Religious Change in the Mid-Tudor Period

2017 ◽  
Author(s):  
John N. King
Keyword(s):  
Sixteenth Century ◽  
Roman Catholic ◽  
The State ◽  
Elizabeth I ◽  
Religious Change ◽  
Henry Viii ◽  
Holy Communion ◽  
The Government ◽  
Political Turmoil ◽  
Common Prayer

Mid-sixteenth-century England witnessed unprecedented religio-political turmoil. Following the death of Henry VIII in 1547, the government of Edward VI fostered a controversial programme of Protestant reform by instituting public worship in the vernacular based upon Bible readings, officially authorized sermons, and rejection of transubstantiation and replacement of the Mass with celebration of Holy Communion in the form of a communal meal in accordance with the second Book of Common Prayer (1552). The government relaxed restraints on Protestant propaganda at the same time that it blocked publication of Roman Catholic books. Following King Edward’s death in 1553, Mary I reversed changes in the state religion introduced under her late father and brother. Book publication underwent contraction as the government encouraged renewed publication of Roman Catholic books. Following the accession of Elizabeth I in 1558, her government restored Protestant doctrine and worship in line with the 1552 prayer book.

Practical Antipapistry during the Reign of Elizabeth I

1997 ◽  
Vol 36 (4) ◽  
pp. 371-396 ◽  
Author(s):  
Michael Questier
Keyword(s):  
Sixteenth Century ◽  
Early Modern ◽  
Roman Catholic ◽  
Early Modern England ◽  
The State ◽  
Elizabeth I ◽  
English Reformation ◽  
Religious Struggle ◽  
Foreign Enterprises

We are so used to the “revisionist” account of the English Reformation as a story of Protestant failure and of (relative) Catholic success that it is easy to forget how late sixteenth-century English Catholicism was once viewed by scholars not as an innocent parish pastime or a culturally conservative reaction to puritan evangelical excess. In the older narratives of the religious struggle in early modern England, historians recounted a fierce battle—the papal excommunication of Queen Elizabeth, the endless plotting to promote the dynastic claim of Mary Stuart, and foreign enterprises to invade the realm and put paid to the Tudors. Here the politics of disagreement about religion engendered a fair measure of violence on the part of the state toward some of its Catholic subjects, and this confrontation has come down to us most vividly through the martyrological narratives in which leading Catholic clerics described the sufferings of the faithful. Yet these narratives were themselves deliberately depoliticized. The context of the state's proceedings was largely cut away, and the actions and opinions of the Catholic martyrs that so irritated the regime were glossed over as part of an incisive rhetorical statement that Catholics died for their religion, not for any treasonable inclinations on their part. This was a brilliant polemical reply to the official propaganda that described Roman Catholic Englishmen as not merely ungodly but a lethal threat to the security of the state. In the regime's opinion, and in the antipopish canon that developed at this time, they were a fifth column of dissent set fair to exploit and assist foreign attempts to unseat the Tudor regime. The language of antipopery rode continually on a fear of domestic plots and schemes to meddle in the settlement of religion and the succession to the throne.

RELIGIOUS CHANGE AND THE TIMING OF BAPTISM IN ENGLAND, 1538–1750

2009 ◽  
Vol 52 (2) ◽  
pp. 269-294 ◽  
Author(s):  
P. M. KITSON
Keyword(s):  
Sixteenth Century ◽  
Early Modern ◽  
Early Modern Period ◽  
Religious Change ◽  
Public Performance ◽  
The Public ◽  
Modern Period ◽  
Medieval Church ◽  
Large Numbers ◽  
Common Prayer

ABSTRACTThe religious reforms of the sixteenth century exerted a profound impact upon the liturgy of baptism in England. While historians' attention has been drawn to the theological debates concerning the making of the sign of the cross, the new baptism liturgy contained within the Book of common prayer also placed an innovative importance on the public performance of the rite in the presence of the whole congregation on Sundays and other holy days. Both religious radicals and conservatives contested this stress on ceremony and publicity throughout the early modern period. Through the collection of large numbers of baptism dates from parish registers, it is possible to measure adherence to these new requirements across both space and time. Before the introduction of the first prayer book in 1549, there was considerable uniformity among communities in terms of the timing of baptism, and the observed patterns are suggestive of conformity to the requirements of the late medieval church. After the mid-sixteenth century, parishes exhibited a range of responses, ranging from enthusiastic adoption by many communities to complete disregard in religiously conservative parts of Lancashire and Cheshire. Additionally, the popularity of saints' festivals as popular days for baptism fell markedly after 1660, suggesting a decline in the observance of these feasts.

