed or Protestant pat­

tern of belief. In many parts of Europe, the increasing number of adherents to the Re­

formed faith was a source of concern to the Church and the state authorities. When the

established Church, supported by the state, attempted to enforce conformity to tradi­

tional Catholic belief, then the result was conflict, persecution and, at times, open war­

fare. England, though, with its increasingly tolerant attitude to Protestant ideas, espe­

cially after the accession in 1547 of the young king, Edward VI, and its Willingness to

receive religious refugees, led to it being seen as a safe haven for Protestants fleeing from

persecution in France, the Low Countries or Germany. Throughout the 1540's the in­

creasing numbers of Protestant refugees settling in England was such that they had soon

established their own separate worshipping congregations, divided usually according to

language groups, e.g. French, German and Dutch.

Mingled with those who sought refuge in England were a few ex-Carmelites who had

embraced the Protestant reform, shed their religiOUS habit and, in many cases, taken

positions as ministers or preachers in the Reformed congregations. One of the most

illustrious of the ex-Carmelites to come to England was Pierre Alexandre from northern

France. Born around 1498, Alexandre had joined the Carmelites in Arras whilst a young

boy and, after finishing his novitiate and early studies, he was sent to Paris where he

gained a doctorate in theology in 1534. After a year as regent master in Paris, Alexandre

returned to Arras where he was soon appointed the prior. It is claimed that, during his

time in office, Alexandre was responsible for rebUilding a large part of the friary. He also

gained a reputation as a great preacher so that, within a short while, he was appointed

the personal chaplain and court preacher to Queen Mary of Hungary, the sister of Em­

peror Charles V who, as his regent, ruled the Low Countries.

13

1

In 1540 Charles V visited the Low Countries in person and, whilst there, led a renewed

offensive against the Protestant heresy. In October of that year, he published a formal

decree against those who held heretical beliefs. Alexandre himself came under suspicion

of holding some Reformed doctrines and his position was not helped by the fact that he

was involved, early in 1541, in the publication of an edition of 45 psalms translated into

French verse by Clement Marot and others (these psalms were later adopted by Calvin

for use in the Protestant liturgy). After an inconclusive exchange of views with Pierre de Soto, the Dominican confessor to Charles V, during which Alexandre maintained that his

views were not heretical but that he was simply following "the word of God", judgement

on Alexandre's opinions was referred to a commission of inquisitors. The commission

began its work on 2 February 1544, examining Alexandre's sermons and his other writ­

ings and appealing for witnesses to come and give evidence before them. On his return

to Brussels on 1 October, the emperor issued an order for the arrest of Alexandre but,

warned by a friend, probably sent by the queen, Alexandre fled to Germany. In his ab­

sence, a formal sentence was passed on him on 2 January 1545 which involved him being

degraded from the priesthood, expelled &om the Carmelite Order and excommunicat­

ed. His writings, which included some volumes of sermons, were publicly burnt in the church of Sainte- Gudule in Brussels.

Arriving in Strasbourg Alexandre was welcomed by the Elector Palatine Frederick II and

he was soon appointed to lecture on the epistles of St Paul in Heidelberg. It was here

that Alexandre made the acquaintance of Jean Calvin himself and the two became friends, although Calvin is reported to have said that the "hardiesse" (Le. strictness) of

Alexandre's teaching was a surprise to him. In 1548, the outbreak of the Schmalkaldic War brought an end to Alexandre's teaching duties but fortunately for him, in England,

the Archbishop of Canterbury, Thomas Cranmer, was taking advantage of the increasing

freedom being granted to Protestant beliefs under Edward VI and begun to invite promi­

nent Protestant theologians from Europe to come and help in reforming the Anglican

Church. One of those invited by Cranmer was Peter Martyr, a &iend of Alexandre, and

it was through Peter Martyr that Alexandre himself received an invitation to come and

work for the archbishop. Alexandre arrived in England early in October 1548 and took up residence in Lambeth Palace, where he served as one of Cranmer's private secretar­

ies. One of the tasks which he undertook was to research the writings of the Church

Fathers in order to fmd quotations and extracts &om their writings which would lend support to the beliefs of the Reformers. Seven of his notebooks containing quotations on

such topics as Purgatory, the Eucharist and the authority of Holy Scripture, etc. have been preserved in the Bibliotheque Nationale in Paris, Corpus Christi College, Cam­

bridge and the British Library.

In order to prOVide Alexandre with a reasonable income, Cranmer installed him as the

rector of All Saints' Church, Lombard Street, and as a canon of Canterbury Cathedral.

