By Gale H. Carrithers
Booklet through Carrithers, Gale H., Hardy, James D., Carrithers, Gale H., Jr., Hardy, James D., Jr.
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Additional info for Age of iron: English renaissance tropologies of love and power
The implications of this are clear enough. We aspire to be past-minded, to use an old term from historiographic critical theory. We are examining how the Renaissance English conceived themselves, and we ordinarily attempt to use contemporary terms with their contemporary meanings. We are not writing about modern politics using Renaissance examples. We attempt to examine a religiously centered symbolic and analogical public culture in something close to its signifiers and signifieds. In reflecting upon the culture of Renaissance England and construing it, we have employed some few specialized terms and have had to make choices when multiple names were available.
It was the formal expression of "all the charities" and of the four major tropes of life. Sometimes called the "nation of the Book," referring to the "King James" Bible of 1611, the England of our long century from 1559 to 1674 was at least equally the corporate reader, speaker, and auditor of the Book of Common Prayer. An important element of the relationships between the presence of voice and the persistence of script was the impact of a constantly increasing English literacy and semiliteracy in the four generations between Edward VI and the Popish Plot.
We are, however, in complete agreement with Tyacke's emphasis on liturgy and systematic theology as expressed in preaching and with Tyacke's view of the importance of religion in Stuart England. We agree as well with the view of H. R. Trevor-Roper that England cannot be considered in isolation, as if there were no connection with the continent. See H. R. Trevor-Roper, Catholics, Anglicans and Puritans: Seventeenth Century Essays (London, 1987). For a careful examination of the Catholic Church, see the indispensible work of Kevin Sharpe, The Personal Rule of Charles I (New Haven, 1992), Chap.