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The English Reformation

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  1. Introduction
  2. Fifteenth-century England was solidly Catholic, 17th-century England predominantly Protestant: the difference between them constituted the English Reformation. Scholarly opinion is divided about the nature of the changes that happened in the 16th century, the rate at which they occurred in town and country and from region to region, and whether they came about because of a series of political decisions imposed “from above” by the Tudor monarchs from Henry VIII to Elizabeth I or as the expression of popular religious fervor welling up “from below.” Henry’s reign (1509–1547) witnessed the formal break with Rome, the declaration of royal supremacy over the church in England, and the plundering of the nation’s monastic wealth, but official promotion of more overt expressions of Protestantism had to wait for the brief reign of Edward VI (1547–1553). Mary I (reigned 1553–1558) reversed the policies of her father and brother, thereby placing England at the forefront of Catholic attempts to stem the Protestant tide. The long reign of Elizabeth (1558–1603) witnessed the emergence of an Anglican via media between the Catholic and Puritan extremes on the English ecclesiastical spectrum.
  3. General Overviews
  4. The modern historiography of the English Reformation opened with Dickens 1964, which emphasizes the rapid success of Protestantism. For a studiously uncontroversial survey of the entire period, see Cross 1976. It was to the work of A. G. Dickens that Scarisbrick 1984 provided a polemical response, emphasizing continuity and religious conservatism over the desire for change and innovation. For more detailed information on the period up to 1558, Brigden 1989 is invaluable.MacCulloch 1990 is a reliable introductory work, but only for the period between the death of Henry VIIII in 1547 and that of Elizabeth I in 1603. After the initial assault made by Scarisbrick 1984, together Duffy 1992 and Haigh 1993 delivered the coup de grace that finally finished Dickens’s reign as the master of English Reformation studies. In the process, Duffy in particular effectively re-Catholicized the history of 16th-century England, countering the Protestant triumphalism with which it had previously been associated.
  5. Brigden, Susan. London and the Reformation. Oxford: Clarendon, 1989.
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  7. The political importance of London and the quantity of records generated by its citizens makes Brigden’s acclaimed study invaluable for coverage of the reigns of Henry, Edward, and Mary. It is particularly important for her analysis of the first generation of English Protestants.
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  9. Cross, Claire. Church and People, 1450–1660: The Triumph of the Laity in the English Church. London: Fontana, 1976.
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  11. A textbook that captures the historiographical moment before the revisionist flood, when the triumph of the laity still meant the triumph of Protestantism, and when the English Reformation was still seen as a “naked act of state” imposed from above, rather than a convoluted interaction between governors and governed.
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  13. Dickens, A. G. The English Reformation. London: Batsford, 1964.
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  15. This account of the English Reformation as a combination of religious change imposed “from above” and enthusiastic popular acceptance of Protestantism by the death of Edward VI in 1558 was accepted as the definitive interpretation of the subject by a generation of readers. Second edition published in 1989.
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  17. Duffy, Eamon. The Stripping of the Altars: Traditional Religion in England, 1400–1580. New Haven, CT: Yale University Press, 1992.
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  19. Duffy’s monumental study draws upon a wealth of texts and images to describe the rich and vibrant nature of English Catholicism on the eve of the Reformation, followed by the “deep and traumatic cultural hiatus” of the Reformation. For a while it effectively sealed the debate on the English Reformation and established the new orthodoxy.
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  21. Haigh, Christopher. English Reformations: Religion, Politics, and Society under the Tudors. Oxford: Oxford University Press, 1993.
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  23. The revisionist textbook account of the English Reformation and a clear endorsement of the Scarisbrick line, albeit pointedly free from any perceived confessional baggage. Haigh concludes that the Reformations—in the plural—did not have as great an impact on English society as historians had previously maintained.
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  25. MacCulloch, Diarmaid. The Later Reformation in England, 1547–1603. New York: St. Martin’s, 1990.
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  27. MacCulloch’s earlier work consists of regional studies of 16th-century Suffolk, but here he surveys the Edwardian, Marian, and Elizabethan reforms and reflects on the chronology of the Reformation in England.
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  29. Pettegree, Andrew. Foreign Protestant Communities in Sixteenth Century London. Oxford: Oxford University Press, 1986.
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  31. Pettegree charts the arrival of Protestant refugees from France and the Spanish Netherlands, their impact on the English economy, and their encouragement of more radical reform among their somewhat lukewarm English brethren.
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  33. Scarisbrick, J. J. The Reformation and the English People. Oxford: Blackwell, 1984.
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  35. The 1982 Ford Lectures in book form. As the first substantial assault on Dickens it proved to be distinctly controversial. The provocation is apparent in Scarisbrick’s opening paragraph: “On the whole, English men and women did not want the Reformation and most of them were slow to accept it when it came.”
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  37. POST-REVISIONISM
  38. A caesura followed Duffy 1992 and Haigh 1993. By the first decade of the 21st century, the re-Catholicizing of 16th-century English history was accepted without question, so that Wooding 2000followed where Duffy had led, and other historians sought alternative approaches to the English Reformation, with Jones 2002 opting for cultural history, Shagan 2002 focusing on key episodes to illustrate the greater whole, and Eppley 2007 tracing the royal supremacy over the English church through the works of 16th-century authors. Heal 2003 and MacCulloch 2003 are authoritative and substantial surveys that set the English Reformation in wider geographical contexts. Marshall 2003 is a reliable guide designed for student readers. Ryrie 2009 is aimed at the same readers but is distinguished by its balance of English and Scottish material.
  39. Eppley, Daniel. Defending Royal Supremacy and Discerning God’s Will in Tudor England. Aldershot, UK: Ashgate, 2007.
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  41. Eppley traces his subject as far as Hooker and the Laws of Ecclesiastical Polity, but his initial focus is on defenses of the royal supremacy in the 1530s, with emphasis on the polemical works of William Tyndale, Stephen Gardiner, Thomas Starkey, and the legal writer Christopher St. German.
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  43. Heal, Felicity. Reformation in Britain and Ireland. Oxford and New York: Oxford University Press, 2003.
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  45. This nonpartisan contribution to the authoritative series Oxford History of the Christian Church is particularly strong on theology, but its real distinctiveness lies in tracing the Reformation in England in parallel with those in Ireland and Scotland.
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  47. Jones, Norman. The English Reformation: Religion and Cultural Adaptation. Oxford: Blackwell, 2002.
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  49. Jones takes post-Reformation culture as his starting point and explores the practical steps taken by institutions to bring that culture into being. By the end of the 16th century, he argues, the old world and the old religion had been lost; the English had soon learned to live with religious diversity.
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  51. MacCulloch, Diarmaid. Reformation: Europe’s House Divided, 1490–1700. London: Allen Lane, 2003.
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  53. A magisterial pan-European survey that can be employed to set the English Reformation in various contexts, political and social, theological, and ecclesiastical.
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  55. Marshall, Peter. Reformation England, 1480–1642. London: Arnold, 2003.
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  57. Designed for use by students, this is a reliable guide to the entire Reformation process and to all aspects of the subject, including the recent historiography.
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  59. Ryrie, Alec. The Age of Reformation: The Tudor and Stewart Realms, 1485–1603. New York and London: Pearson Longman, 2009.
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  61. Ryrie matches his contemporary and sometime collaborator Peter Marshall by producing a student-friendly textbook, albeit with his distinctive emphasis on the Reformation in Scotland. The manageable bibliography provides up-to-date coverage of both realms.
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  63. Shagan, Ethan H. Popular Politics and the English Reformation. Cambridge, UK: Cambridge University Press, 2002.
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  65. Shagan’s lively account relates a number of key episodes in the reigns of Henry VIII and Edward VI, including the case of Elizabeth Barton, the Pilgrimage of Grace, and the dissolution of the chantries, to illustrate the balance between resistance and active collaboration among the political responses of the governed.
