http://sr.wikipedia.org/wiki/Thomas Cranmer (2 July 1489 21 March 1556) was 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. He helped build a favourable case for Henry's divorce from Catherine of Aragon which resulted in the separation of the English Church from union with the Holy See. Along with Thomas Cromwell, he supported the principle of Royal Supremacy, in which the king was considered sovereign over the Church within his realm.

During Cranmer's tenure as Archbishop of Canterbury, he was responsible for establishing the first doctrinal and liturgical structures of the reformed Church of England. Under Henry's rule, Cranmer did not make many radical changes in the Church, due to power struggles between religious conservatives and reformers. However, he succeeded in publishing the first officially authorised vernacular service, the Exhortation and Litany.

When Edward came to the throne, Cranmer was able to promote major reforms. He wrote and compiled the first two editions of the Book of Common Prayer, a complete liturgy for the English Church. With the assistance of several Continental reformers to whom he gave refuge, he developed new doctrinal standards in areas such as the eucharist, clerical celibacy, the role of images in places of worship, and the veneration of saints. Cranmer promulgated the new doctrines through the Prayer Book, the Homilies and other publications.

Cranmer was tried for treason and heresy after Mary I, a member of the Catholic Church, came to the throne. Imprisoned for over two years and under pressure from the Church authorities, he made several recantations and apparently reconciled himself with the Roman Catholic faith. However, on the day of his execution, he dramatically withdrew his recantations, to die a heretic to Catholics and a martyr to Protestants. His legacy lives on within the Church of England through the Book of Common Prayer and the Thirty-Nine Articles, an Anglican statement of faith derived from his work.

[edit] Sacramental theologyJohn Jewels sacramental theology follows the early Protestant reformers, such as Luther and Calvin. Jewel defines sacraments as the sacred signs and ceremonies which Christ commanded us to use, that he might by them represent to our eyes the mysteries of our salvation, and most strongly confirm the faith we have in his blood, and seal in our hearts his grace (II.11). This is especially close to Calvins own definition of a sacrament. Like the early Protestants, Jewel recognizes two sacraments, baptism and the Eucharist. Baptism is a sacrament of the remission of sins, representing the Christians being washed in Christs blood (II.13). The Eucharist is a sacrament of the body and blood of Christ, representing the death and resurrection of Christ (II.14). It serves to remind Christians of Christs sacrifice and thereby to nourish hope of the resurrection and of eternal life. Concerning the nature of the Eucharistic elements, the Apology is slightly vague, although its position seems to be somewhere between Luthers consubstantiation and the Catholics transubstantiation. Says Jewel, The bread and wine are the holy and heavenly mysteries of the body and blood of Christ; and . . . in them Christ himself . . . is so exhibited to us as present, that we do by faith truly take his body and blood (II.15). By at once acknowledging the presence of the body and blood of Christ but saying that these are only grasped by faith, the Apology would appeal to both Protestants and Catholics. We assert that Christ in his sacraments doth exhibit himself truly present. In baptism, that we may put him on; in his supper that we may eat him by faith and in the spirit; and that by his cross and blood we may have life eternal (II.15).

Except for section II, the Apology reads like Luthers Babylonian Captivity. It devotes considerable attention to criticizing the manifold abuses and corruptions in the Catholic Church. Such issues include marriage of clergy, which Jewel allows (II.9); sacerdotalism, a category of offence which would include, for example, making the mass a sacrifice; veneration of saints, which the Apology denounces (II.20); private absolution, which it denies (II.8); and the language of the mass, which Jewel says should be in the vernacular (II.19).

Matthew Parker

Archbishop of Canterbury

Enthroned19 December 1559

Reign ended17 May 1575

PredecessorReginald Pole

SuccessorEdmund Grindal

Personal details

Born6 August 1504Norwich

Died17 May 1575 (aged 70)

BuriedLambeth Chapel

Matthew Parker (6 August 1504 17 May 1575) was Archbishop of Canterbury from 1559 until his death in 1575. He was also an influential theologian and arguably the co-founder (with Thomas Cranmer and Richard Hooker) of Anglican theological thought.

Parker was one of the primary architects of the Thirty-Nine Articles, the defining statements of Anglican doctrine. The Parker collection of early English manuscripts, including the book of St. Augustine Gospels and Version A of the Anglo-Saxon Chronicle, was created as part of his efforts to demonstrate that the English Church was historically independent from Rome, creating one of the world's most important collections of ancient manuscripts.

Contents

[hide]

1 Early years

1.1 Rise to power 2 Archbishop of Canterbury (15591575)

2.1 Later years 3 See also 4 References 5 Manuscript collection 6 Sources 7 External links

[edit] Early years

The eldest son of William Parker, he was born in Norwich, in St Saviour's parish. His mother's maiden name was Alice Monins and she may have been related by marriage to Thomas Cranmer. When William Parker died, in about 1516, his widow married John Baker. Parker was sent in 1522 to Corpus Christi College, Cambridge[1] and graduated with a Bachelor of Arts degree in 1525. He was ordained deacon in April 1527 and priest in June the same year. In September 1527 he was elected a fellow of Corpus Christi and began his Master of Arts degree in 1528. He was one of the Cambridge scholars who Thomas Wolsey wished to transplant to his newly founded "Cardinal College" at Oxford.

