Summary
Highlights
Professor Clay Jackson introduces the A-level masterclass on the politics of religion under the early Stuarts, emphasizing James I's succession in 1603 as King James VI of Scotland and I of England. James was the first adult monarch since Henry VII whose reign did not bring radical religious change, as Protestantism remained England's state religion. The 'politics of religion' covers church-state relations, parliamentary legislation in religious affairs, and the status and content of religious ceremonies. James's unique approach to printed media, including his 'Basilikon Doron', showcased his intent to communicate his political and religious views to his subjects.
Jackson highlights the different Reformation experiences in Scotland and England. The Scottish Reformation was a grassroots movement, leading to James's childhood accession after his Catholic mother Mary, Queen of Scots, was deposed. This tumultuous experience with a strong Presbyterian Kirk shaped James's desire for royal supremacy over the church and a 'via media' (middle way) in religious policy. His published work, 'The True Law of Free Monarchy', espoused the divine right of kings, asserting that royal power was divinely ordained and beyond human judgment or resistance. This theory was central to his English coronation, particularly the anointing ceremony.
James I aimed for religious unity, seeing his Protestant faith as part of a universal Christian church, distinct from Roman Catholicism which he viewed as having 'corruptions'. He sought a 'middle way' to balance Puritan calls for further reform and pro-Catholic sentiments. However, his subjects, including Puritans, Presbyterians, and Catholics, each hoped he would move the church in their preferred direction. The Millenary Petition in 1603 showcased Puritan demands for further reform. The Hampton Court Conference in 1604, where James contrasted the English Church favorably with the Scottish Kirk, led to the commissioning of the King James Bible. Yet, the enforcement of new canons resulted in nonconformist clergy losing their positions, highlighting James's prioritization of religious conformity as a sign of political obedience.
The Gunpowder Plot in November 1605, an attempt by disgruntled Catholics to blow up Parliament and the king, underscored the threat posed by religious extremism. James responded with increased anti-Catholic measures, including the Oath of Allegiance in 1606, which required subjects to repudiate the doctrine that rulers could be deposed or murdered. He emphasized distinguishing between loyal Catholics and the 'dangerous Catholics' who refused to recognize his temporal authority, a distinction he saw as vital for national security, especially after the assassination of French King Henry IV in 1610.
James's court included bishops with varying theological views, from Calvinist predestination to anti-Calvinist emphasis on human agency. He also strategically used Westminster Abbey to assert Stuart dynastic power, refurbishing tombs of previous monarchs and relocating his mother, Mary, Queen of Scots', body to a prominent tomb. However, his later years were marked by growing religious tensions, fueled by the Thirty Years' War in Europe and his son-in-law Frederick V's acceptance of the Bohemian crown. James's refusal to support Frederick, coupled with his pursuit of a Spanish match for Prince Charles, alienated many Protestants and strengthened Puritan calls for reform, leading to the departure of the Pilgrims on the Mayflower in 1620.
James I died in 1625, and his successor, Charles I, shared his father's belief in the divine right of kings and episcopacy, but possessed a different personality and political instincts. Charles's coronation in 1626, following his unpopular marriage to French Catholic Henrietta Maria and a dissolved Parliament, proved tumultuous. His commitment to ritualism and the divine right of kings, a new more warlike coronation medal motto, the Queen's absence, and even an earthquake on the day, signalized a stark shift. Charles's policies, particularly his efforts to elevate the national church’s status and enforce ritualistic practices, spearheaded by Archbishop William Laud, further polarized religious views. The absence of Parliament for 11 years (1629-1640) prevented a forum for these anxieties, setting the stage for the Scottish Covenanters' Revolt and the English Civil War, events that would lead to Charles I's execution and the destruction of much of the medieval regalia.