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The practice of swearing oaths was at the centre of the English Reformation. On the one hand, oaths were the medium through which the Henrician regime implemented its ideology and secured loyalty among the people. On the other, they were the tool by which the English people embraced, resisted and manipulated royal policy. Jonathan Michael Gray argues that since the Reformation was negotiated through oaths, their precise significance and function are central to understanding it fully. Oaths and the English Reformation sheds new light on the motivation of Henry VIII, the enforcement of and resistance to reform and the extent of popular participation and negotiation in the political process. Placing oaths at the heart of the narrative, this book argues that the English Reformation was determined as much by its method of implementation and response as it was by the theology or political theory it transmitted.
The practice of swearing oaths was at the centre of the English Reformation. On the one hand, oaths were the medium through which the Henrician regime implemented its ideology and secured loyalty among the people. On the other, they were the tool by which the English people embraced, resisted and manipulated royal policy. Jonathan Michael Gray argues that since the Reformation was negotiated through oaths, their precise significance and function are central to understanding it fully. Oaths and the English Reformation sheds new light on the motivation of Henry VIII, the enforcement of and resistance to reform and the extent of popular participation and negotiation in the political process. Placing oaths at the heart of the narrative, this book argues that the English Reformation was determined as much by its method of implementation and response as it was by the theology or political theory it transmitted.
Among the wives of Henry VIII, only his first and last, Katherine of Aragon and Katherine Parr, possessed both the education and the intelligence to exemplify the Renaissance ideal for a woman born to gentle life. Both Katherines took their religion seriously, and in spite of the papal loyalties of the one and the Protestant proclivities of the other, they belonged to the same tradition of Renaissance religion which J. K. McConica has most recently traced in his study of English humanists. If Katherine of Aragon far surpassed her English namesake by the thoroughness of her education in the Spanish humanism of Isabella's court, Katherine Parr actually wrote and had published two books which proved surprisingly popular. If the breadth of the first Katherine's patronage of Renaissance writers was far more extensive than that of the second, the patronage of the second was more closely related to the course of English religion and politics.A few years ago Conyers Read wrote that Katherine Parr's Lamentation of a Sinner merited more attention than it had received, and the comment could be justly extended to the Queen's religious convictions in general.
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