OCR Specification focus:
‘Extent and results of religious change under Edward and Mary’
Henry VIII’s death in 1547 left unresolved religious tensions. Edward VI’s radical Protestant reforms were swiftly overturned by Mary I, whose reign sought to restore Catholic orthodoxy.
Marian Restoration of Catholicism
Mary’s Aims
Mary Tudor was determined to reverse the Protestant changes of her father and half-brother. Her aim was the re-establishment of Catholicism in England and reconciliation with Rome. Her policies were motivated by conviction as a devout Catholic and by the political need to secure legitimacy by aligning with traditional religion.
Religious Legislation
Mary’s religious programme unfolded in distinct phases through Parliamentary acts:
First Statute of Repeal (1553): Reversed Edwardian reforms, abolishing the Prayer Books of 1549 and 1552 and the Act of Uniformity, restoring the Mass.
Second Statute of Repeal (1555): Removed all religious legislation since 1529, reinstating papal supremacy. England was formally reconciled with the papacy under Cardinal Pole.
Mary avoided restoring monastic lands to Rome, recognising their redistribution was politically irreversible. This compromise ensured landowners’ support while prioritising spiritual restoration.
Restoration of Catholic Practices
Mary and her advisors reinstated traditional Catholic observances:
Latin Mass reintroduced in churches.
Clerical celibacy re-established.
Catholic rituals such as processions and feast days returned to prominence.
Emphasis placed on orthodox doctrine through seminaries and improved clerical education.
Orthodox Doctrine: Accepted and official religious teachings sanctioned by the Church, in contrast to heterodox or heretical interpretations.
Mary relied on the work of Cardinal Reginald Pole, her chief adviser and papal legate, to guide policy. He emphasised reforming the clergy and strengthening parish life to ensure Catholicism endured beyond her reign.
A mid-sixteenth-century portrait of Cardinal Reginald Pole by Sebastiano del Piombo. The image underscores Pole’s authority and role in England’s reconciliation with Rome during the Marian restoration. As a formal portrait, it does not depict policy measures; it identifies the central figure who directed them. Source
Marian Persecution
Revival of Heresy Laws
In 1554, the revival of heresy laws allowed for prosecution of Protestants. Refusal to recant Protestant beliefs was deemed punishable by death.
A woodcut from Foxe’s Acts and Monuments showing Thomas Cranmer, former Archbishop of Canterbury, burned at Oxford in 1556. It conveys the punitive edge of Marian policy and the performative aspect of public executions. The print contains period lettering and spectators beyond the OCR requirement, but these elements help students grasp the setting. Source
Heresy: Beliefs or practices that deviate from the official teachings of the Church, often considered dangerous to communal and doctrinal unity.
Protestant Martyrs
Between 1555 and 1558, around 280 Protestants were executed by burning.
A sixteenth-century woodcut from Foxe’s Acts and Monuments depicting the executions of Bishops Hugh Latimer and Nicholas Ridley at Oxford in 1555. It illustrates the use of public burnings under revived heresy laws to enforce religious conformity. The image includes onlookers and decorative details not required by the OCR syllabus but helpful for historical context. Source
Notable figures included:
Hugh Latimer and Nicholas Ridley (bishops, burnt 1555)
Thomas Cranmer, former Archbishop of Canterbury (burnt 1556)
The burnings, many held in public squares, were intended as a deterrent. Instead, they often provoked sympathy for the victims and strengthened Protestant identity.
Public Response
The persecution became a defining feature of Mary’s reign:
Supporters saw it as a necessary defence of the true faith.
Many ordinary people, however, were disturbed by the cruelty of burnings.
Accounts like John Foxe’s “Book of Martyrs” later immortalised Protestant victims, casting Mary as “Bloody Mary” in historical memory.
Results of Religious Change under Mary
Short-Term Success
Mary successfully restored the institutional framework of Catholicism:
Papal authority reinstated.
Mass and sacraments re-established nationwide.
Clerical discipline improved through Pole’s reforms.
Long-Term Failure
Despite these measures, Mary’s reforms lacked endurance:
Protestantism remained resilient in key urban centres such as London and the southeast.
The burnings created Protestant martyrs whose memory galvanised resistance.
Mary’s death in 1558 ended the Catholic revival; her successor Elizabeth I quickly re-imposed Protestantism.
