Part 1:

            The religious climate in England during the late 16th and early 17th Century was dynamic. It oscillated between two forms of Christianity, Protestantism and Catholicism. Sparked by Martin Luther’s efforts and continued by theologians like John Calvin, The Protestant Reformation challenged established English Catholicism. During the Medieval era, politics were dominated by the Pope and the Catholic church. England was no exception. However, beginning with Henry VIII’s excommunication, England adopted the rising Protestantism. This continued with Edward VI until Mary I came to power. Mary, often referred to as Bloody Mary, attempted to reinstate Catholicism by forced conversions and executions. However, after her short reign, Elizabeth ascended to the throne and reestablished Protestantism. Thus, over a relatively short period of time, England experienced several alternating religious shifts.

When mentioning shifts, it is important to remember that England did not experience religious homogeneity. Although the national religion was labeled, the actual practice of religion was remarkably varied. As each monarch established a national religion, the country wrestled with the degree of change. Specifically, it was a continual struggle to determine the roles of ceremony and tradition in the move from Catholicism to Protestantism. Many members of the Anglican church valued tradition; however, this preference was often construed as a remnant of a heretical papistry and quickly condemned. In addition, under every national religion, dissenters remained in the shadows. Many people sought to maintain personal religious beliefs in secret if they contradicted the monarch’s established theology.

As previously discussed, religion and politics were not separate. The importance of this relationship cannot be overstated. The church and state were inextricable. One example of this is the punishment of Catholics during Elizabeth’s reign. Although Elizabeth often turned a blind eye to quiet Catholics, there was little tolerance of open Catholicism. Catholics could be fined, have their land confiscated, imprisoned, or even convicted of treason and executed (Kaplan 243). This is hugely important. Disagreements over religious matters, if opposing the state, were considered treason. There is no differentiation between matters of personal belief and the political sphere. Allegiance to the crown implied allegiance to the crown’s religion.

This amalgamated relationship created fascinating identity normalcies. Religious affiliation was more about good politics than theology. In order to avoid punishment, people had to convert to the prevailing religion or practice opposing beliefs in secret. This pressure created a society where religious affiliation was a political label. This does not mean that personal conviction and theology did not exist. We see this with those who are prosecuted and the quite observances of Catholicism under Elizabeth. Nonetheless, the unique political nature of religion did result in many people equating their religious identity with their political identity. If a new monarch came to power, citizens were prepared to change allegiances. People had to adapt in order to thrive. This created a society where religion was venerated, but religious identity was external and flexible.

Part 2: 

The last two acts of The Merchant of Venice are fast moving and full of action. Amidst Antonio’s exoneration and the mischief that follows, Shylock quietly exits the play. His departure is not grand or emphasized with a lengthy monologue or soliloquy. Instead, after learning the judicial decision, he gives a brief response and hurries into obscurity. Although Shylock’s sentencing and exit are brief, they communicate important realities of Elizabethan religion, specifically conversion.

 In addition to monetary penalties, Shylock is forced to convert to Christianity. The Duke says, “He shall do this, or else I do recant / The pardon that I late pronounced here” (IV. i. 386-387). Religious conversion is a prerequisite for mercy in this passage. With the modern eye, this request seems brutal and tyrannical. It steps beyond monetary discipline and violates the soul. However, the passage indicates something entirely different. Shylock responds, “I am content” (IV. i. 389). Shylock does not explode in a religious tirade or challenge the verdict. He does not even hesitate; rather, he quickly and simply acquiesces.

Why does Shakespeare write his response in this manner? We expect Shylock to be deeply offended by this request and stand for Judaism, but we receive something entirely different. It seems strange for his conversion to be settled in three words. This enigma is clarified if we view the conversion in light of Elizabethan religious identity. Throughout the play, Shylock is repeatedly concerned with his wealth. He has a history of usury and laments when Jessica steals his valuables. His religious affiliation however, is largely neglected. His Jewish heritage is more ethnic than religious. When it is challenged, Shylock quickly succumbs. His religious identity, like the Elizabethan identity, is flexible and external. The short sentence reflects this dynamic.

Nonetheless, it is important to mention the sincerity of Elizabethan religion. The previous observations about identity are not exhaustive. Many people in England held strong convictions. Thomas Draxe, a protestant minister, wrote that conversion was a “mystery,…not common or ordinary, let us not be curious to dive and descend further into particulars than God’s word” (Qtd. Kaplan 247).  This passage argues the seriousness of conversion as a spiritual, not political, matter of divine grace. In addition, during the late 16th and early 17th Century, numerous Catholics and Protestants were killed for their beliefs. An account of Protestant suffering and persecution was famously recorded by John Foxe in his Acts and Moments (242). The lives of these martyrs prove that many people maintained a stringent religious identity. It defined them. It drove them. And it killed them. Thus, we cannot generalize that all of Elizabethan England held religious identity loosely. A significant portion did not. Nonetheless, like Shakespeare’s depiction of Shylock’s conversion, religious identity was often distinctly political and expedient. Created by political pressure yet defied by the faithful, this identity culture is a necessary lens in which to view Elizabethan conversion.

 

 

 

 

 

 

 

 

 

 

 

 

Works Cited

Kaplan, M. Lindsay, ed. The Merchant of Venice. By William Shakespeare. Boston: Bedford/St. Martin’s,

2002. Print.