"England churches which had previously followed differing local liturgies. The term was kept when the church became international because all Anglicans used to share in its use around the world. In 1549, the first ""Book of Common Prayer"" was compiled by Thomas Cranmer, who was then Archbishop of Canterbury. While it has since undergone many revisions and Anglican churches in different countries have developed other service books, the Prayer Book is still acknowledged as one of the ties that bind Anglicans together. The founding of Christianity in Britain is commonly attributed to Joseph of Arimathea, according to Anglican legend, and"
"1543 by Thomas Cranmer, he firmly opposed the spread of the Protestant Reformation under Edward VI. He answered in a Catholic sense Cranmer's written questions on the ""Sacrament of the Altar"", defended the Catholic doctrine in the House of Lords, and voted against the bills for Communion under both kinds, and for the introduction of the new Prayer Book. In his own diocese his preaching was so effective that, in October 1550, the Council felt it necessary to send ""Dr. Cox, the king's almoner, to appease the people by his good doctrine, which are troubled through the seditious preaching of"
"and the Second Prayer Book (1552). For example, when Thomas Cranmer wrote the 1549 Prayer Book, it contained the words ""The Body of our Lord Jesus Christ which was given for thee, preserve thy body and soul unto everlasting life."" The 1552 edition, which was never implemented, replaces these words with ""Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving."" The 1559 Prayer Book combines the two. However, some liturgical scholars such as Gregory Dix, Ratcliff, and Couratin would say that both prayer books taught the same"
"contemplative treatise, ""The Cloud of Unknowing"": Cranmer's translation first appeared in the First Prayer Book of Edward VI (1549), and carried over unchanged (aside from modernisation of spelling) in the Second Prayer Book of Edward VI (1552) and The Book of Common Prayer (1662), and thence to all Anglican prayer books based on The Book of Common Prayer. This translation is still used in many Anglican churches: The 1979 Book of Common Prayer published by The Episcopal Church includes a version in Rite Two with modern wording: The 1978 ""Lutheran Book of Worship"" and the 1980 Alternative Service Book published"
"authored the ""Exhortation and Litany"" in 1544. This was the earliest English-language service book of the Church of England, and the only English-language service to be finished within the lifetime of King Henry VIII. In 1549, Cranmer produced a complete English-language liturgy. Cranmer was largely responsible for the first two editions of the ""Book of Common Prayer"". The first edition was predominantly pre-Reformation in its outlook. The Communion Service, Lectionary, and collects in the liturgy were translations based on the Sarum Rite as practised in Salisbury Cathedral. The revised edition in 1552 sought to assert a more clearly Protestant liturgy"
"Defence of the True and Catholic Doctrine of the Sacrament of the Body and Blood of Christ The Defence of the True and Catholic Doctrine of the Sacrament of the Body and Blood of Christ is a book by Thomas Cranmer, Archbishop of Canterbury. It was published in July 1550, and was Cranmer's first full-length book, but at his trial in September 1555, he said that it had been written seven years earlier, in 1548. Although Cranmer is concerned that ""very simple and unlearned people"" would understand and be edified by his book, the ""Defence"" is largely a polemic work,"
"and St. Joseph were also approved for publication and public recitation. The Anglican Communion also has a ""Litany"" in the 1662 Book of Common Prayer. Thus is substantially the same as Thomas Cranmer's original English vernacular service from 1544. Cranmer drew on a variety of sources, chiefly two medieval litanies from the Sarum rite, but also the German Litany of Martin Luther. He originally retained the invocation of the Saints and the Blessed Virgin Mary in very shortened form, but these were omitted in 1549, and he made a notable change in the style of the service by expanding and"
"out of an intense resistance to undertaking in regular worship, a religious practice previously associated with marriage or illness. The 1549 book was, from the outset, intended only as a temporary expedient, as Bucer was assured having met Cranmer for the first time in April 1549: 'concessions...made both as a respect for antiquity and to the infirmity of the present age' as he wrote . Both Bucer and Peter Martyr wrote detailed proposals for modification; Bucer's ""Censura"" ran to 28 chapters which influenced Cranmer significantly though he did not follow them slavishly and the new book was duly produced in"
