Relevant bibliographies by topics / Breage Church (Breage, England)

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  2. Dissertations / Theses
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Academic literature on the topic 'Breage Church (Breage, England)'

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Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Breage Church (Breage, England)"

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Davie, Martin. "Calvin's Influence on the Theology of the English Reformation." Ecclesiology 6, no. 3 (2010): 315–41. http://dx.doi.org/10.1163/174553110x518568.

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AbstractThis paper traces the influence of John Calvin on the English Reformation from the time of the breach with Rome under Henry VIII until the great ejection of dissenting puritan clergy from the ministry of the Church of England in 1662. It argues that Calvin's teaching only began to have an impact on the English Reformation during the reign of Elizabeth I and that although his theology had a widespread impact on both individuals and groups within the Church of England it never shaped the Church's official doctrine, liturgy or pattern of ministry, although it seemed likely that this would be the case at the time of the Westminster Assembly in the 1640s. It also raises the question of whether Calvin sought episcopacy from the Church of England in the reign of Edward VI.
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Dugre, Neal T. "Repairing the Breach: Puritan Expansion, Commonwealth Formation, and the Origins of the United Colonies of New England, 1630–1643." New England Quarterly 91, no. 3 (August 2018): 382–417. http://dx.doi.org/10.1162/tneq_a_00684.

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“Repairing the Breach” interprets the United Colonies of New England as a Puritan innovation in polity formation. Beginning in the 1630s, New England Puritans overcame the problem of expansion by reinforcing church and colony government with a confederation of neighbor colonies designed to make their commonwealth viable on a regional scale.
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Bursell, Rupert D. H. "The Seal of the Confessional." Ecclesiastical Law Journal 2, no. 7 (July 1990): 84–109. http://dx.doi.org/10.1017/s0956618x00000958.

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The seal of the confessional was part of the canon law applied in England before the Reformation. It was also part of that law which was continued in force at the Reformation, as is confirmed by the proviso to canon 113 of the 1603 Canons. This proviso is still in force and proprio vigore binds the clergy of the Church of England. By the Act of Uniformity, 1662, the hearing of confessions was enjoined upon those clergy in certain circumstances; the law places no limit upon the frequency of their being heard. It is unsurprising that there are infrequent references to the seal of the confessional since the Reformation; such cases as there are are inconclusive. Nevertheless, although the seal of the confessional may be waived by the penitent, the refusal by an Anglican clergyman to disclose what was said within sacramental confession is based upon a duty imposed on him by the ecclesiastical law rather than upon an evidential privilege. An Anglican clergyman in breach of that duty would be in grave danger of censure by the ecclesiastical courts and such censure might well lead to his deprivation and possible deposition from Holy Orders. The ecclesiastical law is part of the general law of the land and must be applied in both the ecclesiastical and secular courts. Both courts must therefore enforce that clerical duty and uphold any refusal by an Anglican clergyman to answer questions in breach of the seal of the confessional.
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Ridgedell, Thomas. "The Archpriest Controversy: The conservative Appellants against the progressive Jesuits." British Catholic History 33, no. 4 (September 6, 2017): 561–82. http://dx.doi.org/10.1017/bch.2017.25.

