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A defence of the true and catholike doctrine of the sacrament of the body and bloud of our sauiour Christ : with a confutation of sundry errors concernyng the same, grounded and stabli [Leather Bound]
Leather Binding on Spine and Corners with Golden Leaf Printing on round Spine (extra customization on request like complete leather, Golden Screen printing in Front, Color Leather, Colored book etc.) Reprinted in 2020 with the help of original edition published long back [1550]. This book is printed in black & white, sewing binding for longer life, Printed on high quality Paper, re-sized as per Current standards, professionally processed without changing its contents. As these are old books, we processed each page manually and make them readable but in some cases some pages which are blur or missing or black spots. If it is multi volume set, then it is only single volume, if you wish to order a specific or all the volumes you may contact us. We expect that you will understand our compulsion in these books. We found this book important for the readers who want to know more about our old treasure so we brought it back to the shelves. Hope you will like it and give your comments and suggestions. - eng, Pages 262. EXTRA 10 DAYS APART FROM THE NORMAL SHIPPING PERIOD WILL BE REQUIRED FOR LEATHER BOUND BOOKS. COMPLETE LEATHER WILL COST YOU EXTRA US$ 25 APART FROM THE LEATHER BOUND BOOKS. {FOLIO EDITION IS ALSO AVAILABLE.} . Complete A defence of the true and catholike doctrine of the sacrament of the body and bloud of our sauiour Christ : with a confutation of sundry errors concernyng the same, grounded and stablished upon Godes holy woorde & approved by ye consent of the moste auncient doctors of the churche 1550. Cranmer, Thomas, -
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First published August 1, 2004
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About the author
Thomas Cranmer
145 books7 followersThomas Cranmer was born in 1489 in Aslockton in Nottinghamshire, England. His parents, Thomas and Agnes (née Hatfield) Cranmer, were of modest wealth and were not members of the aristocracy. Their oldest son, John, inherited the family estate, whereas Thomas and his younger brother Edmund were placed on the path to a clerical career. Today historians know nothing definite about Cranmer’s early schooling. He probably attended a grammar school in his village. At the age of fourteen, two years after the death of his father, he was sent to the newly created Jesus College, Cambridge. It took him a surprisingly long eight years to reach his Bachelor of Arts degree following a curriculum of logic, classical literature and philosophy. During this time, he began to collect medieval scholastic books, which he preserved faithfully throughout his life. For his master's degree he took a different course of study, concentrating on the humanists, Jacques Lefèvre d'Étaples and Erasmus. This time he progressed with no special delay, finishing the course in three years.[7] Shortly after receiving his Master of Arts degree in 1515, he was elected to a Fellowship of Jesus College
A leader of the English Reformation and Archbishop of Canterbury during the reigns of Henry VIII, Edward VI and, for a short time, Mary I, Cranmer helped build a favorable case for Henry's divorce from Catherine of Aragon.
During Cranmer's tenure as Archbishop of Canterbury, he was responsible for publishing the first officially authorized vernacular service, the Exhortation and Litany. When Edward came to the throne, Cranmer wrote and compiled the first two editions of the "Book of Common Prayer."
Cranmer was tried for treason and heresy after Mary I, came to the throne. Imprisoned for over two years, he made several recantations but, on the day of his execution, he withdrew his recantations, to die a heretic to Roman Catholics and a martyr to Protestants.
A leader of the English Reformation and Archbishop of Canterbury during the reigns of Henry VIII, Edward VI and, for a short time, Mary I, Cranmer helped build a favorable case for Henry's divorce from Catherine of Aragon.
During Cranmer's tenure as Archbishop of Canterbury, he was responsible for publishing the first officially authorized vernacular service, the Exhortation and Litany. When Edward came to the throne, Cranmer wrote and compiled the first two editions of the "Book of Common Prayer."
Cranmer was tried for treason and heresy after Mary I, came to the throne. Imprisoned for over two years, he made several recantations but, on the day of his execution, he withdrew his recantations, to die a heretic to Roman Catholics and a martyr to Protestants.
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January 29, 2025I can't really give this one a star rating. There were parts I liked but disagreed with, other parts I both agreed with and liked, and some that I couldn't really understand the difference between what Cranmer was fighting for and against.
Good book.
Good book.
May 4, 2021
I read a hardcover version published in 1928. In this book, Cranmer, as the title suggests, seeks to articulate and defend the "True and Catholic Doctrine" of the Eucharist against the "Sundry Errors" of the "Papists". This work is divided into 5 main books (or sections). In the first section he lays out an articulation of the true doctrine of the Eucharist, and in the 4 following sections he addresses the Roman doctrines of (1) transubstantiation, (2) the presence of Christ in the supper, (3) the nature of the eating and drinking of the body and blood of Christ, (4) and the nature of "sacrifice" in the eucharist. He uses something of a scholastic approach, stating the subject clearly, providing the opposing position, presenting his own position (and supporting it with biblical and patristic authorities), and refuting the opposing position by showing that they have both misinterpreted the Scriptures and the Fathers, and that their position goes against even the light of nature.