This latter appointment led to Alexandre being asked to give several courses of lectures

in the cathedral (in Latin). In 1552 he gave a series of lectures on Purgatory and these

14

were followed by

the following year with other Reform

and he was one of 1

to come to Englanc

Following the acce tion in England un,

London in Septerr

stripped of his livil

sion in March 155~

try and sought refu

the Calvinist congr

whilst they arrange

the opportunity to nots (French Prote

minister. During hi

a controversy with beliefs. The disagr' the magistrate and

on 1 May 1555, AI

ing and justifying another letter to (

fended Calvin's ow

Once back in Stras

there he remained

preaching made hir he had begun to ha

that some people v

"the pope of Genev

during this time tho

future Bishop of L two men became fi

When news of the

dre saw the opport

Bishop of London i

was quickly re-app' and as a non-reside London in some di

vin to send them sc Alexandre helped t

st there, led a renewed

, he published a formal

If came under suspicion

Iped by the fact that he

5 psalms translated into

,ater adopted by Calvin

of views with Pierre de

,dre maintained that his

lrd of God", judgement

;itors. The commission

,ons and his other writ­

re them. On his return

rrest of Alexandre but,

to Germany. In his ab­

~ich involved h@ being

ler and excommunicat­

re publicly bw-nt in the

'alatine Frederick II and

-1eidelberg. It was here

, and the two became

esse" (i.e. strictness) of

~ak of the Schmalkaldic

~ly for him, in England,

antage of the increasing

Ibegun to invite promi­

reforming the Anglican

'iend of Alexandre, and

invitation to come and

)ctober 154-8 and took

Imer's private secretar­

writings of the Church

ings which would lend

ontaining quotations on

.ly Scripture, etc. have

Christi College, Cam­

ler installed h@ as the

Canterbury Cathedral.

'eral courses of lectures

on Purgatory and these

were followed by a second series On Churrn discipline and excommunication. In July

the following year he gave a third series of lectures on marriage. Alexandre's contacts

with other Reformed ministers on the continent was also put to good use by Cranmer

and he was one of those who wrote to Martin Bucer in 154-9 and helped to persuade him to come to England.

FollOWing the accession of the Catholic Queen Mary in August 1553, the religiOUS situa­

tion in England underwent a dramatic change. Cranmer was committed to the Tower of

London in September and his foreign proteges lost their protector. Alexandre was

stripped of his liVings and summoned to appear before the new Ecclesiastical Commis­

sion in Marrn 1554-. In the event, he and his new wife made a rapid exit from the coun­

try and sought refuge in Strasbourg. Once there, he was offered the post of minister to

the Calvinist congregation but the town authorities asked him to wait for a short period

whilst they arranged for the dismissal of the minister currently in office. Alexandre took

the opportunity to visit MontbeIiard in south-eastern France where many of the Hugue­

nots (French Protestants) had taken refuge and where one of his friends was the chief

minister. During his short stay there, Alexandre, as a strict Calvinist, became involved in

a controversy with the French Protestants who were closer to Martin Luther in their

beliefs. The disagreement grew to such intensity that Alexandre was asked to leave by

the magistrate and he moved on to Geneva and then Lausanne. It was in Lausanne that,

on 1 May 1555, Alexandre wrote a long letter to Count George of MontbeIiard explain­

ing and justifying the position he had taken up. Shortly afterwards, Alexandre wrote

another letter to Calvin in Geneva explaining what had happened and how he had de­

fended Calvin's own teachings.

Once back in Strasbourg, Alexandre was appointed minister there on 27 July 1555 and

there he remained for four years. However, his intemperate views expressed in his

preammg made him many enemies. Also, Alexandre religiOUS views were changing and

he had begun to have doubts about Calvin's view of predestination with its implication

that some people were predestined to be evil. In 1558, he went so far as to call Calvin

"the pope of Geneva" and this was one of the factors which hastened his dismissal. It was

during this time that Alexandre proVided lodgings in his house for Edmund Grindal, the

future Bishop of London (and later Archbishop of York and then Canterbury) and the

two men became firm friends.

When news of the death of Mary Tudor arrived and the accession of Elizabeth, Alexan­

dre saw the opportunity to return to England. His friend Grindal had been consecrated

Bishop of London in December, and Alexandre was back in the city in March 1560. He

was quickly re-appointed to his old preferments, rector of All Hallows, Lombard Street,

and as a non-resident canon of Canterbury. Alexandre found the French congregation in

London in some disarray. They were without a minister - although they had asked Cal­

vin to send them someone - and without a rnurch to meet in. Through his old contacts,

Alexandre helped them in their negotiations with the Queen to recover their old meet­

15

ing place in St Anthony's church in Threadneedle Street. This was restored to them on 7

April 1560 and he accepted an invitation to become their preacher until the new minis­

ter arrived.