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  67. Wooding, Lucy E. C. Rethinking Catholicism in Reformation England. Oxford: Clarendon, 2000.
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  69. A subtle reinterpretation of English Catholic thought from Henry’s reign to that of Elizabeth, with emphasis placed on an accommodating Erasmian tradition rather than the hard line associated with William Allen and the Catholic exiles.
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  71. Reference Resources
  72. There is no specific resource for the study of the English Reformation; Hillebrand 1996 and Cross and Livingstone 1997 contain thematic entries and brief biographies of leading figures. Matthew and Harrison 2004 is essential for biographical and bibliographical material relating to prominent figures.Mayer and Walters 2008 is designed to facilitate more detailed research.
  73. Cross, F. L., and E. A. Livingstone, eds. The Oxford Dictionary of the Christian Church. 3d ed. Oxford: Oxford University Press, 1997.
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  75. This authoritative volume has an Anglican perspective on ecclesiastical history, but it should nevertheless be consulted for scholarly introductions to beliefs and practices across the entire denominational range.
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  77. Hillebrand, Hans J., ed. Oxford Encyclopedia of the Reformation. 4 vols. New York: Oxford University Press, 1996.
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  79. The pan-European scope of this work encourages the reader to see the English Reformation in the wider contexts of both Protestant and Catholic reform.
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  81. Matthew, H. C. G., and Brian Harrison, eds. Oxford Dictionary of National Biography. 40 vols. Oxford: Oxford University Press, 2004.
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  83. The indispensible biographical and bibliographical resource, whether for monarchs, statesmen and prelates, or foot soldiers of the Reformation such as Robert Parkyn and Rose Hickman.
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  85. Mayer, Thomas F., and Courtney B. Walters. The Correspondence of Reginald Pole. Vol 4, A Biographical Companion: The British Isles. Aldershot, UK, and Burlington, VT: Ashgate, 2008.
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  87. Accompanies Mayer’s three-volume calendar of Pole’s correspondence and contains detailed entries and a wealth of archival references for hundreds of individuals mentioned in the same. The chronological focus is on Mary’s reign (1553–1558), making the volume of particular relevance to studies of Pole’s leadership of the Catholic revival.
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  89. Collections of Papers
  90. The English Reformation has generated many collections of essays. Dickens 1982 and Collinson 1983 are measures of the historiographical significance of two leading scholars. Haigh 1987 is the volume that effectively created the modern debate on the English Reformation. Marshall 1997provides a distillation of that debate. Tyacke 1998 asks significant questions about periodization. The influence of A. G. Dickens can be traced in the early Reformation focus of Marshall and Ryrie 2002, and that of Patrick Collinson can be seen in the late 16th and early 17th century topics addressed inShagan 2005.
  91. Collinson, Patrick. Godly People: Essays on English Protestantism and Puritanism. London: Hambledon, 1983.
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  93. A substantial volume containing twenty papers originally published between 1958 and 1980.
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  95. Dickens, A. G. Reformation Studies. London: Hambledon, 1982.
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  97. Dickens’s collected essays, including “Secular and Religious Motivation in the Pilgrimage of Grace,” “The Marian Reaction in the Diocese of York,” and “Heresy and the Origins of English Protestantism,” appeared when he was still the widely acknowledged authority on the English Reformation.
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  99. Haigh, Christopher, ed. The English Reformation Revised. Cambridge, UK: Cambridge University Press, 1987.
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  101. The title suggests that the contributors, including Margaret Bowker, David Palliser, Gina Alexander, and Ronald Hutton, were the original “revisionists,” but Eamon Duffy has pointed out that their appreciation of the Reformation as a difficult process, rather than an easy Protestant victory, originated rather with Patrick Collinson.
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  103. Marshall, Peter, ed. The Impact of the English Reformation, 1500–1640. London: Arnold, 1997.
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  105. Reproduces a number of important articles, including those by Christopher Harper-Bill on Dean Colet’s 1512 convocation sermon, J. F. Davis’s case for the continuity of Lollardy into the Reformation period, Susan Brigden on the young in the early Reformation, and A. G. Dickens’s defense of his argument about the early expansion of Protestantism.
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  107. Marshall, Peter, and Alec Ryrie, eds. The Beginnings of English Protestantism. Cambridge, UK: Cambridge University Press, 2002.
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  109. Includes papers by Peter Marshall on evangelical conversion in the reign of Henry VIII, Alec Ryrie on the problem of quantifying early Protestants, Richard Rex on the friars in the English Reformation, Susan Wabuda on marriage, and Thomas Freeman on Edwardian and Marian Protestants dealing with the internal dissenters known as Freewillers.
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  111. Shagan, Ethan, ed. Catholics and the “Protestant Nation”: Religious Politics and Identity in Early Modern England. Manchester, UK: Manchester University Press, 2005.
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  113. A collection of articles on English Catholic history in the 16th and early 17th centuries, reflecting how the interests of an embattled minority have become mainstream studies. The contributors include Peter Marshall, Michael Questier, Thomas McCoog, and Peter Lake.
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  115. Tyacke, Nicholas, ed. England’s Long Reformation, 1500–1800. London: Routledge, 1998.
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  117. In the wake of the revisionist coup of the 1990s, an alternative approach was sought. It emerged in rethinking the periodization of the English Reformation. This volume of essays reacts against the argument for continuity between the 15th and 16th centuries by emphasizing 1500–1800 as a unit. The contributors include Eamon Duffy, Patrick Collinson, and Jeremy Gregory.
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  119. Bibliography
  120. The Commission Internationale d’Histoire Ecclésiastique Comparée initiated an international bibliography of the Reform (1450–1648) to cover the years 1940–1955. It was divided into national lists and published in fascicles, rather than in book form. The exercise was repeated for works published between 1955 and 1970, with the result for the British Isles being Baker 1975, but it has not been replicated for works published in subsequent decades.
  121. Baker, Derek, ed. The Bibliography of the Reform 1450–1648 Relating to the United Kingdom and Ireland for the Years 1955–70. Oxford: Blackwell, 1975.
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  123. The section on England and Wales was compiled by D. M. Loades and is divided into six parts: books and parts of books, dictionaries and bibliographies, academic journals, society publications, reviews, and completed theses. The Scottish and Irish sections were compiled by J. K. Cameron and Derek Baker, respectively.
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  125. Journals and Serials
  126. Articles on relevant topics can be found across a wide range of journals, both historical and theological, but one journal and one serial must suffice here. The Journal of Ecclesiastical Historyand Studies in Church History were both founded by the liturgical scholar Clifford Dugmore (d. 1990).
  127. Journal of Ecclesiastical History.
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  129. Founded by Dugmore in 1948 and edited by him for thirty years. The articles and reviews in JEHcover the entire gamut of Christian history, with the English Reformation looming appropriately large. The journal is currently published by Cambridge University Press.
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  131. Studies in Church History.
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  133. The proceedings of the annual conferences of the Ecclesiastical History Society, which was founded by Dugmore in 1961. Some of the greatest concentrations of relevant articles are found in SCH 27,Women in the Church (1990), and SCH Subsidia 2, Reform and Reformation: England and the Continent c. 1500–c. 1750 (1979). The series is currently published by Boydell and Brewer.
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  135. Historiography
  136. The divisiveness of the English Reformation as a subject of historical writing can be traced back to the 16th-century sources explored in Betteridge 1999. O’Day 1986 analyzes the historiography from the early modern period to the onset of revisionism in the late 20th century. Collinson 1997 and Duffy 2006 not only supplement O’Day 1986 by providing the next chapters in the historiographical story, but they do so as important participants in recent debates. Confessionalism has featured prominently in those debates, most notably in the firmly Protestant perspective found in the works of A. G. Dickens and the Catholicism of his critics J. J. Scarisbrick and Eamon Duffy. After his death in 2001, Dickens was celebrated in a special issue of Historical Research.
