St. Thomas Becket

A Paper Submitted In Partial Fulfillment Of The Requirements for:

Church History I
Professor: The Rev. Steven A. Peay, PhD.

By James Brzezinski
17 December 2009

St. Thomas Becket

St. Thomas Becket is one of the most well known Archbishops of Canterbury. Pope Gregory the Great dispatched Augustine in 597 to refound the Church in England.1 The succession of Archbishops of Canterbury began with St. Augustine who met great success when Ethelbert, King of Kent, accepted Christianity with his wife Bertha who was already a Christian.2 In 1170, St. Thomas Becket, the fortieth Archbishop of Canterbury, would be murdered during Vespers in Canterbury Cathedral. Did St. Thomas Becket receive sainthood because of his efforts to spread the Gospel of Jesus Christ or was it his murder that gave him the notoriety and important place in the history of the Christian church?

There are extensive writings about the life and times of St. Thomas Becket, as well as numerous collections of his letters and correspondence. This generous supply of hagiography helps us understand the life and times of this legendary Archbishop of Canterbury. With the plethora of information available we will have to make a brief summation of the main points of his life, namely his early life, conversion, conflict, trial, exile and martyrdom.

Thomas was born in London – probably in 1118 – on Saint Thomas Day, and was named for the Doubting Apostle.3 Thomas’ schooling began at Merton Priory; later he attended church schools in London followed by his attendance of lectures at Oxford and then on to the University of Paris.4 Theobald, The Archbishop of Canterbury took the young man into his household, ordained him to minor orders, sent him to universities at Bologna and Auxerre to study law and upon his returning ordained him deacon in 1154, and made him Archdeacon of Canterbury – a rank just below that of a bishop or abbot.5 Thomas’ direct exercise of his Archdeaconry was to be limited since he was appointed within a matter of weeks to high secular office, the chancellorship of the realm, by the newly crowned Henry II who chose Becket to be his chancellor no doubt upon Theobald’s recommendation.6

The young king was high spirited, buoyant, extroverted, and emotional, and Thomas, equally extroverted, always disposed to claim his personal devotion, was drawn to his king by both genuine quasi-elder brother affection, and by the glamour of royalty and court life.7 This relationship was, indeed, a fact of the greatest significance in Thomas’ life.8 His actions, thoughts, and fortunes, were for sixteen years of his life in high office, so entwined with those of the king, and each was so influenced by the other on the personal, emotional level, that the historian of Thomas must make some attempt to comprehend the character and personality of Henry II. 9

The power and lifestyle enjoyed by Thomas were evidence of his success as the king’s chancellor. Thomas’ devotion to the church came into direct conflict with the king over the Clarendon Constitutions.

The codification of Canon Law culminated in the Decretum of Gratian in 1148. Secular law was still largely uncodified and governed by unwritten customs. Thus there was a wide borderland between cases which belonged to church jurisdiction and those to which the secular courts could demonstrate their claim. This was one chief cause of the struggle between Becket and Henry II over the trial of criminous clerks. The other was the spread of education which gave to many men who had no intention of taking orders the standard of literacy which was the test of clerkship. Henry was eager to assert the competence of the royal law-courts. Becket was a keen supporter of canonical justice. In 1163, at the Council of Westminster, both sides stated their cases. Henry demanded that criminous clerks, convicted by church courts, should be handed over to his courts for punishment. Becket claimed that this was uncanonical and also inequitable as involving two trials. The Constitutions put forward in the next year in a Council at Clarendon restricted church privileges and jurisdiction.10

This conflict was the ancient, classic issue of Church and State, regnum and sacerdotium; the ever-old, ever-new question as to the rights and powers of the temporal and spiritual authorities.11 So how do we explain the change from Thomas the worldly chancellor and friend of the king to Thomas the Archbishop, champion of the Church?12

We have glimpses also of his moral characteristics. He was, from childhood, devout. Whether or not we may believe one biographer who tells us that he was from infancy dedicated to the priesthood, it seems quite clear that he never passed through a period of religious negligence or a crisis of doubt. Similarly, all agree that, though as a youth he may have complied with the speech and manners of his companions, he was throughout his life entirely pure. It is significant that neither Henry II nor Gilbert Foliot, when using all available ammunition against him, ever make the slightest charge in this respect. Chaste and devout, he had therefore in a sense less excuse for his faults of vanity and extravagance and ambition, for he had not forfeited his spiritual clarity of sight.13

Conversion is a central aspect in the depiction of Becket’s life and death, character and cause, featuring not only in the accounts of his election and consecration but interwoven through the narrative.14 Becoming an archbishop constituted a transformation of the hand of God just as much as the experience of the famous converts of the early church did; these events appear in a new light, as part of an integrated and consistent, if idiosyncratic, path to sanctity.15

