Sir Edward Carne of Ewenni, c.1496-1561

2018 ◽  
Vol 34 (2) ◽  
pp. 199-221
Author(s):  
Anna Maria Orofino
Keyword(s):  
Civil Servant ◽  
Diplomatic Relations ◽  
Henry Viii ◽  
Holy See ◽  
Catholic Faith ◽  
Justice Of The Peace

The Tudor Welshman, Sir Edward Carne (c.1496-1561), gained a wide reputation as an outstanding diplomat and lawyer. Chosen by Cardinal Wolsey to enter the service of King Henry VIII, he was sent to Rome as excusator in the process of annulment of the king’s marriage to Queen Catherine of Aragon. After the Rota had refused to annul Henry’s marriage, Carne returned to Glamorgan, and continued his career as a civil servant. He was appointed justice of the peace, master of requests and was made a member of the Council in the Marches of Wales. His next main appointment was as English envoy to the Holy See during the reign of Mary I. Carne was entrusted with the difficult task of restoring diplomatic relations between England and Rome. He remained in Rome until his death in 1561. His attachment to Wales and his staunch Catholic faith are evident in the burial memorial erected to his memory in a church in Rome by two Welsh friends.

Thomas Cromwell: A Study in Interrogation

1973 ◽  
Vol 5 (2) ◽  
pp. 116-127 ◽  
Author(s):  
Charles Carlton
Keyword(s):  
Early Morning ◽  
Henry Viii ◽  
Tower Of London ◽  
John Foxe ◽  
Catholic Faith ◽  
Chief Minister ◽  
The Reformation

On the afternoon of Thursday, the 10th of June 1540, a squad of Yeoman of the Guard burst into the Council Chamber in Westminster Hall, and arrested Thomas Cromwell, Henry VIII's chief minister. They escorted him out through a postern to a boat waiting at Westminster Steps, rowed him down the Thames, and through Traitors' Gate into the Tower of London. Within this gaunt prison Cromwell was held till the early morning of July 28th, when the Yeoman marched him to Tower Hill to be executed for treason, heresy, bribery, and misuse of power. He climbed the scaffold, and addressed the crowd. He had come here to die, he confessed, and not to justify himself. He was a grievous wretch, who sought God's pardon. He had offended the King, and asked the crowd to pray that Henry VIII would forgive him. Finally, Cromwell insisted that he would die a Catholic, and that he had never waivered in a single article of the Catholic faith. Then, after a short prayer commending his soul to the Almighty, Cromwell laid his head on the block, and, as John Foxe records, “patiently suffered the stroke of the axe” swung “by a ragged and butcherly miser [who] very ungodly performed the office.”So died one of England's greatest statesmen—the architect of the Reformation and the Tudor Revolution in Government. Just as his career has been the source of much historical debate, the events of the last seven weeks of his life, from his arrest to his execution, and his scaffold address especially, have been an irritant of contradiction and confusion.

Classes of Heads of Mission

2016 ◽  
Author(s):  
Denza Eileen
Keyword(s):  
International Law ◽  
Foreign Affairs ◽  
Vienna Convention ◽  
Diplomatic Relations ◽  
Holy See ◽  
Heads Of State ◽  
International Law Commission ◽  
Respective State ◽  
Law Commission

This chapter analyses Articles 14 and 15 of the Vienna Convention on Diplomatic Relations. Article 14 organizes the heads of the diplomatic of each respective State into three classes, namely: (a) that of ambassadors or nuncios (in the case of the Holy See) accredited to Heads of State and other heads of mission of equivalent rank; (b) that of envoys, ministers and internuncios accredited to Heads of State; and (c) that of chargés d’affaires accredited to Ministers for Foreign Affairs. The Article also makes it clear that there shall be no differentiation between heads of mission by reason of their class. Article 15 further concerns the classes of the heads of mission as it states that the classes to be assigned shall be agreed between the States. The chapter also looks into how the International Law Commission faced the concerns surrounding the classes leading up to the formation of both Articles.

