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Relevant bibliographies by topics / Evangelicalism – Church of England

Academic literature on the topic 'Evangelicalism – Church of England'

Author: Grafiati

Published: 10 December 2022

Last updated: 30 January 2023

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Journal articles on the topic "Evangelicalism – Church of England"

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Kent, John. "Anglican Evangelicalism in the West of England, 1858–1900." Studies in Church History. Subsidia 7 (1990): 179–200. http://dx.doi.org/10.1017/s0143045900001393.

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The Church of England Clerical and Lay Association (Western District) for the maintenance of Evangelical Principles was started in 1858 as part of a ‘more comprehensive plan for a general organized association’ of Anglican Evangelicals. The case for such an association was graphically made by an anonymous clerical pamphleteer: Now that the Church of England seems called upon to choose, whether she will give her allegiance to Christ, or to Anti-Christ either as Roman or Neologian or a compromise of both—now that hundreds have actually passed away to Rome, and also that so considerable a number of the younger Clergy are more or less under the seductive influence of her errors so as to render it difficult to meet with like-minded men as fellow-helpers,—now that the State, hitherto bound up with the Church, apparently either contemplates casting her adrift or reducing her to a conation of political servitude,—under these, our present exigencies, the desire for union becomes more intense and irresistible. We want to know each other’s thoughts and feelings. We are in great need of mutual information and counsel. We thirst for sympathy and encouragement. We want to act together as one man.

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Smith, Mark. "The Mountain and the Flower: The Power and Potential of Nature in the World of Victorian Evangelicalism." Studies in Church History 46 (2010): 307–18. http://dx.doi.org/10.1017/s042420840000067x.

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In the middle decades of the nineteenth century a new wind could be felt rustling in the branches of the Church of England. The transforming effect of the Oxford Movement on the High Church tradition is the most prominent example of this phenomenon but also well established in the literature are the transformations in contemporary Anglican Evangelicalism. David Bebbington in particular has stressed the impact of Romanticism as a cultural mood within the movement, tracing its effects in a heightened supernaturalism, a preoccupation with the Second Advent and with holiness which converged at Keswick, and also an emphasis on the discernment of spiritual significance in nature. But how did this emphasis play out in the lives of Evangelicals in the second half of the century and how might it have served their mission to society? This paper seeks to address the evangelical understanding of both the power and potential of nature through the example of one prominent Anglican clergyman, William Pennefather, and one little-known evangelical initiative, the Bible Flower Mission.

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Bebbington, D. W. "Evangelicalism in the Church of England, c.1790–c.1890: A Miscellany." English Historical Review CXXI, no. 490 (February 1, 2006): 324–25. http://dx.doi.org/10.1093/ehr/cej088.

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Cocksworth, Christopher. "Evangelicalism in the Church of England c.1790–c.1900: A Miscellany." International journal for the Study of the Christian Church 15, no. 3 (July 3, 2015): 256–58. http://dx.doi.org/10.1080/1474225x.2015.1091268.

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Bray, Gerald. "Simeon and the Restoration of Israel." Unio Cum Christo 8, no. 2 (October 1, 2022): 149. http://dx.doi.org/10.35285/ucc8.2.2022.art11.

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Charles Simeon, one of the leading founders of modern Anglican Evangelicalism, was a staunch advocate of missions to the Jews, whom he regarded as God’s chosen people. Basing himself entirely on the witness of the prophets and apostles, he believed that the church held the gospel message in trust against the day when those for whom it was originally intended would hear it and turn to Christ. The church had a responsibility to proclaim the message of salvation to the Jewish people but was failing in its duty. In his sermons on the subject, Simeon called Christians back to faithful witness among Jews and did much to further the cause of Jewish evangelism in the Church of England and beyond. KEYWORDS: Jews, Israel, conversion, restoration, prophecy, fulfillment, miracle, mission

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Atherstone, Andrew. "George Reginald Balleine: Historian of Anglican Evangelicalism." Journal of Anglican Studies 12, no. 1 (October 7, 2013): 82–111. http://dx.doi.org/10.1017/s1740355313000338.

