The unexpectedly entertaining story of how the Church of England lost its place at the centre of English public life - now updated with new material by the authors including comments on the book's controversial first publication. The Church of England still seemed an essential part of Englishness, and even of the British state, when Mrs Thatcher was elected in 1979. The decades which followed saw a seismic shift in the foundations of the C of E, leading to the loss of more than half its members and much of its influence. In England today 'religion' has become a toxic brand, and Anglicanism something done by other people. How did this happen? Is there any way back? This 'relentlessly honest' and surprisingly entertaining book tells the dramatic and contentious story of the disappearance of the Church of England from the centre of public life. The authors – religious correspondent Andrew Brown and academic Linda Woodhead – watched this closely, one from the inside and one from the outside. That Was the Church, That Was shows what happened and explains why.

How was the Reformation received by the majority of England's people? How did parishioners negotiate a pathway through this period of rapid and repeated change, maintaining a positive attitude to the hurch? Why, by the early seventeenth century, did most people consider themselves Protestant? In this lively and accessible introduction to English religious life during the century of the Reformation, Marsh attempts to answer these key questions and build a distinctive interpretation of religious developments during the period. Drawing together a wide range of recent research and making extensive use of colourful contemporary evidence, the involvement of ordinary people within, alongside and beyond the Church is explained. Topics such as liturgical practice, church office, relations with the clergy, festivity, religious fellowships, chea print, 'magical' religion and dissent are all considered. The author concludes that the popular response was resourceful, creative and flexible though dependent upon the strength of ideas about Christian neighbourliness, and upon the numerous links that existed between pre- and post-Reformation religion. This continuity of community was a powerful force and reflected an instinctive compromise between the old and the new rather than the victory of one over the other. This book is about the construction of that compromise. -- Book cover.

Beautifully illustrated narrative history of the English country church In his engaging account, Sir Roy Strong celebrates the life of the English parish church From the arrival of the missionaries from Ireland and Rome, to the beautiful architecture and rich spirituality of medieval Catholicism; from the cataclysm of the Reformation, to the gentrified cleric we meet in Jane Austen novels, Roy Strong takes us on a journey - historical, social and spiritual - to explore what men and women experienced through the age when they went to church on Sunday. ‘Anyone with the slightest interest in the English parish church, of its life today, or its history will be intrigued, informed and enchanted by this lucid, and occasionally provocative, account’ Country Life

Part One: The History (What do we know?) This brief historical introduction to William Tyndale explores the social, political and religious factors that formed the original context of his life and writings, and considers how those factors affected the way he was initially received. What was his impact on the world at the time and what were the key ideas and values connected with him? Part Two: The Legacy (Why does it matter?) This second part explores the intellectual and cultural ‘afterlife’ of William Tyndale, and considers the ways in which his impact has lasted and been developed in different contexts by later generations. Why is he still considered important today? In what ways is his legacy contested or resisted? And what aspects of his legacy are likely to continue to influence the world in the future? The book has a brief chronology at the front plus a glossary of key terms and a list of further reading at the back.

A sumptuously written people’s history and a major retelling and reinterpretation of the story of the English Reformation Centuries on, what the Reformation was and what it accomplished remain deeply contentious. Peter Marshall’s sweeping new history—the first major overview for general readers in a generation—argues that sixteenth-century England was a society neither desperate for nor allergic to change, but one open to ideas of “reform” in various competing guises. King Henry VIII wanted an orderly, uniform Reformation, but his actions opened a Pandora’s Box from which pluralism and diversity flowed and rooted themselves in English life. With sensitivity to individual experience as well as masterfully synthesizing historical and institutional developments, Marshall frames the perceptions and actions of people great and small, from monarchs and bishops to ordinary families and ecclesiastics, against a backdrop of profound change that altered the meanings of “religion” itself. This engaging history reveals what was really at stake in the overthrow of Catholic culture and the reshaping of the English Church.

Both a detailed, wide ranging history of the church in the eighteenth century and a fresh and stimulating re-evaluation of the nature of Anglicanism and its role in society.

Today, the statement that Anglicans are fond of the Fathers and keen on patristic studies looks like a platitude. Like many platitudes, it is much less obvious than one might think. Indeed, it has a long and complex history. Jean-Louis Quantin shows how, between the Reformation and the last years of the Restoration, the rationale behind the Church of England's reliance on the Fathers as authorities on doctrinal controversies, changed significantly. Elizabethan divines, exactly like their Reformed counterparts on the Continent, used the Church Fathers to vindicate the Reformation from Roman Catholic charges of novelty, but firmly rejected the authority of tradition. They stressed that, on all questions controverted, there was simply no consensus of the Fathers. Beginning with the 'avant-garde conformists' of early Stuart England, the reference to antiquity became more and more prominent in the construction of a new confessional identity, in contradistinction both to Rome and to Continental Protestants, which, by 1680, may fairly be called 'Anglican'. English divines now gave to patristics the very highest of missions. In that late age of Christianity - so the idea ran - now that charisms had been withdrawn and miracles had ceased, the exploration of ancient texts was the only reliable route to truth. As the identity of the Church of England was thus redefined, its past was reinvented. This appeal to the Fathers boosted the self-confidence of the English clergy and helped them to surmount the crises of the 1650s and 1680s. But it also undermined the orthodoxy that it was supposed to support.