Books: 'English Interregnum'

1

McElligott, Gerard Jason. The newsbooks of Interregnum England. Dublin: University College Dublin, 1996.

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2

Politicians and pamphleteers: Propaganda during the English civil wars and interregnum. Aldershot, Hants, England: Ashgate, 2004.

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3

McGruer, Ann. Educating the 'unconstant rabble': Arguments for educational advancement and reform during the English Civil War and interregnum. Newcastle upon Tyne, UK: Cambridge Scholars Pub., 2010.

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4

Arni, Eric Gruber von. Justice to the maimed soldier: Nursing, medical care, and welfare for sick and wounded soldiers and their families during the English Civil Wars and interregnum, 1642-1660. Aldershot, Hants, England: Ashgate, 2001.

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5

W, Lomax Derek, Oakley R. J, Lopes, Fernão, b. ca. 1380., and Lopes, Fernão, b. ca. 1380., eds. The English in Portugal, 1367-87: Extracts from the chronicles of Dom Fernando and Dom João. Warminster, England: Aris & Phillips, 1988.

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6

McCall, Fiona, ed. Church and People in Interregnum Britain. University of London, 2021. http://dx.doi.org/10.14296/2106.9781912702664.

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The English Civil War was followed by a period of unprecedented religious toleration and the spread of new religious ideas and practices. From the Baptists, to the “government of saints”, Britain experienced a period of so-called ‘Godly religious rule’ and a breakdown of religious uniformity that was perceived as a threat to social order by some and a welcome innovation to others. The period of Godly religious rule has been significantly neglected by historians- we know remarkably little about religious organisation or experience at a parochial level in the 1640s and 1650s. This volume addresses these issues by investigating important questions concerning the relationship between religion and society in the years between the first Civil War and the Restoration.

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7

Peacey, Jason. Politicians and Pamphleteers: Propaganda During the English Civil Wars and Interregnum. Taylor & Francis Group, 2017.

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8

Peacey, Jason. Politicians and Pamphleteers: Propaganda During the English Civil Wars and Interregnum. Taylor & Francis Group, 2017.

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9

Calvert, Ian. Virgil's English Translators. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474475648.001.0001.

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This book considers the writers who translated Virgil into English during the civil wars, Interregnum and early years of the Stuart Restoration (c. 1636–c. 1661). It argues that these writers translated and imitated Virgil in order to display and interrogate their political loyalties, articulate personal responses to past traumas, draw attention to the contingent nature of the systems of government which followed the death of Charles I in 1649 (particularly Oliver Cromwell’s Protectorate) and express their hopes for the country’s future. This future often, but not invariably, imagined a restored Stuart monarchy under Charles II, and all of the translators in this period spent time in royal service or were associated with the royalist cause. Their writings, however, demonstrate that royalism encompassed a wide variety of opinions, some of which emphasised a sense of duty to an individual or dynasty, but others were more committed to monarchy as an institution or to monarchical forms of government. This book also situates the translations within each author’s wider body of work in order to identify further political resonances in their individual receptions of Virgil and illuminate Virgil’s broader status and cultural function in the period.

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10

Lewis, Marilyn A., Davide A. Secci, Christian Hengstermann, John H. Lewis, and Benjamin Williams. ‘Origenian Platonisme’ in Interregnum Cambridge: Three Academic Texts by George Rust, 1656 and 1658. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198807025.003.0002.

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This chapter aims to contribute to our knowledge of what is known as ‘Origenian Platonist moment’ by analysing English translations of three Latin academic texts by George Rust, with annotations to the two longer ones, written in 1656 and 1658 while he was a fellow of Christ’s College at the University of Cambridge: Messias in S. Scriptura promissus olim venit (The Messiah promised in the Holy Scripture came a long time ago); Act Verses, a souvenir printed broadsheet containing two poems, Resurrectionem e mortuis Scriptura docet nec refragatur Ratio (Scripture teaches the resurrection from the dead, and reason does not contradict this) and Anima separata non dormit (The soul, separated from the body, does not sleep); and Resurrectionem è Mortuis S. Scriptura tradit, nec refragatur Ratio (The Holy Scripture tells of the Resurrection of the dead, nor does reason oppose it). The two 1658 texts formed part of what was perhaps the most public exposition and celebration of Origenian Platonisme in Interregnum Cambridge.

