This is the first full-scale study of interactions between Italy's religious reform and English reformations, which were notoriously liable to pick up other people's ideas. The book is of fundamental importance for those whose work includes revisionist themes of ambiguity, opportunism and interdependence in sixteenth century religious change. Anne Overell adopts an inclusive approach, retaining within the group of Italian reformers those spirituali who left the church and those who remained within it, and exploring commitment to reform, whether 'humanist', 'protestant' or 'catholic'. In 1547, when the internationalist Archbishop Thomas Cranmer invited foreigners to foster a bolder reformation, the Italians Peter Martyr Vermigli and Bernardino Ochino were the first to arrive in England. The generosity with which they were received caused comment all over Europe: handsome travel expenses, prestigious jobs, congregations which included the great and the good. This was an entry con brio, but the book also casts new light on our understanding of Marian reformation, led by Cardinal Reginald Pole, English by birth but once prominent among Italy's spirituali. When Pole arrived to take his native country back to papal allegiance, he brought with him like-minded men and Italian reform continued to be woven into English history. As the tables turned again at the accession of Elizabeth I, there was further clamour to 'bring back Italians'. Yet Elizabethans had grown cautious and the book's later chapters analyse the reasons why, offering scholars a new perspective on tensions between national and international reformations. Exploring a nexus of contacts in England and in Italy, Anne Overell presents an intriguing connection, sealed by the sufferings of exile and always tempered by political constraints. Here, for the first time, Italian reform is shown as an enduring part of the Elect Nation's literature and myth.

This book is the first full-scale study of interactions between Italy's religious reform and English reformations, which were notoriously liable to pick up other people's ideas and run. Anne Overell adopts an inclusive approach, retaining within the group of Italian reformers those spirituali who left the church and those who remained within it, and exploring commitment to reform, whether 'humanist', 'protestant' or 'catholic'. The book is of fundamental importance for those whose work includes revisionist themes of ambiguity, opportunism and interdependence in sixteenth century religious chan.

P.S. Allens edition of the correspondence of Erasmus, published in twelve volumes between 1906 and 1958, initiated a new epoch in the study of both Renaissance humanism and the Reformation. The 2006 conference held at Corpus Christi College, Oxford to mark the centenary of Allen's edition presented a wide-ranging overview of the current state of Erasmus scholarship, including a survey of the discoveries of letters to and from Erasmus unknown to Allen, the printing for the first time since 1529 of the opening section of an important letter to Erasmus from Germain de Brie, an account of the crucial role played by Ulrich von Hutten in the publication of the dialogue Iulius exclusus e coelis, and several studies of the influence of Erasmus's thought on the political and theological controversies of early-modern Europe.

This study is an inquiry into the intellectual origins of the Reformed branch of Protestantism generally called Calvinism. It focuses on the early theologian who gave formative shape to Reformed theology, Peter Martyr Vermigli.

This volume focuses on Vencenzo Querini (1478-1514) who gave up successful diplomatic career in Venice to explore scriptural, humanist, conciliar, monastic and mystical paths of church reform at a critical point in the religious history of the sixteenth century.

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Following his break with Rome, Henry VIII flirted with Lutheranism as a doctrine to replace Catholicism, before the eventual collapse of the policy and its replacement with a more moderate reform programme under Cranmer. Melanchthon, as the leading proponent of Lutheranism influenced successive royal governments, both positively and negatively. By refracting the well known narrative of the English Reformation through the lens of Melanchthon, new light is shed on such questions as why Henry suddenly abandoned his Lutheran policy, why Cromwell fell from power in 1540 and even insights into Elizabeth's personal beliefs.