"to prevent removal from the church. It has less accurately been termed Cranmer's Bible, since although Thomas Cranmer was not responsible for the translation, a preface by him appeared in the second edition. The Tyndale New Testament had been published in 1525, followed by his English version of the Pentateuch in 1530; but both employed vocabulary, and appended notes, that were unacceptable to English churchmen, and to the King. Tyndale's books were banned by royal proclamation in 1530, and Henry then held out the promise of an officially authorised English Bible being prepared by learned and catholic scholars. In 1534,"
"were written under the direction of Archbishop Thomas Cranmer in 1552. It was in this document that Calvinist thought reached the zenith of its influence in the English Church. These articles were never put into action, due to Edward VI's death and the reversion of the English Church to Roman Catholicism under Henry VIII's elder daughter, Mary I. Finally, upon the coronation of Elizabeth I and the re-establishment of the Church of England as separate from the Roman Catholic Church, the Thirty-nine Articles of Religion were initiated by the Convocation of 1563, under the direction of Matthew Parker, the Archbishop"
"the summer of 1553 and, as soon as she could do so, Mary I, restored union with Rome. The Latin Mass was re-established, altars, roods and statues were reinstated; an attempt was made to restore the English Church to its Roman affiliation. Cranmer was punished for his work in the English Reformation by being burned at the stake on 21 March 1556. Nevertheless, the 1552 book was to survive. After Mary's death in 1558, it became the primary source for the Elizabethan Book of Common Prayer, with subtle if significant changes only. Hundreds of Protestants fled into exile—establishing an English"
"England. Parr envisaged it as a private counterpart to the ""Exhortation and Litany"", authored for public devotion by the Archbishop of Canterbury Thomas Cranmer. Archbishop Cranmer's was the first such work for the Church of England to receive royal approval; to be released for general use, Queen Catherine too must have needed to obtain permission of her husband, King Henry VIII, as well as approval of the Archbishop. ""Prayers or Meditations"" reached a remarkable number of editions in the 16th century and was overall very successful among English readers during Parr's lifetime and after her death in 1548. Her stepdaughter"
"Ellesmere Chaucer The Ellesmere Chaucer, or Ellesmere Manuscript of the Canterbury Tales, is an early 15th-century illuminated manuscript of Geoffrey Chaucer's ""Canterbury Tales"", owned by the Huntington Library, in San Marino, California (EL 26 C 9). It is considered one of the most significant copies of the ""Tales"". Written most likely in the first or second decade of the fifteenth century, the early history of the manuscript is uncertain, but it seems to have been owned by John de Vere, 12th Earl of Oxford (1408–1462). The manuscript takes its popular name from the fact that it later belonged to Sir"
"by William Thynne. (This is in PR 1850 1532 cop. 1 at the University of Texas Harry Ransom Center.) According to Thomas Speght, John Stow had a manuscript copy that is now lost. William Thynne's son, Francis Thynne, wrote in his ""Animadversions"" that ""The Plowman's Tale"" was not printed along with the other tales in 1532 because of suppression started by Cardinal Thomas Wolsey (ca. 1475-1529/30). However, Francis Thynne's views are often discounted, largely because he was only an infant when his father was working on his Chaucer editions. Some scholars have argued that ""The Plowman's Tale"" was part of"
"corporeal real presence and believed that the Eucharistic presence was only spiritual. Parliament backed the publication of the Prayer Book after Christmas by passing the Act of Uniformity 1549; it then legalized clerical marriage. It is difficult to ascertain how much of the Prayer Book is actually Cranmer's personal composition. Generations of liturgical scholars have been able to track down the sources that he used, including the Sarum Rite, writings from Hermann von Wied, and several Lutheran sources including Osiander and Justus Jonas. More problematic is determining how Cranmer worked on the book and with whom he worked. Despite the"
"order for reading them until they can be updated. No such updating has ever been done. The 'Former Book' of homilies contains twelve sermons and was mainly written by Cranmer. They focus strongly upon the character of God and Justification by Faith and were fully published by 1547. The homilies are: The 'Second Book' contains twenty-one sermons and was mainly written by Bishop John Jewel. It was fully published by 1571. These are more practical in their application and focus more on living the Christian life. The title was ""The Second Tome of Homilees: of such matters as were promised,"
"divided into various dioceses, each led by its own bishop. The Anglican Church in Southern Africa has used the following prayer books: The Anglican church was a product of the English Reformation and political contexts of the sixteenth century. Thomas Cranmer, Archbishop of Canterbury, was instrumental in determining the form Anglicanism was to take, not by writing confessional statements or significant theological treaties, but through his authoring of the Book of Common Prayer in 1549 and 1552. All expressions of Anglicanism forever after defined itself in relation to the concept of the Prayer Book, whether being faithful to the Reformed"