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11

Ezell, Margaret J. M. The Oxford English Literary History. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198183112.001.0001.

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This volume in the Oxford English Literary History series covering 1645–1714 removes the traditional literary period labels and boundaries used in earlier studies to categorize the literary culture of late seventeenth-century England, from the Interregnum, through the Commonwealth, the Restoration, and the first decades of the eighteenth century. It explores the continuities and literary innovations occurring as English readers and writers lived through turbulent, unprecedented events, including a King tried and executed by Parliament and another exiled, the creation of the national entity ‘Great Britain’, and an expanding English awareness of New World, and the cultures of Asia and the subcontinent. The period saw the continuation of manuscript cultures and the establishment of new concepts of authorship; it saw a dramatic increase of women working as professional, commercial writers. London theatres closed by law in 1642 reopened with new forms of entertainment. Emerging literary forms such as epistolary fictions and topical essays were circulated and promoted by new media including newspapers, periodical publications, and advertising. Laws governing censorship were changing and initial steps were taken in the development of copyright. The period produced some of the most profound and influential literary expressions of religious faith, from John Milton’s Paradise Lost to John Bunyan’s Pilgrim’s Progress, while simultaneously giving rise to a culture of libertinism and savage polemical satire, as well as fostering the new dispassionate discourses of experimental sciences and the conventions of popular romance.

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12

Ezell, Margaret J. M. The Oxford English Literary History. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780191849572.001.0001.

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This volume in the Oxford English Literary History series covering 1645–1714 removes the traditional literary period labels and boundaries used in earlier studies to categorize the literary culture of late seventeenth-century England, from the Interregnum, through the Commonwealth, the Restoration, and the first decades of the eighteenth century. It explores the continuities and literary innovations occurring as English readers and writers lived through turbulent, unprecedented events, including a King tried and executed by Parliament and another exiled, the creation of the national entity ‘Great Britain’, and an expanding English awareness of New World, and the cultures of Asia and the subcontinent. The period saw the continuation of manuscript cultures and the establishment of new concepts of authorship; it saw a dramatic increase of women working as professional, commercial writers. London theatres closed by law in 1642 reopened with new forms of entertainment. Emerging literary forms such as epistolary fictions and topical essays were circulated and promoted by new media including newspapers, periodical publications, and advertising. Laws governing censorship were changing and initial steps were taken in the development of copyright. The period produced some of the most profound and influential literary expressions of religious faith, from John Milton’s Paradise Lost to John Bunyan’s Pilgrim’s Progress, while simultaneously giving rise to a culture of libertinism and savage polemical satire, as well as fostering the new dispassionate discourses of experimental sciences and the conventions of popular romance.

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13

Leo, Russ, Katrin Röder, and Freya Sierhuis, eds. Fulke Greville and the Culture of the English Renaissance. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198823445.001.0001.

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This book intends to provide a comprehensive reappraisal of the work of the Renaissance poet and politician Sir Fulke Greville, whose political career stretched from the heyday of the Elizabethan age into the Stuart period. While Greville’s literary achievements have traditionally been overshadowed by those of his more famous friend Sir Philip Sidney, his oeuvre comprises a highly diverse range of works of striking force and originality, comprising a sonnet sequence, a biography of Sir Philip Sidney, a series of philosophical treatises, and two closet dramas set in the Ottoman Empire. The essays gathered in this volume investigate the intersections between poetics, poetic form, and political and religious thought in Greville’s work, arguing how they participate in all of the most important debates of the post-Reformation period, such as the nature of grace and the status of evil; the exercise of sovereignty and scope and limits of political power; and the nature of civil and religious idolatry. They examine Greville’s career as a courtier and patron, and foreground both his own concerns with the posthumous life of authors and their works, and his continuing importance during the Interregnum and Restoration periods.

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14

Spinks, Bryan D. The Book of Common Prayer, Liturgy, and Worship. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199644636.003.0014.