  137. “Special Issue: A. G. Dickens and the English Reformation.” Historical Research 77 (2004).
  138. DOI: 10.1111/j.1468-2281.2004Save Citation »Export Citation »E-mail Citation »
  139. The entire issue is devoted to the work, reputation, and impact of this unintentionally controversial historian, who died in 2001. Bibliographies of his work supplement articles by Patrick Collinson, Claire Cross, Eamon Duffy, Robert von Friedeburg, Christopher Haigh and Andrew Pettegree, and Regina Pörtner.
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  141. Betteridge, Thomas. Tudor Histories of the English Reformations, 1530–83. Aldershot, UK: Ashgate, 1999.
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  143. The historians of their own and recent times explored in this volume include John Bale, Edward Hall, Anne Askew, and John Foxe.
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  145. Collinson, Patrick. “The English Reformation, 1945–95.” In Companion to Historiography. Edited by Michael Bentley, 323–347. London and New York: Routledge, 1997.
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  147. Here the subject is tackled with Collinson’s characteristic verve.
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  149. Duffy, Eamon. “The English Reformation after Revisionism.” Renaissance Quarterly 59.3 (2006): 720–731.
  150. DOI: 10.1353/ren.2008.0366Save Citation »Export Citation »E-mail Citation »
  151. A recent analysis of the historiography by one of the key players, including reflections on the Catholic and Protestant allegiances of various scholars.
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  153. O’Day, Rosemary. The Debate on the English Reformation. London: Methuen, 1986.
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  155. Responding to the interest generated by the “revisionist” historians, O’Day highlights the debates ignited in each of the post-Reformation centuries, including the work of authors such as Thomas Fuller, Peter Heylyn, and John Strype.
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  157. Henry VIII
  158. The reign of Henry VIII (1509–1547) is the period of English history most readily associated with the Reformation, in part because of the personal drama of the king’s quest for a papal annulment of his marriage to Katherine of Aragon and in part because ruined monasteries in picturesque rural landscapes create a romantic image of a lost world. Religious change came gradually. The 1520s were years of Protestant heroism in the face of government opposition to heresy; the 1530s saw the tables turned as Henry embraced elements of reform and declared himself “supreme head” of the English church; the 1540s witnessed a shift away from Lutheranism but no decisive new direction in the crown’s religious policies.
  159. REFORM IN THE 1520S
  160. The nature of religious reform in the 1520s has tended to be discussed with reference to the character of the English church throughout the 15th and early 16th centuries. Dickens 1964 creates a negative image of the pre-Reformation church, one that numerous historians of the late medieval period were inspired to refute. Heath 1969 and Harper-Bill 1989 answer the charges of anticlericalism, Burgess 1988 responds to accusations of a lack of lay piety, and Rex 2002 counters the assertion that late 14th and early 15th century Lollardy survived and reemerged in Protestantism. Luther’s initial impact in England has been measured with reference to prominent preachers as well as to religious exiles. Daniell 1994 is the most substantial study of an individual English reformer of his generation, William Tyndale (1494?–1536), who left for Germany in 1524. As Guy 1980demonstrates, those who stayed in England risked being rooted out by the authorities. A handful were even examined by Thomas Wolsey (d. 1530), papal legate and lord chancellor, of whom Gwyn 1990 remains the most detailed biography, if not the most accessible.
  161. Burgess, Clive. “‘A Fond Thing Vainly Invented’: An Essay on Purgatory and Pious Motive in Later Medieval England.” In Parish, Church and People: Local Studies in Lay Religion, 1350–1750. Edited by Susan Wright, 56–84. London: Hutchinson, 1988.
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  163. A distinctive feature of pre-Reformation religious practice is addressed by an author whose work has concentrated on parish life in late medieval Bristol.
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  165. Daniell, David. William Tyndale: A Biography. New Haven, CT: Yale University Press, 1994.
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  167. An important study of an iconic figure, the religious exile whose biblical translations provided a tangible focus for the first generation of English Protestants. Particular emphasis is placed on Tyndale’s literary output.
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  169. Dickens, A. G. The English Reformation. London: Batsford, 1964.
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  171. The early chapters of this immensely influential work argue that the Protestant message took root rapidly because the English church of the 15th and early 16th centuries was moribund, its secular clergy were poorly educated, anticlericalism was rife, and the spiritual life of the laity was arid. Second edition published in 1989.
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  173. Guy, J. A. The Public Career of Thomas More. Brighton, UK: Harvester, 1980.
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  175. Guy’s study follows More from a zealous detector of heretics in the 1520s to a marginalized lord chancellor at odds with his monarch’s ecclesiastical policy in the early 1530s.
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  177. Gwyn, Peter. The King’s Cardinal: The Rise and Fall of Thomas Wolsey. London: Barrie and Jenkins, 1990.
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  179. This somewhat unwieldy volume can be mined for Wolsey’s attempts to reform the English church organizationally, if not spiritually, for his “persecution” of evangelicals such as Robert Barnes and Thomas Bilney in the 1520s, and for his attempts to secure the papal annulment of the king’s marriage.
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  181. Harper-Bill, Christopher. The Pre-Reformation Church in England, 1400–1530. London: Longman, 1989.
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  183. Although aimed at a student audience, this slim volume has been influential in creating an image of a devout laity whose generosity to the church has left us so many architectural gems, and a conscientious clergy whose pastoral commitment rarely provoked criticism.
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  185. Heath, Peter. The English Parish Clergy on the Eve of the Reformation. London: Routledge and Kegan Paul, 1969.
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  187. Although there are more recent studies of individual dioceses, Heath’s wider survey of parish clergy remains a staple, dealing with issues such as patronage, income, anticlericalism, pluralism, and nonresidence.
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  189. Rex, Richard. The Lollards. London: Palgrave Macmillan, 2002.
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  191. A relatively short work that nevertheless presents a strong argument that attempts by Dickens and others to link Lollardy and Protestantism have been misconceived and futile.
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  193. THE KING AND HIS COURT
  194. G. R. Elton regarded the biographical format as unsuitable for the writing of Tudor history, and this, in large measure, accounts for the absence of a biography of Thomas Cromwell from this survey.Scarisbrick 1968 is proof that at least one of Elton’s former students disregarded his master’s advice.Ives 1986 is significant for the emphasis placed on factionalism at the royal court in determining the timing and character of the early Reformation in England. The biographical format is particularly relevant for public figures who were also significant authors: Marius 1984 deals with Thomas More, one of the most prominent opponents of Henry VIII’s break with Rome, and MacCulloch 1996 with Thomas Cranmer, one of its most ardent supporters. For More’s fellow Catholic martyr Bishop John Fisher, a volume of essays, rather than a biography, has been selected: Bradshaw and Duffy 1989. In contrast to historians writing in the mid-20th century, who emphasized the means by which the consequences of Henry’s break with Rome were imposed on the English people in 1530s, recent scholarship has tried to establish the precise nature of Henry’s personal religious opinions. Even the very size of the relevant publications offers a guide to the growing significance of this theme:MacCulloch 1995 is a vignette, McEntegart 2002 a monograph, and Bernard 2005 a book as massive as it has proved to be controversial.
  195. Bernard, G. W. The King’s Reformation: Henry VIII and the Remaking of the English Church. New Haven, CT: Yale University Press, 2005.
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  197. In the culmination to a series of articles, Bernard presents a major reappraisal, dismissing any notion of indecision or lack of leadership on Henry’s part and rejecting the idea that religious reform was subject to the rise and fall of figures at court. Henry’s consistent policy, he asserts, was that of the Erasmian “middle way.” At more than seven hundred pages, this is a heavyweight book in every sense.
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  199. Bradshaw, Brendan, and Eamon Duffy, eds. Humanism, Reform, and Reformation: The Career of Bishop John Fisher. Cambridge, UK: Cambridge University Press, 1989.