"kinds, of the priest. Further developed, and fully translated into English, this Communion service 'commonly called the Mass' was included, one year later, in 1549, in a full prayer book, set out with daily offices, readings for Sundays and Holy Days, the Communion Service, Public Baptism, of Confirmation, of Matrimony, The Visitation of the Sick, At a Burial and the Ordinal (added in 1550) . The Preface to this edition, which contained Cranmer's explanation as to why a new prayer book was necessary, began: ""There was never any thing by the wit of man so well devised, or so sure"
"Mary Tudor; for example Latimer, perhaps the most famous of the martyrs, is mentioned more frequently - average per page - in the 1559 version than in the 1641 edition; another example is that much of the 1559 edition starting at the page numbered 230 deals with the reign of Mary Tudor, that is, 67% of the pages; further, the 1559 edition only has four illustrations, of which the third shows the martyrdom of Bishop Hooper in 1555 and the fourth shows Archbishop Cranmer, in 1556, being burnt alive. John Foxe made a reputation through his Latin works. Both these"
"to Elton, the publication of Cranmer's revised prayer book in 1552, supported by a second Act of Uniformity, ""marked the arrival of the English Church at Protestantism"". The prayer book of 1552 remains the foundation of the Church of England's services. However, Cranmer was unable to implement all these reforms once it became clear in spring 1553 that King Edward, upon whom the whole Reformation in England depended, was dying. In February 1553, Edward VI became ill, and by June, after several improvements and relapses, he was in a hopeless condition. The king's death and the succession of his Catholic"
"The Books of Homilies The Books of Homilies (1547, 1562, and 1571) are two books of thirty-three sermons developing the reformed doctrines of the Church of England in greater depth and detail than in the Thirty-Nine Articles of Religion. The title of the collection is Certain Sermons or Homilies Appointed to Be Read in Churches. During the reign of Edward VI and later during the reign of Elizabeth I, Thomas Cranmer and other English reformers saw the need for local to be taught Christian theology and practice. Before the English Reformation, the liturgy was conducted entirely in Latin, to which"
"of Common Prayer"", which he revised several times during Edward's reign. The 1552 version, in particular, incorporated many of Martin Bucer's suggestions, as did the 1552 ""Forty-Two Articles"". But the Church of England retained practices which had been discarded by the continental Reformed churches (including the keeping of Lent, allowing the baptism of infants by midwives, retaining the custom of the churching of women, requiring the clergy to wear vestments, and requiring kneeling at Communion). Cranmer's moderate reformed theological views could also be seen in his Book of Homilies, and his preface to the Great Bible, published in 1539. The"
"subsequent revisions between 1540 and 1541. The second edition of 1540, included a preface by Thomas Cranmer, Archbishop of Canterbury, recommending the reading of the scriptures. (Cranmer’s preface was also included in the front of the Bishops' Bible.) Seven editions of the Great Bible were published in quick succession.<br> 1. 1539, April - Printed in Paris and London by Richard Grafton & Edward Whitchurch.<br> 2. 1540, April - Printed in London by Richard Grafton & Edward Whitchurch, includes Archbishop Thomas Cranmer's preface, and the Apocryphal Books were interspersed among the Canonical Books of the Old Testament.<br> 3. 1540, July -"
"Thomas Cranmer, Archbishop of Canterbury, assisted by John Longland, Bishop of Lincoln; and Christopher Lord, suffragan bishop of Canterbury and Bishop of Sidon. The diplomat Nicholas Hawkins had been the successor in waiting for his uncle Nicholas West; but he had recently died on a mission to Emperor Charles V. Goodrich was favourable to the Reformation, helped in 1537 to draw up the ""Institution of a Christian Man"" (known as the ""Bishops' Book""), and translated the Gospel of St John for the revised New Testament. On the accession of Edward VI in 1547 the bishop was made a privy councillor,"
"authority. Instead, Anglicans have what are called the Anglican Formularies to guide Anglican theology and practice. The Anglican Formularies are the Thirty-nine Articles of Religion, the 1662 Book of Common Prayer, and the Ordinal. The Archbishop of Canterbury, Thomas Cranmer, principal author of the prototypical 1549 BCP and the more Reformed 1552 BCP, could be said to be the first Anglican theologian. His theology is expressed in the selection, arrangement, and composition of prayers and exhortations, the selection and arrangement of daily scripture readings (the lectionary), and in the stipulation of the rubrics for permissible liturgical action and any variations"
