Podcasts about protestant england

The Execution of George van Parris under Edward VI   The reign of Edward VI is often seen as a time of Protestant reform, but it was also a period of religious persecution. On 24th or 25th April 1551, George van Parris was burned at the stake—not for being Catholic, but for holding radical Protestant beliefs.   A Flemish surgeon living in London, van Parris was condemned for Arianism, the belief that Jesus was created by God rather than being divine. His case was debated by some of the most powerful reformers of the time, including Archbishop Cranmer and Bishop Ridley. Even King Edward VI recorded his execution in his journal.   His story is one of forgotten Tudor executions, showing that even in a Protestant England, straying too far from accepted doctrine could cost you your life. Was this execution justified, or a step too far? Let me know your thoughts in the comments!   Don't forget to like, subscribe, and hit the notification bell for more Tudor history deep dives!   #TudorHistory #EdwardVI #ReligiousPersecution #GeorgeVanParris #Heretic #TudorExecutions #Cranmer #Ridley #TudorEngland #History

In this historic True Spies Classic, Protestant England faces an existential threat from Catholic Spain. Queen Elizabeth calls on Sir Francis Walsingham, the Royal spymaster, to undermine the Spanish war effort. Vanessa Kirby tells a story of loyalty, fear, and the terrible lengths to which a good spy will go to protect Queen and Country. From SPYSCAPE, the home of secrets. A Cup And Nuzzle production. Sir Francis Walsingham is voiced by Linus Roache. Series producer: Gemma Newby. Produced by Justin Trefgarne. Music by Nick Ryan. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this captivating episode of the Anglotopia Podcast, we sit down with historian and author Sophie Shorland to discuss her new book, The Lost Queen: The Surprising Life of Catherine of Braganza. Sophie takes us through the life of this often-overlooked queen, whose marriage to Charles II played a pivotal role in shaping Anglo-Portuguese relations, Britain’s cultural landscape, and the introduction of tea drinking to the UK. The conversation dives into Catherine’s struggles with her childlessness, her husband’s numerous affairs, and her attempts to influence both Portuguese and British politics—all while remaining a devout Catholic in a staunchly Protestant England. Links Win a Copy of The Lost Queen Buy The Lost Queen on Amazon Buy The Lost Queen on Bookshop.org Key Takeaways: Catherine of Braganza was a Portuguese queen who married Charles II, becoming an essential figure in Anglo-Portuguese relations. Her marriage helped bring Bombay (now Mumbai) into British hands, influencing the future of the British Empire in India. Catherine introduced tea drinking to the English aristocracy, helping to popularize tea in Britain. Despite her struggles with infertility and Charles II’s mistresses, she maintained her dignity and navigated her complex royal life. Catherine’s influence extended beyond her personal life, including contributions to the arts, Baroque music, and diplomacy between Britain and Portugal. She returned to Portugal after Charles II’s death, where she played a significant role in the country’s political affairs. Sound Bites: “Catherine of Braganza was much more than just Charles II’s wife. She shaped diplomacy, influenced the arts, and brought tea drinking to England—an entire culture owes its roots to her.” “Despite being childless and dealing with a king known for his mistresses, Catherine managed to hold her ground and maintain her dignity as queen.” “Catherine's dowry brought Bombay into British hands, which set the stage for the future of Britain’s empire in India.” “Imagine arriving in a new country, seasick, and the first thing you ask for is tea—but no one in England had even heard of it back then!” Chapters 00:00 Introduction to Catherine of Braganza 02:38 Catherine’s Early Life and Historical Context 05:07 Restoration England and Political Landscape 07:54 Catherine’s Influence on British Imperialism 10:32 Catherine as a Cultural Influencer 13:20 Catherine’s Role in the Arts 15:46 Navigating Catholicism in a Protestant England 18:31 Catherine’s Personal Challenges and Resilience 21:28 Surprising Discoveries in Research 24:08 Catherine’s Diplomatic Role 26:34 Catherine’s Financial Impact on England 28:46 Catherine’s Legacy in Anglo-Portuguese Relations 31:10 Lessons from Catherine’s Life

