Cranmer Readings, Part 1: 10/17/2022

(276-281). In summer 1548, Cranmer has an 86-point questionnaire for Visitors (AKA reporters, enforcers and investigators) for his diocese regarding obedience to Edward VI. So much for the Mr. Nice-Gentle Fella often seen in the literature. Also, there’s some tinkering with liturgical ideas, but no change to the Holy Communion as of yet. If, however, as ordered by Cranmer, a Rector needed to consecrate more bread, he was not to elevate the host. Ridley fast-forwards to 1550 when Dr. Cranmer’s views on the Eucharist are better known—Ridley claims that Cranmer was “short of the extreme Sacramentarian positions” (which he doesn’t ID), but went “far beyond” Bucer and Lutheranism and that his views comported with Vermigli. Ridley suggests that Cranmer was as much by influenced by John a’ Lasco as he was by Nicholas Ridley. No evidence is offered. 1546? 1548? He brings up the fly in the ointment over Justus Jonas’s catechism that is Lutheran, but doesn’t give a date. We think it’s 1550, long after the famous debate in Parliament, 14-18 Dec 1548, where he decisively argued for the Reformed view. The Justas catechism will be raised at Cranmer’s trial, that is, he flip flops from Rome, to Lutheranism, to Reformed Theology. It will NOT be the first time we’ve seen Tom flip-flop or say one thing privately, violate his conscience, and say something else publicly in service to the Royals.