Profs. Ayris & Selwyn's "Thomas Cranmer: Churchman & Scholar," 21ff.

In this section, one sees clearly two things: (1) Cranmer is Lutheran on justification by 1536-1538 and (2) he holds to some version of a soft Ubiquitarianism (but not Lateran 1215), writing strongly against Vadian, a Reformed Zwinglian. Henry desires Melanchton's presence in England. A moderation after his 1521 volume on the sacraments? 1538 versus 1521? Cranmer is following all-things-Lutheran-and-Reformed in terms of developments and literature. As usual, he's cautious but by 1538, he's publicly identified as a Lutheran. So is Crumwell to some degree. This is a well-known and a well-beaten path, but Prof. Hall gives it the visibility it deserves. As an aside, it is here that the Pharisaic masks of the Tractarians, huffing about their masks and externalities, are pulled off and down. No merits in ceremonies, but in Christ alone by grace alone by faith alone...and yes, a given faith by God alone to the elect. Osiander writes of Cranmer's visits to his studies in Nurenberg in 1532--serious theological discussions showing learnedness on the issues, not just Henry's "Great Matter." This is a telling note by Osiander.