In this captivating episode of the Anglotopia Podcast, we sit down with historian and author Sophie Shorland to discuss her new book, The Lost Queen: The Surprising Life of Catherine of Braganza. Sophie takes us through the life of this often-overlooked queen, whose marriage to Charles II played a pivotal role in shaping Anglo-Portuguese relations, Britain's cultural landscape, and the introduction of tea drinking to the UK. The conversation dives into Catherine's struggles with her childlessness, her husband's numerous affairs, and her attempts to influence both Portuguese and British politics—all while remaining a devout Catholic in a staunchly Protestant England. Links Win a Copy of The Lost Queen Buy The Lost Queen on Amazon Buy The Lost Queen on Bookshop.org Key Takeaways: Catherine of Braganza was a Portuguese queen who married Charles II, becoming an essential figure in Anglo-Portuguese relations. Her marriage helped bring Bombay (now Mumbai) into British hands, influencing the future of the British Empire in India. Catherine introduced tea drinking to the English aristocracy, helping to popularize tea in Britain. Despite her struggles with infertility and Charles II's mistresses, she maintained her dignity and navigated her complex royal life. Catherine's influence extended beyond her personal life, including contributions to the arts, Baroque music, and diplomacy between Britain and Portugal. She returned to Portugal after Charles II's death, where she played a significant role in the country's political affairs. Sound Bites: "Catherine of Braganza was much more than just Charles II's wife. She shaped diplomacy, influenced the arts, and brought tea drinking to England—an entire culture owes its roots to her." "Despite being childless and dealing with a king known for his mistresses, Catherine managed to hold her ground and maintain her dignity as queen." "Catherine's dowry brought Bombay into British hands, which set the stage for the future of Britain's empire in India." "Imagine arriving in a new country, seasick, and the first thing you ask for is tea—but no one in England had even heard of it back then!" Chapters 00:00 Introduction to Catherine of Braganza 02:38 Catherine's Early Life and Historical Context 05:07 Restoration England and Political Landscape 07:54 Catherine's Influence on British Imperialism 10:32 Catherine as a Cultural Influencer 13:20 Catherine's Role in the Arts 15:46 Navigating Catholicism in a Protestant England 18:31 Catherine's Personal Challenges and Resilience 21:28 Surprising Discoveries in Research 24:08 Catherine's Diplomatic Role 26:34 Catherine's Financial Impact on England 28:46 Catherine's Legacy in Anglo-Portuguese Relations 31:10 Lessons from Catherine's Life

Catherine aims to unite France under Charles IX, pushing her secular agenda. The Bourbons present an ambitious trade deal with Protestant England. As tensions rise on the Privy Council, the Guise's plan to reignite religious conflict. Patreon: Tv Movie Mistress Twitter: @BookDreamer01 @TVMovieMistress  Facebook Group: www.facebook.com/groups/tvmoviemistress/ Email Address: tvmoviemistress@gmail.com YouTube Channel: https://www.youtube.com/tvmoviemistress

Boudica. Elizabeth I. Ed Sheeran. The history of the redhead goes back thousands of years, and it fluctuates from prejudice in medieval Europe, to the height of fashion in Protestant England.2% of the global population are redheads, so if you are one, you're one of a special few.Jacky Colliss Harvey, author of Red: A History of the Redhead, joins Kate Betwixt the Sheets to explore red hair throughout the ages, debunking myths and analysing its place in society.This episode was edited by Tom Delargy, the producer was Stuart Beckwith. The senior producer was Charlotte Long.Voting is open for the Listener's Choice Award at the British Podcast Awards, so if you enjoy what we're doing, we'd love it if you took a quick follow this link and click on Betwixt the Sheets: https://www.britishpodcastawards.com/votingEnjoy unlimited access to award-winning original documentaries that are released weekly and AD-FREE podcasts. Sign here for up to 50% for 3 months using code BETWIXT.You can take part in our listener survey here.Betwixt the Sheets: History of Sex, Scandal & Society is a History Hit podcast.

SynopsisIt's likely you'll hear a good deal of American music today — and rightly so — but we're taking a minute or two to acknowledge a special British composer's anniversary, as today's date marks the anniversary of the passing of William Byrd, one of England's greatest composers, who produced both sacred and secular works that are still regularly performed today on both sides of the Atlantic. William Byrd was born in London around 1542 — we don't know exactly when — and died on July 4, 1623, at the age of some 80 years — a remarkably long lifespan for that time. He was also a remarkably prolific composer, a master of intricate choral counterpoint and virtuosic keyboard pieces. He was the first Englishman to write madrigals in the Italian fashion, but his chief significance lies in his many sacred works. Byrd lived during the tumultuous period of the English Reformation, and produced works for both the Roman Catholic Church and England's new Anglican service. Queen Elizabeth I was a great admirer of his music, so much so that she overlooked the fact that Byrd remained an unashamed Roman Catholic in Protestant England, and even granted him a royal patent related to publishing music.Music Played in Today's ProgramWilliam Byrd (c. 1540-1623): Sanctus, from Mass for Five Voices; The Cardinall's Musick; Andrew Carwood; Gaudeamus CD 206

