Cranmer Studies

Rev. Dr. Gerald Bray, “Documents of the English Reformation:” Dr. Bray puts forward an introduction to William Tyndale, Wycliffian versions, the 1408 Oxford denunciation of Wycliffian translations (two of them), the Lollards, and begins citing Tyndale’s verbatim quote from his Preface. Tyndale solicits any comments if he’s made a mistake (18-19). Rev. Dr. Philip Edgcumbe Hughes, “Theology of English Reformers:” Prof. Hughes brings in the utterly high view of preaching offered by Bishop John Jewel and Thomas Becon (123-124). The emphasis is "preaching the Word," not "fancies" of one's own mind. Margot Johnson’s “Thomas Cranmer: 500th Commemoration of his Birth” Discussion is offered around the 1548 Order of Communion in English followed by the 1549 BCP. Discussion is offered about Cranmer’s envisaging of subsequent editions. The speed of production and distribution was noted. “Operation Warp Speed.” Of note, William Whittingham in Geneva noted that Cranmer envisaged a BCP 100Xs better, although that’s anecdotal and without documentation (105-106). Diarmaid McCulloch’s “Thomas Cranmer” Prof. MacCulloch expounds on the title page of the Great Bible. Henry is handing down to the tonsured ABC, Cranmer, who in turns hands it down to the clergy. Also, Henry hands it down to Crumwell who, in turn, hands it down to the laity. Quite arguably, this was the center of the Reformation in England: an open and vernacular Bible. Cranmer was all-in on that. Arthur Innes: “Cranmer and the Reformation in England” 7. CHAPTER VII THE HAND OF CROMWELL: 1534-1540, 66-79. Legislation of 1534. Act of Succession making Elizabeth the heiress and bastardizing Mary. More and Fisher refuse the Oath, or more accurately, the preamble to the Oath. Off to the tower ya’ go Leslie Williams’ “Emblem of Faith Untouched: A Short Life of Thomas Cranmer:” 6. Archbishop, 34-40. Why did Cranmer get selected? While Cranmer was on the Continent in 1532 and lollygagging on his return, Wily Winchester had alienated Henry as he defended the church’s liberties, thus cancelling him as a candidate. Henry sees Cranmer as a pliable and reliable troubleshooter. Henry hustles the process along at supersonic speed in Jan 1533, including courteous moves to placate the Pope. The Papal legate tap-danced, fearing the fiscal loss if England separated from Rome. Henry told Cranmer that he owed the ABC-see to Anne. Ayris, Paul, and David Selwyn, eds. Thomas Cranmer: Churchman and Scholar Section III: Cranmer and the Reform of Worship and Spirituality—two case studies in liturgical reform 7. Treasures Old and New: a look at some of Thomas Cranmer’s methods of liturgical compilation—B.D. Spinks, 175-188. Spinks notes that Cranmer had been tinkering around with liturgical reforms long before 1548. To go within a few months to publication, usage, and distribution nationwide to the parishes, colleges, and Cathedrals, indicates the supersonic moves brought about by Royal Proclamation without stallings or obstructions. Of note, Spinks comments on 20 revisions of public liturgy in Strassburg. Ridley, Jaspar. Thomas Cranmer 13. The Fall of Cromwell, 199-213. One reviews the toadying letter of Cranmer to Henry after Cromwell’s arrest in the Council. It follows the same pattern as the letter written upon Anne’s arrest, introducing the mighty “if,” “if” they’re guilty and you know best, Henry, I should never favor but come to hate them. Who says that Cranmer was naïve and artless? (201-202)