By Alec Ryrie, Natalie Mears
The Parish Church used to be the first web site of non secular perform in the course of the early sleek interval. This used to be quite so for the silent majority of the English inhabitants, who conformed outwardly to the successive non secular upheavals of the 16th and 17th centuries. What such public conformity may have intended has attracted much less consciousness - and, mockingly, is usually much less good documented - than the non-conformity or semi-conformity of recusants, church-papists, Puritan conventiclers or separatists. during this quantity, ten major students of early sleek faith discover the adventure of parish worship in England in the course of the Reformation and the century that it. because the individuals argue, parish worship during this interval used to be of severe theological, cultural or even political importance.The volume's key subject matters are the interlocking significance of liturgy, tune, the sermon and the parishioners' personal our bodies; the ways that non secular switch was once got, initiated, negotiated, embraced or subverted in neighborhood contexts; and the dialectic among perform and trust which helped to make either so contentious. The participants - historians, ancient theologians and literary students - via their dedication to an interdisciplinary method of the topic, supply fruitful and revealing insights into this intersection of personal and public worship.This assortment is a sister quantity to Martin and Ryrie (eds), deepest and family Devotion in Early smooth Britain. jointly those volumes concentration and force ahead scholarship at the lived adventure of early glossy faith, because it was once practised within the 16th and 17th centuries.
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Additional resources for Worship and the Parish Church in Early Modern Britain
Chapter 2 Special Nationwide Worship and the Book of Common Prayer in England, Wales and Ireland, 1533–16421 Natalie Mears The Book of Common Prayer (hereafter BCP) is widely regarded as the cornerstone of the Church of England and as a masterpiece of the English language. It was not, however – as is commonly assumed – the only vernacular liturgy authorized for parish worship in post-Reformation England and Wales and Ireland. 2 But parishes were also commonly ordered by the state to observe special services, prayers and public fasts during times of crisis (such as war, famine and bad weather) and thanksgiving prayers and services for celebrations (including military victories and the birth of royal children).
It then explains why after 1552 regimes continued to commission special prayers rather than use the BCP. The essay ends by reflecting on how this study of special worship changes our understanding of religious conformity and nonconformity in early modern England, Wales and Ireland. I Special worship was not a new phenomenon of the post-Reformation church. R. Trevor-Roper, ‘The fast sermons of the Long Parliament’, in Essays in British History: Presented to Sir Keith Feiling, ed. 85–138. D. L. Davies, ed.
12–14, 25–6, 51–3, 128–32. 15 A Chronicle of England During the Reigns of the Tudors, from AD 1485 to 1559, by Charles Wriothesley, Windsor Herald, ed. 22, 32, 64, 65–7, 69. 16 Royal mandate to Cranmer, 8 June 1544, Lambeth Palace Library [hereafter LPL], Cranmer Register, I, fos 48v–49r [misdated to 1545 in Miscellaneous Writings and Letters of Thomas Cranmer, ed. 495 n8; this part of the register is in chronological confusion]; An exhortation vnto prayer thought mete by the kinges maiestie, and his clergy, to be read to the people in euery church afore processyions.