London Parish Clergy and the Protestant Reformation, 1547–1559

1986 ◽  
Vol 18 (3) ◽  
pp. 375-393 ◽  
Author(s):  
Barrett L. Beer
Keyword(s):  
Religious Orientation ◽  
Church Of England ◽  
Protestant Reformation ◽  
Religious Change ◽  
Henry Viii ◽  
English Reformation ◽  
Working People ◽  
The Government ◽  
Parish Clergy ◽  
City Of London

Although significant changes took place in the Church of England between 1547 and 1553, the Protestant Reformation under Edward VI has received less attention from historians than the Reformation under Henry VIII or Elizabeth I. The publication of A. G. Dickens'The English Reformationin 1964 marked the beginning of a redirection of reformation studies which included a deeper appreciation of the importance of the Edwardian Reformation. Dickens saw the English Reformation as part of a larger European religious crisis and focused attention on Lutheran, Calvinistic, and other continental influences that contributed to the development of protestantism under Henry VIII and Edward VI. Emphasizing the successes of Edwardian reformers, Dickens wrote, “Such evidence as we can adduce suggests that Protestantism continued steadily to expand amongst the upper and middle classes, while … able preachers could still make many converts among the working people of the towns.” In recent years, however, regional studies have revealed the obstacles to Protestant reform and the survival of Roman Catholicism.This essay looks at the Edwardian Reformation from the center of England, the city of London, and examines religious change at the parochial level. It is based on sixty-three clergy who were appointed to a total of sixty-six London benefices between 1547 and 1553 and traces their careers through the reign of Mary to the Elizabethan settlement of 1559. The essay studies the process of parochial reform by examining the exercise of patronage and attempting to determine the quality and religious orientation of beneficed clergy. It also seeks to identify the successes and failures of the government of Edward VI as it sought to promote Protestant reforms throughout the country.

An opposition newspaper under an oppressive regime: A critical analysis of The Daily News

2016 ◽  
Vol 1 (1) ◽  
pp. 128-140
Author(s):  
Pedzisai Ruhanya
Keyword(s):  
The State ◽  
Structured Interviews ◽  
Daily News ◽  
Civil Society Organisations ◽  
Original Analysis ◽  
The Government ◽  
Complex Relationships ◽  
Historical Moment ◽  
Political Turmoil ◽  
Political Governance

This study focuses on the unprecedented ways in which newspaper journalism helped the cause of democratisation at the height of the economic and political governance crisis, also known as the Zimbabwe Crisis, from 1997 to 2010. The research is designed as a qualitative case study of The Daily News, an independent private newspaper. It was based on semi-structured interviews with respondents, who were mainly journalists and politicians living in Zimbabwe. The analytical lens of alternative media facilitates a construction of how The Daily News and its journalists experienced, reported, confronted and navigated state authoritarianism in a historical moment of political turmoil. The study discusses the complex relationships between the independent and privately owned press, the political opposition and civil society organisations. The research provides an original analysis of the operations of The Daily News and its journalists in the context of a highly undemocratic political moment. Some journalists crossed the floor to join civic and opposition forces in order to confront the state. The state responded through arrests and physical attacks against the journalists; however, journalists continued to work with opposition forces while the government enacted repressive media and security law to curtail coverage of the crisis.