Television host of Shakespeare Decoded on Gaia and real-life Indiana Jones Alan Green beams in to reveal the meaning of the mysterious codes hidden within Shakespeare's plays and sonnets on episode 156 of the Far Out with Faust podcast.→This is Part 2 of our series with Alan Green. Learn how he first made these amazing discoveries in Part 1 (ep. 143): https://youtu.be/-GoVzPE82agAlan Green is a British-born pianist, composer, author and Shakespeare scholar. He began in the music industry: he was a top thirty artist in the 80's with CBS and Arista records, then the musical director for Davy Jones and author of award-winning books on The Monkees. After an extraterrestrial encounter, Alan realized that his extensive musical training in classical and jazz disciplines prepared him to recognize deeply embedded patterns within Shakespeare's writing that orthodox academics have missed. He's spent the last 19 years devoted to deciphering a stunning web of codes hidden within the Shakespeare works which finally solves history's most persistent cover-up. He's the only person, in four hundred years, to have deciphered the codes that tell the whole story of who Shakespeare was and the scandalous royal secret that necessitated the cover-up. More than that, he's identified the actual location where the author himself says he left physical evidence… and then pulled off the daring heist necessary to secure incontrovertible scientific proof in the form of a radar scan.In this episode, Faust and Alan pick up where they left off in Part 1, and delve right into decoding the messages hidden in the works of Shakespeare. Topics include:-What is the true identity of the man we call “Shakespeare”?-How do you decode the secret messages hidden in Shakespeare's plays and sonnets?-Why are there secret codes hidden in the works of Shakespeare?-What mysteries are revealed in Shakespeare's sonnet dedication and his gravestone?-Was Shakespeare secretly a Catholic afraid of persecution in Protestant England?-What is the significance of the triple tau and the numbers 4, 2, and 6 in Shakespeare's writing?-What is the connection between John Dee and the Enochian tables?-How could the man we call Shakespeare have scientific knowledge ahead of his time?-Did the man we call Shakespeare communicate with extra dimensional beings?-What's hidden in the altar stone in the Holy Trinity Church in Stratford, England?-How did Alan Green uncover mysterious evidence within the altar stone in Stratford?….and much more!Watch Part 1(ep. 143) of our conversation with Alan: https://youtu.be/-GoVzPE82agConnect with Alan GreenWebsite: https://tobeornottobe.org/Facebook: https://www.facebook.com/bardcode/YouTube: https://www.youtube.com/channel/UC2JIi9lAMN9lEJ6x_CO0RTQInstagram: https://www.instagram.com/bard.code/Watch Shakespeare Decoded on Gaiahttps://www.gaia.com/series/shakespeare-decoded?ch=stCheck out Alan's book on AmazonDee-Coding Shakespeare: The Holy Trinity Solution Series - Book 1 https://a.co/d/8l1LoJu0:00 - Introducing Alan Green3:01 - What are the shakespearean and freemasonic codes20:33 - Diving into the puzzle, angels / extra dimensional beings and THE KEYS1:11:58 - Up to date: what is happening with Stratford and Alan's efforts for access, politics, etc#Podcast #Shakespeare

SynopsisOn today's date in 1573, Queen Elizabeth the First celebrated her 40th birthday.According to SOME musicologists, the music-loving monarch received as a birthday gift a Latin motet for 40 voices by Thomas Tallis titled Spem in alium, which translates as “Hope in All Things.” Elisabeth was certainly fond of Tallis, awarding him special gifts and privileges —despite his remaining a steadfast Roman Catholic throughout her reign, when being a Catholic in Protestant England was very risky business, indeed!In fact, other musicologists contend that this famous motet was ACTUALLY written for the coronation of Elizabeth's predecessor, the CATHOLIC queen Mary Tudor. Still others say: “No, no—the motet was commissioned by a patriotic British nobleman, who challenged Tallis to write a work as good as—or better—than a contemporary Italian composer's 40-voice motet.”The truth is we just don't know for sure why Tallis composed this intricate and glorious music. We do know that in a dangerous time for ANYONE with strong religious convictions, Tallis lived to the ripe old age of 80. His epitaph reads: “As he did live, so he did die—in mild and quiet sort (O happy Man!)”Music Played in Today's ProgramThomas Tallis (c.1505 - 1585) Spem in alium Huelgas Ensemble; Paul Van Nevel, cond. Sony 60992

In our continued futile attempt to get inside the heads of people living in the Tudor era, we look at the why relics were so revered for so long....and how it all came to an end - at least in Protestant England. Warning:  It can all get a bit grisly!

