The 1549 book was soon succeeded by a more reformed revision in 1552 under the same editorial hand, that of Thomas Cranmer, Archbishop of Canterbury.

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.

The various Eucharistic liturgies used by national churches of the Anglican Communion have continuously evolved from the 1549 and 1552 editions of the Book of Common Prayer which both owed their form and contents chiefly to the work of Thomas Cranmer, who had rejected the medieval theology of the Mass in about 1547 Although the 1549 rite retained the traditional sequence of the mass, its underlying theology was Protestant.

In 1549, Bucer was exiled to England, where, under the guidance of Thomas Cranmer, he was able to influence the second revision of the Book of Common Prayer.

On 25 April 1549 Bucer, Fagius, and others arrived in London, where Cranmer received them with full honours.

After Bonner was deprived of his see, in about 1549, Thomas Cranmer sent Feckenham to the Tower of London, and while there learning and eloquence made him such a successful advocate that he was temporarily freed (" borrowed out of prison ") to take part in seven public disputations against John Hooper, John Jewel and others.

He was in England again for a short time during Edward VI's reign, and was commissioned by Cranmer to make a Latin version of the First Prayer-Book ( 1549 ) for the information of Martin Bucer, whose opinion was desired.

In 1548 he helped Thomas Cranmer compile the Book of Common Prayer and in 1549 he was one of the commissioners who investigated Bishops Stephen Gardiner and Edmund Bonner.

* 1549 – Publication of the first Book of Common Prayer in English under the supervision of Thomas Cranmer.

In 1549, Cranmer produced a complete English-language liturgy.

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.

Cranmer finished his work on an English Communion rite in 1548, obeying an order of Convocation of the previous year that Communion was to be given to the people as both bread and wine.

So, Cranmer composed in English an additional rite of congregational preparation and Communion ( based on the form of the Sarum rite for Communion of the Sick ), to be undertaken immediately following the Communion, in both kinds, of the priest.

By outwardly maintaining familiar forms, Cranmer hoped to establish the practice of weekly congregational Communion, and included exhortations to encourage this ; and instructions that Communion should never be received by the priest alone.

The so-called manual acts, whereby the priest took the bread and the cup during the prayer of consecration, which had been deleted in 1552, were restored ; and an " Amen " was inserted after the words of institution and before the Communion, hence separating the elements of Consecration and Communion that Cranmer had tried to knit together.

* Commemoration of Thomas Cranmer, Translator and Reviser of the Liturgy, Archbishop of Canterbury, Martyr, 1556 ( Anglicani Communion )

In January 1532, Cranmer was appointed the resident ambassador at the court of the Holy Roman Emperor, Charles V. As the emperor travelled throughout his realm, Cranmer had to follow him to his residence in Ratisbon ( Regensburg ).

Scholars note that Cranmer had moved, however moderately at this stage, into identifying with certain Lutheran principles.

While Cranmer was following Charles through Italy, he received a royal letter dated 1 October 1532 informing him that he had been appointed the new Archbishop of Canterbury, following the death of archbishop William Warham.

When Cranmer's promotion became known in London, it caused great surprise as Cranmer had previously held only minor positions in the Church.

It is difficult to assess how Cranmer ’ s theological views had evolved since his Cambridge days.

On 23 May 1533, Cranmer ( who had been hastened, with the Pope's assent, into the position of Archbishop of Canterbury recently vacated by the convenient death of Warham ) sat in judgment at a special court convened at Dunstable Priory to rule on the validity of the King's marriage to Catherine of Aragon.

Cromwell made a declaration to Archbishop of Canterbury Thomas Cranmer that he had been a " ruffian ... in his young days ".

By July, the synod, co-ordinated by Cranmer and Foxe, had prepared a draft document, The Institution of a Christian Man, more commonly known as the Bishops ' Book.

Indeed, Vermigli appears to have profoundly affected the views of Cranmer and Ridley, and historians have proven definitively that Vermigli had a great deal of influence in the modifications of the Book of Common Prayer in 1552.

Cranmer had requested his opinion on how the book should be revised, and Bucer submitted his response on 5 January 1551.

Cranmer had worked as a diplomat in Europe and was aware of the ideas of Reformers such as Andreas Osiander and Friedrich Myconius as well as the Roman Catholic theologian Desiderius Erasmus.

And against what had also become, though seemingly at a later date, a tradition in both East and West, the married Thomas Cranmer was made Archbishop of Canterbury in 1533.

Edward II was crowned by the Bishop of Winchester because the Archbishop of Canterbury had been exiled by Edward I. Mary I, a Catholic, refused to be crowned by the Protestant Archbishop Thomas Cranmer ; the coronation was instead performed by the Bishop of Winchester.

In 1531, primarily as a result of the innovative suggestion of Thomas Cranmer, who thought the King's position in the divorce would be strengthened by obtaining favorable opinions from the various universities in England and abroad, Henry VIII sent Dr. Bell, together with the bishop of Lincoln and Foxe, to deliver a letter that he had personally drafted and to canvass Oxford, for a favorable opinion concerning the King's cause ; of which they successfully secured despite the danger, being pelted with stones by the popish opposition, together while overcoming the strong resistance from the junior members of convocation.

During the Reformation, the new doctrine of the Church of England had a strong influence from continental Reformed theologians whom Cranmer had invited to England to aid with the reforms.

To the Glory of God, and in grateful commemoration of His servants, Thomas Cranmer, Nicholas Ridley, Hugh Latimer, Prelates of the Church of England, who near this spot yielded their bodies to be burned, bearing witness to the sacred truths which they had affirmed and maintained against the errors of the Church of Rome, and rejoicing that to them it was given not only to believe in Christ, but also to suffer for His sake ; this monument was erected by public subscription in the year of our Lord God, MDCCCXLI.

One of the more famous visitors to Cranmer Station ( in 1860 ) was Jemmy Button who had learnt English, and visited England aboard the Beagle in 1830-31.

Stories of the Queen's premarital indiscretions had meanwhile come to the attention of Thomas Cranmer, then Archbishop of Canterbury.

Henry had Thomas Wolsey dismissed from public office and later had the Boleyn family's chaplain, Thomas Cranmer, appointed Archbishop of Canterbury.

It was especially influential in England, where Thomas Cranmer claimed to have been finally convinced against transubstantion by Ratramnus.

It has also been termed less accurately Cranmer's Bible, since Thomas Cranmer was not responsible for the translation, and his preface first appeared in the second edition.

For the sake of simplicity, Cranmer also eliminated responsories and antiphons, although these have been restored in many contemporary Anglican prayer books.

Cranmer, however, assigned Nicholas Ridley, Bishop of London, to perform the consecration, and Ridley refused to do anything but follow the form of the ordinal as it had been prescribed by the Parliament of England.

Cranmer was, in his early days, somewhat conservative, an admirer, if a critical one, of John Fisher.

It was this form of religion that he laboured to spread in England, against the wishes of Cranmer, Ridley, Bucer, Pietro Martire and other more conservative theologians.

In 1541, Bell supported Archbishop Cranmer in the House of Lords when Cranmer was attempting to bring forward an act for the advancement of the true religion and the abolishment of the contrary " however, this caused a great disruption within the conservative factions and when Bell witnessed this ' he fell away from him '