Protestant reform

Edward was only ten when he became king in 1547 but his two regents accelerated the pace of Protestant reform considerably.

In 1556 a diet at Piotrkow officially instituted several Protestant reforms.

At the same time, she had observed the turmoil brought about by Edward's introduction of radical Protestant reforms.

Aventinus remained a Catholic throughout his life, even though he sympathized with aspects of the Protestant reform.

In Parliament and on the Privy Council, Grey pushed for further Protestant reforms.

His treasure is said to have been looted from the monasteries during the Protestant reform, and according to premonitions it will one day be his doom.

This may have been a not so subtle criticism of Protestant reform Europe which he believed was guilty of even greater abuses than the Catholic countries.

A passionate Calvinist, she assisted her husband in his successful struggle to introduce Protestant reforms in the Transylvanian church.

At that point, the church in Scotland broke with Rome, in a process of Protestant reform led, among others, by John Knox.

François d'Andelot was the first of the Châtillon family to take on the Protestant reforms, and one of their most zealous defenders.

He survived the fall of Wolsey in 1529 and prospered reasonably under Thomas Cromwell until 1551, where his opposition to Protestant reform caught up with him.

Mary I reversed Edward's Protestant reforms, which nonetheless became the basis of the Elizabethan Religious Settlement of 1559.

In 1557 a group of noblemen known as the Lords of the Congregation swore an oath, following a Scottish custom, to promote Protestant reforms in churches.

The Roman church's search for apostolic credentials was not initiated in response to Protestant reforms: it was part of a tradition of pursuit of primitive models of church life and doctrine.

William Tyndale (sometimes spelled Tynsdale, Tindall, Tindill, Tyndall; c. 1494-1536) was an English scholar who became a leading figure in Protestant reform in the years leading up to his execution.

Initially an instrumental figure in the schism of Henry VIII from Rome, he was antagonized by the Protestant reforms introduced by Somerset and reconciled himself to Roman Catholicism.

He quickly extended religious reform to the Danish-ruled territories of Norway and the Faroe Islands, but left Iceland a Catholic country for some time, making no efforts to introduce Protestant reforms in the ensuing years.

Theologically, the social gospel has never quite escaped Reinhold Niebuhr's critique of liberal Protestant reform efforts as naïvely optimistic and sentimental about the force of love, unwilling to acknowledge the realities of self-interest, conflict, sin and tragedy.

During the course of the next two years, Somerset's government brought about a number of Protestant reforms, including the dissolution of the chantries and the introduction of an English Prayer Book and a new liturgy for the mass.

Theologically the belief is akin to Postmillennialism as reflected in the Social Gospel of the 1880-1930 era, as well as Protestant reform movements during the Second Great Awakening in the 1830s and 1840s such as abolitionism.

The Protestant reforms invigorated hopes for the development of the local language and literary tradition when cleric Gjon Buzuku brought into the Albanian language the Catholic liturgy, trying to do for the Albanian language what Luther did for German.

Politically, Beaton was preoccupied with the maintenance of the Franco-Scottish alliance, and opposing Anglophile political attitudes, which were associated with the clamour for Protestant reform in Scotland ('the whole pollution and plague of Anglican impiety' as he called it).

It looked as though the repressive policy of James V had died with him, and that Scotland, presided over by Arran and the powerful Hamilton faction, was now moving with almost unbelievable ease towards alliance with England and some measure of Protestant reform.

The success of the Counter-Reformation on the Continent and the growth of a Puritan party dedicated to further Protestant reform polarized the Elizabethan Age, although it was not until the '40s that England underwent religious strife comparable to what its neighbors had suffered some generations before.