Today is April 6, the beginning of the new tax year In the UK. Odd that the UK tax year should begin on such an apparently random date as April 6, but there is a reason.Once upon a time, the new year in England did not begin in the middle of winter on January 1. The year was aligned with the seasons and it began around the spring equinox (when the length of day and night is the same) on 25 March – Lady Day.England operated on the Julian calendar (so named because it came into law under Julius Caesar). Lady Day was one of the four quarter days, the other three being Midsummer Day (24 June), Michaelmas (29 September) and Christmas Day. Quarter days were important days. They were when rents were paid, accounts were due, servants were hired and school terms began. The tradition went the way back to medieval times (in fact probably back to the days of Roman rule).As Lady Day fell between ploughing and harvesting, it became the date on which long-term contracts between farmer and land-owner would begin, so it also came to be the first day of the fiscal and contractual year. Farmers could often be seen travelling from old farm to new on Lady Day. In 1582, Pope Gregory XIII introduced the Gregorian calendar, and Europe, led by France, began to adopt it. Scotland, both independent and Catholic at the time, switched in 1600. Protestant England, however, did not embrace this Catholic innovation and stayed with what it knew.Eventually, in 1751, to address the growing problem of ‘dual dating' (people using different calendars), and to be consistent with both Scotland and the rest of Europe, Parliament passed the Calendar Act, and Britain switched from the Julian to the Gregorian calendar. January 1 became the first day of the new year.1751 became a short year, running only from March to December, but England still had to adjust by 11 days in order to align the two calendars. So it was decided that Wednesday 2 September 1752, would be followed by Thursday 14 September. Thus did England ‘lose' 11 days.Taxes and other dues still had to be paid on Lady Day, 25 March, however, and of course collectors wanted the full amount. But people wanted something for the 11 days they had lost. ‘Give us our eleven days!' they cried. There are even stories of riots breaking out.A compromise was reached by moving the start of the fiscal year back 11 days, to April 6. It has remained the beginning of the tax year ever since.Share this interesting little anecdote on social media.And why not subscribe to the Flying Frisby as well?.The above is a from Daylight Robbery: How tax shaped our past and will change our future. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.theflyingfrisby.com/subscribe

Today is April 6, the beginning of the new tax year In the UK. Odd that the UK tax year should begin on such an apparently random date as April 6, but there is a reason.Once upon a time, the new year in England did not begin in the middle of winter on January 1. The year was aligned with the seasons and it began around the spring equinox (when the length of day and night is the same) on 25 March – Lady Day.England operated on the Julian calendar (so named because it came into law under Julius Caesar). Lady Day was one of the four quarter days, the other three being Midsummer Day (24 June), Michaelmas (29 September) and Christmas Day. Quarter days were important days. They were when rents were paid, accounts were due, servants were hired and school terms began. The tradition went the way back to medieval times (in fact probably back to the days of Roman rule).As Lady Day fell between ploughing and harvesting, it became the date on which long-term contracts between farmer and land-owner would begin, so it also came to be the first day of the fiscal and contractual year. Farmers could often be seen travelling from old farm to new on Lady Day. In 1582, Pope Gregory XIII introduced the Gregorian calendar, and Europe, led by France, began to adopt it. Scotland, both independent and Catholic at the time, switched in 1600. Protestant England, however, did not embrace this Catholic innovation and stayed with what it knew.Eventually, in 1751, to address the growing problem of ‘dual dating' (people using different calendars), and to be consistent with both Scotland and the rest of Europe, Parliament passed the Calendar Act, and Britain switched from the Julian to the Gregorian calendar. January 1 became the first day of the new year.1751 became a short year, running only from March to December, but England still had to adjust by 11 days in order to align the two calendars. So it was decided that Wednesday 2 September 1752, would be followed by Thursday 14 September. Thus did England ‘lose' 11 days.Taxes and other dues still had to be paid on Lady Day, 25 March, however, and of course collectors wanted the full amount. But people wanted something for the 11 days they had lost. ‘Give us our eleven days!' they cried. There are even stories of riots breaking out.A compromise was reached by moving the start of the fiscal year back 11 days, to April 6. It has remained the beginning of the tax year ever since.Share this interesting little anecdote on social media.And why not subscribe to the Flying Frisby as well?.The above is a from Daylight Robbery: How tax shaped our past and will change our future. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.theflyingfrisby.com/subscribe

Forsooth and by the saints, we are exploring curse words today from Shakespeare's lifetime. The changeover from Catholic to Protestant England may have changed the way people worshipped but it didn't change the strongly religious influence of the English language, including their swear words. Today our guest, John Spurr joins us to help us expolre all the expressions of emphasis, oath, and cursing that appear in Shakespeare's plays so that we can understand the history behind why they are there, what they mean, and what kinds of words were considered bad language for Shakespeare's lifetime. 

