Editing Book of Common Prayer (section)

===1552 prayer book===
{{Main|Book of Common Prayer (1552)}}
[[File:Book of common prayer 1552.jpg|thumb|right|Cranmer's prayer book of 1552]]
From the outset, the 1549 book was intended only as a temporary expedient, as German reformer [[Martin Bucer|Bucer]] was assured on meeting 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.{{sfn|MacCulloch|1996|p=411}} According to historian Christopher Haigh, the 1552 prayer book "broke decisively with the past".{{Sfn| Haigh | 1993 | p = 179}} The services for baptism, confirmation, communion and burial are rewritten, and ceremonies hated by Protestants were removed. Unlike the 1549 version, the 1552 prayer book removed many traditional sacramentals and observances that reflected belief in the [[blessing]] and [[Exorcism in Christianity|exorcism]] of people and objects. In the baptism service, infants no longer receive [[Minor exorcism in Christianity|minor exorcism]].{{Sfn| Duffy | 2005 | p = 473}} [[Anointing]] is no longer included in the services for baptism, ordination and [[Anointing of the sick|visitation of the sick]].{{Sfn| Duffy | 2005 | p = 473}} These ceremonies are altered to emphasise the importance of faith, rather than trusting in rituals or objects.{{Sfn| Marshall | 2017 | p = 348}}

Many of the traditional elements of the communion service were removed in the 1552 version.{{Sfn| Marshall | 2017 | p = 347}} The name of the service was changed to "The Order for the Administration of the Lord's Supper or Holy Communion", removing the word ''Mass''. Stone altars were replaced with communion tables positioned in the chancel or nave, with the priest standing on the north side. The priest is to wear the [[surplice]] instead of traditional Mass vestments.{{Sfn|Jeanes|2006|p=33}} The service appears to promote a [[Lord's Supper in Reformed theology|spiritual presence view]] of the Eucharist, meaning that Christ is spiritually but not corporally present.{{Sfn| Haigh | 1993 | p = 180}}

There was controversy over how people should receive communion: kneeling or seated. [[John Knox]] protested against kneeling.{{Sfn| Haigh | 1993 | p = 180}}  Ultimately, it was decided that communicants should continue to kneel, but the Privy Council ordered that the [[Black Rubric]] be added to the prayer book to clarify the purpose of kneeling. The rubric denied "any [[Real presence of Christ in the Eucharist|real and essential presence]] ... of Christ's natural flesh and blood" in the Eucharist and was the clearest statement of eucharistic theology in the prayer book.{{Sfn|Jeanes|2006|p=25}} The 1552 service removed any reference to the "body of Christ" in the words of administration to reinforce the teaching that Christ's presence in the Eucharist was a spiritual presence and, in the words of historian Peter Marshall, "limited to the subjective experience of the communicant".{{Sfn| Marshall | 2017 | p = 348}} Instead of [[communion wafer]]s, the prayer book instructs that ordinary bread is to be used "to take away the superstition which any person hath, or might have".{{Sfn| Marshall | 2017 | p = 348}} To further emphasise there is no holiness in the bread and wine, any leftovers are to be taken home by the [[curate]] for ordinary consumption. This prevented [[eucharistic adoration]] of the [[reserved sacrament]] above the high altar.{{Sfn| Duffy | 2005 | p = 474}}{{Sfn|Jeanes|2006|p=33}}{{Sfn| Marshall | 2017 | p = 348}}

The burial service was removed from the church. It was to now take place at the graveside.{{sfn|Spinks|1999|p=187}} In 1549, there had been provision for a [[Requiem]] (not so called) and prayers of commendation and committal, the first addressed to the deceased. All that remained was a single reference to the deceased, giving thanks for their delivery from 'the myseryes of this sinneful world.' This new Order for the Burial of the Dead is a drastically stripped-down memorial service designed to undermine definitively the whole complex of traditional Catholic beliefs about [[Purgatory]] and intercessory [[prayer for the dead]].{{Sfn|Procter|Frere|1965|p=81}}{{Sfn|Duffy|2005|pp=472–5}}

The Orders of [[Morning Prayer (Anglican)|Morning]] and [[Evening Prayer (Anglican)|Evening Prayer]] are extended by the inclusion of a penitential section at the beginning including a corporate confession of sin and a general [[absolution]], although the text is printed only in Morning Prayer with [[rubric]]al directions to use it in the evening as well. The general pattern of Bible reading in the 1549 edition is retained (as it was in 1559) except that distinct Old and New Testament readings are now specified for Morning and Evening Prayer on certain feast days. A revised [[Primer (prayer book)|English Primer]] was published in 1553, adapting the Offices, Morning and Evening Prayer, and other prayers for lay domestic piety.{{sfn|MacCulloch|1996| p=510}}

The 1552 book was used only for a short period, as Edward VI died in the summer of 1553 and, as soon as she could do so, [[Mary I]] restored union with Rome. The Latin Mass was reestablished, with altars, [[rood]]s, and statues of saints reinstated in an attempt to restore the English Church to its [[Catholic Church|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 survived. After Mary's death in 1558, it became the primary source for the Elizabethan Book of Common Prayer, with only subtle, if significant, changes.

Hundreds of English Protestants fled into exile, establishing an English church in [[Frankfurt am Main]]. A bitter and very public dispute ensued between those, such as [[Edmund Grindal]] and [[Richard Cox (bishop)|Richard Cox]], who wished to preserve in exile the exact form of worship of the 1552 Prayer Book, and those, such as the minister of the congregation [[John Knox]], who saw that book as still partially tainted by compromise. In 1555, the civil authorities expelled Knox and his supporters to [[Geneva]], where they adopted a new prayer book, ''The Form of Prayers'', which principally derived from Calvin's French-language ''La Forme des Prières''.{{sfn|Maxwell|1965| p=5}} Consequently, when the accession of [[Elizabeth I]] reasserted the dominance of the Reformed Church of England, a significant body of more Protestant believers remained who were nevertheless hostile to the ''Book of Common Prayer.'' Knox took ''The Form of Prayers'' with him to [[Scotland]], where it formed the basis of the Scottish ''[[Book of Common Order]]''.