This wide-ranging book, first published in 1994, traces the development of popular culture in England from the Iron Age to the eighteenth century.

A 'grass roots' cultural history of the English parish from the earliest times to Queen Victoria.

In the sixteenth century, the people of England witnessed the physical transformation of their most valued buildings: their parish churches. This is the first ever full-scale investigation of the dramatic changes experienced by the English parish church during the English Reformation. By drawing on a wealth of documentary evidence, including court records, wills and church wardens' accounts, and by examining the material remains themselves - such as screens, fonts, paintings, monuments, windows and other artefacts - found in churches today, Robert Whiting reveals how, why and by whom these ancient buildings were transformed. He explores the reasons why Catholics revered the artefacts found in churches as well as why these objects became the subject of Protestant suspicion and hatred in subsequent years. This richly illustrated account sheds new light on the acts of destruction as well as the acts of creation that accompanied religious change over the course of the 'long' Reformation.

Smith's 214 photographs of parish churches are accompanied by a text setting the buildings in their social and historical context, as well as including notes by Olive Cook, Smith's widow.

The Parish Church was the primary site of religious practice throughout the early modern period. This was particularly so for the silent majority of the English population, who conformed outwardly to the successive religious upheavals of the sixteenth and seventeenth centuries. What such public conformity might have meant has attracted less attention - and, ironically, is sometimes less well documented - than the non-conformity or semi-conformity of recusants, church-papists, Puritan conventiclers or separatists. In this volume, ten leading scholars of early modern religion explore the experience of parish worship in England during the Reformation and the century that followed it. As the contributors argue, parish worship in this period was of critical theological, cultural and even political importance. The volume's key themes are the interlocking importance of liturgy, music, the sermon and the parishioners' own bodies; the ways in which religious change was received, initiated, negotiated, embraced or subverted in local contexts; and the dialectic between practice and belief which helped to make both so contentious. The contributors - historians, historical theologians and literary scholars - through their commitment to an interdisciplinary approach to the subject, provide fruitful and revealing insights into this intersection of private and public worship. This collection is a sister volume to Martin and Ryrie (eds), Private and Domestic Devotion in Early Modern Britain. Together these two volumes focus and drive forward scholarship on the lived experience of early modern religion, as it was practised in the sixteenth and seventeenth centuries.

The parish, the lowest level of hierarchy in the medieval church, was the shared responsibility of the laity and the clergy. Most Christians were baptized, went to confession, were married, and were buried in the parish church or churchyard; in addition, business, legal settlements, sociability, and entertainment brought people to the church, uniting secular and sacred concerns. In The People of the Parish, Katherine L. French contends that late medieval religion was participatory and flexible, promoting different kinds of spiritual and material involvement. The rich parish records of the small diocese of Bath and Wells include wills, court records, and detailed accounts by lay churchwardens of everyday parish activities. They reveal the differences between parishes within a single diocese that cannot be attributed to regional variation. By using these records show to the range and diversity of late medieval parish life, and a Christianity vibrant enough to accommodate differences in status, wealth, gender, and local priorities, French refines our understanding of lay attitudes toward Christianity in the two centuries before the Reformation.

The First Parish Church of Scituate, Massachusetts was gathered in 1634 but the history of the congregation begins in London in 1616. Henry Jacob, a Puritan dissenter, believed the Church of England had not reformed from the Catholic church enough and that people should form churches of their own like the first Christian churches. Jacob gathered a congregation in the Southwark borough of London in 1616, the first Independent (non-conformist) congregation in England. His successor, the Rev. John Lothrop, led the illegal congregation and for that he, along with a number of congregants, was jailed in the notorious prison, the Clink. Upon his release from prison Lothrop left for New England with some members of the Southwark congregation and settled in Scituate. First Parish in Scituate has a long, rich and surprising history. Rev. Lothrop is the ancestor to some of the most prominent American families such as the Roosevelts, the Bushes, Oliver Wendell Holmes, Georgia O'Keefe and Benjamin Spock. Two of its early ministers were presidents of Harvard College. One minister's daughter was involved in a love triangle with Henry David Thoreau and his brother, John. Another minister later became a gold miner; another, a pacifist, paid the price for the rest of his life; still another was a Shakespearean troubadour for a time. The history of First Parish is a story of a small congregation continuing over the course of over 375 years despite schisms, financial struggles and a devastating fire. It has continued to serve the town of Scituate due to the hard work of its women, men and children through the years. The Unitarian Universalist History and Heritage Society gave its first Congregational History prize to Richard M. Stower for A History of the First Parish Church of Scituate, Massachusetts citing it as a remarkably comprehensive study of a 379-year-old congregation that sheds important new light on every age of Puritan, Unitarian, and Unitarian Universalist History. (June 2013)