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  201. John Fisher (1469–1535) was the most distinguished theologian among the early 16th-century bishops and, together with Thomas More, personified the cause of Erasmian reform in England. Contributors to this volume of essays include Henry Chadwick and J. J. Scarisbrick.
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  203. Ives, E. W. Anne Boleyn. Oxford: Blackwell, 1986.
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  205. In addition to exploring factionalism at court, Ives emphasizes Anne Boleyn’s interest in Évangelisme, the French expression of Erasmian reform. The latter provoked a reaction from G. W. Bernard: “Anne Boleyn’s Religion,” Historical Journal 36.1 (1993): 1–20.
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  207. MacCulloch, Diarmaid. “Henry VIII and the Reform of the Church.” In The Reign of Henry VIII: Politics, Policy, and Piety. Edited by Diarmaid MacCulloch, 159–180. Basingstoke, UK: Macmillan, 1995.
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  209. MacCulloch identifies a lack of coherence in Henry’s policies after the fall of Thomas Cromwell, in contrast to which Bernard 2005 has argued for purpose and consistencies in the king’s reforming activities.
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  211. MacCulloch, Diarmaid. Thomas Cranmer: A Life. New Haven, CT: Yale University Press, 1996.
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  213. Cranmer served as Henry’s archbishop of Canterbury from 1533. MacCulloch’s celebrated biography is particularly strong on Cranmer’s theology, but it also examines the public career of the great survivor of the Henrician court and sheds considerable light on the archbishop’s dealings with many other significant contemporaries.
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  215. Marius, Richard. Thomas More: A Biography. London: Dent, 1984.
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  217. Among the numerous biographical studies of Thomas More (1478–1535), this one can be singled out because it covers his opposition to the royal supremacy without indulging in hagiography.
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  219. McEntegart, Rory. Henry VIII, the League of Schmalkalden, and the English Reformation. Woodbridge, UK: Boydell and Brewer, 2002.
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  221. Negotiations between Henry and the League of Schmalkalden peaked in 1537–1538, but the difficulties they encountered help to explain the nature and the timing of the king’s disillusionment with Lutheranism.
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  223. Scarisbrick, J. J. Henry VIII. London: Eyre and Spottiswoode, 1968.
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  225. Although this authoritative biography is invaluable for the entire reign, its scholarly gems include chapter 7 on the canon law of the divorce, while chapter 12 addresses the relationship between the royal supremacy and theology. A new edition of this frequently reprinted classic was published by Yale University Press in 1997.
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  227. THE KING AND HIS SUBJECTS
  228. Mid-20th-century interest in the Henrician Reformation focused less on the power politics of the royal court and more on the structures of government and the means by which ecclesiastical reform was imposed on the English people by the king and his agents. Lehmberg 1970 is the only dedicated study of the Reformation Parliament of 1529–1536, but Elton 1972 is representative of a considerably larger corpus of work by the historian who championed the career of Thomas Cromwell (c. 1485–1540) and advocated a “revolution in government” in the 1530s. Knowles 1959 is less representative of its author’s oeuvre in the sense that he tended to publish on medieval history, but it is the natural conclusion of his earlier studies of English monasticism. There is no more recent single-volume study of the dissolution than Knowles 1959, though Clark 2002 includes case studies of relevance to the subject. Although the dissolution of the monasteries had so great an impact on English society as to inspire the widespread rebellions collectively known as the Pilgrimage of Grace, the subject of Hoyle 2001, the closure of the chantries had a more immediate impact on parochial life and has its own historian in Kreider 1979. The relationship between the king and his subjects in the 1540s has received less attention but is addressed by Ryrie 2002, the argument of which is elaborated in Ryrie 2003.
  229. Clark, James G., ed. The Religious Orders in Pre-Reformation England. Woodbridge, UK: Brewer and Boydell, 2002.
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  231. This volume of essays introduces a range of topics relating to the spiritual, cultural and educational role of the religious orders, with the most relevant to the dissolution of the 1530s being those F. Donald Logan on departures from the religious life in 1535–1536 and Peter Cunich on the fate of the ex-religious.
  232. Find this resource:
  233. Elton, G. R. Policy and Police: The Enforcement of the Reformation in the Age of Thomas Cromwell. Cambridge, UK: Cambridge University Press, 1972.
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  235. Between 1535 and 1540 Thomas Cromwell served his king as Vicar General and Vice-Gerent in Spirituals, his agent in ecclesiastical affairs. The title of this study conveys the means by which Cromwell undertook his reforming mission.
  236. Find this resource:
  237. Hoyle, R. W. The Pilgrimage of Grace and the Politics of the 1530s. Oxford: Oxford University Press, 2001.
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  239. The most recent and most substantial work on the most serious rebellion faced by any of the Tudor monarchs. It takes into full account the assessments of previous historians about the combination of socioeconomic and religious factors that led to the risings in Lincolnshire and across the north of England in 1536.
  240. Find this resource:
  241. Knowles, David. The Religious Orders in England. Vol. 3, The Tudor Age. Cambridge, UK: Cambridge University Press, 1959.
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  243. The final volume of Knowles’s important history of English monasticism has underpinned all subsequent work on the subject, which has tended to be devoted to case studies of individual monasteries. Knowles remains valuable as the only historian to deal with the dissolution on a national scale.
  244. Find this resource:
  245. Kreider, Alan. English Chantries: The Road to Dissolution. Cambridge, MA: Harvard University Press, 1979.
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  247. This study covers the relatively brief history of chantries, their selective suppression under Henry VIII, and their systematic dissolution following the Chantries Act passed at the beginning of Edward VI’s reign.
  248. Find this resource:
  249. Lehmberg, Stanford E. The Reformation Parliament, 1529–1536. Cambridge, UK: Cambridge University Press, 1970.
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  251. Systematically working through the parliament’s seven sessions, Lehmberg examines the legal means by which Henry gained supremacy over the English church and the parliamentarians who made that supremacy possible.
  252. Find this resource:
  253. Ryrie, Alec. “The Strange Death of Lutheran England.” Journal of Ecclesiastical History 53 (2002): 64–92.
  254. DOI: 10.1017/S002204690100879XSave Citation »Export Citation »E-mail Citation »
  255. Although Henry’s initial break with Rome followed the pattern established by the Lutheran princes of Germany, this influence waned as state-sanctioned iconoclasm signaled a move toward Reformed ideas. Ryrie identifies 1543 as the point from which English Lutherans found themselves in active opposition to the regime.
  256. Find this resource:
  257. Ryrie, Alec. The Gospel and Henry VIII: Evangelicals in the Early English Reformation. Cambridge, UK: Cambridge University Press, 2003.
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  259. Rejecting the notion of a clear “conservative reaction” in the 1540s, Ryrie explains how the “militant” Protestantism of Edward’s reign was formed during the years 1539–1547, by which time evangelicals had been given cause to hope that Henry would continue with his reforming initiatives but were frustrated by the mixed messages coming from the top.
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  261. Edward VI
  262. The accession of Edward VI in 1547 brought the staunchly Protestant duke of Somerset to prominence as Protector of the Realm, but there was ecclesiastical continuity in the person of Thomas Cranmer, who remained archbishop of Canterbury and whose contribution to the regime is detailed by MacCulloch 1996. The king himself has received a number of recent biographical assessments, among which Loach 1999 remains reliable. MacCulloch 1999 and Davies 2002examine the distinctive and, indeed, revolutionary religious characteristics of the brief reign. In 1549 the scale of this revolution prompted the Prayer Book Rebellion in the southwest of the country and Kett’s Rebellion in East Anglia, both of which are examined by Wood 2007.
  263. Davies, Catharine. A Religion of the Word: The Defence of the Reformation in the Reign of Edward VI. Manchester, UK: Manchester University Press, 2002.