Becket was consistent in his devotion to God and the Church but, at Clarendon, Becket broke ranks with his associates, publicly accepted the Clarendon constitutions, to the king’s delight.16 Thomas never forgave himself – “what virtue is left to him who has betrayed his conscience and his reputation?”17 Almost within the hour Becket regretted his action: “I repent and am so aghast at my transgression that I judge myself unworthy as a priest to approach him whose church I have thus basely sold.”18 He imposed on himself penance for his betrayal and weakness.19

The king moved to force the resignation of his archbishop, a summons was issued, Becket failed to respond, charged with in contempt of court, found guilty and sentenced.20

The six years of exile are a sharply defined period in the life of the archbishop in which he found himself in circumstances entirely novel to his experience.21 When, in November 1164, Thomas retired with a small group of clerks and servants to the celebrated and observant abbey of Pontigny, he withdrew, for the first time in his adult life, from the activities of administration, travel, and lawsuits.22 The archbishop resolved to adapt himself to the monastic life, he assumed the habit, lay on a rough pallet, followed the offices, ate sparingly, and even for a season endeavored to follow exactly the coarse dietary régime of the monks.23

After many communications via letters and messengers, Thomas began to make plans for his return to England, but delayed leaving until, as he wrote to the Pope, ‘our envoys bring word that retribution is being made, it is not that I fear the king will break his promises but that evil advisors may again mislead him.’24

On 19th December Thomas held a service of ordination in the cathedral and on the 21st, his 52nd birthday, he celebrated a festive High Mass: it was the Feast of St. Thomas the Apostle.25 On Christmas Eve he officiated at Midnight Mass and on the day of the nativity preceded the celebration of the Eucharist with a sermon on the text ‘Peace unto all men of good will.’26

On 29th December, violently shouting, the four principal knights, followed by Hugh of Horsea, mounted the few steps into the cathedral transept, their clanking armour adding to the din.27

As the gang surged upon him they snarled, ’You’re going to die, and now.’28 ‘I’m not frightened of your threats,’ said Becket.29 ‘I am quite ready to die for the sake of God. But let my people go. I forbid you under pain of anathema to hurt any of my won.’ Even now he was still the good pastor, concerned for his flock. ‘What you have to do, do to me alone, here. I am quite prepared to embrace death if the Church can find freedom and peace through my blood.’ ‘Absolve the excommunicated people!’ cried the others, joined by the insolent soldier-clerk Hugh of Horsea, ‘and anyone you have suspended and cut off.’ ‘I will do no more for them than I have done already,’ Becket responded. 30

Realizing that death was imminent, he composed himself to utter the first of his commendations. He made the sign of the cross, folded his hands in prayer before his face and stretched out his neck to receive a blow, uttering the words ‘To God and the Blessed Virgin Mary, to the blessed martyr Denis and to St. Alphege, Archbishop of Canterbury, and to the patrons of this place I commend my spirit and the cause of Church.31

After some pushing, shoving, and blows from a sword, Becket felt the flow of blood and put his arm up to wipe his head. Seeing the gore upon his sleeve he knew that his hour had come. He made the sign of the cross, then put his hands together in an attitude of prayer making a second commendation. ‘Into Thy hands O Lord I commend my spirit.’ Thomas dropped on to his elbows and knees, uttering what seems to be yet another commendation, ‘In the name of Jesus and for the safety of the Church I am ready to suffer death.’32

Canonization came with almost indecent haste, on 21 February 1173, just over two years after he was assassinated, Becket was sainted on the triple grounds that hat his cause – the historic liberties of the church – had been worthy, the style of his death had been magnificent, and the signs of divine approval were manifest in the deluge of miracles that emanated from his grave. 33

Did St. Thomas Becket receive sainthood because of his efforts to spread the Gospel of Jesus Christ or was it his murder that gave him the notoriety and important place in the history of the Christian church? The whole of Christian Europe was unanimous in its view on the death of Thomas Becket: he had died as the great martyr to the cause of the Faith and Church.34 It was immediately assumed that not only had he made the supreme sacrifice for his priestly order, and (perhaps less clearly) for the layfolk as well, but that he had met his earthly end in circumstances of outstanding bravery and drama, at the swords of evil assassins.35 According to David Knowles who asks the question, ‘Was his death, then, that of a martyr?’ If we use the word in its original Christian sense, we must say ‘No.’ He did not die as a witness to the Resurrection of Jesus, or in defense of any specified article of the creed or point of Christian morality. He died for a novel extension of canon law, or to recover Canterbury property, or because he had upheld an unessential right or the archbishop of Canterbury.36 The Archbishop died for the freedom of spiritual authority of the Church, and he died declaring that he knew this and was willing to meet death in this cause.37 According to Lacey Baldwin Smith, Thomas did not ‘seek the way of martyrdom to high heaven,’ but was in fact a ‘true martyr,’ God’s perfect instrument, who desired nothing for himself, ‘not even the glory of being a martyr.’38

