By John Warren

It is a new version of Elizabeth I: faith and international Affairs. This identify units the scene from 1541 charting the advancements of the Mid-Tudor concern from Henry VIII to Mary I. It then is going directly to research the succession of Elizabeth and her consolidation of energy, interpreting the political, spiritual, and army threats, either exterior and inner, to her rule. the issues in the course of her ultimate years also are explored, and this name concludes through key issues and interpretations around the interval. during the ebook, key dates, phrases, and concerns are highlighted, and historic interpretations of key debates are defined. precis diagrams are integrated to consolidate wisdom and knowing of the period,

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However, there is little doubt that Elizabeth’s personal preference lay with Protestantism. Her surest supporters were Protestant, and she could not afford to abandon them. Also, failures in Marian propaganda and policy had enabled Protestants to link the burnings of martyrs with submission to Rome, and the policy of submission to Rome with subservience to Spain. Her second option would be to maintain the kind of Catholicism without the Pope which had seemed, at times, to suit her father. It could be argued that, since Elizabeth was the living symbol of Henry VIII’s Key question Why was it wise for the Queen to adopt a moderate form of Protestantism?

Similarly, a bill confiscating the estates of Protestant exiles was rejected. The Lords and Commons, working together, curtailed the extent of Philip’s powers and rejected the crown’s proposal to bar Elizabeth from the succession. This opposition, however, cannot be seen as Protestant MPs and peers opposing a Catholic regime. Both Catholics and Protestants, for example, opposed the restitution of church land: they also worked together to limit Philip’s powers. • Parliament co-operated with the government in most religious matters and in social and economic legislation (such as the Retail Trades Act and the Woollen Cloth Act).

In Marshall’s The Impact of the English Reformation (1997), Dickens revisited the debate, and argued, not only that Protestantism was more widespread than Haigh and others alleged, but that Mary’s rule did little or nothing to reawaken popular enthusiasm for Catholicism. ’ This, of course, raises key questions: was Mary Tudor ‘hapless’ and did she really try to fill the popular mind in this way? We should now consider Mary’s religious policies in the light of this debate over their effectiveness and reception.

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