Reformation England 1480-1642 (Reading History)
Format: PDF / Kindle (mobi) / ePub
Reformation England 1480-1642 provides a clear and accessible narrative account of the English Reformation, explaining how historical interpretations of its major themes have changed and developed over the past few decades, where they currently stand, and where they seem likely to go.
A great deal of interesting and important new work on the English Reformation has appeared recently, such as lively debates on Queen Mary's role, work on the divisive character of Puritanism, and studies on music and its part in the Reformation. The spate of new material indicates the importance and vibrancy of the topic, and also of the continued need for students and lecturers to have some means of orientating themselves among its thickets and by-ways. This revised edition takes into account new contributions to the subject and offers the author's expert judgment on their meaning and significance.
seemed to offer rebuke to others, where possible shunning the company of the ‘ungodly’. Indeed, it has been argued that precisely because the great majority of Puritans remained inside the Church of England they felt impelled to keep themselves pure by practising a kind of ‘separation within the Church’. In some parishes in Kent, Sussex and Northamptonshire at the end of the sixteenth century, the godly’s children were marked off with such exotic names as ‘Praise-God’, ‘Sure-Trust’ and
feuds. 69 J. Patrick Hornbeck, What Is a Lollard? Dissent and Belief in Late Medieval England (Oxford, 2010). 70 Plumb, ‘Status’, pp. 106, 124–5. 18 Reformation England 1480–1642 People were drawn in not so much by migrant teachers known to Lollard groups in different parts of the country (there seem to have been only a handful of these) as through their existing social and family networks – parents converted their children, husbands their wives, masters their apprentices. R. G. Davies has
was created by the execution of the Cambridge scholar Thomas Bilney at Norwich in August 1531. The fate of Bilney reminds us that the history of the evangelical ‘movement’ is the sum history of individuals, stories which should be told with sympathy though without hagiographical gloss. Bilney’s conversion followed a pattern which seems close to that of Martin Luther himself. He found no peace of mind in endless fasting, pardons, and masses, but achieved ‘marvellous comfort and quietness’ reading
inevitably fragmentary and corrosive of the social order. Indeed, evangelical propaganda consistently likened popery and anabaptism to each other – they were not opposite ends of a religious spectrum in which the Edwardian Church occupied the middle ground, but manifestations of the same ‘false religion’ which stood in opposition to the true.92 Yet the papists may have had a point. As Henry VIII had discovered a decade earlier, it was optimistic simultaneously to provide the laity with unfettered
main instrument to bring about reconciliation with Rome was to be Mary’s (other) cousin, Reginald Pole, bête noire of the Henrician and Edwardian regimes, whom the pope appointed legate for this purpose in August 1553. But Pole did not arrive in England to end the schism until November 1554; the delay of fourteen months from the start of the reign looks in retrospect like precious time wasted. Twenty years of continuous propaganda against the pope made it unlikely there would be warm enthusiasm