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Protestantization, 2007.
A discussion on the changes in society in the 16th century.
1,901 words (approx. 7.6 pages), 1 source, MLA, AU$ 96.95
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Abstract
This paper offers an extensive discussion on the effects of the permeation of state authority into English village life. The paper focuses on the village of Morebath and explains the resistance to the shift from Catholicism to Protestantism. It claims that the process of Protestantization came, not because of a pure theological dispute that involved the common people, but because of a power struggle between King Henry VIII and the Pope over the king's right to gain an annulment from his first wife, Catherine of Aragon.
From the Paper
"From the reign of Henry VIII to Elizabeth I, England experienced a gradual, but ultimately seismic shift in the way that the population was permitted to worship, could experience the divine in terms of their religious practices, expressed their religious views, and the ways they could relate to their institutions of belief. At first, "the Catholic world-view...was the religion of most English people on the eve of the Reformation." (Duffy 2) When "Martin Luther's attack on the Catholic Church and the authority of the Pope first began to spread outside Germany" England stood apart from the fray and Henry VIII was called the 'defender of the faith' by the reigning Pope. (Duffy 84) But Catholic England was reborn under the guiding hand of Elizabeth I into a moderate, officially Protestant land where the monarch was the head of the church, not the pope"
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The Level of Protestantism in England by 1603, 2006.
An analysis of the level of Protestantism in England by the time of Queen Elizabeth I's death in 1603.
1,237 words (approx. 4.9 pages), 6 sources, MLA, AU$ 67.95
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Abstract
This paper discusses the argument over whether England was a nation of Protestants by Elizabeth I's death in 1603. The paper looks at the progress towards Reformation and how it can be measured by how far Protestantism was accepted by the liturgy. It also discusses how far the laity accepted Protestantism and to what extent the shift of religion was influenced in creating the changed religious nature of England by 1603.
From the Paper
"Overall it can be seen that by 1603, England was a Protestant nation, which largely contained a Protestant populace. It had taken decades for transition to take place and the Protestant cause had been faced with resistance from conservative laity and clergy, in-fighting and a Catholic missionary movement. Indeed, Haigh's thesis states that the Settlement was not the defining point of the Reformation and that Catholicism was strong, in some areas, well into the 1590s. However, he does not, in fact, strongly argue that, by Elizabeth's death, the nation was not one full of Protestants. Thus, it is clear that by 1603, Protestantism had overcome these setbacks. It is true that it was not 'completely' installed and some holiday rituals and saint worship remained, but by 1603, Catholicism was no longer the official faith of the State - or of the majority of the laity - proving that to all intents and purposes, England was a nation of Protestants by Elizabeth's death."
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English Protestantism Poets, 2008.
This paper compares the 17th century English Protestantism poets, John Donne (1572-1631) and George Herbert (1593-1633), to whom religion was a central part of their entire lives.
2,305 words (approx. 9.2 pages), 4 sources, MLA, AU$ 113.95
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Abstract
This paper explains that English Protestantism framed many events in the lives of John Donne and George Herbert, generating many of their most intense conflicts, as reflected in the religious themes of their poetry. The author points out that, although both men's poetry was metaphysical, Donne's poetry was enormously intellectual and intricate while Herbert's poetry was far simpler. The paper relates that both Herbert and Donne lived in an age of tremendous scientific discovery, particularly by Galileo and Kepler, which had tremendous impacts on religious institutions and thought. The paper includes several examples of their poetry.
From the Paper
"The term "metaphysical" was coined in some disapprobation by John Dryden, but on the other hand T.S. Eliot argued that the poems of the metaphysical poets fused reason with passion. It is argued that Eliot was closer to the truth: after all, these were poets who lived in intellectually challenging times, as science for the first time posed a serious challenge to religion - and this in a society where religion was ubiquitous and largely unquestioned. No wonder they struggled with these issues, no wonder they were passionate about them, and no wonder the greatest poets of the times applied their considerable intellects to the crisis."
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The Influence of Protestantism in Post World War I Germany, 2001.
An in-depth look at the Protestant influence in post World War I Germany, and its involvement in the demise of the Wiemar Republic and the resulting rise to power of Adolph Hitler.
