Identity and liturgy: radicalization in the Marian exile, 1554-60

基于宗教意识形态的激进化进程是当代令人关切的一个主要问题。人们越来越关注身份的构建以及宗教和民族信仰之间的紧张关系，信仰社区部分地由其崇拜模式界定。这三个主题的身份，礼仪和激进化将结构一个特定的历史案例研究，研究如何在宗教改革时期激进的忏悔身份的构建和传输。这样的研究已经成为可能，由于令人兴奋的新的手稿材料，其中投下了一个全新的光事件统治期间的玛丽都铎王朝的发现。从十六世纪，术语'圣公会'和'清教徒'已被用来表征英国新教的不同分支。这些溪流之间的最初分裂传统上位于从玛丽都铎王朝的英格兰流亡的英国人之间。这个项目将调查1554年至1560年期间“原始清教徒”群体存在的三个阶段。它将询问该组织是如何建立的，它如何表达自己的身份，以及它是如何激进化的。该组织的观点后来成为清教主义的基础，并形成了苏格兰民族意识的一个组成部分。研究结果将以各种形式传播，从专业文章到新证据的网络出版物，以及伴随宗派主义当代艺术展的公开讲座。希望能够就信仰群体内身份形成的过程以及具有强烈宗教承诺的紧密团体激进化的触发因素得出一般性结论。

The process of radicalization on the basis of religious ideology is a matter of major contemporary concern. There is a growing interest in the construction of identity and in the tension between religious and national allegiances, with faith communities being partially defined by their pattern of worship. These three themes of identity, liturgy and radicalization will structure a specific historical case-study examining how a radical confessional identity was constructed and transmitted during the Reformation period. Such a study has become possible due to the discovery of exciting new manuscript material which casts an entirely new light on events during the reign of Mary Tudor.From the sixteenth century, the terms 'Anglican' and 'Puritan' have been employed to characterize different branches of British Protestantism. The initial split between these streams has traditionally been located amongst the British exiles from Mary Tudor's England. This project will investigate the 'proto-Puritan' group during three stages of its existence between 1554 and 1560. It will ask how the group was constructed, how it expressed its identity and how it was radicalized. The group's outlook later became the basis for Puritanism and formed an integral part of Scottish national consciousness. The results of the research will be disseminated in a variety of forms ranging from specialist articles to web publication of the new evidence and a public lecture accompanying a contemporary art exhibition on sectarianism. It is hoped that general conclusions can be drawn concerning the process of identity formation within faith communities and of the triggers for radicalization of tightly-knit groups with strong religious commitments.