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  265. An exploration of Protestant printed material and therefore of Protestant self-perceptions at a time when advocates of the Reformed religion had to adjust to finding like-minded men in government, rather than in any degree of opposition to the regime.
  266. Find this resource:
  267. Loach, Jennifer. Edward VI. Edited by George Bernard and Penry Williams. New Haven, CT: Yale University Press, 1999.
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  269. This culmination of Loach’s work on mid-Tudor parliaments was unfinished at the author’s death. In it Edward is presented as more of a Renaissance prince than a “godly imp,” a monarch who made a serious contribution to matters of church and state.
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  271. MacCulloch, Diarmaid. Thomas Cranmer: A Life. New Haven, CT: Yale University Press, 1996.
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  273. Cranmer remained archbishop of Canterbury throughout Edward’s reign, a period in which he secured his literary reputation as compiler of the Book of Common Prayer. MacCulloch is particularly strong on Cranmer’s eucharistic theology, which evolved through his contacts with the more advanced Continental reformers.
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  275. MacCulloch, Diarmaid. Tudor Church Militant: Edward VI and the Protestant Reformation. London: Allen Lane, 1999.
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  277. In what has become the standard work, MacCulloch highlights the sheer distinctiveness of the Edwardian reforms as a break with the immediate past, agreeing that the Henrician measures had had very limited impact on religious practice. Contemporaries identified Edward as King Josiah, purifier of the realm, and as King Solomon, builder of the new temple.
  278. Find this resource:
  279. Wood, Andy. The 1549 Rebellions and the Making of Early Modern England. Cambridge, UK: Cambridge University Press, 2007.
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  281. Although this not a study in ecclesiastical history, it nevertheless takes account of a range of scholarship to assess the religious, social, and political dimensions of the Prayer Book and Kett’s rebellions.
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  283. England’s Counter-Reformation
  284. Debate has centered not only on whether Mary Tudor’s religious policies were bound to fail because of the sheer strength of English Protestantism, but also on whether her objective was simply to reverse the policies of her father and brother or to be actively engaged with the reforming initiatives developing elsewhere in Catholic Europe. Inheriting the anti-Catholicism of earlier generations,Dickens 1964 is essentially critical of Mary’s policies and of her inner circle. Loades 1979 broadly concurs with this, but the author has since expressed more nuanced views. Reassessment of Mary’s religious policies and practices began tentatively with Loach 1986 and continued with Mayer 2000, a somewhat controversial biography of Mary’s kinsman and archbishop of Canterbury, Reginald Pole (1500–1558). The 450th anniversary of Mary’s reign was marked by Edwards and Truman 2005, essays devoted to Mary’s confessor Bartolomé Carranza (1503–1576); Duffy and Loades 2006, a wider-ranging collection of papers; and Wizeman 2006 on the theology behind the outward revival of Catholicism. At the popular end of the market, Duffy 2009 confirms the author’s significance in the recent re-Catholicizing of 16th-century English history and looks set to become the new orthodoxy.
  285. Dickens, A. G. The English Reformation. London: Batsford, 1964.
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  287. As the historian most closely identified with the view that the Reformation was rapidly accepted in England, Dickens asserted that Mary’s re-Catholicizing policies were unlikely to succeed. He also declared that her regime “failed to discover the Counter-Reformation.” Second edition published in 1989.
  288. Find this resource:
  289. Duffy, Eamon. Fires of Faith: Catholic England under Mary Tudor. New Haven, CT: Yale University Press, 2009.
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  291. In the book of his 2007–2008 Birkbeck Lectures, Duffy is unashamedly polemical and addresses all the relevant debates, including Reginald Pole’s objectives for the English church, the quantity and content of Catholic publications, and the burning of 284 Protestants.
  292. Find this resource:
  293. Duffy, Eamon, and David Loades, eds. The Church of Mary Tudor. Aldershot, UK: Ashgate, 2006.
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  295. Contributions include Loades on the episcopate, Claire Cross on the universities, C. S. Knighton on Westminster Abbey, Thomas Mayer and Eamon Duffy on Pole, and Lucy Wooding, William Wizeman, and Patrick Collinson on various aspects of religious culture.
  296. Find this resource:
  297. Edwards, John, and Ronald Truman, eds. Reforming Catholicism in the England of Mary Tudor: The Achievement of Friar Bartolomé Carranza. Aldershot, UK: Ashgate, 2005.
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  299. Dermot Fenlon, David Loades, Thomas Mayer, William Wizeman, Lucy Wooding, and Anthony Wright are among the contributors to this volume of studies devoted to one of architects of the Marian reforms, the very nature of which places the English experience firmly in the a greater Tridentine whole.
  300. Find this resource:
  301. Loach, Jennifer. “The Marian Establishment and the Printing Press.” English Historical Review 101 (1986): 138–151.
  302. DOI: 10.1093/ehr/CI.CCCXCVIII.135Save Citation »Export Citation »E-mail Citation »
  303. A direct response to J. W. Martin, “The Marian Regime’s Failure to Understand the Importance of Printing,” Huntingdon Library Quarterly 154 (1980–1981): 231–247. Loach’s arguments are developed in Duffy 2009.
  304. Find this resource:
  305. Loades, David. The Reign of Mary Tudor: Politics, Government, and Religion in England, 1553–1558. London: Benn, 1979.
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  307. Although this remains the most substantial treatment of the subject, it nevertheless retains the some of the hallmarks of the traditional, negative assessment of the reign, including Reginald Pole’s (lack of) leadership and assumption that the English people would embrace the old religion without active evangelizing. Second edition (London: Longman) published in 1991.
  308. Find this resource:
  309. Mayer, Thomas F. Reginald Pole: Prince and Prophet. Cambridge, UK: Cambridge University Press, 2000.
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  311. A reappraisal of Mary’s archbishop of Canterbury, whose long residence in Italy placed him among the theologically radical spirituali and the advocates of conciliar, rather than narrowly papal, reform. The later chapters detail his reconstruction of the English church as well as the souring of relations between England and Pope Paul IV.
  312. Find this resource:
  313. Wizeman, William. The Theology and Spirituality of Mary Tudor’s Church. Aldershot, UK, and Burlington, VT: Ashgate, 2006.
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  315. Drawing evidence from sermons, polemics and other contemporary sources, Wizeman argues that the Marian Reformation was not an insular reaction but, rather, motivated by the same theological and spiritual impulses as reform elsewhere in Catholic Christendom. It even provided a template for others to follow.
  316. Find this resource:
  317. MARIAN PROTESTANTS
  318. Foxe’s Acts and Monuments, popularly known as the Book of Martyrs, provides the starting point for all studies of Protestantism in Marian England and of those Protestants who chose exile abroad over religious conformity at home. Editions of Foxe range from the thoroughness and monumentality ofTownsend and Cattley 1837–1841 to the recent paperback selection in King 2009, in addition to which there is the online edition created by the British Academy Foxe Project. The most notable of Foxe’s martyrs were Archbishop Thomas Cranmer (1489–1556) and Bishops Hugh Latimer (c. 1485–1555) and Nicholas Ridley (c. 1500–1555), whose stories are retold in Loades 1970, thoughMacCulloch 1996 should now be preferred for Cranmer. For the circumstances in which Foxe compiled his work, see Loades 2004. Pettegree 1996 emphasizes the international networks of Marian Protestantism.
  319. King, John N., ed. Foxe’s Book of Martyrs: Select Narratives. Oxford: Oxford University Press, 2009.
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  321. An accessible, abridged paperback version of the Acts and Monuments in the World’s Classics series, appropriate for teaching purposes. Includes the most recent bibliography. Available online.
  322. Find this resource:
  323. Loades, D. M. The Oxford Martyrs. London: Batsford, 1970.
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  325. A classic account of the fate of Cranmer, Latimer, and Ridley, the most prominent martyrs for Protestantism, but also one that may seem a little dated after the recent resurgence of interest in the Catholicism of Mary’s reign.