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The Archpriest Controversy, a dispute that took place from 1598 to 1602 over the necessity for an archpriest to enforce moral discipline among the English Catholic clergy, has been traditionally seen either as a struggle for hierarchical order within the Catholic Church or a serious ideological breach between the Jesuit faction and the Appellants. In contrast to recent historiography, this paper argues that the Appellants, secular clergy that opposed the archpriest, represented views of conservative English Catholics who believed they could reconcile their political loyalty to their monarch with their Catholicism. The Archpriest Controversy should be reconsidered as a critical moment in a chain of important events from the English Mission of 1580–81 to the Gunpowder Plot of 1605 that reaffirmed the inherently traditionalist nature of the Catholic community in England.
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Watson, David, David Watson, Barbara Yorke, Dale Hoak, Sophie Tomlinson, Simon Barker, Ben Lowe, et al. "Reviews: History Matters: Patriarchy and the Challenge of Feminism, History and its Limits: Human, Animal, Violence., a Companion to Bede, Selling the Tudor Monarchy: Authority and Image in Sixteenth-Century England, Staging the Old Faith: Queen Henrietta Maria and the Theatre of Caroline England, 1625–1642, Unto the Breach: Martial Formations, Historical Trauma, and the Early Modern Stage, the Ends of Life: Roads to Fulfilment in Early Modern England, Shakespeare's Foreign Worlds: National and Transnational Identities in the Elizabethan Age., Ars Reminiscendi: Mind and Memory in Renaissance Culture, Women Writing History in Early Modern England, Romanticism and Popular Culture in Britain and Ireland, Native Americans and Anglo-American Culture, 1750–1850: The Indian Atlantic, Debating the Slave Trade: Rhetoric of British National Identity, 1759–1815, Posting It, the Victorian Revolution in Letter Writing, the Tragi-Comedy of Victorian Fatherhood, the Transatlantic Indian, 1776–1930, Evelyn Sharp, Rebel Woman, 1869–1955, Gertrude Stein and the Making of an American Celebrity, the Oxford Critical and Cultural History of Modernist Magazines, the Literature of the Irish in Britain: Autobiography and Memoir, 1725–2001, Emmanuel LevinasJudithM. Bennett, History Matters: Patriarchy and the Challenge of Feminism , Manchester University Press, 2007, pp. 214, £25.DominickLacapra, History and its Limits: Human, Animal, Violence. Cornell University Press, 2009, pp ix + 230, $59.95, $19.95.GeorgeHardin Brown, A Companion to Bede , The Boydell Press, Anglo-Saxon Studies 12, 2009, pp. ix + 167, £45; GunnVicky, Bede's Historiae. Genre, Rhetoric and the Construction of Anglo-Saxon Church History , The Boydell Press, 2009, pp. 256, £50.KevinSharpe, Selling the Tudor Monarchy: Authority and Image in Sixteenth-Century England , Yale University Press, 2009, pp. xxix + 588, £30.RebeccaA. Bailey, Staging the Old Faith: Queen Henrietta Maria and the Theatre of Caroline England, 1625–1642 , Manchester University Press, 2009, pp. xv +265, £50.PatriciaA. Cahill, Unto the Breach: Martial Formations, Historical Trauma, and the Early Modern Stage , Oxford University Press, 2008, pp. x + 227, £50.KeithThomas, The Ends of Life: Roads to Fulfilment in Early Modern England , Oxford University Press, 2009, pp. xvi + 393, £20.CaroleLevin and WatkinsJohn, Shakespeare's Foreign Worlds: National and Transnational Identities in the Elizabethan Age. Cornell University Press, 2009, pp. xi + 217, $45.DonaldBeecher and WilliamsGrant (eds), Ars Reminiscendi: Mind and Memory in Renaissance Culture , Centre for Reformation and Renaissance Studies (Toronto), 2009, pp. 440, CDN$37.MeganMatchinske, Women Writing History in Early Modern England , Cambridge University Press, 2009, pp. ix + 240, £55.PhilipConnell and LeaskNigel (eds), Romanticism and Popular Culture in Britain and Ireland , Cambridge University Press, 2009, pp. xiv + 317, £50.TimFulford and HutchingsKevin (eds), Native Americans and Anglo-American Culture, 1750–1850: The Indian Atlantic , Cambridge University Press, 2009, pp. xi + 263, £50.SrividhyaSwaminathan, Debating the Slave Trade: Rhetoric of British National Identity, 1759–1815 , Ashgate, 2009, pp. xiii+245, £50.CatherineJ. Golden, Posting It, The Victorian Revolution in Letter Writing , University Press of Florida, 2009, pp xvii + 299, $69.95.ValerieSanders, The Tragi-Comedy of Victorian Fatherhood , Cambridge University Press, 2009, pp. xii + 246, £50.KateFlint, The Transatlantic Indian, 1776–1930 , Princeton University Press, 2009, pp. xv + 376, $39.50.AngelaV. John, Evelyn Sharp, Rebel Woman, 1869–1955 Manchester University Press, 2009 pp xv + 281, £15.99 pb.KarenLeick, Gertrude Stein and the Making of an American Celebrity , Routledge, 2009, pp. xiii + 242, £65.PeterBrooker and ThackerAndrew (eds), The Oxford Critical and Cultural History of Modernist Magazines , Oxford University Press, 2009, pp. xvii + 955, £95.LiamHarte (ed.), The Literature of the Irish in Britain: Autobiography and Memoir, 1725–2001 , Palgrave Macmillan, 2009, pp. xl + 301, £55.HandSeán, Emmanuel Levinas , Routledge (Routledge Critical Thinkers Series), 2009, pp. xiv + 138, £55.00, £12.99 pb." Literature & History 19, no. 2 (November 2010): 87–113. http://dx.doi.org/10.7227/lh.19.2.6.