This episode compares past and present, exploring state sponsored intolerance and persecution from English protestant Reformation of the 1530s to The Toleration Act of 1688–89,  and from the start of the the global COVID-19 pandemic to May 2022. It explores parallels between intolerance towards non-Anglicans in Early Modern England and intolerance towards ‘the unvaccinated' during the COVID-19 pandemic. Music, in order of first play, is as follows: Katy Kirby, All of Everything Kai Engle, Somnolence Lex Villena, Dissonance Clot II, Rozkol Axletree, The silent Grove Serat, Dark Decision Howie Mitchell, Old Molly Hare PC-One, A Dark Blue Arc Schemawound, Sleep is the oldest form of Time-travel Monplaisir, Waves (All music is available from Freemusicarchive.org and copyright CC BY 4.0) A key source used in preparing this podcast has been John Coffey, Persecution and Toleration in Protestant England, 1558–1689  (Longman, 2000).  This podcast is written, produced and copyright of Matthew Frank Stevens.

You may have heard of common superstitions like throwing salt over your shoulder when you spill some to ward off bad luck, or crossing your fingers when you tell a lie to prevent consequences of your transgression. These kinds of small acts to try and control or influence the spiritual realm around you were more than just common superstitions for the life of William Shakespeare. Even in Protestant England, where the monarchs like Elizabeth I and James I after her, were actively harsh against anything even suspected of being witchcraft, simultaneously operating in the households of families and property owners around England were those known as Cunning Folk. These people were witches, wizards, and magicians whose practices included mixing up specialty brews to cure someone of bewitchment, as well as practicing various kinds of miraculous healing. What's surprising about these cunning folk is not only that they were tolerated in a very anti-witchcraft society like Protestant England, but that they were rampant across England, to the point of being quite common and ordinary for Shakespeare's lifetime. Here today to explain what the cunning folk were, their place in society, and what kinds of magic they practiced is our guest and author of Cunning-Folk and the Production of Magical Artefacts Owen Davies. 

At some point in the second week of August, 1588, a merchant ship from one of the cities of the Hanseatic League, sailing through the North Sea off the east coast of England, found itself surrounded, in the middle of nowhere, by a herd of horses and mules, swimming, with no land in sight anywhere. This is, among other matters of greater historical significance, the story of how those poor creatures ended up paddling frantically, and unsuccessfully, for their lives. We look again at the geopolitics of 1588, considered a "year of dire portent" in Europe for at least a hundred years, the struggle of the Armada to sail free of Iberia in some of the strangest summer weather old sailors had ever seen, the famous game of bowls, and the long fight up the English Channel as the Duke Medina Sidonia sailed to protect the Duke of Parma's invasion force which was to cross the Channel on barges. Oh, and we learn where Tolkien got the idea for the Beacons of Gondor. Selected references for this episode Garrett Mattingly, The Armada Robert Hutchinson, The Spanish Armada: A History

On August 28, 1587, John White, the leader of the last Roanoke Colony, climbed on board Edward Spicer's flyboat and returned to England. His mandate was to secure supplies and more settlers to reinforce the people he had left behind, who included his own daughter and granddaughter, Eleanor and Virginia Dare.  He would not in fact be able to return for almost three years, by which time the roughly 116 colonists back in North Carolina had vanished completely, leaving behind only scant clues. White would take three years to return because an undeclared but existential war had broken out between England and Spain, known to history as the Anglo-Spanish War of 1585-1604. The war was existential not for England the country – had Philip II and Spain won the war, England would have continued to exist as a country, and in their daily lives most English people would have seen very little change. Philip II would have become King of England, as he had already been years before during his marriage to Mary Tudor, and the liturgy at church on Sunday would have changed in ways that we moderns would have regarded as hilariously trivial.  However, the war was existential for Elizabeth I and her Protestant elite who, among other things, sustained English naval power and supported North American colonization. It is very hard to imagine that an England ruled by Philip II and an entirely different batch of nobles, Catholic “recusants” emerged from the political shadows, would have settled North America.  Nor would there have been successful Protestant Dutch settlement, because the defeat of Elizabeth would also have meant the end of Dutch Protestantism as a political force. The city in that harbor discovered by Verrazzano more than sixty years before would more likely have been New Seville or New Lisbon than New Amsterdam or New York. Fortunately, the English had Sir Francis Drake, who in the spring of 1587 would raid the Spanish port of Cadiz and occupy Sagres roadstead off Cape St. Vincent, destroying more than 100 Spanish and Portuguese ships and boats and much of the supplies for the Spanish Armada. And then he would go on to grab a Portuguese treasure ship that would substantially bolster Elizabeth's finances just when she needed it most. Selected references for this episode Garrett Mattingly, The Armada Robert Hutchinson, The Spanish Armada: A History John Sugden, Sir Francis Drake Andrew Shepherd, "The Spanish Armada in Lisbon: preparing to invade England"

