a small book, an octavo size; part due to the extensive commentary; and part due to the work and endorsement of John Calvin and Theodore Beza, two of the most important continental Christian theologians of the Reformation. The politics of the time were such that there was a marked frustration between the clergy of the continent and the clergy of England; there already was a formally accepted Great Bible used in the church, but the Geneva Bible was enormously popular. This sparked in the mind of both Elizabeth I and especially in Canterbury the concept of revising the Great Bible. The resulting Bishops' Bible never superseded the popularity of the Geneva Bible—partly due to its enormous size, being even larger than the Great Bible. Thus it is clear that there were marked problems for the English monarchy and for Canterbury, both which wanted a united Church of England. Each faction appeared to have its own version: the exiled Catholics had the Douay-Rheims Version, the Puritans had the Geneva Bible, and the official book for Canterbury was the Bishops' Bible. Enter then James I, the first Scot to sit on the English throne. James I began his reign in the hope that he could reconcile the huge Puritan/Anglican divide — a divide that was as much political as it was religious. This attempt was embodied by the Hampton Court Conference (1604) during which a Puritan from Oxford noted the imperfections of the current Bible versions. The idea of a new translation appealed to King James, and the translation task was delegated to the universities, rather than to Canterbury, in order to keep the translation as clean as possible. Thus, it should be seen as no surprise that it took some time for the translation to be accepted by all. Further, it was never, at least on record, as promised by James I, royally proclaimed as the Bible of the Church of England. King James Version defenders Some Christian fundamentalists believe that the King James Version is the only version of the Bible English speakers should use due to the conclusion that corruptions are present in the other translations. Some who follow this belief have formed a King James Only movement. Similarly some non-English speakers prefer translations based upon Textus Receptus, or "Received Text", instead of the Alexandrian text edited by Wescott and Hort in 1881. Proponents of this belief system point