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Dissertations / Theses on the topic "Breage Church (Breage, England)"

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Bethmont, Rémy. "L' identité anglicane en question." Lille 3, 1999. http://www.theses.fr/1999LIL30022.

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L'Identité anglicane n'est pas seulement affaire de définition théologique et historique de ce que représente l'Eglise Anglicane. Elle est aussi le produit d'une construction au jour le jour par les Anglicans pratiquants de leur identité religieuse dans un dialogue actif avec la tradition, d'une part, et le monde contemporain, d'autre part. Une étude ethnographique de trois communautés paroissiales de tendances différentes dans l'Eglise d'Angleterre s'attache à analyser la spécificité de la vie de chaque paroisse, ses conceptions théologiques, ses pratiques liturgiques et missionnaires. Cette prise en compte du concret paroissial permet de comprendre comment les Anglicans pratiquants se posent les questions identitaires et tentent d'y répondre. Cette étude montre que ceux-ci ont une identité religieuse très forte mais qui s'articule difficilement sur leur attachement à la vie de l'Eglise locale, comprise comme paroissiale, et ce n'est que secondairement qu'une identification à l'institution anglicane peut alors s'opérer. Celle-ci est difficile car elle suppose la capacité d'intégrer les tensions et ambigui͏̈tés qui traversent l'anglicanisme : le pluralisme théologique qui menace l'unité anglicane, les liens persistants avec l'identité anglaise dans un contexte où l'anglicanisme théologique se définit comme universel et apostolique, l'importance théorique de l'épiscopat et du diocèse dans les structures ecclésiales qu'éclipse, dans la pratique, l'importance de la paroisse
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Ghorbal, Karim. "Josiah Tucker : biographie intellectuelle d'un économiste du dix-huitième siècle." Paris 8, 2013. http://www.theses.fr/2013PA084062.