THE SPANISH ARMADAIn 1585 Spain was the most powerful empire in the known world. As tensions between Protestant England and Catholic Spain grew, Spain decided to invade England and so launched the Spanish Armada. Sam Willis gives a thrilling account that explains how the English managed to overthrow the Spanish invasion, who the key figures were and the tactics, triumphs and failures on both sides. See acast.com/privacy for privacy and opt-out information.

Protestant England faces an existential threat from Catholic Spain. Queen Elizabeth calls on Sir Francis Walsingham, the Royal spymaster, to undermine the Spanish war effort. Vanessa Kirby tells a story of loyalty, fear, and the terrible lengths to which a good spy will go to protect Queen and Country. Could YOU sink an Armada? From SPYSCAPE, the home of secrets. A Cup And Nuzzle production. Sir Francis Walsingham is voiced by Linus Roache. Series producer: Gemma Newby. Produced by Justin Trefgarne. Music by Nick Ryan.

When England's Reformation began, only a small band of idealists - or fanatics - truly wanted a Protestant England. Nevertheless, within a single lifetime, they achieved it. The lecture considers how the upheavals of the Tudor era led to the emergence of a genuinely new religious consciousness in England, as reformers set about rebuilding the nation's spirit from the ground up. By their own impossibly high standards, these reformers failed; but their 'failure' was transformative and its consequences are enduring.A lecture by Alec Ryrie 10 MarchThe transcript and downloadable versions of the lecture are available from the Gresham College website: https://www.gresham.ac.uk/lectures-and-events/protestant-reformationGresham College has been giving free public lectures since 1597. This tradition continues today with all of our five or so public lectures a week being made available for free download from our website. There are currently over 2,000 lectures free to access or download from the website.Website: http://www.gresham.ac.uk Twitter: http://twitter.com/GreshamCollege Facebook: https://www.facebook.com/greshamcollege Instagram: http://www.instagram.com/greshamcollege

Sophie (age 7) & Ellie (age 5) are missing fireworks and Bonfire Night because of Coronavirus. So they tell the story of Guy Fawkes, the Gunpowder Plot, and how Bonfire Night came to be celebrated.----more----   England is Protestant. But Guy Fawkes and his Catholic friends dream of a Catholic England. They hope that the new King James will be kinder to Catholics because his mother had been a Catholic. But James is a Protestant and does not like Catholics.   Guy Fawkes and his friends decide to kill King James, his nobles and his bishops by blowing up Parliament. They carefully gather gunpowder and store it in a cellar under Parliament.   However, they are worried that some Catholic nobles will also be killed so they write to one of them to warn him to stay away. That noble might have been a Catholic but he was also a loyal subject of the King. He immediately went and told the King’s spies. The Kings soldiers burst into the cellar and find Guy Fawkes with the gunpowder and a trail ready to be lit. They capture him. But they still do not know who the other plotters are.   Guy Fawkes is taken before the King but he tells the King nothing. After days of torture Guy Fawkes finally tells the names of the other conspirators. They are rounded up, tried and horribly executed.   Every year since people in England have celebrated Bonfire Night on the 5th November by lighting Bonfires and setting off Fireworks and even burning a stuff “Guy”.   Patrons’ Club   We also talk about our Patron’s Club. There are three tiers of membership and you can get exclusive episodes, choose and episode or be in an episode. Links are here: www.patreon.com/historystorytime.com     If you liked this episode about Guy Fawkes and Bonfire Night you might also like our episode on the Spanish Armada which talks about Protestant England. https://www.historystorytime.com/e/the-spanish-armada-1541460413/   Or if you liked this episode about Guy Fawkes and Bonfire Night you might like our Jamestown and Pocahontas episode about how the colony of Jamestown was founded (and named after King James) https://www.historystorytime.com/e/the-jamestown-settlement-and-the-real-pocahontas/