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AbstractA History of the Evangelical Party in the Church of England(1908) by G.R. Balleine (1873–1966) is the classic narrative history of the Anglican evangelical movement, still enduringly popular more than a century after its publication. It has long outlived its author but is usually read without reference to him. This paper examines Balleine's approach to historical research and demonstrates how his personal theological priorities shaped hisHistory. In particular, it highlights his concerns in his parish ministry in Bermondsey, south London, for innovative evangelism, political activism and loyal Anglican churchmanship; his disinterest in doctrinal definitions and his abhorrence of ecclesiastical controversy. The paper argues that Balleine's lively account of Anglican evangelicalism's past in the eighteenth and nineteenth centuries was also an apologia and mandate for the future direction of the movement as it entered the twentieth century. It concludes by pointing to the sharp irony that while theHistoryhas gained a reputation for impeccable evangelical credentials, the historian was on a divergent trajectory away from his evangelical roots.

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Cocksworth, Christopher. "Evangelicalism and the Church of England in the Twentieth Century: Reform, Resistance and Renewal." International Journal for the Study of the Christian Church 16, no. 1 (January 2, 2016): 88–89. http://dx.doi.org/10.1080/1474225x.2016.1152445.

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Strhan, Anna. "‘I Want There to be no Glass Ceiling:’ Evangelicals’ Engagements with Class, Education, and Urban Childhoods." Sociological Research Online 22, no. 1 (February 2017): 146–60. http://dx.doi.org/10.5153/sro.4259.

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While class has been an enduring focus for sociologists of education, there has been little focus on the interrelations between class, religion, and education, despite widespread public anxieties about faith schools potentially encouraging both social class segregation and religious separatism, which have become more pronounced as the expansion of free schools and academies in England has increased opportunities for religious bodies’ engagement in educational provision. This article explores the importance of class in relation to the intersections of religion and education through examining how an ‘open evangelical’ church engages with children in schools linked with it, drawing on eighteen months’ ethnographic fieldwork with the church, its linked schools, and other informal educational activities run by the church. Through analyzing the everyday practices through which evangelical leaders seek to affect children's lives and how they speak about their involvements with children, the article reveals the significance of class in this context, providing insight into how evangelicals’ primary aspiration in this setting is for children's ‘upward mobility’, as their ambitions are shaped through middle-class, entrepreneurial norms, in which developing a neoliberal ethic of individual self-discipline and ‘productivity’ is privileged. Through focusing on the ‘othering’ of the urban poor in these discourses, the article adds to our knowledge of the complex interrelations between evangelicalism and class, and deepens understanding of how secular neoliberal norms become interwoven with an alternative evangelical moral project of forming the self.

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Atherstone, Andrew. "The Keele Congress of 1967: A Paradigm Shift in Anglican Evangelical Attitudes." Journal of Anglican Studies 9, no. 2 (March 22, 2011): 175–97. http://dx.doi.org/10.1017/s1740355311000039.

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AbstractThe National Evangelical Anglican Congress which took place at Keele University in April 1967 is widely acknowledged as a major watershed for the evangelical movement in the Church of England. This paper offers a fresh analysis of the event, based on detailed archival research. It argues that there was a decisive attitudinal shift at the congress, driven especially by the younger generation – from piety to policy, conservatism to radicalism, homogeneity to diversity, and exclusivism to ecumenism. It shows how in these four areas the Keele Congress established a new agenda for Anglican evangelicalism, a legacy which still continues today.

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Randall, Ian M. "Baptist Revival and Renewal in the 1960s." Studies in Church History 44 (2008): 341–53. http://dx.doi.org/10.1017/s0424208400003703.

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According to Callum Brown in The Death of Christian Britain, from 1963 Christianity in Britain went on a downward spiral. More generally, Brown sees the 1960s as the decade in which the Christian-centred culture that had conferred identity on Britain was rejected. This claim, however, which has received much attention, needs to be set alongside David Bebbington’s analysis of British Christianity in the 1960s. In Evangelicalism in Modern Britain, Bebbington notes that in 1963 charismatic renewal came to an Anglican parish in Beckenham, Kent, when the vicar, George Forester, and some parishioners received the ‘baptism of the Holy Spirit’ and began to speak in tongues. During the next quarter of a century, Bebbington continues, the charismatic movement became a powerful force in British Christianity. Both Brown and Bebbington view the 1960s as a decade of significant cultural change. Out of that period of upheaval came the decline of cultural Christianity but also the emergence of a new expression of Christian spirituality – charismatic renewal. Within the evangelical section of the Church this new movement was an illustration of the ability of evangelicalism to engage in adaptation. To a large extent evangelical Anglicans were at the forefront of charismatic renewal in England. The Baptist denomination in England was, however, deeply affected from the mid-1960s onwards and it is this which will be examined here.

