By David Loewenstein, John Marshall
This interdisciplinary quantity of essays brings jointly a crew of best early sleek historians and literary students with a view to study the altering conceptions, personality, and condemnation of 'heresy' in 16th- and seventeenth-century England. Definitions of 'heresy' and 'heretics' have been the topic of heated controversies in England from the English Reformation to the tip of the 17th century. those essays remove darkness from the numerous literary concerns serious about either protecting and demonising heretical ideals, together with the contested hermeneutic suggestions utilized to the translation of the Bible, they usually research how debates over heresy motivated the expanding articulation of arguments for non secular toleration in England. delivering clean views on John Milton, Thomas Hobbes, John Locke and others, this quantity might be of curiosity to all literary, spiritual and political historians engaged on early smooth English tradition.
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Additional resources for Heresy, Literature and Politics in Early Modern English Culture
For as she put it to her examiners there, citing John 4:24 as her scriptural authority in response to their query “whether the breade in the boxe were God or no,” “God is a speret, and wyll be worshypped in sprete and truth,” and therefore the Son of God cannot dwell in the sacrament (114). By modulating her discourse into a radical – and often sharp – Reformation preaching mode, Askew was displaying yet another dimension of the varied polemical tactics she used to confront her examiners, even in the most precarious of political circumstances.
He sayde, he never sawe non. Then I sayd, he ought to fynde no faute in poore women, except they had offended the lawe” (Examinations, 29–30). Ironically depicting herself as among those “poore women,” Askew uses subtle but sharp polemic and rhetorical questioning to explode scriptural stereotypes about women keeping silent in churches, as well as the authority of the 1543 Act, which attempted to prevent women from engaging in public Bible reading, debate, and unlicensed preaching. The English Bible, after all, was mainly intended to be read by upper-class males – indeed, read “quietly and with silence,” the king insisted in his proclamations65 – and explicating its mysteries was strictly prohibited.
33. 34. 35 Hudson, The Premature Reformation: Wycliffite Texts and Lollard History (Oxford: Clarendon Press, 1988); Brigden, London and the Reformation, ch. 2; Derek Plumb, “The Social and Economic Status of the Later Lollards” and “A Gathered Church? Lollards and Their Society,” in The World of Rural Dissenters, 1520–1725, ed. Margaret Spufford (Cambridge: Cambridge University Press, 1995), chs. 2 and 3. Tudor Royal Proclamations, 181, 195, 196, 228, 271, 272, 276, 376. Thomas Smith, A lytell treatyse agaynst sedicyous persons (1540).