Society in Elizabethan England is well known for being divided by class. There were workers, peasants, aristocracy, and even a kind of middle class but what was the definition of a labourer? When it comes to exploring the roles of characters like Ariel and Caliban in Shakespeare’s Tempest it is important to understand the 16th century mindset towards labor. Under Catholic England, the monasteries had decided they placed a higher value on the ability to commune with your thoughts and labor at intellectual pursuits, whereas Protestant England had leanings toward a more active, physical labor as being more valuable, particularly an emphasis on trades like making gloves, shoes, or wool. The practical aspects of everyday life in England like food to eat, houses to live in, and clothes to wear were all built on the value of craftsmen, tradesmen, servants, laborers, and what Henry V might have called England’s yeomen. But what is an industrious servant precisely? Can we recognize one when we see them on stage? What are the appearances, actions, or conditions of a servant for Tudor England, and what was Shakespeare trying to draw attention to with characters like Ariel who spend most of the play, The Tempest, yearning for his freedom. To explore the realities of servanthood, including where superstition overlaps with practicality to create a suspicion of magic associated with good craftsmanship is our guest, James Tink.

On today’s date in 1573, Queen Elizabeth the First celebrated her 40th birthday. According to SOME musicologists, the music-loving monarch received as a birthday gift a Latin motet for 40 voices by Thomas Tallis titled “Spem in alium,” which translates as “Hope in All Things.” Elisabeth was certainly fond of Tallis, awarding him special gifts and privileges—despite his remaining a steadfast Roman Catholic throughout her reign, when being a Catholic in Protestant England was very risky business, indeed! In fact, other musicologists contend that this famous motet was ACTUALLY written for the coronation of Elizabeth’s predecessor, the CATHOLIC queen Mary Tudor. Still others say: “No, no—the motet was commissioned by a patriotic British nobleman, who challenged Tallis to write a work as good as—or better—than a contemporary Italian composer’s 40-voice motet.” The truth is we just don’t know for sure why Tallis composed this intricate and glorious music. We do know that in a dangerous time for ANYONE with strong religious convictions, Tallis lived to the ripe old age of 80. His epitaph reads: “As he did live, so he did die—in mild and quiet sort (O happy Man!)”

On today’s date in 1573, Queen Elizabeth the First celebrated her 40th birthday. According to SOME musicologists, the music-loving monarch received as a birthday gift a Latin motet for 40 voices by Thomas Tallis titled “Spem in alium,” which translates as “Hope in All Things.” Elisabeth was certainly fond of Tallis, awarding him special gifts and privileges—despite his remaining a steadfast Roman Catholic throughout her reign, when being a Catholic in Protestant England was very risky business, indeed! In fact, other musicologists contend that this famous motet was ACTUALLY written for the coronation of Elizabeth’s predecessor, the CATHOLIC queen Mary Tudor. Still others say: “No, no—the motet was commissioned by a patriotic British nobleman, who challenged Tallis to write a work as good as—or better—than a contemporary Italian composer’s 40-voice motet.” The truth is we just don’t know for sure why Tallis composed this intricate and glorious music. We do know that in a dangerous time for ANYONE with strong religious convictions, Tallis lived to the ripe old age of 80. His epitaph reads: “As he did live, so he did die—in mild and quiet sort (O happy Man!)”

In a programme first broadcast in 2017, Melvyn Bragg and guests discuss the history of Mary, Queen of Scots, who had potential to be one of the most powerful rulers in Europe, yet she was also one of the most vulnerable. In France, when she was the teenage bride to their future king, she was seen as rightful heir to the thrones of England and Ireland, as well as Queen of Scotland and one day of France, which would have been an extraordinary union. She was widowed too young, though and, a Catholic returning to Protestant Scotland, she struggled to overcome rivalries in her own country. She fled to Protestant England, where she was implicated in plots to overthrow Elizabeth, and it was Elizabeth herself who signed Mary's death warrant. With David Forsyth Principal Curator, Scottish Medieval-Early Modern Collections at National Museums Scotland Anna Groundwater Teaching Fellow in Historical Skills and Methods at the University of Edinburgh And John Guy Fellow of Clare College, University of Cambridge Producer: Simon Tillotson.

A look at how Protestant England was plunged into civil wars against itself and carried out mass genocide against Catholic Ireland in the 1600s.