2,150 words (approx. 8.6 pages), 8 sources, AU$ 107.95
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Abstract
In this paper the author examines the role of Protestantism, in particular the Lutherans, in post WWI Germany and how they helped lead to the downfall of the Wiemar Republic and the raise of Hitler?s Germany. The author pays particular attention to the groundwork laid by Martin Luther, the influence of the theological leaders of the 1920?s, the role of other major Protestant religions of Germany, and the factors affecting the Protestant German citizens of the time.
From the paper:
?The groundwork for the Protestant role in these historical events began with the writings of Martin Luther. German Protestants of the 1920?s, even those who were not Lutheran, felt a special bond with him. This tendency was reinforced by theological beliefs of the average Lutheran of the day and the feeling that German people had an especially strong bond with their homeland, a bond stronger than many other people of the world.?
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Protestantism In England, 1998.
An examination of the development fo the Church in England from Henry VIII to Edward VI.
2,465 words (approx. 9.9 pages), 4 sources, MLA, AU$ 120.95
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Abstract
The paper looks at the development of the Church of England from its beginnings as an English version of Roman Catholicism, to its later establishment as Protestant English, the basis of both Church and State in England. The paper asks why the counter-reformation failed under Mary Tudor, and how the Church established its law. It also examines in what respects and to what extent had the Church of England by 1553 became a Protestant Church.
From the Paper
"The church in England by 1553 had passed through a series of phases from the time of Henry VIII's 'Great Matter' to the death of his son Edward. By examining the different actions taken over the years we can begin to see how the church changed from Henry's view of an Anglican Catholic institution, unconnected with the strident, evangelical Protestantism of Germany to a Protestant church in England which would survive the attempted counter-Reformation of Queen Mary. The Church of England was founded on a basis that was both clerical and secular, and was enforced on the people by methods that were in turn both harsh and more circumspect. We will examine both types of methods and look at the role played by the bishops of England, the people of the country and by those who possessed lay power in the Council and magistracies."
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Protestant Christianity, 2006.
A definition of Evangelical Protestantism and Fundamentalism within Protestant Christianity.
2,925 words (approx. 11.7 pages), 10 sources, AU$ 184.95
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Abstract
This paper examines Evangelical Protestantism as well as fundamentalism within Christian Protestantism. Specifically, the paper reviews the histories of both Evangelicalism and Protestant fundamentalism and looks at the components which comprise both of these theological strains. The paper also notes what it is that distinguishes Protestant fundamentalism and Evangelical Protestantism from other non-fundamentalist religious traditions.
From the Paper
"Defining Evangelical Protestantism and Defining Fundamentalism within Protestant Christianity Definitions are rarely easy or particularly neat. Much of the reason for this can be found in the fact that, for every rule, there is invariably an exception. Despite such difficulties however, the following paper will examine Evangelical Protestantism as well as fundamentalism within Christian Protestantism. Specifically, the paper will review the histories of both Evangelicalism and Protestant fundamentalism and look at the components which comprise both of these theological strains. The paper will also take the time to note what it is that distinguishes Protestant fundamentalism and Evangelical Protestantism from other, non-fundamentalist religious traditions. Along the way, time will be devoted to examining how literal interpretations of the Bible have led to charges of anti-intellectualism by detractors and how God's power over Man, at least according to conservative Protestant theocracy, is not so much the product of his omnipotence as it is the product of his Grace."
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Weber's "The Protestant Ethic" and "Spirit of Capitalism", 1971.
This paper discusses Max Weber's methodology and theories introduced in his works "The Protestant Ethic" and "Spirit of Capitalism" that state that Protestantism provided the correct atmosphere for the development of Capitalism.
2,475 words (approx. 9.9 pages), 1 source, AU$ 139.95
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From the Paper
"Max Weber's thesis as detailed in his opus, "The Protestant Ethic" and the "Spirit of Capitalism", is familiar to all students of sociology, as well as to others of the lay audience. Perhaps his theories are too familiar, too popularized for the accurate and proper representation of them. There has been much confusion concerning the work, both over Weber's methodology and his conclusions. But in spite of all this controversy, Weber's conclusions still stand as monuments in the field of the sociologies of religion and economic theory.
In this paper, I would like to take another critical look at Weber's work, from my vantage-point of over half a century. In my research, I have been aided by other contemporary scholars, both defenders and opponents of the Protestant Ethic Thesis. Their arguments will also be examined, as well as any further... "
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Reformation in England, 1997.