  326. Find this resource:
  327. Loades, D. M., ed. John Foxe at Home and Abroad. Aldershot, UK: Ashgate, 2004.
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  329. One of a number of volumes of essays on Foxe and his world produced in association with the British Academy Foxe Project. The contributors include Claire Cross, Mark Greengrass, and Brett Usher.
  330. Find this resource:
  331. MacCulloch, Diarmaid. Thomas Cranmer: A Life. New Haven, CT: Yale University Press, 1996.
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  333. The later chapters relate in immense detail the last years of Cranmer’s life, his trials for treason and heresy, his degradation, recantations, and burning at the stake on 21 March 1556.
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  335. Pettegree, Andrew. Marian Protestantism: Six Studies. Aldershot, UK: Ashgate, 1996.
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  337. The six studies deal with the English church at Emden; the stranger community in London; the London exile community and the second sacramentarian controversy; Nicodemism; the Latin polemic of the Marian exiles; and the exiles and the Elizabethan Settlement. Pettegree takes on the revisionists by arguing for the resilience of the persecuted community.
  338. Find this resource:
  339. Townsend, George, and Stephen R. Cattley, eds. The Acts and Monuments of John Foxe. 8 vols. London: Seeley and Burnside, 1837–1841.
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  341. The most ambitious and, indeed, monumental of the numerous printed editions of Foxe. Appropriate for scholarly purposes. Reprinted in 1965 (New York: AMS).
  342. Find this resource:
  343. Elizabethan Puritans
  344. The young Patrick Collinson was explicitly told to study Puritanism by his supervisor, the Elizabethan historian J. E. Neale. Over the following decades he not only produced a substantial body of work on the subject, reflected in the articles collected as Collinson 1983, but also inspired many younger scholars to regard the “godly” minority as worthy of study and not to be dismissed on account of their eccentricities. Collinson 1967 fundamentally revised scholarly opinion about Puritanism. Collinson 1979 is arguably more accessible and relates the history of Elizabethan Puritanism through the career of its most prominent adherent, Archbishop Edmund Grindal (1519–1583). Collinson 1988 is the book of the 1986 Anstey Lectures and finds the historian of Puritanism in polemical vein. Lake 1982 illustrates how the younger generation began to expand the study of Puritanism, and Coffey and Lim 2008 illustrates the richness of recent scholarship.
  345. Coffey, John, and Paul C. H. Lim, eds. The Cambridge Companion to Puritanism. Cambridge, UK: Cambridge University Press, 2008.
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  347. A volume of twenty essays in which the theme of Puritanism is traced throughout the British Isles and beyond. The chapters by Patrick Collinson, John Craig, Tom Webster, John Morrill, John Spurr, and Alexandra Walsham are among the most relevant for English history, as is Peter Lake’s on the historiography of Puritanism.
  348. Find this resource:
  349. Collinson, Patrick. The Elizabethan Puritan Movement. London: Cape, 1967.
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  351. In this substantial volume, Collinson traces his subject from the return of the Marian exiles at the beginning of Elizabeth’s reign to the Millenary Petition of 1603 and the Hampton Court Conference of 1604. Elite and popular religion are entwined in a study of lay men and women, preachers and prelates united in and divided by their “godliness.” Reprinted, New York: Oxford University Press, 1990.
  352. Find this resource:
  353. Collinson, Patrick. Archbishop Grindal, 1519–1583: The Struggle for a Reformed Church. Berkeley: University of California Press, 1979.
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  355. The political dimension of Puritanism is explored in this life of the primate deprived of his see of Canterbury by Queen Elizabeth because of his support for the meetings known as “prophesyings.”
  356. Find this resource:
  357. Collinson, Patrick. Godly People: Essays on English Protestantism and Puritanism. London: Hambledon, 1983.
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  359. A substantial volume containing twenty papers originally published between 1958 and 1980. The sheer quantity of material confirms Collinson’s dominance in this field.
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  361. Collinson, Patrick. The Birthpangs of Protestant England: Religious and Cultural Change in the Sixteenth and Seventeenth Centuries. Basingstoke, UK: Macmillan, 1988.
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  363. In his opening statement Collinson issues a direct challenge to A. G. Dickens: Protestant England was born “some considerable time after” the accession of Elizabeth, and not in her father’s reign, as Dickens argued. Godliness is explored in a variety of cultural, domestic, and urban contexts.
  364. Find this resource:
  365. Lake, Peter. Moderate Puritans and the Elizabethan Church. Cambridge, UK: Cambridge University Press, 1982.
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  367. So successfully did the Elizabethan Anglican hierarchy label all Puritans as dangerous fanatics that some moderate Calvinist theologians were misidentified as extremists. Lake, a prolific author, explores the writings of Cambridge men such as Laurence Chaderton, Edward Dering, and Thomas Cartwright and identifies them as moderates.
  368. Find this resource:
  369. Catholic Survival After 1558
  370. The most pointed debate about later 16th-century English Catholicism has concerned the question of whether the English Catholic community was essentially a new phenomenon in the Elizabethan period or whether there was broad continuity from Marian Catholicism. Bossy 1975 initiated the debate by arguing for the former. The case for continuity was articulated by Haigh 1981. More recent studies have tried to define the relationship between latent Catholicism and emerging Anglicanism: both Haigh 1984 and Walsham 1993 have found much blurring of the boundaries between the two.Dillon 2002 and Questier 2006 have opened up the study of iconography and prosopography, respectively.
  371. Bossy, John. The English Catholic Community, 1570–1850. London: Darton, Longman, and Todd, 1975.
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  373. In the first and second parts of this three-part work, Bossy argues that, in the wake of Pius V’s excommunication of Elizabeth, an English Catholic community with a new character and ethos had to start from scratch, rather than simply continuing the old faith.
  374. Find this resource:
  375. Dillon, Anne. The Construction of Martyrdom in the English Catholic Community, 1535–1603. Aldershot, UK: Ashgate, 2002.
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  377. Analyzing group mentalities and identities has become a staple of English Reformation studies. Here Dillon examines the culture inspired by the executions of more than two hundred English Catholics, a culture designed to sustain the beleaguered recusants in England and to further the international Catholic cause.
  378. Find this resource:
  379. Haigh, Christopher. “The Continuity of Catholicism in the English Reformation.” Past and Present 93 (1981): 37–69.
  380. DOI: 10.1093/past/93.1.37Save Citation »Export Citation »E-mail Citation »
  381. Responds to Bossy 1975 by arguing for “survivalism.” Also in Haigh 1987 (cited under Collections of Papers).
  382. Find this resource:
  383. Haigh, Christopher. “The Church of England, Catholics and the People.” In The Reign of Elizabeth I. Edited by Christopher Haigh, 195–220. Basingstoke, UK: Macmillan, 1984.
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  385. Haigh discusses what he calls “parish Anglicans”, the unenthusiastic and ungodly majority who tended to live in areas of the country that had reluctantly accepted reform and who retained considerable affection for the faith of their fathers. Also in Marshall 1997 (cited under Collections of Papers).
  386. Find this resource:
  387. Questier, Michael. Catholicism and Community in Early Modern England. Cambridge, UK: Cambridge University Press, 2006.
  388. Save Citation »Export Citation »E-mail Citation »
  389. Chronologically, this study of noble Catholic families, their networks, and their mentalities is firmly in the early modern rather than the Reformation camp, but thereby confirms the recent historiographical trends.
  390. Find this resource:
  391. Walsham, Alexandra. Church Papists: Catholicism, Conformity, and Confessional Polemic in Early Modern England. Woodbridge, UK: Boydell, 1993.
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  393. “Church papists” lived on the confessional cusp, attending Anglican parish churches in order to avoid recusancy fines but at heart devoted to the old religion. On the ecclesiastical spectrum they were close to Haigh’s “parish Anglicans” (Haigh 1984). This short study has proved to be disproportionately influential.