Historian John Coffey discusses his book, Persecution and Toleration in Protestant England 1558–1689, and its lessons for today. Coffey reviews the establishment of the Anglican church and the tensions between that church and both the Catholics and the Puritans, tensions that often erupted into state-sponsored violence. Coffee also discusses the theological and political disputes over toleration in this era.Support the show (https://ariarmstrong.com/donate/)

UAA Prof. Ray Ball teaches Renaissance and Reformation History. In this talk, she discusses the historical context in which Martin Luther broke with the Catholic Church. In addition, she anaylzes the era of religious reformations and violence, how politicians with a variety of motivations exploited with and sought to constrain these movements, and the legacies of these movements that began 500 years ago. Ray Ball received her BA from the University of Oklahoma, her MA and PhD from the Ohio State University. She is author of Treating the Public, which focuses on the relationships between theater and charity in Catholic Spain and Protestant England and their Atlantic realms.

Melvyn Bragg and guests discuss the history of Mary, Queen of Scots, who had potential to be one of the most powerful rulers in Europe, yet she was also one of the most vulnerable. In France, when she was the teenage bride to their future king, she was seen as rightful heir to the thrones of England and Ireland, as well as Queen of Scotland and one day of France, which would have been an extraordinary union. She was widowed too young, though and, a Catholic returning to Protestant Scotland, she struggled to overcome rivalries in her own country. She fled to Protestant England, where she was implicated in plots to overthrow Elizabeth, and it was Elizabeth herself who signed Mary's death warrant. With David Forsyth Principal Curator, Scottish Medieval-Early Modern Collections at National Museums Scotland Anna Groundwater Teaching Fellow in Historical Skills and Methods at the University of Edinburgh And John Guy Fellow of Clare College, University of Cambridge Producer: Simon Tillotson.

Melvyn Bragg and guests discuss the history of Mary, Queen of Scots, who had potential to be one of the most powerful rulers in Europe, yet she was also one of the most vulnerable. In France, when she was the teenage bride to their future king, she was seen as rightful heir to the thrones of England and Ireland, as well as Queen of Scotland and one day of France, which would have been an extraordinary union. She was widowed too young, though and, a Catholic returning to Protestant Scotland, she struggled to overcome rivalries in her own country. She fled to Protestant England, where she was implicated in plots to overthrow Elizabeth, and it was Elizabeth herself who signed Mary's death warrant. With David Forsyth Principal Curator, Scottish Medieval-Early Modern Collections at National Museums Scotland Anna Groundwater Teaching Fellow in Historical Skills and Methods at the University of Edinburgh And John Guy Fellow of Clare College, University of Cambridge Producer: Simon Tillotson.

You Are There presents "The Defeat of the Spanish Armada" 8/11/47 The Spanish Armada was a fleet assembled and dispatched by King Phillip II of Spain in attempt to invade England in 1588. His attempt was unsuccessful. Queen Elizabeth I of England held the defeat of the armada as one of her greatest achievements, assisting the decline of the Spanish Empire. The armada had a mission of both political and religious aims. King Phillip, the leader of the Roman Catholic Spain, was not able to stop a revolt in of his Protestant subjects in the Netherlands, a revolt which began in 1566, aided by Protestant England. By 1586, Phillip had decided that he could not defeat the Dutch until he had defeated England first. Long time religious rivalry between Spain and England was hoped to be resolved by King Phillip in the dethroning of Queen Elizabeth, reconverting England to Catholicism. The plan for conquering had begun. This plan consisted of the coordination of a fleet to sail from Spain and an army from the Netherlands to create a simultaneous invasion of England. His force of 130 ships and more than 30,000 men was to be led by Alonso PerÃz GuzmÃn, duke of Medina- Sidonia. England was aware of the Spanish plans, attacking it at CÃdiz, Spain in 1587, succeeding in delaying it for a year. By July of 1588, the armada was spotted off the coast of England on July 29. Lord Charles Howard intercepted it with a larger English fleet near Plymouth, and for the next week made small attacks on the Spanish in battles off of Plymouth, Portland Bill, and the Isle of Wight. Unable to break the Spanish Armada, they waited for their chance at a big blow. The opportunity finally arrived when the armada anchored near Calais, France, hoping to join troops scheduled to sail from the Netherlands. Ingeniously, Howard ordered ships set on fire to be sent against the armada, producing a panic that broke the Spanish formation. In the ensuing battle of Gravelines, on August 8, the Spanish were defeated by England and the armada sailed home with remaining ships that were heavily damaged to Spain; 67 of the original 130 ships reached Spain, most in poor condition. The War however between England and Spain lasted until 1604, despite the defeat of the Spanish Armada. Yet the defeat brought about English nationalism, securing Protestantism as Englandâs state religion. In contrast, for Spain it was a humiliating defeat, nearly destroying the national treasury of Spain.