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The Book of Common Prayer, proscribed during the Interregnum, was revised and reintroduced with a new Act of Uniformity in 1662. Regarded by many English divines as ‘an incomparable liturgy’, it survived the attempts at comprehension in 1689, the exotic dreams of enrichment of the non-jurors, and the doctrinal reductionism of the Newtonians as exemplified by William Whiston and Samuel Clarke. Wesley made a revision for Methodists in America, and then at home, and the American Episcopal Church would have to make revision suitable for the newly independent states. Not until the nineteenth century, with the Tractarian and Evangelical revivals, did its hegemony come under attack.

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15

Arni, Eric Gruber von. Justice to the Maimed Soldier: Nursing, Medical Care and Welfare for Sick and Wounded Soldiers and Their Families During the English Civil Wars and Interregnum, 1642-1660. Taylor & Francis Group, 2017.

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16

Barducci, Marco. Contract, Allegiance, Protection. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198754589.003.0002.

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Chapter 1 examines the way in which English authors used and interpreted Grotius as a source of absolutist doctrines. It posits two major reasons for the influence of Grotius’ arguments as they concerned the State’s stability and the total submission to sovereign authority. The first related to the repertoire of ideas he provided to his readers through his large output. The second aspect of Grotius’ success related to his capacity to concomitantly incorporate and convey a set of strands of thought about State order and political obligation that ranged from neo-Stoicism to Socinianism. Chapter 1 starts from the analysis of the political argument of the royalist members of the Great Tew Circle in the early 1640s, and it continues with the exploration of the debates concerning the origins and ends of the allegiance between subjects and the sovereign magistrate from the Civil Wars and Interregnum to the Glorious Revolution.

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17

Loewenstein, David. Heresy and Treason. Edited by James Simpson and Brian Cummings. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199212484.013.0015.

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In the sixteenth and seventeenth centuries, an acute religious crisis occurred in England due to the troublesome specter of heresies proliferating at the time. During the 1520s and 1530s, Thomas More, Lord Chancellor, played a major role in the escalating polemical warfare against Lutheran and evangelical heresy. And in the 1640s and 1650s, the fragmentation of Protestantism provoked powerful new fears of unbridled heresies and the rise of anti-heretical writings. This article examines the cultural fears sparked by the hysterical religious imagination and how they generated enormous anxieties, savagery, and bitter religious contention and polarization. It also looks at the anti-heresy literature of the English Civil War and Interregnum in the context of new legislation enacted by Parliament to control the proliferation of religious error. In addition, it considers the remarkable continuities between the late Middle Ages and early modern period with regard to heresy, treason, fears, and the feverish religious imagination, along with what was distinctive about the imaginings of heretics and heresies during those unstable decades.

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18

Lomax, Derek W., R. J. Oakley, and Fernao Lopes. The English in Portugal 1367-87: Extracts from the Chronicles of Dom Fernando and Dom Joao (Hispanic Classics). Aris & Phillips, 1989.

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19

Fornecker, Samuel. Bisschop's Bench. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780197637135.001.0001.

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Abstract Arminian conformity in late seventeenth-century England was a variegated movement, whose internal diversity helped to reconfigure perennial questions about the relation of the English Church to its continental counterparts, Reformed and Remonstrant, with consequences that no modern study has sought to address. This monograph rectifies this problem by analyzing modes of engagement with the Dutch Remonstrant tradition by Arminian conformists of the later Stuart and early Hanoverian Church of England. In so doing, it argues that several of the period’s fiercest theological controversies arose from what traditionalist divines took to be the uncritical appropriation of that tradition by their fellow churchmen. It shows that many Arminian conformists credited Remonstrant ideas with facilitating the emergence of an intellectually robust Unitarianism, and that such divines accentuated identifiably Reformed emphases in an unprecedented display of disambiguation from the Remonstrant tradition. In this way, the study challenges the notion that a broadly unified Arminian consensus emerged at the Restoration on the basis that—whatever Arminian “reaction” the interregnum may be said to have produced—it was a movement comprising divergent theological agendas. Contending that signal associations of Remonstrant theologians with Socinian heterodoxy came from leading Arminian conformists themselves, and that such churchmen were not as comprehensively opposed to their Reformed contemporaries as has previously been thought, this wide-ranging monograph provides a fresh perspective on the Arminian theological tradition in the political, confessional, and educative contexts of late seventeenth- and early eighteenth-century England.

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Books on the topic 'English Interregnum'

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