John Bale, Geoffrey Downes and Jesus College

1998 ◽  
Vol 49 (3) ◽  
pp. 486-493 ◽  
Author(s):  
RICHARD REX

It was long a commonplace of Reformation history that John Bale, the Catholic friar turned Protestant firebrand, was during his time at Cambridge University a member of Jesus College. This received wisdom was enshrined in the pages of such standard reference works as Cooper and Venn, and was regularly repeated, where appropriate, in histories of the university and of the English Reformation. This was not questioned until J. Crompton observed over thirty years ago that there was no foundation for this tradition. Crompton's lead was followed some years later by L. P. Fairfield, who reiterated in his study of Bale that there was ‘no evidence whatever that Bale ever became a member of Jesus College’. However, despite these categorical conclusions, the editor of Bale's surviving plays, Peter Happé, now the leading authority on Bale's life and works, has recently maintained that after all he ‘probably entered Jesus College’. In making this claim, Happé argues partly from a passage in Bale's own writings relating to his connection with two early Fellows of Jesus College, Geoffrey Downes and Thomas Cranmer, and partly from a later tradition of Bale's membership attested in a seventeenth-century manuscript history of the college. A close analysis of the evidence, however, corroborates the contention of Crompton and Fairfield, and indicates that the later tradition arose from a misinterpretation by the Stuart antiquary Thomas Fuller of Bale's own recollections.

2008 ◽  
Vol 59 (4) ◽  
pp. 697-713 ◽  
Author(s):  
W. C. LUBENOW

The question in 1898 of the recognition by Cambridge University of St Edmund's House, a Roman Catholic foundation, might initially seem to involve questions irrelevant in the modern university. It can, however, be seen to raise issues concerning modernity, the place of religion in the university and the role of the university itself. This article therefore sets this incident in university history in wider terms and examines the ways in which the recognition of St Edmund's House was a chapter in the history of liberalism, in the history of Roman Catholicism, in the history of education and in the history of secularism.


Author(s):  
Stephen A. Mrozowski

This chapter outlines some of the benefits of collaborative research. It draws on the experience gained and the lessons learned from close to a decade’s collaboration between the Fiske Center for Archaeological Research at the University of Massachusetts Boston and the Nipmuc Nation of Massachusetts. Close collaboration as part of the Hassanamesit Woods Project between Nipmuc archaeologist Dr. D. Rae Gould of the University of Massachusetts Amherst, a member of the Hassanamisco Nipmuc, and the author has resulted in numerous ontological shifts. One of the more noteworthy has been a reassessment of the history of the seventeenth-century “Praying Indian” communities of colonial Massachusetts and Connecticut that have always been viewed as having been “established” by English missionary John Eliot. Such a view, long held by historians and archaeologists alike, was challenged as an outgrowth of collaborative dialogue resulting in a reassessment of notions of community and deeper connections to traditional Nipmuc lands. As a result, research examined deeper connections between the seventeenth-century community of Hassanamesit and earlier Nipmuc use of the area. Through a series of analytical studies, it was determined that cultural and spatial continuity could be demonstrated between recent Nipmuc communities and a deeper past.


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