In the first book, we find a summary of the doctrine of the Eucharist. He looks at what is meant by the "eating" of the body of Christ, the effect of the sacrament when rightly consumed, and a summary of the Roman errors. He supports his claims by appealing first to Scriptures, then to reason, third to the early church fathers (up to the 5th century), and, finally, by showing that any of the fathers which the "Papists" use in their attempt to refute the Reformed view have been either misinterpreted or not fully quoted.
In the second, third, fourth, and fifth books, Cranmer first explains what is taught by the Roman church on each of the subjects mentioned above. He then argues that they are in error by showing that the Bible does not teach the doctrine in question and that the church fathers also deny the Roman approach. He then considers all of the authorities used by the Roman church, and shows them to be wrongly used.
It is impressive to note both his knowledge of Scriptures and of the Fathers. He clearly read widely, and is able to call not only upon Scriptures, but also upon the likes of Justin Martyr, Tertullian, Origen, the Cappadocian Fathers, John Chrysostome, Augustine, Irenaeus, Ignatius, Athanasius, Jerome, and many more. He quotes from many of their works. He also seeks to show, via the use of natural reason, that the Roman interpretation of Scriptures, and doctrine of the Eucharist, can not possibly be the right reading of the text, nor in accord with Reason. Cranmer's argument, in essence, is that the Scriptures, Reason, and the early Church Fathers all teach the very thing that he and many of the other Reformers are saying; therefore, it is the Reformers, and not the church of Rome, which hold to the true Catholic doctrine of the Eucharist. This is important for a number of reasons, not the least being that it shows that the early Reformers did not divorce themselves from church history, but were drawn to Reformation because of their deep knowledge of Church history and the early church fathers. True Reformed theology is also truly Catholic (but neither Roman nor Papist).
To say more about Cranmer's work would lead one into the actual arguments. I would encourage anyone interested in this debate to read Cranmer's work for themselves.
In the first book, we find a summary of the doctrine of the Eucharist. He looks at what is meant by the "eating" of the body of Christ, the effect of the sacrament when rightly consumed, and a summary of the Roman errors. He supports his claims by appealing first to Scriptures, then to reason, third to the early church fathers (up to the 5th century), and, finally, by showing that any of the fathers which the "Papists" use in their attempt to refute the Reformed view have been either misinterpreted or not fully quoted.
In the second, third, fourth, and fifth books, Cranmer first explains what is taught by the Roman church on each of the subjects mentioned above. He then argues that they are in error by showing that the Bible does not teach the doctrine in question and that the church fathers also deny the Roman approach. He then considers all of the authorities used by the Roman church, and shows them to be wrongly used.
It is impressive to note both his knowledge of Scriptures and of the Fathers. He clearly read widely, and is able to call not only upon Scriptures, but also upon the likes of Justin Martyr, Tertullian, Origen, the Cappadocian Fathers, John Chrysostome, Augustine, Irenaeus, Ignatius, Athanasius, Jerome, and many more. He quotes from many of their works. He also seeks to show, via the use of natural reason, that the Roman interpretation of Scriptures, and doctrine of the Eucharist, can not possibly be the right reading of the text, nor in accord with Reason. Cranmer's argument, in essence, is that the Scriptures, Reason, and the early Church Fathers all teach the very thing that he and many of the other Reformers are saying; therefore, it is the Reformers, and not the church of Rome, which hold to the true Catholic doctrine of the Eucharist. This is important for a number of reasons, not the least being that it shows that the early Reformers did not divorce themselves from church history, but were drawn to Reformation because of their deep knowledge of Church history and the early church fathers. True Reformed theology is also truly Catholic (but neither Roman nor Papist).
To say more about Cranmer's work would lead one into the actual arguments. I would encourage anyone interested in this debate to read Cranmer's work for themselves.
May 14, 2022
As one who holds a Lutheran understanding of real presence in the Sacrament, I can’t say that I’m convinced by Cranmer’s argument here. That said, he does make some good arguments against transubstantiation and it is interesting to see how he comes to his own conclusions about the Lord’s Supper. The real value in reading this book is that it gives a good picture of the Reformational Anglican understanding of the Lord’s Supper, particularly as expressed in the historic Books of Common Prayer.
June 21, 2018
The value of this book lies in its arguments against transubstantiation, not so much in his articulation of a “spiritual presence” in the Sacrament. In attempting to dispel any notion of Real Presence, he bites off more than he can chew (get it?). It’s understandable that this would be his impulse given his historical context so I think he should be absolved in that regard.
April 4, 2022
Not a very good argument against the idea of receiving the Body and Blood of Jesus in communion. No reference at all to the Greek. A lot to the Latin, which especially then is not the best understanding of the Bible. If this was based on the Latin Vulgate, would not be a very scholarly study.
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