Covenants and Anglicans

2008 ◽  
Vol 6 (2) ◽  
pp. 139-152
Author(s):  
Frederick Quinn
Keyword(s):  
Sixteenth Century ◽  
Catholic Church ◽  
Church Of England ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Jeremy Taylor ◽  
Common Prayer ◽  
Church Governance ◽  
The Church

ABSTRACTAlthough there is a strong movement within Anglicanism to produce a Covenant, this article argues against such an approach. Postponing dealing with today's problems by leaving them for a vaguely worded future document, instead of trying to clarify and resolve them now, and live in peace with one another, is evasive action that solves nothing. Also, some covenant proposals represent a veiled attempt to limit the role of women and homosexuals in the church.The article's core argument is that covenants were specifically rejected by Anglicans at a time when they swept the Continent in the sixteenth century. The Church of England had specifically rejected the powerful hierarchy of the Roman Catholic Church and the legalism of the Puritans in favor of what was later to become the Anglican via media, with its emphasis on an informal, prayerful unity of diverse participants at home and abroad. It further argues the Church contains sufficient doctrinal statements in the Creeds, Chicago-Lambeth Quadrilateral of 1886, 1888, and the Baptismal Covenant in the American Church's 1979 Book of Common Prayer.Covenant proponents argue their proposed document follows in the tradition of classic Anglicanism, but Quinn demonstrates this is not the case. He presents Richard Hooker and Jeremy Taylor as major voices articulating a distinctly Anglican perspective on church governance, noting Hooker ‘tried to stake out parameters between positions without digging a ditch others could not cross. Hooker placed prudence ahead of doctrinal argument.’ Taylor cited the triadic scripture, tradition and reason so central to Anglicanism and added how religious reasoning differs from mathematical and philosophical reasoning. The author notes that the cherished Reformation gift of religious reasoning is totally unmentioned in the flurry of documents calling for a new Anglican Covenant.

Spies, informers and Thomas Howard’s defence of England’s northern frontier in 1523*

2020 ◽  
Vol 93 (260) ◽  
pp. 252-272
Author(s):  
Neil Murphy
Keyword(s):  
The State ◽  
Elizabeth I ◽  
Henry Viii ◽  
Intelligence Gathering ◽  
European Context ◽  
Northern Frontier

Abstract Taking the role spying played in the defence of England’s northern frontier against a Scottish invasion in 1523 as its focus, this article examines military espionage during the reign of Henry VIII. After establishing a typology of spying, it analyses the methods English commanders such as Thomas Howard used to obtain intelligence during wartime. It shows that while the principal developments in English spying have been attributed to the reign of Elizabeth I, extensive intelligence-gathering networks were already in place decades earlier and that they played a key role in the defence of the kingdom’s frontiers and the operation of the state. The article also examines Scottish spying during this period and concludes by considering English espionage within a wider European context.

scholarly journals Rezydencja duchownych w Królestwie Polskim

2001 ◽  
Vol 44 (3-4) ◽  
pp. 185-205
Author(s):  
Witold Jemielity
Keyword(s):  
Roman Catholic ◽  
The State ◽  
Church Life ◽  
The Government ◽  
Short Time

Church Life in the Congress Kingdom of Poland was subordinated to the Government. As it concerns two periods could be destinguished; till the year 1864 and after the January Uprise. During the first period only the Rector could allow the vicar to leave the parish for a short time, while the Dean could allow both of them to leave the parish for not longer than two weeks. Only the Bishop could allow them to leave the parish for a longer period. After the January Uprise the Rector and the Vicar could move freely only on the area of their own parish, the Dean in his own decanate, while the Bishop in the whole Diocese. Any time they wanted to leave they had to get the permission from the chief of the district or a governor. However, there were special restrictions as concerns going to Warsaw or abroad. Tsar Alexander I on the base of the decree issued on 6 - 18th March 1817 consigned custody and attendance of Roman - Catholic clergymen to one of the state committees. It issued a great mant decrees as concerns the above mentioned subject. The said decrees were sent to parishes sometimes adding their own comments. The Government was more interested in political matters than in those connected with church. It was not as bad as it might have resulted from the civil regulations.

