The Holy Martyrs of England and Wales

The Holy Martyrs of England and Wales

The forty Martyrs are among the best known of the many Catholics who gave their lives in England and Wales during the 16th and 17th centuries owing to the fact that their religious convictions clashed with the laws of the State at that time.

As is known, King Henry VIII had proclaimed himself supreme head of the Church in England and Wales, claiming for himself and his successors power over his subjects also in spiritual questions. According to our Catholic faith, this spiritual supremacy is due only to the Vicar of Christ, the Roman Pontiff. The Blessed Martyrs, and with them many other Catholics, though they wished to be, and actually were, loyal subjects of the Crown in everything belonging to it legitimately according to the ideas of that time, refused for reasons of conscience to recognize the "spiritual supremacy" of the King and to obey the laws issued by the political power on purely spiritual questions such as Holy Mass, Eucharistic Communion and similar matters. This was what led many people to face and meet death courageously rather than act against their conscience and deny their Catholic faith as regards the spiritual Primacy of the Vicar of Christ and the dogma of the Blessed Sacrament. From the ecumenical point of view, it is extremely important to realize the fact, proved historical, that the Martyrs were not put to death as a result of internal struggles between Catholics and Anglicans, but precisely because they were not willing to submit to a claim of the State which is commonly recognized today as being illegitimate and unacceptable.

If—as has always been clearly recognized in the case of St. Thomas More—it would be a serious error to consider him a leading figure in the opposition between Catholics and Anglicans, whereas he must be considered a person who rose in defence of the rights of conscience against State usurpation, the same can be said of the 40 Martyrs, who died for exactly the same reasons.

And this is just what the Church intends to stress with their Canonization. It was and is her intention to hold up to the admiration not only of Catholics, but of all men, the example of persons unconditionally loyal to Christ and to their conscience to the extent of being ready to shed their blood for that reason. Owing to their living faith in Christ, their personal attachment to Him, their deep sharing of His life and principles, these persons gave a clear demonstration of their authentically Christian charity for men, also when—on the scaffold—they prayed not only for those who shared their religious convictions, but also for all their fellow-countrymen it; and in particular for the Head of the State and even for their executioners.

This firm attitude in defence of their own freedom of conscience and of their faith in the truth of the Primacy of Christ and of the Holy Eucharist is identical in all the 40 Martyrs. In every other respect, however, they are different as for example in their state in life, social position, education, culture, age, character and temperament, and in fact in everything that makes up the most typically personal qualities of such a large group of men and women. The group is composed, in fact, of 13 priests of the secular clergy, 3 Benedictines, 3 Carthusians, 1 Brigittine, 2 Franciscans, 1 Augustinian, 10 Jesuits and 7 members of the laity, including 3 mothers.

The history of their martyrdom makes varied and stimulating reading as the different characters are revealed, not without a touch of typically English humour.

The torments they underwent give an idea of their fortitude. The priests—for example—were hanged, and shortly after the noose had tightened round their neck they were drawn and quartered. In most cases the second operation took place when they were still alive, for they were not left hanging long enough to bring about their death, sometimes only for a very few seconds.

For the others—that is, those who were not priests—death by hanging was the normal procedure. But before their execution the Martyrs were usually cruelly tortured, to make them reveal the names of any accomplices in their "crime", which was having celebrated Holy Mass, having attended it or having given shelter to priests. In the course of the trial, and during the tortures, they were offered their life and freedom on condition they recognized the king (or the queen, according to the period), as head of the Church of England.

And here are some particular features that drive home to us the spirituality of these Martyrs and how they faced death.

Cuthbert Mayne, a secular priest, replied to a gaoler who came to tell him he would be executed three days later: "I wish I had something valuable to give you, for the good news you bring me...". Edmund Campion, a Jesuit, was so pleased when taken to the place of execution that the people said about him and his companions: "But they're laughing! He doesn't care at all about dying...'.

Ralph Sherwin, the first of the martyrs from the English College in Rome had heavy chains round his ankles that rattled at every step he took. "I have on my feet—he wrote wittily to a friend of his—some bells that remind me, when I walk, who I am and to whom I belong. I have never heard sweeter music than this..." He was executed immediately after Campion; he piously kissed the executioner's hands, still stained with the blood of his fellow martyr.

Alexander Briant—the diocesan priest who entered the Society of Jesus shortly before his death—had made himself a little wooden cross during his imprisonment, and held it clasped tightly between his hands all the time, even during the trial. It was then, however that they snatched it away from him But he replied to the judge: "You can take it out of my hands, but not out of my heart". The cross was later bought by some Catholics and is now in the English College in Rome.

John Paine (a secular priest, whose death was long mourned in the whole of Chelmsford) kissed the gallows before dying; and Richard Gwyn, a layman helped the hangman, overcome with emotion, to put the rope round his neck Some strange and extremely revealing episodes are told about Gwyn. Once for example, when he was in prison he was taken in chains to a chapel and obliged to stand right under the pulpit where an Anglican preacher was giving a sermon. The prisoner then began to rattle his chains, making such a din that no one could hear a word of what was being said. Taken back again to his cell, he was approached by various Protestant ministers. One of them, who had a purple nose, wanted to dispute about the keys of the Kingdom of Heaven and asserted that God had given them also to him, not just to St. Peter. "There is a difference", Richard Gwyn retorted "St. Peter was entrusted with the keys of the Kingdom of Heaven, while the keys entrusted to you are obviously those of the beer cellar".

