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How Henry VIII impacted the future
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Throughout history there have been examples of religion being regarded as traditional and of people dissenting from the traditional religion. This essay will trace the footsteps of tradition and dissent of Christianity in England between the sixteenth and nineteenth centuries by looking at the statement “… a previous generation’s “dissent” itself becomes “tradition”, and a previously dominant tradition becomes dissent.” (Tradition and Dissent p72). With particular reference to the differences between Protestants and Catholics. Before the Reformation, England was a Roman Catholic society that was led by the Pope in Rome. Religious life followed a very traditional and structured way of life and was very much ‘deeply embedded in the whole social and mental fabric of the country’ (Russell, 1996, p. 262). Roman Catholic’s were a very visual and ritual based religion and their churches were extremely lavish in design and contained highly decorated furnishings inside (Wolffe, 2008). The changes in religion in England over the centuries tended to follow the religion of each different King or Queen (The Crown and the Bible, 2011). England’s dissent from the Catholic Church began with King Henry VIII (1491-1547). After Catherine of Aragon failed to produce a male heir, Henry demanded a divorce from her. The Pope denied Henrys request which led to Henry dissolving all ties with the Roman Catholic Church and changed the direction of religion in England. Henrys VIII motives for change were for personal gain rather than changing religious beliefs (Christianity in Britain, 2011). A law was passed in 1534 allowing Henry VIII to declare himself the head of the new Church of England, this move allowed Henry VIII to divorce Catherine and... ... middle of paper ... ...z/kjb/canterbury_kjb/index.shtml Knight, M., & Mason, E. (2006). Nineteenth-Century Religion and Literature. Oxford: Oxford University Press. Lambert, T. (2014). A brief history of Christianity in England. Retrieved May 5, 2014, from http://localhistories.org/christian.html Russell, C. (1996). The Reformation and the creation of the Church of England, 1500-1640. In J. Morrill (Ed.), The Oxford illustrated history of Tudor and Stuart Britain (pp. 258-292). New York, NY: Oxford University Press. Schomp, V. (2011). The Church. New York, NY: Marshall Cavendish Benchmark. Steele, P., & MacDonald, F. (2007). The Miles Kelly book of British history. Essex, Great Britian: Miles Kelly. Wolffe, J. (2008). Tradition and dissent in English Christianity. In C. Price (Ed.), The Arts Past and Present: Tradition and Dissent (pp. 71-106). Milton Keynes, England: The Open University.
In The Voices of Morebath: Reformation and Rebellion in an English Village, renowned scholar Eamonn Duffy investigates the English Reformation. Duffy pears through the eyes of the priest of a small, remote village in Southwestern England. Using Sir Christopher Trichay’s records of the parish, Duffy illustrates an image of Reformation opposite of what is predominantly assumed. Duffy argues the transformation that took place between 1530 and 1570, through the transition of four monarchs, was much more gradual that many interpret. Even though state mandate religious change affected the community of Morebath, the change did not ensue the violence that is often construed with the Reformation. Sir Christopher Trichay’s leadership and his portrayal of community life, the development and removal of St. Sidwell, and the participation in the church through stores develop Duffy’s argument of appeasement rather than violence during the English Reformation.
The aim of this book is to recapture King Edward’s reformation of the Church of England from revisionists such as Haigh, Duffy and Pollard. They and others viewed that the reorganisation of the church was indecisive, weak and insignificant. MacCulloch intends to argue that the reformation was essentially consistent, effective and ultimately a Protestant one.
Collins, Roger and McClure, Judith, editors. Bede: The Ecclesiastical History of the English People; The Greater Chronicle; Bede’s Letter to Egbert. New York: Oxford University Press, 1969.
Religious reformations. In (2009). N. Key & R. Bucholz (Eds.), Sources and Debates in English History (2 ed., ch. 3). Malden, MA: Wiley-Blackwell.
