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¹⁷ This sentiment can even infect discussions by non-English scholars. Thus at the Augsburg conference on ‘Catholic confessionalization’ in September 1993 the question was raised in discussion ‘ob der Anglikanismus als Konfession gelten könne, oder vielmehr als eine nicht-konfessionalisierte Nationalkirche zu betrachten sei’: Schilling, ‘Die Konfessionalisierung von Kirche’, 47.

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³⁰ Frijhoff, W., Embodied Belief: Ten Essays on Religious Culture in Dutch History (Hilversum, 2002), 37 Google Scholar. The appropriate term for such coexistence remains a matter of dispute. Frijhoff’s use of ‘omgangsoekumene’ has been followed by a number of historians. Kaplan has warned that this could be confused with modern-day ecumenism, although his preferred term of ‘toleration’ carries similar problematic modern associations: see Kaplan, B., Divided by Faith: Religious Conflict and the Practice of Toleration in Early Modern Europe (London, 2007), 11 CrossRefGoogle Scholar; idem, ‘Religiously Mixed Marriage in Dutch Society’ in idem et al, eds, Catholic Communities in Protestant States: Britain and the Netherlands, c. 1570–1720 (Manchester, 2009), 48–66, at 50.

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⁵¹ Whilst the revised version of Clark’s book includes a short section entitled ‘the confessional state’ (English Society 1660–1832: Religion, Ideology and Politics during the ancien régime [Cambridge, 2000], 26–34), it still offers no definition of the term and makes no allusion to European debates. Clark does claim, however, that a confessional state does not require ‘denominational uniformity’, but only ‘the dominance … of certain ideas of what society’s problems were and how they should be addressed’: ibid. 34.

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