Examines 16th Century rise of Protestantism, Anglicanism & Calvinism. Looks at the background, English vs. Roman Church and the role of the kings.
1,350 words (approx. 5.4 pages), 5 sources, AU$ 75.95
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From the Paper
"The Reformation in England
This paper will briefly discuss the Protestant Reformation in England in the Sixteenth Century. The first part of the paper will examine the background to the Reformation by looking at the Church in England prior to the Reformation. The second part of the paper will discuss how the conflict between King Henry VIII and Rome arose and the role of Spain in precipitating a crisis. The third part of the paper will look at how Henry effected the break with Rome and why he chose to make the break political rather than theological. The fourth part of the paper will discuss how the reformation took on a more radical nature after Henry's death, how his daughter Mary attempted to return England to Rome, and how Elizabeth I established a more moderate course. The last part of the paper will briefly look at the other major Protestant movement.."
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"The Protestant Ethic and the Spirit of Capitalism", 2007.
This paper is a critical review of Max Weber's theory about the relationship of Protestantism and capitalism as presented in his book "The Protestant Ethic and the Spirit of Capitalism".
1,785 words (approx. 7.1 pages), 1 source, MLA, AU$ 91.95
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Abstract
This paper explains that Weber believed that the way of life for Protestants, specifically Calvinism, encouraged the development of western capitalism, which he defined as the pursuit of profit and forever renewed profit. The author points out that Weber identifies two main characteristics of Protestant belief, which encourage the development of Western capitalism: predestination and worldly asceticism. The paper states that Weber indicates that such beliefs create a psychological state of mind, which pressures the Calvinists to lead a successful life, defined in terms of money. The paper relates that some critics argue that it was not religion, which encouraged the development of Western capitalism, but the social exclusion of Protestants from professions; therefore, business offers the Protestants a channel to overcome their persecution. The paper includes quotations.
From the Paper
"Weber found "Occidental" capitalism to be different from the "other" forms in many respects. Firstly, there was a lack of free labor in the "others" system. Secondly, household work and business work were not separated, as in the west. Personnel property was kept apart from corporate property, rational book-keeping techniques were used, and a rational legal and administrative system existed, which Weber believed played a role to limit speculative and opportunistic capitalism. Finally, Weber also acknowledged the role of technical advancement in playing its part to encourage the development of Occidental capitalism."
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Protestant England, 2004.
An examination of the state of religion in England of the 1550's.
1,988 words (approx. 8.0 pages), 10 sources, MLA, AU$ 101.95
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Abstract
This paper looks at Protestantism in England in 1558, how it was in poor condition and the effectiveness of the counter-reformation movement. It examines the acceptability of Protestantism in England by exploring to what extent the population 'conformed for the sake of conforming' . It also discusses Edwardian Protestantism and the policies implemented by Marian England and from a theoretical perspective it addresses the accession of Elizabeth and the nature of religion in England at the time.
From the Paper
"In 1562, four years after her accession, Elizabeth fell gravely ill. Had she died, as was expected, ?she would have left a country still predominantly catholic?. Catholicism remained strong well in to the 1560?s and, for long as this endured, England was not ultimately Protestant. Elizabeth?s religious settlement and immediate policies concerning the church imply a clear theological division within England, if not stressing the un-influential nature of Protestantism in 1558. The introduction in 1559 of bills to re-establish full protestant worship based on the Edwardian Prayer Book is evidence in itself that, in 1558, ?full protestant worship? didn?t exist."
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The Protestant Ethic and Capitalism, 2005.
This paper analyzes Max Weber's "Protestant Ethic and the Spirit of Capitalism" written in 1904.
2,250 words (approx. 9.0 pages), 3 sources, MLA, AU$ 110.95
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Abstract
This paper explains that, according to sociologist Max Weber, the development of the spirit of capitalism was influenced decisively by Protestantism; he supports his theory by studying systematically the philosophies of four Protestant and concludes that the ethics of these sects define standards of conduct, which foster the values of capitalism. The author points out that Weber acknowledges that the need to acquire has been a part of the nature of man throughout history and argues that the ethics of Protestantism superimpose a morality upon this instinct, which are carefully delineated in codes of acceptable behavior. The paper relates that Weber writes that Methodists are the embodiment of rational discussed western thought, employing defined methods to obtaining a state of grace and religious merit; whereas, the Baptists combine some of the aspects of mysticism in their practice of seeking a state of ecstasy in religious fervor.