  394. Find this resource:
  395. Reform and the Clergy
  396. Although the regular clergy and the chantry priests became redundant in the 1530s and 1540s, respectively, the secular hierarchy of bishops and parochial clergy remained intact in the new Church of England, though one obvious distinction was that they were now permitted to marry.Dickens 1947 and Duffy 2001 present rare insights into the thoughts of individual clerics who found themselves in the midst of religious change. Marshall 1994 provides a comprehensive survey of parish priests and their responsibilities, whereas Parish 2000 deals with an issue of equal relevance to parochial clergy and the episcopal elite, clerical marriage. Heal 1980 and Carleton 2001 confirm that the episcopate offers an easily defined group who can be analyzed in order to assess the economic and organizational impact of the Reformation. As Redworth 1990 demonstrates, episcopal biographies present narratives of the Reformation that are not confined to the reigns of individual monarchs: the career of Stephen Gardiner (d. 1555) was shaped by the ecclesiastical demands of Henry, Edward, and Mary. The same can be said of Thomas Cranmer (1489–1556), who rose higher than Gardiner in the ecclesiastical hierarchy, achieved greater renown as a writer, and attained the ultimate distinction of martyrdom. The multiple facets of his career are reflected in the variety of contributions to Ayris and Selwyn 1993.
  397. Ayris, Paul, and David Selwyn, eds. Thomas Cranmer, Churchman and Scholar. Woodbridge, UK: Boydell, 1993.
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  399. Whether as archbishop of Canterbury or as the highest-profile Marian martyr, Thomas Cranmer is central to the history of the English Reformation. This volume contains, among others, essays on Cranmer and popular culture, his involvement in eucharistic debates, and his relationship with John Dudley, duke of Northumberland.
  400. Find this resource:
  401. Carleton, Kenneth. Bishops and Reform in the English Church, 1520–1559. Woodbridge, UK: Boydell, 2001.
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  403. This prosopographical study of those men who held episcopal office between 1520 and 1559 deals with bishops as preachers, providers of education, and eradicators of heresy, as well as with theories of episcopacy and models of the episcopal office. Reviewers found it disappointing.
  404. Find this resource:
  405. Dickens, A. G. “Robert Parkyn’s Narrative of the Reformation.” English Historical Review 62 (1947): 58–83.
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  407. Parkyn (d. 1569) was curate of Adwick-le-Street, near Doncaster, for more than quarter-century and left a considerable body of literary work, including a fascinating narrative of the Reformation, which reveals him to have been a man of conservative religious opinions.
  408. Find this resource:
  409. Duffy, Eamon. The Voices of Morebath: Reformation and Rebellion in an English Village. New Haven, CT: Yale University Press, 2001.
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  411. Duffy’s immensely popular study is based on the heavily annotated parish accounts of the rural community of Morebath in Devon. From 1520 to 1574 these were kept by one man, the parish priest Christopher Trychay, who witnessed the vicissitudes of religious reform over four reigns and adapted with reluctance.
  412. Find this resource:
  413. Heal, Felicity. Of Prelates and Princes: A Study of the Economic and Social Position of the Tudor Episcopate. Cambridge, UK: Cambridge University Press, 1980.
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  415. Heal’s study of the temporal fortunes of the English bishops covers the entire Tudor period and pivots on the break with Rome, which left the episcopate much more vulnerable to the impact of royal policies.
  416. Find this resource:
  417. Marshall, Peter. The Catholic Priesthood and the English Reformation. Oxford: Oxford University Press, 1994.
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  419. With chapters on the priest as confessor, celebrant, teacher, anointed, celibate, pastor, neighbor, and enemy, Marshall’s monograph aims to provide a fully rounded picture of parish priests in the age of the Reformation, with emphasis on the evolving relationship between the clergy and the laity.
  420. Find this resource:
  421. Parish, Helen L. Clerical Marriage and the English Reformation: Precedent, Policy, and Practice. Aldershot, UK: Ashgate, 2000.
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  423. From the earliest days of the Reformation in Germany and Switzerland, clerical marriage acted as a clear marker between the evangelicals and the celibate Catholic clergy. Parish’s study of clerical marriage in England concludes that there was also a clear division between printed anti-Catholic rhetoric and practical realities.
  424. Find this resource:
  425. Redworth, Glyn. In Defence of the Church Catholic: The Life of Stephen Gardiner. Oxford: Blackwell, 1990.
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  427. Useful for Gardiner’s diplomatic role in the annulment campaign, his prominence among the more conservative bishops in the later years of Henry’s reign, his imprisonment and deprivation under Edward’s, and his death as Mary’s lord chancellor. Redworth reveals a man as “frail and uncertain” as most of his contemporaries.
  428. Find this resource:
  429. Women and Reform
  430. Excepting the sociopolitical elite, the role of women in the English Reformation received little scholarly attention until Collinson 1965. His subject, Anne Locke, was the sister-in-law of Rose Hickman, whose autobiography is examined by Dowling and Shakespeare 1982. Cross 1990 is the centerpiece of a volume devoted to women in the church in all periods of Christian history, but it is supplemented by a number of shorter articles on women in the period of the English Reformation. The work of Christine Peters not only represents more recent scholarship but is also addressed to a variety of audiences, with Peters 2003 providing the scholarly monograph and Peters 2004 the more accessible survey.
  431. Collinson, Patrick. “The Role of Women in the English Reformation Illustrated by the Life and Friendships of Anne Locke.” Studies in Church History 2 (1965): 258–273.
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  433. Collinson’s study of the staunch Protestant originally called Anne Vaughan (c. 1530–1590x1607) but later known by her married names of Locke, Dering, and Prowse, is based on part on her translation of Calvin’s sermons and on her correspondence with John Knox, for whom she sought financial support after her return to London from exile in Geneva.
  434. Find this resource:
  435. Cross, Claire. “The Religious Life of Women in Sixteenth-century Yorkshire.” In Women in the Church. Edited by W. J. Sheils and Diana Wood, 307–324. Oxford: Blackwell, 1990.
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  437. As president of the Ecclesiastical History Society in 1989–1990, Claire Cross chose “The Church and Women” as the theme for that year’s conferences. In this, her presidential address, she surveys the religious lives of early 16th century nuns and later figures on both sides of the confessional divide, including Margaret Clitheroe, Margaret Hoby, and Mary Ward.
  438. Find this resource:
  439. Dowling, Maria, and Joy Shakespeare, eds. “Religion and Politics in Mid Tudor England through the Eyes of an English Protestant Woman: The Recollections of Rose Hickman.”Bulletin of the Institute of Historical Research 55 (1982): 94–102.
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  441. The autobiography of the fervent Protestant Rose Hickman (1526–1613), which includes her dealings with John Foxe, John Knox, and the imprisoned bishops Cranmer, Latimer, and Ridley, is an important primary source.
  442. Find this resource:
  443. Peters, Christine. Patterns of Piety: Women, Gender, and Religion in Late Medieval and Reformation England. Cambridge, UK: Cambridge University Press, 2003.
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  445. The scope of this ambitious work means that Peters can trace changing patterns in devotion to the Virgin Mary and other saints as well as exploring the nature of “godly” marriage in the post-Reformation period. Her nuanced interpretations lead her to reject the notion of reform as an overall “loss” for women.
  446. Find this resource:
  447. Peters, Christine. Women in Early Modern Britain, 1450–1640. Basingstoke, UK: Palgrave Macmillan, 2004.
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  449. A wide-ranging survey confined neither to England nor to religion, but which nevertheless includes chapters on witchcraft and female piety. A sound introduction to the subject that draws upon a wealth of late 20th century studies.
