12 May 1548 A.D. Westminster Abbey, London: English communion service introduced under Cranmer & Ridley
12 May 1548
A.D. Westminster Abbey, London: English communion
service introduced under Cranmer & Ridley
A few notes from Prof. Bromiley, p.69.
January
1548: Latimer preached a hot sermon at St. Paul’s
against an “unpreaching prelate” and a “rapacious landlord.”
In London, the clergy were ahead of the government. As
advanced men, they were certainly ahead of the backhills, hamlets and outer
precincts.
The English communion service was “introduced at
Westminster” on May 12 1548.
The Latin Mass had already been abandoned at St.
Paul’s, London. Bp. Ridley had seen to that.
Also, the private mass abandoned.
The repeal of the heresy law “released flood of
theological writings” of which a high proportion were against the Mass.
Problematically, however, Thomas Cranmer the
uber-scholar issued a translation of Justus Jonas Catechism. It was Lutheran to the “great disappointment to the more
advanced reformers.”
One English Reformer objected about Tom: “This
Thomas has fallen into so heavy a slumber that he will not be aroused even by
your most learned letter. For lately he has published a catechism, in which he
has not only approved that foul and sacrilegious transubstantiation of the
Papists in the holy supper of our Savior, but all the dreams of Luther seem to
him sufficiently well-grounded, perspicuous and lucid” (Original Letters (PS), II, 380-381).
Tepidity, timidity and luke-warmness were charges
that Cranmer faced from more advanced Reformers. (Those charges all changed
after 21 May 1556 when his body was reduced to ashes.)
But was this what Cranmer was doing? Was he a
Crypto-Lutheran or a Crypto-Ubiquitarian with “wafer-gods” on all Communion
Tables before his 1549 Book of Common
Prayer went to press? We’ll say more about that elsewhere.
What about Cranmer’s later claim at trial? Cranmer
ever-claimed that he once held to Rome’s transubstantiation, but never
to Luther’s Ubuqitarianism at the Table. Cranmer was explicit about holding to two
and only two views: Transubstantiation and then the Reformed view.
Bromiley notes that “apparently” Cranmer had
abandoned “real presence” (PS, I, 374). This word “apparently” needs to be
exercised and examined.
“How and when” did Cranmer made up his mind on
communion?
Bromiley claims: It “is not known with any certainty” (70)
Cranmer’s teaching is developed in A True and Catholic Doctrine.
It is true Cranmer had been accused of holding 3
views: transubstantiation, Luther’s ubiquitarianism, and the Reformed view.
But, Cranmer says himself: “Nay, I taught but two
contrary views in the same” (PS, II, 217-218).
Cranmer in his Answer
to Smith’s Preface says he [Smith] did not understand “his book of the
catechism.” “By little and little I put away my former ignorance” (PS, I, 374).
Nicholas Ridley was convinced by Bertram (Ridley,
PS, 159).
Ridley issued a “modest disclaimer,” to wit, diminishing
a claim of influencing Cranmer. However, most think Cranmer’s “new teaching lay
primarily with his younger associate” (70).
Cranmer was also helped by Peter Martyr, Tremellius,
Ochino, John a Lasco, Bucer and Fagius—Reformed Churchmen living in England.
Fagius and Bucer had been put “into university chairs” to “influence a rising
generation of ordinands.”
Furthermore, Cranmer tried to arrange a “Protestant
conference” including Calvin, Melanchthon, and Bullinger (PS, II, 431-432) with
the purpose to oppose the Council of Trent and to craft a General Council of
Reformed Churchmen. This was never realized.
What is significant here?
This: that “the doctrine of communion was now
emerging as the crucial dogmatic issue of the Reformation in England
just as the reform of the communion office as the crucial liturgical issue” was
at hand [emphasis added].
In 1548,
the controversy became “so violent” that all preachers were forbidden to preach
on anything but the Homilies.
Upshot or
main point: an English Communion Service was introduced to Parliament
under King Edward VI and the Reformed Cranmer.
This is a
large and significant development: English services.
England would
ultimately get English services while Romanist-dominated countries and
communities would labor on with Tridentine Masses in Latin well into the 1970s.
The Devil had done well in “stealing” God’s Word from the soil for over 4
centuries (cf. Parable of Sower and the Devil’s operations, Matthew 13 and
other parallels).
England and
the West was blessed to have an open English Bible and an open, Protestant, and
Reformed Prayer Book.
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