From the Paper
"The early Catholic philosophers repeated emphasized the inherent lack of spiritual value in anything temporal and defined contemplation of the deity and prayer, contrition along with the practice of ritualistic sacraments as the way to gain eternal life. The Reformation reduced the Church's control over everyday life and substituted a new form of the control in opposition to the Catholic preoccupation with the authority of the clergy. What came into the forefront of Reformist philosophy was a tighter discipline in contrast to the Catholic philosophy which tolerated the sinner providing there was repentance. Calvinism, despite imposing nearly intolerable control over the individual, was the prevailing religion in the most economically developed areas of Europe, leading Weber to conclude that the reformed faith promoted the spirit of capitalism more than any other ideology."
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Pre-Reformation Scottish Poetry, 2007.
A look at the transmission of pre-Reformation Scottish poetry after 1560
focusing on the works of Robert Henryson, William Dunbar and William of Touris.
4,327 words (approx. 17.3 pages), 40 sources, MLA, AU$ 182.95
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Abstract
After the Reformation, some works with Catholic material in them were still written and printed, but often in a modified form. In response to the changed political climate, it was inadvisable to disseminate poetry with Catholic content. This paper centers on the "Arundel" and "Bannatyne" works of Robert Henryson, William Dunbar, and the author of "The Contemplacioun of Synnaris", called William of Touris in Arundel 285. The manuscripts are chosen for their proximity to the Reformation and the importance of some of their works in Scottish literary history. Several of the poems have a long and wide circulation, especially the poems of Henryson and Dunbar. The paper concludes with a discussion of modern editions of Henryson's and Dunbar's work and the way modern editors have dealt with the Protestantization of some of the poems.
Outline:
Book Production at the Time of the Reformation
Anglo-Scottish Relations
Arundel 285 and the Bannatyne Manuscript
Minor Rewriting
The Removal of Catholic Content
Careful Titling or Placement within the Book
Other Situations
Conclusions
From the Paper
"Printing came to Scotland in 1508, the year after James IV gave the first patent to Chepman and Millar and asked them men to bring home a press and the men who knew how to use it. Chepman and Myllar's prints are poorly produced, with much abbreviation, Anglicization, incorrect word divisions, and inconsistent punctuation. Perhaps partly on account of this, Scotland's shift to print culture did not happen until later in the century (although the shift was far from linear). By the 1560s, "Scotland for the first time had more than one printer at work, but the printers were constrained by the political atmosphere.." In July 1567, Queen Mary, a Catholic, was induced to abdicate in favor of her son Charles James. She was then imprisoned. Scotland broke with Rome in 1560 when the Parliament met without royal authority and declared the country Protestant. "
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"The Return of Martin Guerre", 2005.
An analysis of Natalie Zemon Davis' "The Return of Martin Guerre".
1,153 words (approx. 4.6 pages), 1 source, MLA, AU$ 62.95
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Abstract
This paper examines some of the sources Davis used to reconstruct the story of "Martin Guerre" and discusses why identity theft was such a serious crime in sixteenth-century France. It also considers the role of Protestantism in this story (particularly concerning the concept of marriage) and discusses whether justice was served when the real Martin Guerre returned.
From the Paper
"The spread of Protestantism thus could have created an intellectual justification for both Bertrande and the reborn 'Guerre' to validate their union, in their own minds and also in societal terms, where secret and freely chosen marriages were growing more common, and more and more couples were entertaining the possibility of love matches than prearranged alliances. Of course, initially, the desire to gain property may be one reason as well that Bertrande's new husband wished to impersonate her old man Guerre. Bertrande de Rols, was relatively well off, and despite patriarchal norms regarding inheritance, in the French village where she resided, the law regarding female inheritance was fairly equitable in theory, although often contested."
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?The Protestant Ethic and the Spirit of Capitalism?, 2005.
This paper discusses Max Weber's "The Protestant Ethic and the Spirit of Capitalism", which theorizes on the role of religion in the emergence of capitalism in early modern Europe.
