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The Church In England - From William III. To Victoria is an unchanged, high-quality reprint of the original edition of 1886. Hansebooks is editor of the literature on different topic areas such as research and science, travel and expeditions, cooking and nutrition, medicine, and other genres.As a publisher we focus on the preservation of historical literature.Many works of historical writers and scientists are available today as antiques only. Hansebooks newly publishes these books and contributes to the preservation of literature which has become rare and historical knowledge for the future.
“Essential reading for anyone who wanted to know the real story of how William of Orange became King of England” (Books Monthly). In 1688, a vast fleet of 463 ships, twice the size of the Spanish Armada, put to sea from Holland. On board was William of Orange with 40,000 soldiers—their objective, England. The Protestant William had been encouraged by a group of Church of England bishops to risk everything and oust the Catholic King James. He landed at Tor Bay in Devon and soon gathered enough support, including that of John Churchill, the future Duke of Marlborough, to cause King James to flee to France. It had been seen, in the eyes of most in England and Scotland as a “Glorious” Revolution. William ascended the throne along with his wife Mary, the daughter of England’s Charles II, who had preceded James. Though the revolution had been virtually bloodless, William had to fight to keep his crown. Most Irish were Catholics and King William’s armies met stiff opposition there. In this, James saw a chance to regain his crown. Sailing to Ireland, he led his Jacobite troops against William at the Battle of the Boyne on 1 July 1690. James was defeated, ending his hopes of ousting William. There were also large numbers of Catholics in Scotland, but they too were defeated by William’s army at the Battle of Killiecrankie. This, in turn, led to the infamous Massacre of Glencoe. The accession of William and Mary to the throne was a landmark moment in British history, one which saw Parliament emerge into the modern state. In January 1689, two months after the Glorious Revolution, Parliament met and in February a Declaration of Rights was incorporated into the Bill of Rights. This included the measure that the crown could not tax without Parliament’s consent or interfere in elections. William, therefore, is not only known both for being one of England’s most revolutionary kings, but also one of the least remembered.
From the city of Calais, on the northern coast of France, one may look over the water on a clear day and see the white cliffs of Dover, in England. At this point the English Channel is only twenty-one miles wide. But this narrow water has dangerous currents, and often fierce winds sweep over it, so that small ships find it hard to cross. This rough Channel has more than once spoiled the plans of England's enemies, and the English people have many times thanked God for their protecting seas.
Historians and the Church of England explores the vital relationship between the Church of England and the development of historical scholarship in the Victorian and Edwardian era. It draws upon a wide range of sources, from canonical works of history to unpublished letters, from sermons to periodical articles, to give a clear picture of the influence of religion upon the rich and flourishing world of English historical scholarship. The result is a radically revised understanding of both historiography and the Church of England. It shows that the main historiographical topics at the time-the nation, the constitution, the Reformation, and (increasingly) socio-economic history-were all imprinted with the distinctively Anglican concerns of leading historians. It brings to life the ideas of time, progress, and divine providence which structured their understanding of the past. It also shows that the Church of England remained a 'learned church', concerned not just with narrowly religious functions but also scholarly and cultural ones, into the early twentieth century: intellectual secularization was a slower and more fragmented process than accounts focused on natural science (especially Darwinism) to the exclusion of the humanities have led us to believe. This is not just the history of a coterie of scholars, but also of a wealth of texts and ideas that had a truly global circulation at a time when history was second only to the Bible (and perhaps the novel) in its cultural status and readership.