Church settlement

Elizabeth's personal religious convictions may never be definitely known. Her religious policy favoured pragmatism above all in dealing with three major concerns. The first concern was that of her legitimacy. Although she was technically illegitimate under both Protestant and Catholic law, her retroactively declared illegitimacy under the English church was not a serious bar compared to having never been legitimate as the Catholics claimed she was. Perhaps most importantly, the break with Rome made her legitimate in her own eyes. For this reason, it was never in serious doubt that Elizabeth would embrace at least nominal Protestantism. Elizabeth and her advisors perceived the threat of a Catholic crusade against heretical England. Elizabeth therefore sought a Protestant solution that would not offend Catholics too greatly while addressing the desires of English Protestants; she would not tolerate the more radical Puritans though, who were pushing for far-reaching reforms.^[57] As a result, the parliament of 1559 started to legislate for a church based on the Protestant settlement of Edward VI, with the monarch as its head, but with many Catholic elements, such as priestly vestments.^[58]
The House of Commons backed the proposals strongly, but the bill of supremacy met opposition in the House of Lords, particularly from the bishops. Elizabeth was fortunate that many bishoprics were vacant at the time, including the Archbishopric of Canterbury.^[59][60] This enabled supporters amongst peers to outvote the bishops and conservative peers. Nevertheless, Elizabeth was forced to accept the title of Supreme Governor of the Church of England rather than the more contentious title of Supreme Head, which many thought unacceptable for a woman to bear. The new Act of Supremacy became law on 8 May 1559. All public officials were to swear an oath of loyalty to the monarch as the supreme governor or risk disqualification from office; the heresy laws were repealed, to avoid a repeat of the persecution of dissenters practised by Mary. At the same time, a new Act of Uniformity was passed, which made attendance at church and the use of an adapted version of the 1552 Book of Common Prayer compulsory, though the penalties for recusancy, or failure to attend and conform, were not extreme.^[61]