1,930 words (approx. 7.7 pages), 4 sources, APA, AU$ 97.95
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Abstract
This paper explains that, in his seminal work "The Protestant Ethic and the Spirit of Capitalism", Max Weber provided a new perspective of the emergence of capitalism by asserting that what made Europe or the Occident develop into a capitalist economy was because the majority of its people observed the Protestant ethic as their way of life, rationalizing that people's everyday actions are a pre-requisite for a society to develop into a capitalist economy. The author contends that the development of capitalism in early modern Europe was the result not only of Protestantism but also of Catholicism. The paper states that the generalization that religion had become the catalyst for capitalism to flourish in the continent is supported by the fact that religious institutions before and during the onset of capitalism have dominated the socio-political realms of Western societies, leaving no doubt that they also control the economic activities and institutions present in the society.
From the Paper
"Indeed, capitalism is "a very complex system of institutions, highly rational in character and the product of a number of developments peculiar to Western civilization." Those who are unable to adapt to these 'complex systems of institutions' and 'rational character' are bound to be left behind in the process, neither achieving development nor economic success. Moreover, those who are unable to adapt to this system are bound to maintain the "anxiety of not knowing" and "fear of damnation." Thus, in order to be included in the capitalist economic system, one has to integrate himself/herself to these complex systems of institutions through labor and attain a rational character by conducting profit-making activities. Through labor and profit-making activities, one involves in the "spirit of capitalism" and accomplishes what Weber has termed as the Protestant ethic."
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Revenge in ?Hamlet?.
This paper discusses the concept of revenge in William Shakespeare's "Hamlet".
1,745 words (approx. 7.0 pages), 10 sources, MLA, AU$ 89.95
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This paper explains that, through the 20th and 21st centuries' psychological and individualistic lens, "Hamlet" often is thought of as a drama primarily about one man's relationship with a dead father and a living and murderous stepfather, but it also can be seen as a play almost completely about the circular economy of revenge, which, during the Elizabethan and Jacobean era, was one of the ways individuals remained connected to the past and the world of the dead. The author believes that the most chilling display of the ideology of revenge is the scene in the graveyard, where Ophelia's corpse is wrestled between her brother and Hamlet. The paper relates that, in Act 4, when Hamlet returns from England, the site of Protestantism, he no longer sees revenge as a positive thing; the Elizabethan audience would have approved of this attitude, which despised revenge and purgatory as anti-humanist, but still acknowledged the need to survive in a bloody, politically uncomfortable, and divided society.
From the Paper
""Hamlet" begins with a Denmark under siege in Scene 2, with the Norwegian Fortinbras demanding revenge for his dead father in the form of restitution of Norwegian lands. Upon meeting the ghost of his dead father, Hamlet vows revenge upon his uncle. He says he will forget all of his studies, even his identity, until this is accomplished. Hamlet does not kill his uncle at prayer, because the revenge will not be full and fitting if Claudius does not suffer in purgatory, calling this hire and salary, rather than true revenge. Laertes vows revenge upon Hamlet, the man who killed his father. Ophelia bedecks herself in flowers and uses the flowers to communicate, through the riddles of her broken mind, to say what she could not say while sane."
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The Elizabethan Settlement, 2004.
An exploration of the main factors that shaped the Elizabethan settlement.
2,586 words (approx. 10.3 pages), 11 sources, APA, AU$ 124.95
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Abstract
This paper examines how the Elizabethan settlement is a black area in English history that is very difficult to either analyse or justify. It looks at how, when Elizabeth I succeeded to the throne in 1558, there were several problems that faced her, one of which was religion and how the Queen had the difficult task of replacing the Catholic faith and leadership with Protestantism. It examines the factors that impacted her decisions ranging from her own personal beliefs to the influence of Parliament.
From the Paper
"To understand the factors that influenced the settlement it is important to address what it consisted of. Firstly there was the Act of Royal Supremacy, 1559, which proclaimed the Queen ?Supreme Governor?, a compromise aimed at pleasing both Catholics and extreme Protestants opposed to the original title of ?Supreme head?. There was also the Act of Uniformity which dealt more directly with religious beliefs. This made attendance to church on Sundays compulsory, with failure to do so resulting in a fine of 12d. However, this Act signified the extent to which the settlement was just a compromise as it allowed ?crosses and candlesticks to be placed on the communion table? , to please Catholics both at home and abroad. Finally, there were the Royal Injunctions, 1559, which filled in most of the day to day organisation of the church that was otherwise not included in the Act of Uniformity. This is what the settlement consisted of but the real debate lies behind how and why it was arranged like this."
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