Social and Political Dimensions
Mary’s restoration was tied to her political identity:
Her marriage to Philip II of Spain reinforced Catholic alignment but provoked xenophobia and unrest.
The restoration did not resolve tensions between landowners and the Church over confiscated lands.
Religious division contributed to wider instability, limiting her authority.
Historiographical Interpretations
Historians debate the effectiveness of the Marian restoration:
Revisionists highlight genuine enthusiasm for Catholic traditions, noting strong support in rural parishes.
Traditional narratives stress the failure to eradicate Protestantism and the damaging legacy of persecution.
The short reign limited the time available for consolidation, leaving Catholic revival incomplete.
Key Features of Marian Religious Policy
Legislative Reversal: Statutes of Repeal dismantled Edwardian Protestant reforms.
Return to Rome: Reconciliation achieved under Cardinal Pole.
Persecution: Enforcement of Catholic orthodoxy through revived heresy laws and executions.
Cultural Revival: Traditional rituals, feast days, and Catholic practices reinstated.
Legacy: Achieved short-term restoration but created long-term hostility to Catholicism in England.
FAQ
Mary selected Pole because of his strong reputation as a reform-minded Catholic loyal to the papacy. He was a cousin of the royal family and had resisted Henry VIII’s break with Rome, giving him credibility.
Pole also represented continuity with European Catholic reform currents, emphasising clerical education, spiritual renewal, and pastoral care. This approach aimed to strengthen Catholicism in England through constructive reform rather than relying solely on repression.
The marriage tied England firmly to Habsburg Spain, a leading Catholic power in Europe. This reinforced Mary’s commitment to papal reconciliation and anti-Protestant measures.
However, the union was unpopular with many English subjects, who feared foreign domination. This tension meant religious reforms were sometimes viewed as part of a wider pro-Spanish agenda, undermining their acceptance.
Parish priests were vital to reinstating Catholic rituals such as the Latin Mass, processions, and feast days. Their leadership shaped how communities experienced religious change.
Cardinal Pole encouraged improved clerical education, ensuring priests could explain Catholic doctrine clearly. In many rural parishes, continuity of personnel helped smooth the reintroduction of Catholic practices, reducing disruption.
Burning at the stake was the traditional punishment for heresy in late medieval Europe, symbolising purification of the soul by fire.
It acted as a public spectacle to deter others.
It reinforced the idea of heresy as spiritually dangerous to the entire community.
It underlined the seriousness of rejecting Catholic doctrine in a society where religion and law were deeply intertwined.
In towns such as London, Norwich, and Canterbury, Protestant ideas had deeper roots, meaning resistance to Marian reforms was stronger and more visible.
In rural areas, Catholic traditions often remained popular, so restoration of the Mass and feast days was welcomed. The contrast meant urban communities were more likely to produce martyrs, while rural parishes often embraced continuity with pre-Reformation practices.
Practice Questions
Question 1 (2 marks):
Name two pieces of legislation that Mary I introduced to restore Catholicism in England.
Mark scheme:
1 mark for each correct piece of legislation identified, up to a maximum of 2 marks.
Accept:
First Statute of Repeal (1553)
Second Statute of Repeal (1555)
Do not credit vague answers such as “laws against Protestants” unless specified.
Question 2 (6 marks):
Explain two ways in which the Marian persecutions affected attitudes towards Catholicism in England.
Mark scheme:
Level 1 (1–2 marks): Simple statements with limited explanation.
e.g. “People were frightened of the burnings.”
e.g. “Some thought Mary was too harsh.”
Level 2 (3–4 marks): Clear explanation of two effects, but lacking detail or development.
e.g. “The burnings made Protestants into martyrs, which gave strength to Protestant identity.”
e.g. “Some saw Catholicism as cruel because of the public executions.”
Level 3 (5–6 marks): Developed and detailed explanations of two distinct effects, showing analysis of consequences for Catholicism.
e.g. “The Marian burnings created powerful Protestant martyrs such as Latimer, Ridley, and Cranmer, which later gave credibility to Protestantism and weakened Catholic influence.”
e.g. “The cruelty of the executions alienated many ordinary people from Catholicism, while Foxe’s ‘Book of Martyrs’ preserved the image of Catholicism as tyrannical, damaging its reputation long-term.”
Maximum 6 marks: Award up to 3 marks per explained effect.