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Josiah Tucker a toujours suscité la curiosité, et fut aussi célèbre de son vivant qu’incompris après sa mort. Né en 1713 au Pays de Galles, pasteur de l’église Saint Stephen de Bristol de 1749 à 1793, doyen de Gloucester à partir de 1758, il fut un dignitaire de l’Église d’Angleterre respecté, qui publia plus de soixante-dix articles, tracts et ouvrages sur les sujets les plus polémiques de son temps. Une ambition intellectuelle l’a guidé toute sa vie : celle de créer une science économique au service de la morale chrétienne. Néanmoins, tant sa personne que ses idées n’ont jamais été vraiment comprises. Il est vrai que son discours a de quoi surprendre : Tucker croyait en l’égalité absolue entre les femmes et les hommes, les riches et les pauvres, les Anglais et les étrangers ; mais il haïssait la démocratie et les « droits de l’homme ». Il fustigeait le despotisme français et le dogmatisme catholique, et considérait que le système politique anglais issu de la Glorieuse Révolution était le meilleur au monde ; mais il se réjouissait ouvertement des défaites militaires de son pays, et souhaitait la disparition de l’Empire britannique. C’était un chrétien fervent ; mais à ses yeux, la plus grande menace à laquelle était confronté le christianisme en Angleterre était la diffusion de l’« enthousiasme religieux » des non conformistes. Voilà qui peut expliquer les difficultés des commentateurs à lui attribuer une place claire. Cette thèse tente de saisir la signification de l’œuvre de Tucker, en s’attachant à mettre au jour sa genèse et ses différents usages. Pour ce faire, les contextualisations sociales, institutionnelles, culturelles, et économiques me furent aussi utiles que les contextualisations intertextuelles traditionnelles
Josiah Tucker has always aroused curiosity, and was as famous in his lifetime as misunderstood after his death. Born in 1713 in Wales, pastor of St. Stephen’s Church in Bristol from 1749 to 1793, Dean of Gloucester from 1758 to his death, he was a distinguished dignitary of the Church of England, who published more than seventy articles, pamphlets and books concerning the most controversial issues of his time. One intellectual ambition guided him throughout his life: to create an economic science serving Christian principles. However, few people really understood his ideas. It is true that what he said was surprising: Tucker believed in absolute equality between women and men, rich and poor, Englishmen and foreigners; but he hated democracy and “human rights”. He castigated the French despotism and the Catholic dogma, and considered that the English political system since the Glorious Revolution was the best in the world, but he openly rejoiced at military defeats of his country, and wished the entire and complete demise of the British Empire. He was a devout Christian, but for him, the greatest threat to Christianity in England was the dissemination of “religious enthusiasm”. This may explain the difficulties of commentators to assign him a clear place in the history of ideas. This thesis tries to understand the work of Tucker, by uncovering its genesis and its various uses through ages, focusing on different contexts, whatever they may be (social, cultural, institutional, etc. )
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Grosclaude, Jérôme. "La question des ministères dans les relations entre l'église d'Angleterre et les méthodistes [1791-1979]." Thesis, Paris 3, 2011. http://www.theses.fr/2011PA030049.

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Si l’on porte un regard d’ensemble sur les pratiques par lesquelles, dès leur naissance en 1738, les méthodistes se démarquaient de l’orthodoxie de leur « Eglise-mère », l’Eglise d’Angleterre, il est possible d’identifier une base commune, qui serait une conception différente des ministères. C’est en effet, sur cette question que se cristallisèrent les divergences entre les disciples de John Wesley d’une part, et l’Eglise d’Angleterre d’autre part. Le père du méthodisme considérait en effet que prêtres et évêques étaient du même ordre presbytéral et que, en conséquence, ils avaient les mêmes pouvoirs, et notamment celui d’ordonner. Les méthodistes se distinguaient également des anglicans par leur conception du ministère de la Parole, puisqu’ils estimaient que Dieu pouvait désigner des laïcs pour prêcher l’Evangile. C’est donc à la question des ministères que l’on peut,en fin de compte, rattacher toutes les divergences qui se firent jour entre méthodisme et anglicanisme. Ces divergences se prolongèrent après la mort de John Wesley en 1791. Tout au long du XIXe siècle, les deux Eglises s’éloignèrent de plus en plus l’une de l’autre en raison du désaccord qui existait quant à la validité du ministère méthodiste qui ne s’inscrivait pas dans la succession apostolique. Il fallut attendre les années 1950-1960 pour que l’idée d’une fusion du méthodisme britannique et de l’Eglise d’Angleterre au sein d’une même Eglise épiscopalienne germe au plus haut niveau, avant d’échouer définitivement en 1972 devant le refus de l’Assemblée de l’Eglise puis du Synode général de l’avaliser
If we cast a global look on the practices through which, from the beginning of the movement in 1738, the Methodists deviated from Church of England’s (their « mother-Church »’s) orthodoxy, we can identify a common factor: a different conception of the ministries. It is on this single question that John Wesley and his disciples fundamentally diverged from the Church of England’s principles, since the father of Methodism considered that priests and bishops formed essentially a single “presbyter” order and consequentially had the same powers, including that of ordination. The Methodists also had a different conception of the Ministry of the Word, since they considered that God could call lay people to preach the Gospel. All the differences that arose between Methodism and the Church of England can then be traced to the question of the ministries. These differences continued after the death of John Wesley in 1791. Throughout the XIXt! h century, the two denominations grew further apart because of their disagreement concerning apostolic succession. In the 1950s and 1960s, however, the reunion of British Methodism and the Church of England in a single Episcopalian confession was contemplated but finally abandoned in 1972 because of the refusal of the Church of England’s Church Assembly and then of its General Synod to approve this union
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Michon, Cédric. "La Crosse et le Sceptre : les prélats d'Etat sous François Ier et Henri VIII." Le Mans, 2004. http://cyberdoc.univ-lemans.fr/theses/2004/2004LEMA3006_1.pdf.