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Dissertations / Theses on the topic "Evangelicalism – Church of England"

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Wilson, Q. "Richard Conyers in retrospect : a study in ecclesiastical biography." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683013.

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Schmidt, Darren W. "Reviving the past : eighteenth-century evangelical interpretations of church history." Thesis, St Andrews, 2009. http://hdl.handle.net/10023/829.

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Mason, John Cecil Strickland. "The role of the Moravian church during the missionary awakening in N. England, 1760 to c. 1800." Thesis, King's College London (University of London), 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.265691.

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Meldrum, Patricia. "Evangelical Episcopalians in nineteenth-century Scotland." Thesis, University of Stirling, 2004. http://hdl.handle.net/1893/1943.

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This thesis deals with the theology and development of the Evangelical Episcopalian movement in nineteenth-century Scotland. Such a study facilitates the construction of a detailed doctrinal and social profile of these Churchmen, hitherto unavailable. In the introduction an extensive investigation is provided, identifying individuals within the group and assessing their numerical strength. Chapter 2 shows the locations of Evangelical Episcopalian churches and suggests reasons for their geographical distribution. Chapter 3 investigates some sermons and writings of various clergy and laypersons, highlighting the doctrinal beliefs of Scottish Evangelical Episcopalians and placing them within the spectrum of Evangelical Anglicanism and showing affinities with Scottish Presbyterianism. Chapter 4 concerns the lifestyle of members of the group, covering areas such as marriage, family, leisure and philanthropy. Chapter 5 provides a numerical analysis of the social make-up of various congregations paying particular attention to the success achieved in reaching the working classes. Chapters 6 and 7 examine the issues faced by Scottish Evangelical Episcopalians in an age of increasing Tractarian and Roman Catholic activity. Topics covered include the theology of baptism and the communion service. The contrast between Evangelical belief and that of orthodox Scottish High Churchmen and Virtualists is clarified. Chapter 8 explains the factors contributing to the secession of D. T. K. Drummond from the Scottish Episcopal Church and the formation of the English Episcopal movement. Further disruptions are discussed in Chapter 9. Chapter 10 provides a detailed analysis of the development and eventual fragmentation of English Episcopalianism. Chapter 11 concludes the thesis with an evaluation of the contribution of English Episcopalianism to the history of the Scottish Episcopal Church and the reasons for its emergence. The thesis thus provides a detailed examination of the motives which drove the adherents of this important facet of nineteenth-century British Evangelicalism.

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Cross, Thomas C. (Thomas Clinton). "The Life and Works of Charlotte Elizabeth Tonna: Anglican Evangelical Progressive." Thesis, University of North Texas, 1997. https://digital.library.unt.edu/ark:/67531/metadc278033/.

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Among the British evangelicals of her day, Charlotte Elizabeth Browne Phelan Tonna was one of the most popular. She was an Anglican Evangelical Progressive who through her works of fiction, poetry, tracts, travel accounts, and essays dealing with theology, politics and social criticism convinced fellow evangelicals to get actively involved in the issues that concerned her.

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Harjung, Anna Joy. "The Effects of the Evangelical Reformation Movement on Jane Austen and Charlotte Bronte as Observed in Mansfield Park and Jane Eyre." Thesis, Virginia Tech, 2019. http://hdl.handle.net/10919/93256.

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This thesis attempts to clarify how the authors incorporated their theological beliefs in their writing to more clearly discover, although modern audiences often enjoy both authors, why Charlotte Bronte was unimpressed with Jane Austen. The thesis is an examination of the ways in which Jane Austen and Charlotte Bronte interact with the Evangelical Reformation within the Anglican Church in their novels Mansfield Park and Jane Eyre, respectively. Both authors, as daughters of Anglican clergymen, were aware of and influenced by the movement, but at varying degrees. This project begins with a brief explanation of the state of the Anglian Church and beginnings of the Evangelical Reformation. The thesis then examines George Austen's influence on his daughter and the characters and text of Mansfield Park to observe the ways in which traditional Anglicanism and tenets of Evangelicalism are discussed in the novel, revealing more clearly where Austen's personal beliefs aligned. Similarly, the project then analyzes Patrick Bronte's influence on Charlotte Bronte and evaluates the characters and text of Jane Eyre to mark the significance of the Evangelical movement on Charlotte Bronte. After studying these works and religious components of their lives, the thesis argues that Austen's traditionally Anglican subtlety with the subject of religion did not appeal to Bronte's passion for the subject, clearly inspired by the Evangelical Reformation.
Master of Arts
Charlotte Brontë was unimpressed with the writing of Jane Austen, which is surprising as the audience for one author usually also enjoys the other author as well. Although the specific reason for Brontë’s distaste for Austen is unknown, this thesis proposes that Brontë disagreed with how Austen portrayed Evangelicalism. Both Brontë and Austen were Anglican clergymen’s daughters, and they both grew up with an awareness of the Evangelical Reformation occurring in the Anglican Church. Brontë was influenced by the movement more, which this thesis shows after first outlining the Evangelical Reformation, exploring Austen’s relationship with it and how it appears in Mansfield Park, and then examining Brontë’s relationship with the Reformation and how it appears in Jane Eyre as well. This thesis contains brief historical and biographical sketches of the authors and their families, literary examinations of the novels Mansfield Park and Jane Eyre to study how the authors interacted with the Evangelical ideals, and an analysis that looks at faith in these two novels in a comparative way to explain why Brontë might have disagreed with and therefore disliked Austen’s writing.

