Worshippers at the main dominical services of the Church of England have, with greater or lesser frequency according to usage, custom, or personal inclination from 1549, and until the revision of the prayer book in 1980, publicly and collectively asserted their belief in 'The Resurrection of the body and the life everlasting'.
Two anti-Trinitarians shared the distinction in 1612 of being the last persons to be burned for heresy in England. The execution of Oliver Plunkett in 1681 was the last martyrdom of a Catholic on English soil. A Scottish student hanged for blasphemy in 1697 was the last person in the British Isles to be executed for his religious views.
Christopher Durston has produced here the sort of history which my generation of school students was brought up to regard as the norm, taking a celebrated episode of political and constitutional history and setting out to re-evaluate it by reading a broader and deeper collection of sources for it than ever before, in both local and national archives.
Eamon Duffy’s The Stripping of the Altars (Yale, 1992) provided a broad, compelling account of popular religion in England before and during the Reformation, and was a book which undoubtedly changed the way we think about late medieval Catholicism and the popular experience of religious change.
This book would have been a valuable addition to the historical literature on the English Reformation at any time, but its publication now is particularly timely, as the Reformation debate begins to focus on early English Protestantism with a set of questions previously unasked.
The publication of Jonathan Clark's English Society in 1985 marked the appearance of a new and original revisionist historiography of the long eighteenth century.
On Sunday 1 or Sunday 8 April 1649 – it is difficult, as the editors note, to establish the date with certainty (vol. 1, p. 28) – five people went to St. George’s Hill in the parish of Walton-on-Thames, Surrey and began digging the earth. They sowed the unfertile ground with parsnips, carrots and beans, returning the next day in increased numbers.
Chocolate, writes Emma Robertson in the introduction to her monograph, ‘has been invested with specific cultural meanings which are in part connected to … conditions of production’ (p. 3). At the heart of this study is a challenge to existing histories:
While the term ‘radical’ is an effective hook for his readers, its use in Andrew Bradstock’s Radical Religion in Cromwell’s England is in some ways problematic. In the introduction the author sets out his awareness of this fact, and the pressing need to identify criteria by which ‘radical’ may be determined, but sidesteps precisely defining the term himself.
This is a monumental book, covering 91 noble families and 311 individual noblemen in 17 chapters of 482 pages of text and 89 pages of endnotes. The supporting material includes 19 plates, ten maps, 31 tables, ten figures and six appendices.