Protestantism
Shakespeare editor and historian A. L. Rowse is firm in his assertion that Shakespeare was not a Catholic: "He was an orthodox, confirming member of the Church into which he had been baptised, was brought up and married, in which his children were reared and in whose arms he at length was buried". He identifies anti-Catholic sentiment in Sonnet 124, taking "the fools of time" in the last lines of this sonnet "To this I witness call the fools of time, which die for goodness who have lived for crime." to refer to the many Jesuits who were executed for treason in the years 1594-5. John Klause of Hofstra University accepts that Shakespeare intended "the fools of time" in the sonnet to represent executed Jesuits, but contends that the poet, by alluding to executed Jesuit Robert Southwell's Epistle of Comfort and its glorification of martyrdom, sympathises with them. Klause maintains that Southwell's influence is also identifiable in Titus Andronicus. A later assessment places Klause's interpretation as "against most recent trends".
Notwithstanding Pearce's identification (above) of Shakespeare's King John as a reworking of The Troublesome Reign of King John, made to refute its anti-Catholic bias, strong examples of Protestant sympathies, such as the denouncement of the Pope as an "unworthy and ridiculous...Italian priest" with "usurped authority", remain in the text. Yale's David Kastan sees no inconsistency in a Protestant dramatist lampooning the martyr Oldcastle in Henry IV (above): a contemporary audience would have identified Shakespeare's unsympathetic portrayal as a proof of his Protestantism because the knight's Lollardry was in the author's time identified with Puritanism, by then abhorred for undermining the established church.
Stephen Greenblatt acknowledges the convention that the "equivocator" arriving at the gate of hell in the Porter's speech in Macbeth is a reference to the Jesuit Father Henry Garnet, who had been executed in 1606. He argues that Shakespeare probably included the allusion for the sake of topicality, trusting that his audience would have heard of Garnet's pamphlet on equivocation, and not from any hidden sympathy for the man or his cause — indeed the portrait is not a sympathetic one. Literary editor Bishop Warburton declared that in the mind of Jacobean playgoers the policy of equivocation, adopted as an official doctrine of the Jesuits, would have been a direct reminder of Catholic treason in the "Gunpowder plot". Shakespeare may have also been aware of the "equivocation" concept which appeared as the subject of a 1583 tract by Queen Elizabeth's chief councillor Lord Burghley, and the 1584 Doctrine of Equivocation by the Spanish prelate Martin Azpilcueta that was disseminated across Europe and into England in the 1590s.
Perhaps Shakespeare's most direct reference in the plays to contemporary religious issues comes at the birth of Queen Elizabeth in Henry VIII, during whose reign, as the character Archbishop Cranmer, architect of the reformation, predicts: "God shall be truly known".
One perspective is that to deduce from the evidence a definite Anglican Shakespeare is to misapprehend the religious circumstances of the time, the word "Anglican" not existing until nearly two decades after the writer's death and contemporary historians not recognizing Anglicanism as a firm organization or religious identity during his lifetime. In a similar vein, Maurice Hunt, Jean-Christophe Mayer and others have written of a Shakespeare with a syncretic or hybrid faith, in some sense both Catholic and Protestant. However, Eamon Duffy points out that although the majority of Tudor people were muddled and uncertain, accepting of compromise and accommodation, “Religious diversity was not a notion to conjure with in Tudor England… Ritual and doctrinal diversity were evils, aspects of social and religious disunity.”
Read more about this topic: William Shakespeare's Religion