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Whiting, Michael. "Luther in English : law and gospel in the theology of early English evangelicals (1525-1535)." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683238.

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Tooley, W. Andrew. "Reinventing redemption : the Methodist doctrine of atonement in Britain and America in the 'long nineteenth century'." Thesis, University of Stirling, 2013. http://hdl.handle.net/1893/20230.

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This thesis examines the controversy surrounding the doctrine of atonement among transatlantic Methodist during the Victorian and Progressive Eras. Beginning in the eighteenth century, it establishes the dominant theories of the atonement present among English and American Methodists and the cultural-philosophical worldview Methodists used to support these theories. It then explores the extent to which ordinary and influential Methodists throughout the nineteenth century carried forward traditional opinions on the doctrine before examining in closer detail the controversies surrounding the doctrine at the opening of the twentieth century. It finds that from the 1750s to the 1830s transatlantic Methodists supported a range of substitutionary views of the atonement, from the satisfaction and Christus Victor theories to a vicarious atonement with penal emphases. Beginning in the 1830s and continuing through the 1870s, transatlantic Methodists embraced features of the moral government theory, with varying degrees, while retaining an emphasis on traditional substitutionary theories. Methodists during this period were indebted to an Enlightenment worldview. Between 1880 and 1914 transatlantic Methodists gradually accepted a Romantic philosophical outlook with the result that they began altering their conceptions of the atonement. Methodists during this period tended to move in three directions. Progressive Methodists jettisoned prevailing views of the atonement preferring to embrace the moral influence theory. Mediating Methodists challenged traditionally constructed theories for similar reasons but tended to support a theory in which God was viewed as a friendlier deity while retaining substitutionary conceptions of the atonement. Conservatives took a custodial approach whereby traditional conceptions of the atonement were vehemently defended. Furthermore, that transatlantic Methodists were involved in significant discussions surrounding the revision of their theology of atonement in light of modernism in the years surrounding 1900 contributed to their remaining on the periphery of the Fundamentalist-Modernist in subsequent decades.

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Thompson, William Keene. "Local Reception of Religious Change under Henry VIII and Edward VI: Evidence from Four Suffolk Parishes." PDXScholar, 2012. https://pdxscholar.library.pdx.edu/open_access_etds/803.

