Dr. Geoffrey Bromiley's "Thomas Cranmer: Theologian," Ch.2: The Scholar,...


1.     The Scholar, 1-11. Dr. Cranmer earned his academic credentials over 26 years at Cambridge and brought his scholarship to his archepiscopal regnancy of 23 years. As for his opponents, it was said, “The palm rests with our friends, but especially the Archbishop of Canterbury, whom they till now were wont to traduce as a man ignorant of theology, and as being conversant only with matters of government” (1).[1] Stephen Garinder negatived, “He doth but as it were translate Peter Martyr, saving he roveth at solution, as liketh his phantasy” (4). As for his friends who were critics, upon reading Dr. Cranmer’s catechism of Justas Jonas, “This Thomas hath fallen into so heavy a slumber that we entertain but a cold hope that he will be around even by your most learned letter” (1).[2] Henry always appreciated Dr. Cranmer’s rapidity of response to theological questions and, if we may, his loyalty and demeanor. Bucer, Bullinger and Calvin expressed respect. Bucer described him “as that most benevolent and kind father of the churches and of godly men” (5)[3]. Vermigli, perhaps, in residence at Lambeth, was Dr. Cranmer’s closest and finest exponent sharing the same scholarly instincts and cast of mind? Vermigli noted, “But now, believe me, he has shown himself so might a theologian against them, as they would rather not have proof of, and they are compelled, against their including to acknowledge his learning, and power and dexterity in debate” (6)[4]. Vermigli understood the oppositional forces against Dr. Cranmer, to wit, “The perverseness of the bishops is incredible; they oppose us with all their might...The labour of the most reverend archbishop of Canterbury is not to be expressed. For whatever has hitherto been wrested from we have acquired solely by the industry, and activity, and importunity of this prelate” (6)[5]. A younger scholar, suggestive of others we may add, was John Ab Ulmis: “The Archbishop of Canterbury, a man of singular worth and learning, has contrary to the general expectation, delivered his opinion upon this subject, learnedly, correctly, orderly, and clearly; and by the weight of his character, and the dignity of his language and sentiments, easily drew over all his hearers to our way of thinking” (6)[6]. Lambeth was a “clearing-house of theologians and theological discussion,” older and younger (3). One must be keen to balance his 26 years at Cambridge with his 23 years in Canterbury, the latter calling for more administrative involvements rather than regular, scholarly contributions, e.g., Luther, Calvin, etc. As for theological remains, his total literary output is small compared to Luther and Calvin. His skill is on view in the True and Catholic Doctrine and his Defense. Yet, he was involved in the Ten Articles of 1536, somewhat unhappily with the Bishops’ Book and the King’s Book, the two BCPs, the Forty-two Articles, the Homilies and the Reformatio Legum Ecclesiasticarum. The BCPs, Articles and Homilies reflect his theological thinking. Prof. Bromiley argues for the Articles as a hermeneutical tool to the BCP, not the reverse which he laments has hobbled Anglicanism. While more constrained in Canterbury by manifold duties, he still retained scholarly habits and annotations of books. Prof. Bromiley alludes to Dr. Cranmer’s large library, larger than that of Cambridge.[7] He was throughout a scholar’s scholar and a solid example of a scholarly, Reformed Archbishop of Canterbury.



[1] Original Letters, II, 469-470.

[3] Original Letters, II, 711.

[5] Original Letters, II, 480.

[6] Original Letters, II, 388.

[7] Burbidge, Edward. Liturgies and Offices of the Church: For the Use of English Readers, in Illustration of the Book of Common Prayer. London: George Bell and Sons, 1885. https://archive.org/details/liturgiesandoffi00burbuoft/page/n5/mode/2up . A catalogue of Cranmer’s library is given, although an mid-20th century update and enlargement was given by Jayne and Johnson.

 


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