Sino-Vatican Diplomatic Relations: Problems and Prospects

1989 ◽  
Vol 120 ◽  
pp. 814-836 ◽  
Author(s):  
Gerald Chan
Keyword(s):  
Catholic Church ◽  
The Self ◽  
The Other ◽  
Diplomatic Relations ◽  
Republic Of China ◽  
Holy See ◽  
Political Implications ◽  
Prior Approval ◽  
The Status ◽  
Major Factors

The China Quarterly Two major factors have continued to impair diplomatic relations between the People’s Republic of China and the Vatican, namely, the so-called “two-China” problem and the independence issue. China regards the Vatican’s diplomatic relations with Taiwan as an infringement of her sovereignty, and insists they are terminated prior to her consideration of a resumption of relations (broken off in 1958) with the Holy See. The Vatican is now the only state in Europe to maintain diplomatic links with Taiwan. Moreover, the Chinese Catholic Church wishes to remain independent of the Pope in Rome. This issue is manifested in the “self-consecration” of bishops in China without seeking the Pope’s prior approval. The “two-China” problem is basically a political and diplomatic one whereas the independence issue has religious as well as political implications. Both China and the Vatican recognize the existence of these two areas of dispute but they differ in their approach towards achieving a possible resolution. China demands that the Vatican should take steps to solve the “two-China” problem before China is ready to discuss the independence question, whereas the Vatican expects China to concede on the latter point first by acknowledging the Pope as the head of the universal Church, before proceeding to discuss other matters, including the status of the Vatican’s diplomatic ties with Taiwan. These different approaches lead to the present stalemate. Each side is expecting the other to take the initiative to overcome the apparent deadlock.

Precedence among Heads of Mission

2016 ◽  
Author(s):  
Denza Eileen
Keyword(s):  
Foreign Affairs ◽  
The Other ◽  
Vienna Convention ◽  
Diplomatic Relations ◽  
Holy See ◽  
Other Hand ◽  
Similar Body ◽  
Respective State ◽  
Made In

This chapter discusses Articles 16, 17, and 18 of the Vienna Convention on Diplomatic Relations. Article 16 states that, in accordance with Article 13, heads of diplomatic missions take precedence in their respective classes in the order of the date and time of taking up their functions. It also states that any alterations made in the credentials of a head of mission that does not involve the changing of class shall not affect precedence. Lastly, the Article states that it is not prejudiced regarding the precedence of the representative of the Holy See. Article 17 on the other hand states that Ministry for Foreign Affairs or other similar body shall be notified of the precedence of the diplomatic staff, while Article 18 expresses that the procedure to be observed between each respective State for the reception of heads of mission shall be uniform in respect of class.

British Diplomatic Relations with the Holy See, 1793–1830

1977 ◽  
Vol 14 (2) ◽  
pp. 193-210
Author(s):  
Thomas Morrissey
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Diplomatic Relations ◽  
Law And Order ◽  
Anglo Saxon ◽  
Roman Catholicism ◽  
Deep Roots ◽  
Holy See ◽  
World Community

All societies are propped up by conscious and subconscious mythologies about their own origins, and about their mission within the larger world community. Anglo-Saxon mythology about its origins and development, and the position of Roman Catholicism in relation to this mythology, made entering into diplomatic relations with the Sovereign of the Roman States and head of the Roman Catholic Church a very long and delicate process. English Protestants regarded Catholicism as a mixture of anathema, superstition, and papal despotism; and everything that was English and precious was opposed to that terrible and oppressive Romanism which the genius of England had overthrown. England was a model for the world of constitutional liberty, of law and order, or prosperity and mortality; Romanism represented little other than the perversion of the Gospel of Jesus Christ. England prided itself on the literary, social, economic, and political accomplishments of English civilisation; Romanism conjured up images of immoral monks with vast wealth, Babington and Guy Fawkes, Titus Oates and Jesuitical casuistry, James II and monarchical tyranny. England was proud of her constitutional heritage, a heritage with deep roots in the forests of Germany; from the same Germany came the messiah who freed England from the idolatry of Rome; and on the throne of England sat a German constitutional monarch, bound by oath to uphold the Protestant succession. Roman Catholicism was linked with indolent Italians, immoral Frenchmen, and barbarous Irish; with craftiness, and the horrors of the confessional box. Memories of the Armada and Bloody Mary's persecutions, visions of Huguenots burning on St Bartholomew's Day, were still vivid in popular consciousness, and Foxe's Book of Martyrs was high on the best-seller lists.

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