A Summary of Cranmer’s Liturgical Reforms for God’s Glory and the Church’s Edification

Thomas Cranmer explains that many ceremonies in the Church were originally created with good intentions—to teach, instruct, or express devotion—but over time some became corrupted by superstition, ignorant misuse, or abuse for personal gain. Such ceremonies, though once helpful, were rightly abolished when they no longer served to glorify God or edify the people. For example, the elevation and adoration of the consecrated host, multiple exorcisms and anointings in baptism, the use of Latin in the liturgy (which prevented the people from understanding), and the burning of palm branches from Palm Sunday to produce ashes used on Ash Wednesday (practices that had become superstitious among English worshippers) were removed to clear away confusion and restore gospel-centered worship.

However, not all ceremonies were discarded. Cranmer and the reformers retained those man-made ceremonies that promoted good order, unity, and especially edification—that is, helping the people grow in faith and understanding of Christ—provided they were properly explained and clearly pointed believers to the gospel. These included the sign of the cross in baptism, kneeling at communion, the use of Morning and Evening Prayer, and the celebration of major Christian festivals.

Cranmer specifically retained the following festivals because they clearly focused on the central events of salvation and therefore built up the faith of the people:

• Christmas (the birth of Christ),

• Epiphany (Christ revealed to the Gentiles),

• Good Friday (Christ’s death),

• Easter (Christ’s resurrection),

• Ascension Day (Christ’s ascension and exaltation), and

• Pentecost or Whitsunday (the coming of the Holy Spirit).

Cranmer warned against two errors: some clung to every ancient ceremony simply because it was old, while others rejected all tradition simply because it was old or had been abused. Instead, Cranmer judged each ceremony by whether it served God’s glory and edified the people’s faith and understanding. Ceremonies that obscured Christ or burdened conscience without benefit were removed (e.g., the sale of indulgences attached to ceremonies, superstitious relic veneration, and excessive feast days of minor saints); those that fostered spiritual growth and order were kept (e.g., the sign of the cross in baptism, set times of prayer, and major gospel-centered festivals).

He emphasized that the Church of England’s ceremonies were chosen with care—not to please everyone but to please God and build up the faithful. The Book of Common Prayer was written in English, with clear rubrics and explanations, so that worshippers would understand what each ceremony meant and how it pointed to Christ. Even ceremonies that had once been misused—like the sign of the cross—were preserved once stripped of superstition and properly taught.

Finally, Cranmer made clear that these reforms were intended specifically for the Church of England. He did not condemn other national churches but recognized that each country should adopt ceremonies that honor God, avoid superstition, and help the people grow in godliness and faith, changing or removing those that become abused.