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Research on the relationship between England and Protestant Germany during the sixteenth century has recently experienced a revival. A significant area of concentration for confessional interests among Lutherans a century ago, Anglo-German relations took a backseat in Reformation historiography during the twentieth century, but during the last decade or so a host of scholars in the UK, Germany, and USA have once again turned their attention to the topic. This review article surveys trends in scholarship on Reformation studies in both England and Germany before turning specifically to works considering instances of interaction, co-operation, and adaptation across the confessional and geographic divides. Gathering a considerable array of secondary materials, the article offers an overview of the merits and criticisms of previous analyses and concludes by pointing out a few areas for future inquiry. [ABSTRACT FROM PUBLISHER]

This article is a revised and expanded version of my inaugural lecture as Professor of Modern History at the University of Cambridge, delivered on 20 Oct. 2011. It explores how the religious upheavals of the sixteenth and seventeenth centuries reshaped perceptions of the past, stimulated shifts in historical method, and transformed the culture of memory, before turning to the interrelated question of when and why contemporaries began to remember the English Reformation as a decisive juncture and critical turning point in history. Investigating the interaction between personal recollection and social memory, it traces the manner in which remembrance of the events of the 1530s, 1540s, and 1550s evolved and splintered between 1530 and 1700. A further theme is the role of religious and intellectual developments in the early modern period in forging prevailing models of historical periodization and teleological paradigms of interpretation. [ABSTRACT FROM PUBLISHER]

Historians of the British empire recast their understanding of relations between the metropole and its peripheries in the late twentieth century, notably through the work of the ‘British world’ network and the ‘new imperial historians’. The former emphasized the material, emotional, and financial links between British colonizers across the imperial diaspora; the latter focused on the empire's impact on Britain, particularly in terms of ‘everyday’ experience. This article critically reviews recent interventions, which extend and challenge these approaches by seeking new ways to juxtapose the macro with the micro, and balance the exceptional with the quotidian; by adopting a more transnational (or global) approach to colonialism; and by rethinking the categories of ‘settler’ and ‘colonizer’. Collectively, these works question the traditional frameworks within which both colonialism and the British empire have been understood. In conclusion, the article considers their impact on the vibrant field of Britain's colonial legal history. [ABSTRACT FROM PUBLISHER]

This review considers how historians have approached the role of ideas in understanding the beginnings of early British abolitionism. It pays particular attention to the work of Eric Williams, Roger Anstey, David Brion Davis, and, most recently, Christopher Leslie Brown. It uses Brown's Moral capital as a point of departure for offering an alternative approach to the role of ideology in early British abolition and about its operation generally. [ABSTRACT FROM AUTHOR]

This article reviews the recent historiography of religion in modern Britain, concentrating on the debate about secularization and the work of Callum Brown in particular, but also with reference to Sarah Williams and Simon Green. It endorses, broadly, the criticisms made by these and other historians of older assumptions ora one-way, 'inevitable' link between modernization and religious decline, but in turn accuses them of attenuating the concept of 'religion' in the modern period to the point where it has lost internal sophistication. It suggests, instead, the compatibility of indices of institutional church decline with the persistence of religious identity and limited church affiliation. [ABSTRACT FROM AUTHOR]