"established, which in continuance of time hath not been corrupted."" Although the work is commonly attributed to Cranmer, its detailed origins are obscure . A group of bishops and divines met first at Chertsey and then at Windsor in 1548, drawn from both conservatives and reformers, agreed only ""the service of the church ought to be in the mother tongue"" . Cranmer collected the material from many sources; even the opening of Preface (above) was borrowed . He borrowed much from German sources, particularly from work commissioned by Hermann von Wied, Archbishop of Cologne; and also from Osiander (to whom"
"compiled between 1830 and 1836, but is itself based largely on the work of Griesbach, who published several editions of the Greek New Testament between 1775 and 1805. The edition of Wiclif's translation is based on a manuscript belonging to the then late Duke of Sussex. The edition of William Tyndale's translation is one revised and published by Tyndale himself in 1534, provided by the Baptist College in Bristol. Cranmer's Bible is actually the Great Bible, with a preface written by Cranmer for the second edition in 1540. The version in the English Hexapla is reprinted from a first edition"
"from the 1549 BCP. The insertion undid Cranmer's rejection in his second book of 1552 of the Eucharist as a material sacrifice by which the Church offers itself to God in an unbloody liturgical representation in and with the very same sacrifice of Christ who is both priest and victim, both offering and offered. This reworking thereby aligned the church's eucharistic theology more closely to that of the Roman Catholic and Orthodox churches. Further revisions occurred in 1892 and 1928, in which minor changes were made, removing, for instance, some of Cranmer's Exhortations and introducing such innovations as prayers for"
"who, in his quest for a consort who would bear him a male heir, found it expedient to replace papal authority with the supremacy of the English crown. The early legislation focused primarily on questions of temporal and spiritual supremacy. ""The Institution of the Christian Man"" (also called ""The Bishops' Book"") of 1537 was written by a committee of 46 divines and bishops headed by Thomas Cranmer. The purpose of the work, along with the Ten Articles of the previous year, was to implement the reforms of Henry VIII in separating from the Roman Catholic Church and reforming the ""Ecclesia"
"8. 1549, ________ - Printed in London by Edward Whitchurch. 9. ""In 1568, the Great Bible was superseded as the authorised version of the Anglican Church by the Bishops’ Bible. The last of over 30 editions of the Great Bible appeared in 1569."" <br> A version of Cranmer's Great Bible can be found included in the English Hexapla, produced by Samuel Baxter & Sons in 1841. However copies of this work are fairly rare. The most available reprinting of the Great Bible's New Testament (minus its marginal notes) can be found in the second column of the ""New Testament Octapla"""
"the religious settlement between the factions of Rome and Geneva was brought about. It was compellingly articulated in the development of the 1559 Book of Common Prayer, the Thirty-Nine Articles, the Ordinal, and the two Books of Homilies. These works, issued under Archbishop Matthew Parker, were to become the basis of all subsequent Anglican doctrine and identity. The new version of the prayer book was substantially the same as Cranmer's earlier versions. It would become a source of great argument during the 17th century, but later revisions were not of great theological importance. The Thirty-Nine Articles were based on the"
"the aid of stern laws that made it treason, punishable by death, to oppose the King's actions with respect to religion. The next major armed resistance took place in the Prayer Book Rebellion of 1549, which was an unsuccessful rising in western England against the enforced substitution of Cranmer's English language service for the Latin Catholic Mass. Following the restoration of Catholicism under Queen Mary I of England in 1553, there was a brief unsuccessful Protestant rising in the south-east of England. The Reformation in Scotland began in conflict. Fiery Calvinist preacher John Knox returned to Scotland in 1560, having"
"of the Bible and sent one to all parishes in England. By 1538, it was compulsory for all churches to own a Bible, in accordance with Cromwell's injunctions. The revised version, the Great Bible was widely available by 1539 and included a picture of Henry VIII, Thomas Cranmer and Cromwell on the title page. When Cromwell fell from favour in 1540, his alleged support for Anabaptism was cited. Although the charge was spurious, the fact that it was levelled at all demonstrates the reputation for evangelical sympathies Cromwell had developed. Until the 1950s, historians discounted Cromwell's role, calling him a"