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  451. Local and Regional Studies
  452. Many local and regional studies have followed in the wake of Dickens 1959, a pioneering work on the reception of Protestantism in Yorkshire. Traditional rivalry between the white-rose and red-rose counties is apparent in the historiography, and a contrast with Dickens 1959 is provided by Haigh 1975, which tells of Lancastrian aversion to Protestantism. Whiting 1989 is a regional study determined by the geographical convenience of the southwest peninsula, and also by the archival convenience of the Exeter diocese. Less easily defined by either geography or archival resources is the region selected by Davis 1983, but the significance of the southeast lay in the rapidity with which Protestantism was accepted there. MacCulloch 1986 examines another region subject to continental influences and prone to rebellion against the crown. The original 1979 edition of Wrightson and Levine 1995 inspired numerous studies of the impact of the Reformation in microcosm, but none have equaled the popular appeal of Duffy 2001. The popularity of urban case studies at the end of the 20th century is evidenced by Collinson and Craig 1998.
  453. Collinson, Patrick, and John Craig, eds. The Reformation in English Towns, 1500–1640. London: Macmillan, 1998.
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  455. A collection of case studies including essays on the impact of the Reformation in Beverley, Colchester, Halifax, Reading, and Worcester, the last of which is by Diarmaid MacCulloch.
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  457. Davis, John F. Heresy and Reformation in the South-East of England, 1520–1559. London: Royal Historical Society, 1983.
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  459. Davis’s convictions about the strength of English evangelicalism in the 1520s can be explained by his research being centered on the region most likely to receive and encourage ideas imported from the Continent. This contrasts with Haigh 1975, which identifies the strength of “resistance” in the opposite corner of the country.
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  461. Dickens, A. G. Lollards and Protestants in the Diocese of York. Oxford: Oxford University Press, 1959.
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  463. Dickens, a native of Hull, devoted his first monograph to a study of the early Reformation in his home region. Its emphasis on the continuity from Lollardy to a Protestantism that flourished rapidly in the towns of northern England was developed on a nationwide canvas in Dickens 1964 (cited underGeneral Overviews).
  464. Find this resource:
  465. Duffy, Eamon. The Voices of Morebath: Reformation and Rebellion in an English Village. New Haven, CT: Yale University Press, 2001.
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  467. Drawn from the parish accounts of the Devon village of Morebath from 1520 to 1574, Duffy’s case study is an unusually detailed analysis of a rural community. Morebath was representative of its region in that it became “reluctantly Protestant,” with some parishioners joining in the Prayer Book Rebellion of 1549.
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  469. Haigh, Christopher. Reformation and Resistance in Tudor Lancashire. Cambridge, UK: Cambridge University Press, 1975.
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  471. A work that emerged out of Haigh’s earlier research on the impact of the Pilgrimage of Grace in Lancashire. His emphasis on Lancastrian resistance to the Reformation explains why he went on to be the heart and soul of revisionism (see Haigh 1987, cited under Collections of Papers). The contrasts with Dickens 1959 and Davis 1983 are equally stark.
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  473. MacCulloch, Diarmaid. Suffolk and the Tudors: Politics and Religion in an English County, 1500–1600. Oxford: Clarendon, 1986.
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  475. This is how one of our foremost Reformation scholars cut his teeth, on a county study that charts the rise of the gentry at the expense of the nobility and finds relatively muted antagonism between Protestants and recusants.
  476. Find this resource:
  477. Whiting, Robert. Blind Devotion of the People: Popular Religion and the English Reformation. Cambridge, UK: Cambridge University Press, 1989.
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  479. A regional study of the diocese of Exeter, focusing on the laity below the gentry class. The population of Devon and Cornwall was sufficiently unenthusiastic about religious reform to rebel in 1549, but Whiting traces a general trend from conformism to “passivity or even indifference.”
  480. Find this resource:
  481. Wrightson, Keith, and David Levine. Poverty and Piety in an English Village: Terling, 1525–1700. 2d ed. Oxford: Oxford University Press, 1995.
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  483. The first edition, published in 1979, initiated debate about the relationship between Puritanism and social control, in consequence of which Wrightson revisits the records relating to a small community in Essex.
  484. Find this resource:
  485. Popular Religion
  486. Interest in popular beliefs was in large measure opened up by Thomas 1971 and Collinson 1982. The relationship between Protestantism and the printing press is explored by Watt 1991. Hutton 1994 investigates the impact of the Reformation on traditional festivities. Marsh 1998 provides a concise survey of the study of popular religion by the generation of scholars influenced by Thomas 1971. Collinson’s former student Alexandra Walsham has, in turn, inspired a number of postgraduate studies with her work on providence, such as Walsham 1999. Peter Marshall is no less significant as an author and supervisor in the field of popular religion and has specialized in the study of the supernatural. Marshall 2004 is his monograph in this area. Duffy 2006 illustrates the emphasis placed by one of the foremost historians of the English Reformation on the meshing of elite and popular religion.
  487. Collinson, Patrick. The Religion of Protestants: The Church and English Society, 1559–1625. Oxford: Clarendon, 1982.
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  489. A survey of the Elizabethan and Jacobean reigns by the leading historian of Puritanism. The chapter “Popular and Unpopular Religion” has effectively inspired a generation of scholars working on the impact of the Reformation on English society.
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  491. Duffy, Eamon. Marking the Hours: English People and Their Prayers, 1240–1570. New Haven, CT: Yale University Press, 2006.
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  493. This lavishly illustrated volume charts the piety associated with books of hours over more than three centuries, including “Catholic Books in a Protestant World.” Although books of hours tended to be owned by wealthy individuals, many of those individuals were lay men and women, resulting in an overlap between elite and popular religion.
  494. Find this resource:
  495. Hutton, Ronald. The Rise and Fall of Merry England: The Ritual Year, 1400–1700. Oxford: Oxford University Press, 1994.
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  497. This celebrated study of festivals sacred and secular, national and regional, many of which can be traced back to pre-Christian roots in the English landscape, demonstrates how many of those traditional celebrations were under threat in Edward VI’s reign and then completely destroyed in the 17th century.
  498. Find this resource:
  499. Marsh, Christopher. Popular Religion in Sixteenth-Century England: Holding Their Peace. Basingstoke, UK: Macmillan, 1998.
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  501. A relatively compact study aimed at the student market, this volume clearly acts as an updated and expanded version of Collinson 1982 and is particularly valuable for its historiographical emphasis.
  502. Find this resource:
  503. Marshall, Peter. Beliefs and the Dead in Reformation England. Oxford: Oxford University Press, 2004.
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  505. The Protestant rejection of Purgatory left a gaping hole in 16th-century perceptions of death and the afterlife, and therefore in the society and culture of post-Reformation England. Marshall’s study explores the filling of that gap, in both the commemoration of the dead and the cultural significance of ghosts.
  506. Find this resource:
  507. Thomas, Keith. Religion and the Decline of Magic: Studies in Popular Beliefs in Sixteenth- and Seventeenth-Century England. London: Weidenfeld and Nicolson, 1971.
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  509. Protestantism in England represented an assault not just on Catholic religious practices (elite and popular), but also on witchcraft and the beliefs that lay behind it. This substantial and immensely influential study of the cultural clash between magic and Protestantism has remained in print after nearly four decades.
  510. Find this resource:
  511. Walsham, Alexandra. Providence in Early Modern England. Oxford: Oxford University Press, 1999.
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  513. Although providentialism—the belief that God intervenes constantly in human affairs—loomed large in the thought of educated Calvinists, much of Walsham’s analysis is derived from cheap prints, ballads, and sermons aimed at uneducated audiences. It therefore emphasizes the interweaving of elite and popular religion.
  514. Find this resource:
  515. Watt, Tessa. Cheap Print and Popular Piety, 1550–1640. Cambridge, UK: Cambridge University Press, 1991.
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  517. Watt’s analysis of ballads, chapbooks, and other cheap printed material reveals a religious patchwork of traditional and reformed influences across the nation. She finds no justification for the assertion that there was a clear move from oral to print culture as a consequence of the Reformation.
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