By Peter Marshall
Henry VIII's selection to claim himself perfect head of the church in England, and thereby set himself towards the authority of the papacy, had momentous outcomes for the rustic and his matters. At a stroke humans have been compelled to reassess assumptions approximately their id and loyalties, in swiftly moving political and theological situations. when many stories have investigated Catholic and Protestant identities in the course of the reigns of Elizabeth and Mary, less is known concerning the tactics of non secular identity-formation in the course of Henry's reign. during this quantity Peter Marshall explores a variety of facts that underlines the advanced net of overlapping and competing identities that folks have been pressured to imagine as a religiously conservative king sought to take keep watch over of his nationwide church. Investigating vast problems with conversion, polemic and propaganda, scripture, exile, forgery and miracles, in addition to particular instances of people and occasions, a wealthy photograph is equipped up of the ambiguities and paradoxes of the early reformation procedure in England. such as 3 completely new chapters, and 8 formerly released yet up to date, essays, this quantity offers a desirable perception into the complicated spiritual advancements of early sixteenth-century England. As Tudor non secular heritage enters a 'post-revisionist' section that recognizes the power and energy of conventional spiritual tradition, when reasserting the huge allure of the evangelical message, this quantity presents a well timed reassessment and critique of the topic.
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Additional resources for Religious Identities In Henry VIII's England
Marshall, The Catholic Priesthood and the English Reformation (Oxford, 1994), p. 102. 70 The study of the early Reformation, in England and elsewhere, has undoubtedly suffered from an anachronistic obsession with the ‘origins’ of later confessional movements, and an insufficient interest in or understanding of the extent to which early evangelicals were shaped within, and emerged from, the complex religious culture of their own age. Nonetheless, in investigating the experience of evangelical conversion in the quarter-century following Luther’s break with the papacy it would be strange to suggest that we are not somewhere near the source of what would later be called Protestantism.
157 ff. James interpreted conversion in psychoanalytical terms as the process ‘by which a self hitherto divided, and consciously wrong, inferior and unhappy, becomes unified and consciously right, superior and happy, in consequence of its firmer hold upon religious realities’. R. Rambo, ‘Current Research on Religious Conversion’, Religious Studies Review, 8 (1982), 146–59. H. Erikson, Young Man Luther: A Study in Psychoanalysis and History (paperback edn, London, 1962), p. 201. 19 Marius, More, p.
C. Seymour (Oxford, 1967), pp. xiii, 172. 27 The Book of Margery Kempe, ed. B. Meech (EETS, 212, 1940), p. 44. 28 The Book of the Knight of La Tour-Landry, ed. T. Wright (EETS, 33, 1868), p. 140. See also the reference to Christ’s converting common whores and turning them to goodness in book 16 of William Langland’s Piers Ploughman, ed. F. Goodridge (Harmondsworth, 1959), p. 201. 29 Stephen Hawes, The Conversyon of Swerers, ed. D. Laing (Edinburgh, 1865), sig. A3v. 30 Imitation of Christ, pp. 40, 45, 77, 115.