Lynch, Joseph H. The Medieval church: A Brief History. New York: Longman Group UK Limited, 1992.
Wolffe, J. 1997. Religion in Victorian Britain. Manchester: Manchester University Press in association with the Open University
English Catholicism had significantly changed by the time of James’s accession to the throne. Under Henry VIII, England broke away from the Catholic Church in Rome. The King was now the head of the Church of England. By the time Elizabeth came into power a substantial number of the population were still Catholic. Principled dissent to the Elizabethan Settlement came from two directions: Catholic and radical Protestant. Of the two the Roman Catholic menace seemed the more important and the government and the Church spent more time combating it. In this essay I will examine whether efforts to destroy English Catholicism during the Elizabethan era were successful. Traditionally, historians argued that Catholicism was hopelessly fractured but heroic efforts by Catholic missionaries had saved the Catholic English community. The Act of Uniformity in 1558 meant that everybody had to go to Church once a week or be fined. This included the Catholic community. Many conformed to avoid punishment but still believed in the Catholic doctrines. Ordinary clergy helped maintain the Catholic doctrines in English society. By the time of James’s accession to the throne it was clear that the Catholic community were an important issue because a part of English society was still Catholic. Furthermore, it was soon clear that King James would be more tolerant to the Catholic community in comparison to Elizabeth.
Gull, John. The Oxford Illustrated History of Brittan. Great Brittan: Butler & Tanner Ltd, Frome, Somerset., 1984. Print.
In conclusion, though I have shown support for the religion theory most of all in this paper, I do believe that it was not one aspect that set this craze off. Many different theories overlapped to form this tragic and lengthy period of England’s history. Obviously, from the notes we’ve taken in this class, we realize that religion did and always will play a major role in England, or any other country for that matter. Perhaps from this spectacle of unnecessary death, we can learn that any institution, given too much power can, even unwillingly, prove dangerous.
In the 8th century, Europe lacked the cohesion that it once possessed during the time of Roman Empire. Barbarian Kings had taken control of different regions of Europe, including England. Due to this the former Western Roman Empire no longer had the singular identity that it once held. While England may have no longer held a Roman identity, England did continue to hold a Christian identity, which eventually became an identity connected to the Roman Church. While the Christianization of England can be attributed to many connections, and people, I would argue that the mission of Gregory, and the Synod of Whitby were pivotal points in the development of a distinct Roman Christian Identity in England and that this identity helped to change the
Bucholz, Robert, and Newton Key. Early Modern England 1485-1714 a Narrative History. Chichester: Blackwell Publishing Ltd, 2009.
The traces of the split can be seen nearly five hundred years ago during the Protestant Reformation in the sixteenth century. During King Henry VIII’s rule, Henry had wanted a divorce from his first wife, Catherine of Aragon, to marry Anne Boleyn. When the Pope would refuse to allow a divorce between Catherine and Henry, Henry would decide to start his own church so that he could be in a position of power to proceed with the divorce. This church would become the Church of England. Through this radical break away from the social norm, Henry VIII would be remembered as a man who would go to great lengths to get what he wanted. This break would also signify the beginning of the Protestant Reformation across Europe. This event marks the first time that two groups are seen as a national friend and foe recognition. As Bartlett notes, “By the 1570’s loyal and disloyal ...
McManners, John. "The Oxford History of Christianity." The Oxford History of Christianity. New York: New York Oxford Press, 2002. 28.
Before the year 596, almost everybody had strong pagan beliefs. In 596 missionaries had begun to attempt to convert the Anglo-Saxons to Christianity. By the year 650, almost all of England had converted to Christianity- at least in name. Although almost everyone claimed to be strong believers in Christ and the church, most still held on to their pagan beliefs and traditions. No matter what they believed, everyone applied their religious beliefs to their everyday life. (Chin et al. Glencoe Literature, p.35).
Pettegree, Andrew. "The English Reformation." BBC History. BBC, 17 Feb 2011. Web. 1 Oct 2013.