Cultured Elizabethan society has its representatives among the martyrs Swithun Wells was one of them. He had travelled a great deal; he had also been in Rome, and knew Italian well. He was a sportsman, particularly fond of hunting. On his way to the gallows, he caught sight of an old friend among the crowd and said to him: 'Farewell, my dear! And farewell too, to our fine hunting-parties. Now I've something far better to do...". It was December 10th, 1591, and bitterly cold. When they stripped him, he turned to his main persecutor, Topcliffe, and said in a joking tone: "Hurry up, please Mr. Topcliffe. Are you not ashamed to make a poor old man suffer in his shirt in this cold?"

Catholic priests managed to exercise the ministry thanks to the precious collaboration of the faithful. who welcomed them and kept them hidden in their homes and facilitated the celebration of Holy Mass. As can well be understood, now and again some one would betray them. The Jesuit laybrother, Nicholas Owen, was famous for the many hiding-places he built in numerous houses all over England. Arrested and imprisoned in the Tower of London, he died while being brutally tortured.

Of the forty Martyrs, the one who underwent the most torture was Henry Walpole, a Jesuit priest. His exceptional physique resisted the most atrocious forms of torture for as many as 14 times, until the gallows put an end to his sufferings.

The following inscription can still be read in the Tower of London, in one of the cells in which the Martyrs were detained: "Quanto plus afflictionis pro Christo in hoc saeculo, tanto plus gloriae in futuro" (the more suffering for Christ in this life, the more glory in heaven). The words were carved by Philip Howard, Earl of Arundell. He was the queen's favourite when he made his appearance at court, at the age of 18, leading a dissolute life. At the age of 24, he happened to be present at a discussion between Campion and some Protestant ministers. The holy Jesuit's words made a deep impression on him; as a result he was converted to Catholicism. As he was about to flee to the continent. he was captured and thrown into prison. He spent eleven long years there, reading, praying and meditating. He was condemned to death, but the sentence was postponed by the Queen's intervention. He fell seriously ill and died in prison.

A curious fact happened to the Franciscan John Jones. At the time of his execution, the hangman found he had forgotten the rope. The martyr took advantage of the hour's wait to speak to the crowd and to pray.

What is most striking is the serenity with which they all met death. Some of them even made witty, humorous remarks.

Thus, for example the Benedictine; John Roberts, seeing that a fire was being lit to burn his entrails—after hanging and quartering—made the sally: "I see you are preparing us a hot breakfast!".

When someone shouted at the Jesuit Edmund Arrowsmith: "You've got to die, do you realize?", he replied calmly: "So have you, so have you, my good man...". It is testified that Alban Roe a Benedictine religious, was a very entertaining fellow. In spite of the torture that was inflicted on him in prison he found the courage to invite the wardens to play cards with him, telling funny stories. He gave all the money he had to the executioner to drink to his health, warning him not to get drunk, however.

Philip Evans, having found a particularly kind judge, was treated somewhat indulgently in prison, so much so that he could even play tennis. Well, it was just during a game that the news of his condemnation to death arrived. He continued to play, as if nothing had happened. Then he picked up his harp and began to play.

John Kemple, a secular priest, was the only one who always refused to go into biding. "I'm too old now—he would say—and it is better for me to spend the rest of my life suffering for my religion". Of course he was caught and arrested. Before he was hanged, he asked to be allowed to smoke his inseparable pipe. The executioner, who happened to be an old friend of his, was overcome with emotion when the moment came to carry out his task and showed his hesitation. Then it was the martyr who urged him on, saying: "My good Anthony, do what you have to do. I forgive you with all my heart...".

The martyrdom of Margaret Clitherow is particularly moving. She was accused "of having sheltered the Jesuits and priests of the secular clergy, traitors to Her Majesty the Queen"; but she retorted: "I have only helped the Queen's friends". Margaret knew that the court had decided to condemn her to death and, not wanting to make the jury accomplices in her condemnation, she refused the trial. The alternative was to be crushed to death. When the terrible sentence was passed, Margaret said: "I will accept willingly everything that God wills".

On Friday March 25th, 1588, at eight o'clock in the morning, Margaret, just thirty-three years old, left Ouse Bridge prison, barefooted, bound for Toll Booth, accompanied by two police superintendents, four executioners and four women friends; she carried on her arm a white linen garment. When she arrived at the dungeon, she knelt in front of the officials, begging that she should not be stripped, but her prayer was not granted. While the men looked away, the four pious women gathered round her and before Margaret lay down on the ground they spread over her body the white garment that the prisoner had brought with her for that purpose. Then her martyrdom began.

Her arms were stretched out in the shape of a cross, and her hands tightly bound to two stakes in the ground. The executioners put a sharp stone the size of a fist under her back and placed on her body a large slab onto which weights were gradually loaded up to over 800 pounds. Margaret whispered: "Jesus, have mercy on me". Her death agony lasted for fifteen minutes, then the moaning ceased, and all was quiet.

These brief remarks on some outstanding episodes of the martyrdom of the 40 Martyrs, and the quoting of some of the words they uttered at the gallows, are sufficient to show what was the ultimate reasons for their death and, at the same time, the sublimely Christian state of mind of these heroes of the faith.

Source: EWTN