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From the second half of Henry VIII's reign through that of his son Edward VI, roughly 1530 through 1553, England was in turmoil. Traditional (Catholic) religion was methodically undermined, and sometimes violently swept away, in favor of a biblically based evangelical faith imported and adapted from European dissenters/reformers (Protestants). This thesis elucidates the process of parish-level religious change in England during the tumultuous mid sixteenth century. It does so through examining the unique dynamics and complexities of its local reception in a previously unstudied corner of the realm, the Suffolk parishes of Boxford, Cratfield, Long Melford, and Mildenhall. This thesis asserts that ongoing alterations in religious policy under Henry VIII and Edward VI reflected an evolution in both governmental tactics and local attitudes toward the locus of religious authority. Contrary to the view that the Reformation was done to the English people, the parish-level evidence investigated herein shows that, at least in Suffolk, the reformation was only accomplished with their cooperation. Furthermore, it finds that while costly, divisive, and unpopular in many parts of England, religious change was, for the most part, received enthusiastically in these four parishes. Two types of primary sources inform the historical narrative and analysis of this thesis. First, the official documents of religious reform initiated by the crown and Parliament tell the story of magisterial reformation, from the top down. Second, the often-mundane entries found in churchwardens' accounts of parish income and expenditure illuminate the individual and communal dynamics involved in implementing religious policy on the local level, from the bottom up. As agents operating between the distinct spheres of government authority and local interest, this study finds that churchwardens wielded significant power in the mediation of religious policy. The churchwardens' accounts are also supplemented throughout by analysis of selected parishioners' wills, which provide insight into personal beliefs of key individuals and hint at the formation of early religious affinity groupings within parishes. Chapter One summarizes the development of the pre-Reformation Sarum liturgy, its Eucharistic theology, and its relation to the late-medieval doctrine of purgatory. It also describes the richly decorated interiors of pre-Reformation English parish churches and their function as centers of community spiritual life. This provides a gauge through which to understand the extensive changes wrought to church liturgy and fabric during the Reformation. Chapter Two focuses on the unsettled nature of religious policy during the second half of Henry VIII's reign and how it set the stage for more severe changes to come. Chapters Three and Four examine the reign of Edward VI, which saw the most radical efforts at evangelical reform ever attempted in England. In these three chapters, official changes in religious policy are interwoven with analysis of local reaction in the four Suffolk parishes, revealing some surprising local responses and initiatives. The conclusion presents a summary of the historical narrative and analysis presented in the preceding chapters, suggests possibilities for further research, and offers closing thoughts about the local experience of negotiating religious change during this period.

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Delotavo, Alan J. "Contemporary evangelicalism, ecclesiology, and ecclesial regeneration." Pretoria : [s.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-10032006-155559/.

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Books on the topic "Evangelicalism – Church of England"

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Evangelicalism and the emerging church: A congregational study of a Vineyard church. Aldershot, Hants, England: Ashgate, 2010.

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Evangelicals in the Church of England, 1734-1984. Edinburgh: T. & T. Clark, 1989.

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Saward, Michael. The Anglican Church today: Evangelicals on the move. Oxford: Mowbrays, 1987.

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The Anglican Church today: Evangelicals on the move. Oxford: Mowbrays, 1987.

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Smith, A. Eric. Another Anglican angle: Liberal evangelicalism: the Anglican Evangelical Group Movement 1906-1967. Oxford: Amate Press, 1991.

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Smith, A. Eric. Another Anglican angle: Liberal evangelicalism : the Anglican Evangelical Group Movement 1906-1967. Oxford: Amate Press, 1991.

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Martin, John. Gospel people?: Evangelicals and the future of Anglicanism. London: SPCK, 1997.

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A history of the Evangelical party in the Church of England. London: Longmans, Green, 1990.

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Bradshaw, Timothy. The olive branch: An Evangelical Anglican doctrine of the church. Carlisle, Channel Islands: Published for Latimer House, Oxford, by Paternoster Press, 1992.

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Shuff, Roger. Searching for the true church: Brethren and Evangelicals in mid-twentieth-century England. Carlisle: Paternoster, 2005.

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Book chapters on the topic "Evangelicalism – Church of England"

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Rowse, A. L. "The Church." In The England of Elizabeth, 433–89. London: Palgrave Macmillan UK, 2003. http://dx.doi.org/10.1057/9780230599444_10.

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Chapman, Mark. "The Church of England." In The Wiley-Blackwell Companion to the Anglican Communion, 412–25. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch38.

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Lepine, David. "England: Church and Clergy." In A Companion to Britain in the Later Middle Ages, 357–80. Malden, MA, USA: Blackwell Publishers Ltd, 2007. http://dx.doi.org/10.1002/9780470998786.ch18.

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Gregory, Jeremy. "The Church of England." In A Companion to Eighteenth-Century Britain, 223–40. Malden, MA, USA: Blackwell Publishers Ltd, 2007. http://dx.doi.org/10.1002/9780470998885.ch17.

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Poole, Eve. "Church of England Commentators." In The Church on Capitalism, 41–91. London: Palgrave Macmillan UK, 2010. http://dx.doi.org/10.1057/9780230290761_3.

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Russell, Alexander. "Conciliarism and Heresy in England." In Medieval Church Studies, 155–66. Turnhout: Brepols Publishers, 2011. http://dx.doi.org/10.1484/m.mcs-eb.4.2008.

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Follett, Richard R. "Evangelicalism and Penal Law Reform." In Evangelicalism, Penal Theory and the Politics of Criminal Law Reform in England, 1808–30, 67–89. London: Palgrave Macmillan UK, 2001. http://dx.doi.org/10.1057/9781403932761_4.