The new minister, sent by Calvin, was a Frenchman named Nicholas des Gallars, who

arrived in June 1560. As a close confidant of Calvin, Des Gallars held to the strict Cal­

vinistic view on matters of faith and he soon clashed with Alexandre's now more liberal

approach. Bishop Grindal, representing the English ecclesiastical authority, attempted to

mediate between the two men but without success. Des Gallars would not accept Alex­

andre as his assistant, protesting that ifhe was appointed then he, Des Gallars, would not

be able to hide certain facts which he had learned about Alexandre. On the other side,

Alexandre, supported by a number of the church elders, felt that he had been put on one

side since the arrival of Des Gallars and his contribution ignored. The quarrel grew more

vociferous and in December 1560, Alexandre wrote a formal ApoloBia to Grindal justify­

ing his actions and his attitude. On 31 December 1560, the bishop invited both parties to

dinner and managed to effect a formal reconciliation. This did not last long and in July

1561, Alexandre was said to be preaching against Des Gallars from the pulpit; Alexandre

and his followers then withdrew from communion with Des Gallars and his supporters.

Once again, Grindal managed to effect a reconciliation and when Des Gallars was called

away in August to attend the Colloquy of Poissy in France, Alexandre acted as his locum

tenens during his absence.

Sadly, follOWing the return of Des Gallars at the end of 1561 , the conflict erupted again.

Many members of the congregation had returned to France and the remainder were

divided between the partisans of the strict Geneva discipline represented by Des Gallars

and those follOWing Alexandre, who resented the rigorous approach - especially in the

practice of fraternal correction. Alexandre was against "fraternal corrections" and re­

fused to accept the judgment of the Consistory. Finally, he accused the deacons of

"malversations" but they were cleared after an inquiry by 12 arbitrators. Des Gallars

then called on the congregation to choose between himself and Alexandre. Alexandre,

realising that the verdict would go against him, did not wait for their decision and re­

Signed in February 1562, leaVing London thereafter. Where he spent his last few months

is unknown but he is reported to have died of gout shortly before II January 1563.

Clearly, Pierre Alexandre was a very talented, highly intelligent individual who pos­

sessed great talents. He was described by a later writer as "the marvel of Arras". Howev­

er, his rise to fame in Arras, his participation in court life and his friendship with the

regent, Queen Mary of Hungary, led him towards a different future outside the Order.

His study of the Bible opened him to the Protestant Reform with its emphasis on the

authority of "Scripture alone". His unfortunate experience with the rigid imperial ap­

proach to any sign of heresy and the terrible punishment which awaited anyone convict­

ed of heretical beliefs caused him to flee the Low Countries and his choice of Strasbourg

as a place of refuge led to his friendship with John Calvin and a future as a convinced

Calvinist. It can J

sincere belief in I

scripture in Strasb

and the years spe

there was a chanc

pared for Cranme

Alexandre's retur

age - he was in h fortunes. He foun

doctrine of prede:

coming involved i

him to oppose no

was not an easy m

congregations in 1 with members of

sal.

His final return t

benefices and his

have guaranteed s

due to his inabilit)

16

;tored to them on 7

mtil the new minis-

is des Gallars, who

Id to the strict Cal­

.s now more liberal

mity, attempted to

ld not accept Alex­

: Gallars, would not

On the other side,

,ad been put on one

quarrel grew more

a to Grindal justify­

rited both parties to

1St long and in July

e pulpit; Alexandre

and his supporters.

s Gallars was called

'e acted as his locum

lflict erupted again.

le remainder were

lted by Des Gallars

- especially in the

)rrections" and re­

;ed the deacons of

:ators. Des Gallars

(andre. Alexandre,

ir decision and re­

his last few months

anuary 1563.

ldividual who pos­

of Arras". Howev­

friendship with the

outside the Order.

ts emphaSiS on the

rigid imperial ap­

ed anyone convict­

110ice of Strasbourg

ure as a convinced

Calvinist. It can not be doubted that Alexandre's adoption of Calvinism arose from a

sincere belief in the rightness of what he was dOing. After his initial period teaching

scripture in Strasbourg, Alexandre's happiest period began with his invitation to England

and the years spent working with Thomas Cranmer. He foumd himself respected and

there was a chance for him to use his scholarship both in the theological papers he pre­

pared for Cranmer and the lectures he gave in Canterbury .

Alexandre's return to the continent on the accession of Mary Tudor and his increasing

age - he was in his mid-fifties when he left - marked the beginning of a decline in his

fortunes. He foumd resistance to his strict Calvinist theology, espeCially in regard to the

doctrine of predestination. Like many of the early Reformers, he was not averse to be­

coming involved in arguments over the true way to follow Christ. His Calvinism caused

him to oppose not only Catholics but also Lutherans, Anabaptists and many others. He

was not an easy man to get along with and his periods as a minister serving the Reformed

congregations in France and Germany nearly always led to disagreements and quarrels

with members of his congregations. These usually ended with his resignation or dismis­

sal.

His final return to England umder Queen Elizabeth enabled him to regain his former

benefices and his financial security. His friendship with the Bishop of London should

have guaranteed some respected and umtroubled last years but sadly this was not to be

due to his inability to come to any sort of working agreement with Des Gallars.

Richard Copsey

17