Literature and Religious Culture in Seventeenth-Century by Reid Barbour

By Reid Barbour

Reid Barbour's learn takes a clean examine English Protestant tradition within the reign of Charles I (1625 1649). within the many years major into the civil conflict and the execution in their monarch, English writers explored the event of a Protestant lifetime of holiness, by way of heroic endeavors, worship, the social order, and the cosmos. This extensive ranging research deals an in depth reappraisal of the most important seventeenth-century issues, and may be of curiosity to historians in addition to literary students of the interval.

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In liturgical contexts, the Caroline church heroic could approach a triumphant stasis, but given Laud’s programmatic commitment to the notion that the ceremony and decency of the church must constantly be remade, even that aspect of the Caroline church heroic was always in the process of being established, lost, and reconstituted. Between   and  , this heroic process is widely acknowledged to be perilous and fallible as well as mediatory and reformative. Among those epic images to which Richard Montagu, William Laud, and other  Literature and Religious Culture embattled apologists return, the English church is often imagined as a ship sailing in the treacherous waters between Scylla and Charybdis, assaulted contradictorily as true religion struggles to navigate between extremes.

In the first and longer part, Ferrar is depicted in King Edward’s time as the victim of slander – which includes allegations that the bishop has usurped the king’s authority, fostered superstition against the king’s injunctions, and proved himself a covetous, negligent, and popish prelate. Then, with the ascension of Queen Mary, Ferrar is burned for refusing to advocate the Mass and transubstantiation and to renounce justification by faith alone; for supporting clerical marriage; and for resisting papal authority.

S. A. Adamson and Marlin E. ” What is more, tournaments were jettisoned while “the image of the godly knight as the champion of the ‘Protestant Cause’ ” was featured in mockeries of the stereotypical “Puritan” (  ,  ). But in the years of Charles I, Adamson explains, the ridicule of chivalric conventions and pretensions is only half of a story whose other half is the “retrospective recasting” of Protestant valor; for “while Caroline courtly chivalry worked within the inherited language of the past, it simultaneously imposed new priorities on, and new standards for the  Literature and Religious Culture reassessment of, that tradition’s divergent elements and forms” ( ).

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