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Kelly, Stephen, and Ryan Perry. "Devotional Cosmopolitanism in Fifteenth-Century England." In Medieval Church Studies, 363–80. Turnhout: Brepols Publishers, 2011. http://dx.doi.org/10.1484/m.mcs-eb.4.2019.

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James, E. O. "The National Church." In A History of Christianity in England, 89–109. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003297574-5.

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Spencer, Graham. "Evangelicalism, Presbyterianism and Protestant Church Identity in Northern Ireland." In Protestant Identity and Peace in Northern Ireland, 37–94. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9780230365346_3.

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Conference papers on the topic "Evangelicalism – Church of England"

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Daunt, Lisa Marie. "Tradition and Modern Ideas: Building Post-war Cathedrals in Queensland and Adjoining Territories." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4008playo.

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As recent as 1955, cathedrals were still unbuilt or incomplete in the young and developing dioceses of the Global South, including in Queensland, the Northern Territory and New Guinea. The lack of an adequate cathedral was considered a “reproach” over a diocese. To rectify this, the region’s Bishops sought out the best architects for the task – as earlier Bishops had before them – engaging architects trained abroad and interstate, and with connections to Australia’s renown ecclesiastical architects. They also progressed these projects remarkably fast, for cathedral building. Four significant cathedral projects were realised in Queensland during the 1960s: the completion of St James’ Church of England, Townsville (1956-60); the extension of All Souls’ Quetta Memorial Church of England, Thursday Island (1964-5); stage II of St John’s Church of England, Brisbane (1953-68); and the new St Monica’s Catholic, Cairns (1965-8). During this same era Queensland-based architects also designed new Catholic cathedrals for Darwin (1955-62) and Port Moresby (1967-69). Compared to most cathedrals elsewhere they are small, but for their communities these were sizable undertakings, representing the “successful” establishment of these dioceses and even the making of their city. However, these cathedral projects had their challenges. Redesigning, redocumenting and retendering was common as each project questioned how to adopt (or not) emergent ideas for modern cathedral design. Mid-1960s this questioning became divisive as the extension of Brisbane’s St John’s recommenced. Antagonists and the client employed theatrics and polemic words to incite national debate. However, since then these post-war cathedral projects have received limited attention within architectural historiography, even those where the first stage has been recognised. Based on interviews, archival research and fieldwork, this paper discusses these little-known post-war cathedrals projects – examining how regional tensions over tradition and modern ideas arose and played out.

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Чернова, Л. Н. "CITIZENS AND THE CHURCH IN ENGLAND DURING THE REFORMATION (BASED ON LONDON MATERIAL OF THE XVIth c.)." In Конференция памяти профессора С.Б. Семёнова ИССЛЕДОВАНИЯ ЗАРУБЕЖНОЙ ИСТОРИИ. Crossref, 2021. http://dx.doi.org/10.55000/mcu.2021.87.13.004.

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В статье рассматривается влияние Реформации на экономическую жизнь и социокультур-ные представления горожан Лондона, выявляются различные конфессиональные предпочтения и неоднозначное отношение купцов и ремесленных мастеров к церковной политике английских мо-нархов, особенно к секуляризации монастырских имуществ. На материале оригинальных источни-ков автор показывает активное участие богатых горожан в покупке бывших монастырских и цер-ковных земель, переориентацию купечества с рынка в Антверпене на рынки Гамбурга и Данцига, заинтересованность предприимчивых горожан в светском образовании, нашедшую отражение в основании ими бесплатных грамматических школ. Вместе с тем отмечается, что среди части го-рожан сохранялась приверженность католичеству: неприятие реформационного вероучения и но-вой обрядности, политики королевской власти в отношении церкви. The article examines the influence of the Reformation on the economic life and socio-cultural views of Londonʼs citizens, reveals various confessional preferences and the ambiguous attitude of mer-chants and artisans to the ecclesiastical policy of the English monarchs, especially to the secularization of monastic properties. Basing on the material of the original sources the author shows the active participa-tion of rich citizens in the purchase of former monastery and church lands, the merchantsʼ reorientation from the market in Antwerp to the markets of Hamburg and Danzig, the interest of enterprising citizens in secular education that is reflected in the foundation of free grammar schools. At the same time it is noted that among some of the citizens remained committed to Catholicism: rejection of the Reformation doctrine and the new rite, the policy of the royal government in relation to the Church.

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