This study considers sixteenth century evangelicals' vision of a ›godly‹ commonwealth within the broader context of political, religious, social, and intellectual changes in Tudor England. Using the clergyman and bestselling author, Thomas Becon (1512–1567), as a case study, Brian L. Hanson argues that evangelical views of the commonwealth were situation-dependent rather than uniform, fluctuating from individual to individual. His study examines the ways commonwealth rhetoric was used by evangelicals and how that rhetoric developed and changed. While this study draws from English Reformation historiography by acknowledging the chronology of reform, it engages with interdisciplinary texts on poverty, gender, and the economy in order to demonstrate the intersection of commonwealth rhetoric with Renaissance humanism. Furthermore, the experience of exile and the languages of prophecy and companionship directly influenced commonwealth rhetoric and dictated the priorities, vocabulary, and political expression of the evangelicals. As sixteenth-century England vacillated in its religious direction and priorities, the evangelicals were faced with a political conundrum and the tension between obedience and ›lawful‹ disobedience. There was ultimately a fundamental disagreement on the nature and criteria of obedience. Hanson's study makes a further contribution to the emerging conversation about English commonwealth politics by examining the important issues of obedience and disobedience within the evangelical community. A correct assessment of the issues surrounding the relationship between evangelicals and the commonwealth government will lead to a rediscovery of both the complexities of evangelical commonwealth rhetoric and the tension between the biblical command to submit to civil authorities and the injunction to ›obey God rather than man‹.

At the very beginning of the history of the covenant idea, human beings were conceived as entering into a morally grounded and informal pact with God. Politically, this pact, or covenant, involves the coming together of basically equal humans who consent with one another through a morally binding pact, setting the partners on the road to a new task. As a theological and political concept, covenant is designed to keep the peace in the face of conflicting human interests, needs, and demands. This pioneering continuation of Daniel J. Elazar's work is concerned with political uses of the idea of covenant and the political arrangements that flow from it. Covenant and Commonwealth is the second in a series of volumes exploring the covenantal tradition in Western politics. The first, Covenant and Polity in Biblical Israel, analyzed how the Bible set forth ideas of covenant in ancient Israel and the Jewish political tradition. In this volume, those themes are taken a step further to examine covenant as a political idea and tradition along with the culture and behavior that they produced. The book focuses on the struggle in Europe to produce a Christian covenantal commonwealth, a struggle that climaxed in the Reformed Protestantism of the sixteenth and seventeenth centuries. It also briefly examines covenant and hierarchy in Islam and other premodern polities that shape our present. The third volume in this series will examine the progressive secularization of the covenant idea in the seventeenth and eighteenth centuries. Covenant and Commonwealth is a fundamental and original contribution to the scholarship of Western civilization. It ranks with commensurate efforts of Ferdinand Braudel and Joseph Needham. As such it will be of deep interest to historians, social scientists, and theologians of all persuasions.

Explores what happened once the monarchy had been swept away after the civil war and puritans found themselves in power. Examines campaigns to regulate sexual behaviour, reform language, and suppress Christmas traditions, disorderly sports, and popular music. Shows how reformers, despite meeting defiance and evasion, could have a major impact.

Whilst much recent research has dealt with the popular response to the religious change ushered in during the mid-Tudor period, this book focuses not just on the response to broad liturgical and doctrinal change, but also looks at how theological and reform messages could be utilized among local leaders and civic elites. It is this cohort that has often been neglected in previous efforts to ascertain the often elusive position of the common woman or man. Using the Vale of Gloucester as a case study, the book refocuses attention onto the concept of "commonwealth" and links it to a gradual, but long-standing dissatisfaction with local religious houses. It shows how monasteries, endowed initially out of the charitable impulses of elites, increasingly came to depend on lay stewards to remain viable. During the economic downturn of the mid-Tudor period, when urban and landed elites refocused their attention on restoring the commonwealth which they believed had broken down, they increasingly viewed the charity offered by religious houses as insufficient to meet the local needs. In such a climate the Protestant social gospel seemed to provide a valid alternative to which many people gravitated. Holding to scrutiny the revisionist revolution of the past twenty years, the book reopens debate and challenges conventional thinking about the ways the traditional church lost influence in the late middle ages, positing the idea that the problems with the religious houses were not just the creation of the reformers but had rather a long history. In so doing it offers a more complete picture of reform that goes beyond head-counting by looking at the political relationships and how they were affected by religious ideas to bring about change.

At the very beginning of the history of the covenant idea, human beings were conceived as entering into a morally grounded and informal pact with God. Politically, this pact, or covenant, involves the coming together of basically equal humans who consent with one another through a morally binding pact, setting the partners on the road to a new task. As a theological and political concept, covenant is designed to keep the peace in the face of conflicting human interests, needs, and demands. This pioneering continuation of Daniel J. Elazar's work is concerned with political uses of the idea of covenant and the political arrangements that flow from it. Covenant and Commonwealth is the second in a series of volumes exploring the covenantal tradition in Western politics. The first, Covenant and Polity in Biblical Israel, analyzed how the Bible set forth ideas of covenant in ancient Israel and the Jewish political tradition. In this volume, those themes are taken a step further to examine covenant as a political idea and tradition along with the culture and behavior that they produced. The book focuses on the struggle in Europe to produce a Christian covenantal commonwealth, a struggle that climaxed in the Reformed Protestantism of the sixteenth and seventeenth centuries. It also briefly examines covenant and hierarchy in Islam and other premodern polities that shape our present. The third volume in this series will examine the progressive secularization of the covenant idea in the seventeenth and eighteenth centuries. Covenant and Commonwealth is a fundamental and original contribution to the scholarship of Western civilization. It ranks with commensurate efforts of Ferdinand Braudel and Joseph Needham. As such it will be of deep interest to historians, social scientists, and theologians of all persuasions.

A Companion to the Reformation in Central Europe analyses the history of Christianity from the 15th to the 18th centuries in the lands between the Baltic and Adriatic seas.

The papers collected in these volumes revolve around the political, constitutional and personal problems of the English government between the end of the fifteenth-century civil wars and the beginning of those of the seventeenth century. Previously published in a great variety of places, none of them appeared in book form before. They are arranged in four groups (Tudor Politics and Tudor Government in Volume I, Parliament and Political Thought in Volume II) but these groups interlock. Though written in the course of some two decades, all the pieces bear variously on the same body of major issues and often illuminate details only touched upon in Professor Elton's books. Several investigate the received preconceptions of historians and suggest new ways of approaching familiar subjects. They are reprinted unaltered, but some new footnotes have been added to correct errors and draw attention to later developments.