John Strype: "Memorials of the Most Reverend Father in God," 2.36ff.

1.     The first convocation in Edward I’s reign. Nov 1547. It should be noted that England was quite retarded in Reformation by comparison to German, Switzerland, and with other Continental Reformers. Dr. Redman, a scholarly recusant, offers a favorable judgment of priests' marriage. IT is debated in convocation, 53 affirming and 22 denying. Dr. Cranmer has influence in the Parliament’s agenda. The Six Articles are repealed. Communion in both kinds was established.

 

Dr. Cranmer sends quibbler’s queries concerning the Mass that, in reality, flushes out the Romanists. “Fire in the hole!”

 

·        “What or wherein John, fasting, giving alms, being baptized, or receiving the sacrament of the altar in England, doth profit and avail Thomas, dwelling in Italy, and not knowing what John in England doth?”

·        “Whether it profit them that be in heaven, and wherein?”

·        “Whether it lieth in the faster, giver of alms, receiver of the sacrament, him that is baptized, to defraud any member of Christ’s body of the benefit of fasting, alms-deeds, baptism, or receiving of the sacrament; and to apply the same benefit to one person more than to another?”

·        “What thing is the presentation of the body and blood of Christ in the mass, which you call the oblation and sacrifice of Christ?

·        “And wherein standeth it, in act, gesture, or wordy; and in what act, gesture, or word?”

·        “Is there any rite or prayer, and expressed in the Scripture, which Christ used or commanded at the first institution of the mass, which we be now bound to use; and what the same be?”

·        “Whether in the primitive church there were any priests that lived by saying of mass, matins, and even-song, and praying for souls, only?”

·        “And where any such state' of priesthood be allowed in the Scriptures, or be meet to be allowed now?”

·        “For what cause were it not expedient nor convenient to have the whole mass in the English tongue?”

·        “Wherein consisteth the mass by Christ’s institution?”

·        “What time the accustomed order began first in the church, that the priests alone should receive the sacrament?”

·        “Whether it be convenient that the same custom continue still within this realm?”

·        “Whether it be convenient that masses satisfactory should continue; that is to say, priests hired to sing for souls departed?”

·        “Whether the gospel ought to be taught at the time of the mass to the understanding of the people being present?”

·        “Whether in the mass it were convenient to use such speech as the people may understand.

 

Nice “ice-breakers” for discussion in convocation. Or, more like it, “fire in the hole!”

 

In the same year, June 1547, Dr. Cranmer in full regalia with eight other Bishops assists at the funeral of the French king. A Mass Requiem is sung. Now, Tom, how Reformed are you, in reality?

 

The marquis of Northampton's divorce committed to Dr. Cranmer who rules in favor of the lawfulness of Northampton’s remarriage, despite canonical prohibitions (and hence, Dr. Cranmer’s desire for canonical reforms).  Processions are forbidden by his means—Palms on Palm Sundays, ashes on Ash Wednesday and more. Examines the offices of the church, 36-45.

 

2.     1547. Dr. Cranmer’s Catechism. The archbishop puts forth a translation of Justus Jonas Jr.’s catechism of Nuremberg. He is faulted for it later, notably, by Wily Winchester…and for good cause. However, by the end of 1548, Dr. Cranmer has cleaned up the mess on aisle three. While most of it is acceptable, it allows the camel’s nose of Lutheran Ubiquitarianism into the tent. Again, he does a clear clean-up of his own mess.

 

We get a review of Dr. Cranmer’s classic, Confutation of Unwritten Verities, one of his finer pieces of work. Also, a description of his care of Canterbury, 46-52. Dr. Cranmer was benefitted by Dr. Vermigli and Dr. Ridley.