The final decision as to the validity of Saint Thomas Becket’s sainthood will have to be left to God. I believe that St. Thomas Becket is worthy of the title of saint because I agree with those who knew him and by his actions and how history is written about him. He used his God given abilities to administrate the church and was also called to be chancellor under King Henry II. Becket consistently, though not without mistakes, such as initially accenting to the Claredon Constitutions, stood for the separation of ecclesiastical authority from that of temporal. This is an argument that is still going on today. Satin Thomas Becket was also interested in the monastic and ascetical life which he practiced while in exile. This shows a balance to the excess that he seemed to enjoy in the life in the court with Henry II

We can safely revere Saint Thomas Becket who did well by standing for the authority of the Church and keeping this authority in front of the secular leadership which had the affect of keeping Christ first in the lives of the people.
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Footnotes

The Oxford Dictionary of the Christian Church. 3rd Edition Revised. F. L. Cross, and E. A. Livingstone, (New York: Oxford University Press, 2005), 129.
2 Ibid.
3 John-Julian, Father. Stars In A Dark World (Parker: Outskirts Press, 2009), 786.
4 Ibid.
5 Ibid.
6 Donald F. Logan. A History of The Church in the Middle Ages. (Oxford: Routledge, 2002),163.
7 David Knowles. Thomas Becket. (Stanford: Stanford University Press, 1970), 33.
8 Ibid.
9 Ibid.
10 Henry Bettenson and Chris Maunder. Documents of the Christian Church. 3rd. (Oxford: Oxford University Press, 1999), 174.
11 David Knowles. The Episcopal Colleagues of Archbishop Thomas Becket. (Cambridge: The Syndics of the Cambridge University Press, 1951), 142.
12 Michael Staunton. Thomas Becket and His Biographers. (Suffolk: The Boydell Press, 2006), 75.
13 M. D. Knowles. Archbishop Thomas Becket - A Character Study. (London: The Oxford Universtiy Press, 1949), 6-7.
14 Staunton. Thomas Becket and His Biographers, 96.
15 Ibid.
16 Lacey Baldwin Smith. Fools, Martyrs, Traitors - The Story of Martyrdom in the Western World. (New York: AlfredA. Knopf, Inc., 1997), 130.
17 Smith. Fools, Martyrs, Traitors, 130.
18 Ibid.
19 Ibid.
20 Smith. Fools, Martyrs, Traitors, 131.
21 Knowles. Thomas Becket, 170.
22 Ibid.
23 Knowles. Thomas Becket, 171.
24 Howard Loxton. Pilgrimage to Canterbury. (London: David & Charles Publishers Limited, 1978), 56-57.
25 Loxton. Pilgrimage to Canterbury, 62.
26 Ibid.
27 William Urry. Thomas Becket - The Last Days. (Gloucestershire: Sutton Publishing Limited, 1999), 127.
28 Urry. Thomas Becket - The Last Days, 130.
29 Ibid.
30 Ibid.
31 Ibid.
32 Urry. Thomas Becket - The Last Days, 135.
33 Smith. Fools, Martyrs, Traitors, 143.
34 Urry. Thomas Becket - The Last Days, 165.
35 Ibid.
36 Knowles. Thomas Becket, 170.
37 Knowles. Thomas Becket, 171.
38 Smith. Fools, Martyrs, Traitors, 145.
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WORKS CITED

Bettenson, Henry, and Chris Maunder, . Documents of the Christian Church. 3rd. Oxford: Oxford University Press, 1999.

Cross, F. L., and E. A. Livingstone, . The Oxford Dictionary of the Christian Church. 3rd Edition Revised. New York: Oxford University Press, 2005.

John-Julian, Father. Stars In A Dark World - Stories of the Saints and Holy Days of the Liturgy. Parker: Outskirts Press, 2009.

Knowles, David. The Episcopal Colleagues of Archbishop Thomas Becket. Cambridge: The Syndics of the Cambridge University Press, 1951.

—. Thomas Becket. Stanford: Stanford University Press, 1970.

Knowles, M. D. Archbishop Thomas Becket - A Character Study. London: The Oxford Universtiy Press, 1949.

Logan, F. Donald. A History of The Church in the Middle Ages. Oxford: Routledge, 2002.

Loxton, Howard. Pilgrimage to Canterbury. London: David & Charles Publishers Limited, 1978.

Smith, Lacey Baldwin. Fools, Martyrs, Traitors - The Story of Martyrdom in the Western World. New York: AlfredA. Knopf, Inc., 1997.

Staunton, Michael. Thomas Becket and His Biographers. Suffolk: The Boydell Press, 2006.

Urry, William. Thomas Becket - The Last Days. Gloucestershire: Sutton Publishing Limited, 1999.