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Each age has used the debate about the English Reformation in its own way and for its own ends. This book is about the changing nature of the debate on the English Reformation, and is a study of Reformation historiography. It focuses the historiography of the Reformation as seen through the eyes of men who were contemporaries of the English Reformation, and examines the work of certain later writers from Thomas Fuller to John Strype. The book discusses the history of the sixteenth-century Reformation as written by modernist professional historians of the later nineteenth, twentieth and twenty-first centuries. All through the Tudor times the tide of Reformation ebbed and flowed as the monarch willed. The book sets out modern debates concerning the role of Henry VIII, or his ministers, the Reformation and the people of England, and the relative strength of Protestantism or Catholicism. Catholics and Protestants alike openly used the historical past to support their contemporary political arguments. Additionally, the nature of religious identities, and the changes which occurred in the Church of England as a result of the Reformation are also explained. The history of the Reformation in the 1990s and 2000s has to be viewed within the context of research assessment and peer review. The book shows how persistent the threat of postmodernist theory is to the discipline of history, even as leading academic authorities on the Reformation have rejected it out of hand.

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scholarly works on the Reformation. By using this volume, the reader should understand better the issues and debates which underlie histories of the Reformation period. These debates and issues are often implicit – here they are made explicit. The book places the debates in their context and offers a critique. By using the endnotes intelligently, the student should be able to follow up the debates and the criticism offered. On another level, the book is a study of Reformation historiography. Here are to be found treatments of the use of history in the Reformation itself

in The Debate on the English Reformation
Confessional conflict and the origins of English Protestantism in Samuel Rowley’s When You See Me You Know Me (1605)

 13 6 Letters to a young prince: confessional conflict and the origins of English Protestantism in Samuel Rowley’s When You See Me You Know Me (1605) Brian Walsh In a recent assessment of the state of Reformation historiography, Peter Marshall notes that scholars have moved past both the traditional narrative of a ‘swift Protestant victory’ as well as the view of the ‘long-​drawn-​out and remarkably successful Catholic rearguard action portrayed by 1980s revisionism’. According to Marshall, we have begun to acknowledge instead that ‘the Reformation in England

in Forms of faith

Lupton's All for Money is not that he is quoting or misquoting a Latin Bible, but that he ‘hast not verie much studied [the] Gospell’ in any language. 37 Reformation historiography – even as far back as John Foxe's Actes and Monuments – has tended to focus on the struggle for, and subsequent influence of, an English Bible. In the process, the continued use of the Vulgate, even by committed Reformers, has been overlooked. Yet, Latin Bibles would still have been found on

in Enacting the Bible in medieval and early modern drama
The Reformation heritage

of the Reformation as well as for the student of Reformation historiography. Charles Beard and the unfinished Reformation English historians of the Reformation exhibited a marked traditionary tendency – their aim was to show that their own current religious position, be it Protestant or Catholic or Anglo-Catholic – was securely founded on historical precedent. The dislike of innovation, apparently peculiarly characteristic of the English, fuelled 110 4035 The debate.qxd:- 9/12/13 08:36 Page 111 THE CHURCH OF ENGLAND IN CRISIS an enthusiasm for the past and

in The Debate on the English Reformation

self. In Christianity, the believer never confesses truth on the basis of the objective content of dogma alone. Rather, ‘His problem is that of knowing the degree of purity of the representation as idea, as image …. Does the idea I have in my mind come from God? –​in which case it is necessarily pure. Does it come from Satan? –​in which case it is impure. Or possibly even: does it come from myself, in which case, to what extent can we say it is pure or impure?’25 Post-​Reformation historiography since Hegel has found this mimetic quality of belief relatively evident

in Forms of faith
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ideological self-conception, French bishops were, at least partially, responding to the dilemmas that their contemporary ecclesiastical, political and social environments thrust upon them. In fact, research by historians on bishops and the church outside France partly maps the way for a study that aims to shed light on the character and functioning of ecclesiastical government, hierarchy and pastoral care not only in France but throughout the Tridentine church. As John O’Malley has recently pointed out in his summary of Reformation historiography, the early modern era saw

in Fathers, pastors and kings
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contemporary historicism than the realities of Reformation historiography. But even as Reformation humanists attempted to abject the Popish past, they also attempted to link the Protestant present with the ‘origins’ of Christianity. This moment is crucial because it signalled both an important move in the religious history of England, and also an attempt to transform the way history was perceived. Reformers here cast the

in Affective medievalism

noted that many later writers used those editions. 139 Annabel Patterson has shown the significance of the Sir John Oldcastle in particular (as shaped by their editors Bale and Foxe) in theatre; Annabel Patterson, ‘Sir John Oldcastle as Symbol of Reformation Historiography’, in Religion, Literature, and Politics in Post-Reformation England, 1540–1688 , ed. Donna B. Hamilton and Richard Strier (Cambridge: Cambridge University Press, 1996), 6–26; for an example of its influence in household decoration, see Tara Hamling, Decorating the ‘Godly

in Lollards in the English Reformation

years); ‘the reformation’ or the ‘purging of the church of God’. Foxe, of course, concentrated upon the detailed history of the fifth phase as it occurred in England, yet even so, a large proportion of the work deals with the earlier history of the Christian Church. If we ignore the wider context of Foxe’s history of the martyrdoms, we miss the significance of his contribution to Reformation historiography and are unlikely to appreciate the impact that his interpretation of the Reformation was to have upon generations of English people after him. There were precedents

in The Debate on the English Reformation