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Dans la France et l'Angleterre de la Renaissance, l'implication des Prélats dans le service roval est tout à fait considérable. Cette thèse entend montrer comment quelques dizaines d'entre eux connaissent un investissement tel qu'ils constituent une institution informelle, présente de manière significative, voire déterminante, dans tous les secteurs de l'administration monarchique. Ces prélats d'Etat représentent, aux cotés des courtisans et des officiers, le troisième pillier de l'Etat et permettent d'explorer une voie nouvelle dans la réflexion sur la nature domestique ou bureaucratique de la monarchie. C'est à cette élite fermée, stérile, peu coûteuse, constituée de docteurs et de gentilshommes, d'héritiers et de parvenus et soumise à la double autorité du toi et du pape que ce travail est consacré
One can observe a striking implication of French and English prelates' in Renaissance France and England. The aim of this thesis is to prove that the prelates active in the royal govemment and administration constitute an informal institution active in all the areas of the State. They constitute what can be labelled the State prelates, that is to say, the prelates devoting most of their activities to the service of the State. There are about thirty in each kingdom. These State prelates constitute the third piIlar of the French and English Monarchy, with the courtiers and the bureaucrats. They ensure explorations of new paths in the study, of the domestic or bureaucratie nature of the monarchy. This work is dedicated to this original elite, closed, sterile, costless, constituted by doctors and gentlemen, heirs and upstarts and subject to the double authority of king and papacy
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Books on the topic "Breage Church (Breage, England)"

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Church and state in early modern England, 1509-1640. New York: Oxford University Press, 1990.

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England, Church of. The form and order of service recommended for use in the churches of the Church of England throughout this Majesty's empire, on Thursday, the 26th of June, 1902, being the coronation day of Their Majesties King Edward and Queen Alexandra. [Victoria, B.C.?: s.n., 1994.

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Wix, Edward. A retrospect of the operations of the Society for the Propagation of the Gospel in North America: A sermon preached Sunday, March 31, MDCCCXXXIII, at St. John's Church, Newfoundland. [St. John's, Nfld.?: s.n.], 1986.

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1969-, Gilliat-Ray Sophie, ed. Religion in prison: Equal rites in a multi-faith society. Cambridge: Cambridge University Press, 1998.

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Great Britain. Colonial Office. Upper Canada clergy: Further return to an address of the Honourable the House of Commons, dated 6 February 1833 for, statement, in detail, showing what payments were made to bishops, rectors, missionaries, or other religious teachers in Upper Canada, whether of the churches of England, Rome, Scotland, or any other denominations, during the last year, out of funds raised in the province ... : (in continuation of paper presented 25 June 1833, no. 432). [London: HMSO, 2001.

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Bagchi, David. The Henrician Reform. Edited by Andrew Hiscock and Helen Wilcox. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199672806.013.3.

