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Some strong religious beliefs common to Puritans had direct impacts on culture. Puritans believed it was the government's responsibility to enforce moral standards and ensure true religious worship was established and maintained. [98] Education was essential to every person, male and female, so that they could read the Bible for themselves.
Under Charles I, the Puritans became a political force as well as a religious tendency in the country. Opponents of the royal prerogative became allies of Puritan reformers, who saw the Church of England moving in a direction opposite to what they wanted, and objected to increased Catholic influence both at Court and (as they saw it) within the Church.
The Puritan's main purpose was to purify the Church of England and to make England a more Christian country. History of the Puritans under Elizabeth I, 1558–1603; History of the Puritans under James I, 1603–1625; History of the Puritans under Charles I, 1625–1649; History of the Puritans from 1649; History of the Puritans in North America
In the early 17th century, thousands of English Puritans settled in North America, almost all in New England.Puritans were intensely devout members of the Church of England who believed that the Church of England was insufficiently reformed, retaining too much of its Roman Catholic doctrinal roots, and who therefore opposed royal ecclesiastical policy.
He did, however, approve a few changes in the Book of Common Prayer: 1) the mention of baptism by midwives was to be eliminated; 2) the term "absolution" (which Puritans associated with the Catholic sacrament of penance, which was rejected by Protestants) was replaced by the term "remission of sins"; 3) confirmation was renamed "laying on of ...
On the other hand, Hill gives examples of conforming Puritans who did not object to set forms of worship. [15] Towards the end of King James's reign Marco Antonio de Dominis analysed the views of the Church of England and Roman Catholic Church , concluding that, excepting the views of the Puritans, they were at root compatible.
Catholics, however, would have no such freedom. The Queen did not approve, disliking any attempt to undermine the concept of religious uniformity and her own religious settlement. [92] By 1572, the debate between Puritans and conformists had entered a new phase—church government had replaced vestments as the major issue. [93]
Thomas Norton (1532–1584) lawyer, politician, literary scholar and anti-Catholic pamphleteer was also the translator of John Calvin's Institutes of the Christian Religion into English. Myles Coverdale (1488–1569) English reformer, Bible translator, and one time Bishop of Exeter known for his preaching and Biblical scholarship.