Religious Change and Baptismal Days in Sixteenth-Century Non-Metropolitan Surrey

2020 ◽  
pp. 37-45
Author(s):  
Sue Jones
Keyword(s):  
Sixteenth Century ◽  
Rural Areas ◽  
Urban Areas ◽  
Research Note ◽  
Religious Change ◽  
Book Of Common Prayer ◽  
Prayer Book ◽  
Complete Reversal ◽  
Common Prayer ◽  
Established Church

The religious changes of the sixteenth century profoundly affected many aspects of people's lives. Among these was a change in the expectation as to the timing of baptism. The 1549 Book of Common Prayer placed a novel emphasis on the performance of the ritual of baptism by clergy in front of the congregation, resulting in an expectation that baptisms would occur on Sundays or other holy days. This research note reports a preliminary exploration of changes in the timing of baptisms in non-metropolitan Surrey between 1541 and 1600, changes which provide an indication of the degree of its population's conformity to the established church. It finds that there was an increase in Sunday baptisms after the introduction of the 1549 Book of Common Prayer, a partial though possibly not complete reversal during the return to Catholicism under Mary, and then a gradual movement towards greater adherence during the course of Elizabeth's reign. By 1600 the majority of baptisms took place on Sundays. People in towns and those in rural areas seem to have behaved quite similarly, though there is the possibility of greater adherence to Sunday baptisms in some urban areas in the immediate aftermath of the introduction of the 1549 prayer book and of disruption to the timing of baptisms during the dearth of the 1590s.

What Does Decolonisation Mean in Bolivia in Relation to the Position of Religion in the Country’s New Legislation and the New Curriculum?

2015 ◽  
Vol 32 (1) ◽  
pp. 115-143
Author(s):  
Live Danbolt Drange
Keyword(s):  
Indigenous Peoples ◽  
Catholic Church ◽  
Roman Catholic ◽  
The State ◽  
Roman Catholic Church ◽  
Evangelical Churches ◽  
Cultural Boundaries ◽  
Education Act ◽  
The Government ◽  
First Time

The article discusses challenges and obstacles in creating intercultural dialogue and coexistence across religious and cultural boundaries in a society that is ethnically and culturally multi-dimensional. Bolivian society has always been multicultural and multi-ethnic with a majority of indigenous peoples. The Roman Catholic Church has since colonization officially been dominating religious life and political power while evangelical churches have been growing considerably during the last decades. The majority of indigenous peoples have historically been oppressed by an elite of Spanish descent. In the last few decades there has been an ethnic revitalizing and indigenous representatives have for the first time in history gained positions in the government. They have taken an active part in the rewriting of the Constitution and an education act intending to create a more just and equal society under the slogan “decolonize the state”. A new Constitution and Education Act are establishing that the state is secular and that it guarantees freedom of religion and belief at the same time as it is marked by Andean spirituality. This spirituality and the position of religion in society and in education have been topics of controversy in the process of constructing new legislation. In the discussion the Catholic Church, evangelical Christians and indigenous participants advocating traditional Andean spirituality have been participating. I will look in to possible consequences of this Andeanization especially concerning the children’s religious upbringing.

‘I was a stranger, and ye took me in’: Polish Religious Refugees in England and English Refugees in Poland in the Sixteenth Century

1990 ◽  
Vol 6 ◽  
pp. 109-116
Author(s):  
Claire Cross
Keyword(s):  
Sixteenth Century ◽  
Roman Catholic ◽  
Henry Viii ◽  
The Moment

From the moment of Luther’s defiance of both Pope and Emperor at the Diet of Worms the sixteenth century became a period par excellence of cuius regio, eius religio, and of nowhere was this more true than for the very different societies of England and Poland. In England, for that time a highly centralized country, the nation’s religious fate oscillated wildly with the change of monarchs and their respective governments, mildly reformist under Henry VIII so long as Thomas Cromwell held power, indisputedly Protestant during the rule of the boy king, Edward VI, as indisputedly Roman Catholic in the equally short reign of Mary I, and then Protestant, as it turned out permanently, on the accession of Elizabeth. In Poland, where, because of its proximity to Wittenberg, Luther’s teachings began taking root at least within the German communities considerably earlier than in England, the spread first of Lutheranism and then Calvinism depended far more on the attitude of the nobility than of the monarch, though the succession of the more tolerant Sigismund Augustus in 1548 certainly accelerated the process. Apart from the five years between 1547 and 1553 in England, in neither country was life easy for converts to the Swiss version of Protestantism before 1560, and at different times both Polish and English Protestants suffered quite severe episodes of persecution: this essay traces the fortunes of the Poles who found a refuge in England and of the English who sought a temporary haven in Poland on account of their religion in the mid-sixteenth century.

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