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The reign of Henry VIII represented a transitional phase in the religious history of England. Despite a brief flirtation with Protestantism in the 1530s, the regime never adopted a full-throated Reformation, and by the end of the reign English Christians were still required to accept nearly all the doctrines and customs that had prevailed in 1509. On the other hand, the break with Rome, the effective rejection of the doctrine of Purgatory, and the severe pruning of the cult of the saints represented a clear discontinuity with the past. Above all, the regime’s decision to legalize the English Bible for the first time in 130 years, and to require every parish church to obtain a copy, influenced the direction of English Christianity, and of English literature, for decades to come.
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Corens, Liesbeth. Confessional Mobility and English Catholics in Counter-Reformation Europe. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198812432.001.0001.

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In the wake of England’s break with Rome and gradual reformation, English Catholics took root outside of the country, in Catholic countries across Europe. Their arrival and the foundation of convents and colleges on the Continent has attracted scholarly attention. However, we need to understand their impact beyond that initial moment of change. Confessional Mobility, therefore, looks at the continued presence of English Catholics abroad and how the English Catholic community was shaped by these cross-Channel connections. This study proposes a new interpretative model of ‘confessional mobility’. Changing perspective opens up our study to include pilgrims, Grand Tour travellers, students, and mobile scholars alongside exiles. The diversity of mobility highlights that those abroad were never cut off, isolated on the Continent. Rather, through correspondence and constant travel they created a community without borders. This cross-Channel community was not defined by its status as victims of persecution, but provided the lifeblood for English Catholics for generations. Confessional Mobility also incorporates minority Catholics more closely into the history of the Counter-Reformation. Long sidelined as exceptions to the rule of a hierarchical, triumphant, territorial Catholic Church, English Catholics have seldom been recognized as an instrumental part in the wider Counter-Reformation. Attention to movement and mission in the self-understanding of Catholics incorporates minority Catholics alongside extra-European missions and reinforces current moves to decentre Counter-Reformation scholarship.
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An account of the Society for Propagating the Gospel in Foreign Parts: Established by the royal charter of King William III, with their proceedings and success, and hopes of continual progress under the happy reign of Her Most Excellent Majesty Queen Anne. London: Printed by Joseph Downing, ..., 1986.

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Book chapters on the topic "Breage Church (Breage, England)"

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McFadden, William. "Catholic Theology since Vatican II." In The History of Scottish Theology, Volume III, 303–16. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759355.003.0022.

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This chapter discusses the ways in which the documents decreed by the Second Vatican Council stimulated theological writing in Scotland and created a climate for their implementation in the Catholic Church up to the first decade of this millennium. It looks at the theological impact of academic Scottish Catholic theologians and at the theological documents of the Bishops’ Conference of Scotland, including the statement on the morality of nuclear arms and the two teaching documents produced in collaboration with the Bishops’ Conferences of England and Wales and of Ireland—One Bread, One Body, and The Gift of Scripture. It also shows how the theology of the Council documents has influenced the areas of religious education, lay ministry, and collaborative leadership, and has led to closer cooperation with other churches and academic institutions. Finally, it laments that there is no longer a locus for seminary education in Scotland.
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Baker, John. "The Ecclesiastical Courts." In Introduction to English Legal History, 135–44. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198812609.003.0008.

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This chapter outlines the history of the Church courts in England. In medieval times they were part of a transnational system with the pope at the summit, although the ‘ecclesia Anglicana’ was recognized as a distinct entity in Magna Carta and medieval English kings exercised some authority over Church matters. A dispute between Henry II and Archbishop Becket secured the ‘benefit of clergy’ but did not exempt the clergy from temporal justice in civil matters. The jurisdictional boundary thereafter was generally clear, and was controllable by the royal writ of prohibition. The break with Rome in 1534 had a minimal effect on the daily work of the ecclesiastical courts, which continued to deal with matrimonial questions, probate, and intestate succession to personalty, until Victorian times. New appellate courts were the High Commission (abolished in 1641) and the Court of Delegates, whose jurisdiction was transferred to the Privy Council in the 1830s.
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Hingley, Richard. "‘Made and not born civill’." In The Recovery of Roman Britain 1586-1906. Oxford University Press, 2008. http://dx.doi.org/10.1093/oso/9780199237029.003.0006.

