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3 The Protestant Virgin Mary T he traditional Protestant portrait of the Virgin Mary was less detailed and less effusive than the Catholic one, but was still positive. The reformers and their successors generally described Mary as an eternal virgin who, having been specially chosen by God to bear the Saviour, was a model of faith. While Protestants occasionally criticised the Virgin Mary’s behaviour – for example, in the sixteenth century Hugh Latimer, the former Bishop of Worcester and future Marian martyr, blamed Mary for leaving Jesus behind in the Temple
Chapter 1 . Constructing a Protestant regime The machinery of the Elizabethan war effort in the counties I n December 1591, the privy council issued letters to the county commissioners responsible for detecting Jesuits and Catholic priests ‘coming of malicious purpose to seduce divers of her Majesty’s subjectes from their duties and due obedience to God and her Majestie, to renounce their alleageance, and to adhere to the Pope and King of Spaine’. The council asked whether any existing commissioners were ‘not so sownde in dutie and religion towardes God and
Early in the English Reformation the churchman, historian, controversialist, and Protestant convert John Bale (1495–1563), recognising the evangelical potential of theatre, set about harnessing it to the Protestant cause. His work is concerned not just with the ideas that might be presented in a Reforming play, but also with the manner in which a Protestant play sets up those ideas for performance, through material objects in time and space. In this chapter I will explore some of the ways that Reforming playwrights deploy these realities
39 2 Protestant faith and Catholic charity: negotiating confessional difference in early modern Christmas celebrations Phebe Jensen At the end of John Taylor’s pamphlet The Complaint of Christmas (1631), the narrator (Christmas), coming to the end of his travels through Catholic and Protestant Europe, sums up the lessons of his trip: The Roman Catholics boast they have Charity living with them (which they reverence as much as they do their Saints) by which, with the help of good works they hope to merit [salvation]. Alas, alas, they are deceived, their Charity
7 Protestant misfortune in biblical perspective T he years immediately after 1572 were haunted by the memory of the atro cities. The Massacre was a major trauma for all French people, Protestant and Catholic. The enormity of the event confronted them with the difficulty of finding a meaning for actions that went beyond the normal, and of thinking their savagery. We shall now examine their efforts to decipher what they had just lived through and to determine their behaviour in relation to it – efforts which were not without their effects on the evolution of the
M&H 09_Tonra 01 08/04/2014 07:22 Page 168 9 Irish Protestant women and diaspora: Orangewomen in Canada, c. 1890–1930 D. A. J. MacPherson Far away across the ocean Is the green land of my birth; There my thoughts are turning ever To the dearest place on earth. Are the fields as green, I wonder, As they were in days of yore When I played in happy childhood By the Blue Atlantic shore?1 Writing in the pages of the Toronto Sentinel, the self-styled ‘voice’ of Orangeism in Canada, Mrs Charles E. Potter from Saskatoon, articulated the complex relationship with
that undertaken by his grandmother. Plans for Home Rule, and for counter action by Ulster Protestants, had been put to one side following the outbreak of war in August 1914. In December 1920, however, the Government of Ireland Act provided for the establishment of not one but two devolved administrations and Parliaments, one based in Belfast with control of the six Ulster counties with Protestant majorities or near-majorities, the other based in Dublin and responsible for the remaining twenty-six Irish counties. The Act was in response to the revolution that had
alignment of purpose and reason to celebrate. New challenges would of course emerge over the coming weeks and months. Not least of these was the daily arrival of Protestant refugees fleeing from Catholic uprisings in Ireland. Ireland’s woes soon provided Londoners with an almost constant reminder of England’s long-standing and providentially sanctioned commitment to the health of international Protestantism
7 THE SOCIAL IMPACT OF PROTESTANT EVANGELICALISM In many parts of the early eighteenth century Highlands the established presbyterian church of Scotland had limited impact. Areas of catholic loyalty existed in the islands of Barra and South Uist and in the western mainland districts of Arisaig, Moidart and Morar and indeed, in the early 1700s, the presbyterians thought that popery was intent on expanding from these districts into other enclaves. In many other parts, episcopalianism was dominant and even, although subjected to persecution by both church and state
MUP FINAL PROOF – <STAGE>, 08/03/2013, SPi 7 UK state Anglican multifaithism and the Protestant monarchy While considered by many to be a ‘broad church’, the Anglicanism that provides the basis of the UK state religion is a narrow formulation within the context of the total span of Christianity and the global diversity of religious and related belief. UK monarchs have constantly been aware, at least in the last century or more, as has been shown, of the tension between the narrow and exclusive religious doctrines and rituals which legitimate their reign and