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This chapter reviews the emergence of civility in Britain under Roman tuition, through writings and images, with a particular focus on the historical and geographical works of William Camden and John Speed, English antiquarians whose influential accounts helped to transform understanding during the late sixteenth and early seventeenth centuries. Their works are placed in the context of their time by considering contemporary writing that addressed colonial issues and also a number of plays that referred to the ancient past. How these comprehensions of native civility fared in the new political circumstances leading up to the end of the seventeenth century is also addressed. The pre-Roman and Roman population of Britain took on a particular significance in late Elizabethan and Jacobean England. This related to changing ideas about English (and British) identity in the context of the rediscovered classical writings, and to the intellectual assessment of the value of such concepts in the context of overseas ventures in Ireland and America. New understandings of national identity explored ancient accounts of Britain, setting them in the context of dominant ideas about classical Roman character, themselves derived from ancient writing; these defined the Roman as a complex amalgam of civilized and barbaric, cruel and cultured. A particular issue emerging from this understanding of the British past is emphasized: that Roman conquest and control led to the transfer of ‘civility’ to the savages or barbarians of southern Britain. The increasing focus on classical Rome and ancient Britain by scholars in Elizabethan and Jacobean society could not be satisfied by the narrative accounts presented by the classical authors. these texts were lacking in information about issues that were significant to antiquaries at this time, the new focus on pre-Roman and Roman Britain both motivated and drew upon the results of the search for the material remains of these people in the countryside of Britain. The initial growth of interest in Roman Britain took place at a time when Rome was viewed negatively and this influenced how ideas about the ancient past were articulated. From the time of Henry VIII’s break with the Church of Rome in the 1530s and during the reign of his daughter Elizabeth (1558–1603), classical Rome was often regarded with ambivalence in England because of its associations with the contemporary city.
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Anderson, E. N. "Managing the Rainforest: Maya Agriculture in the Town of the Wild Plums." In Ecologies of the Heart. Oxford University Press, 1996. http://dx.doi.org/10.1093/oso/9780195090109.003.0009.

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Noemy Chan, a young Maya woman of Mexico, looked up from her cooking and spied her children switching butterflies out of the air with twigs. She immediately dropped her knife, ran to the yard, picked up the butterflies—and made the children eat them. The lesson was explicit: You kill only for food. In the traditional Maya world of the interior rainforests of Quintana Roo, animals are killed only from pressing need. If they are not to be eaten, they can be killed only if they are eating the crops on which humans depend. Ideally, they are slain only when both motives operate. Early one morning I met a family carrying a dead coati in a bag; they said, “It was eating our corn, so we are going to eat it.” In Noemy’s home town, Chunhuhub, even the sale of game is confined to local marketing to other subsistence farmers. The unfortunate habit of poaching game for sale to cities has not—so far—spread into the bush. Noemy and her husband are well off by Mexican standards—he manages heavy equipment for road construction. They saved their money and built an urban-style concrete block house. It stands empty; they live in a traditional Maya pole-and-thatch hut, of a style used continuously for thousands of years in the area. As they correctly point out, the hut is much cooler, cleaner, less damp, and in every way more efficient than the European-style house. The Maya civilization, one of the greatest of the ancient cultures, is by no means dead. Millions of Maya Indians, speaking two dozen related languages, still live in Central America. They practice traditional corn agriculture and maintain many pre-Columbian rituals. Yet they are no more “survivors” of the “past” than are modern Englishmen who still eat bread and beef and worship in the Church of England. Maya civilization is dynamic, living, changing, and, above all, creative. Tough and independent, its bearers have adapted to the modern world; many are doctors, lawyers, and degree-holding professors. They still speak Maya languages, and usually Spanish as well.
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