Parker, like Cranmer, declined Wolsey's invitation. He had come under the influence of the Cambridge reformers, and after Anne Boleyn's recognition as queen he was made her chaplain. Through her, he was appointed dean of the college of secular canons at Stoke-by-Clare in 1535. Hugh Latimer wrote to him in that year urging him not to fall short of the expectations which had been formed of his ability. In 1537 he was appointed chaplain to King Henry VIII. In 1538 he was threatened with prosecution, but Richard Yngworth, the Bishop of Dover, however, reported to Thomas Cromwell that Parker "hath ever been of a good judgment and set forth the Word of God after a good manner. For this he suffers some grudge." He graduated DD in that year, and in 1541 was appointed to the second prebend in the reconstituted cathedral church of Ely. In 1544, on Henry VIII's recommendation, he was elected master of Corpus Christi College, and in 1545 vice-chancellor of the university. He got into some trouble with the chancellor, Stephen Gardiner, over a ribald play, Pammachius, performed by the students, which derided the old ecclesiastical system.

[edit] Rise to power

On the passing of the act of parliament in 1545 enabling the king to dissolve chantries and colleges, Parker was appointed one of the commissioners for Cambridge, and their report may have saved its colleges from destruction. Stoke, however, was dissolved in the following reign, and Parker received a generous pension. He took advantage of the new reign to marry in June, 1547, before clerical marriages had been legalized by parliament and convocation, Margaret, daughter of Robert Harlestone, a Norfolk squire. During Kett's Rebellion, he preached in the rebels' camp on Mousehold Hill, without much effect, and later encouraged his secretary, Alexander Neville, to write his history of the rising.

Parker's association with Protestantism advanced with the times, and he received higher promotion under John Dudley, 1st Duke of Northumberland than under the moderate Edward Seymour, 1st Duke of Somerset. At Cambridge, he was a friend of Martin Bucer and preached Bucer's funeral sermon in 1551. In 1552 he was promoted to the rich deanery of Lincoln, and in July 1553 he supped with Northumberland at Cambridge, when the duke marched north on his hopeless campaign against the accession of Mary Tudor. As a supporter of Northumberland and a married man, under the new regime Parker was deprived of his deanery, his mastership of Corpus Christi, and his other preferments. However, he survived Mary's reign without leaving the country a fact that probably aggravated more ardent Protestants who went into exile and idealized their fellows who were martyred by Queen Mary. Parker respected authority, and when his time came he could consistently impose authority on others. He was not eager to assume this task, and made great efforts to avoid promotion to the archbishopric of Canterbury, which Elizabeth designed for him as soon as she had succeeded to the throne.

[edit] Archbishop of Canterbury (15591575)

He was elected on 1 August 1559 but, given the turbulence and executions that had preceded Elizabeth's accession, it was difficult to find the requisite four bishops willing and qualified to consecrate Parker, and not until December 19 was that ceremony performed at Lambeth by William Barlow, formerly Bishop of Bath and Wells, John Scory, formerly Bishop of Chichester, Miles Coverdale, formerly Bishop of Exeter, and John Hodgkins, Bishop of Bedford. The allegation of an indecent consecration in the Nag's Head Fable seems first to have been made by the Jesuit, Christopher Holywood, in 1604, and has since been discredited. Parker's consecration was, however, legally valid only by the plenitude of the royal supremacy; the Edwardine Ordinal, which was used, had been repealed by Mary Tudor and not re-enacted by the parliament of 1559. The Roman Catholic Church has asserted that the form of consecration used was insufficient to make a bishop, and therefore represented a break in the Apostolic Succession, but the Church of England has rejected this, arguing that the form of words used made no difference to the substance or validity of the act.

Elizabeth wanted a moderate man, so she chose Parker. There was also an emotional attachment. Parker had been the favourite chaplain of Elizabeth's mother, Anne Boleyn. Before Anne was arrested in 1536, she had entrusted Elizabeth's spiritual well-being to Parker. A few days after this, Anne had been executed following charges of adultery, incest and treason. Parker also possessed all the qualifications Elizabeth expected from an archbishop except celibacy. He mistrusted popular enthusiasm, and he wrote in horror of the idea that "the people" should be the reformers of the Church. He was not an inspiring leader, and no dogma, no prayer-book, not even a tract or a hymn is associated with his name. The 56 volumes published by the Parker Society include only one by its eponymous hero, and that is a volume of correspondence. He was a disciplinarian, a scholar, a modest and moderate man of genuine piety and irreproachable morals. His historical research was exemplified in his De antiquitate ecclesiae, and his editions of Asser, Matthew Paris, Thomas Walsingham, and the compiler known as Matthew of Westminster; his liturgical skill was shown in his version of the psalter and in the occasional prayers and thanksgivings which he was called upon to compose. He left a priceless collection of manuscripts, largely collected from former monastic libraries, to his college at Cambridge. The Parker Library at Corpus Christi bears his name and houses his collection. Parker collaborated with his secretary John Joscelyn in his manuscript studies.

[edit] Later years

Parker avoided involvement in secular politics and was never admitted to Elizabeth's privy council. Ecclesiastical politics gave him considerable trouble. Some of the evangelical reformers wanted liturgical changes and at least the option not to wear certain clerical vestments, if not their complete prohibition. Early presbyterians wanted no bishops, and the conservatives opposed all these changes, often preferring to move in the opposite direction toward the practices of the Henrician church. The queen herself begrudged episcopal privilege until she eventually recognised it as one of the chief bulwarks of the royal supremacy. To Parker's consternation, the queen refused to add her imprimatur to his attempts to secure conformity, though she insisted that he achieve this goal. Thus Parker was left to stem the rising tide of Puritan feeling with little support from parliament, convocation or the Crown. The bishops' Interpretations and Further Considerations, issued in 1560, tolerated a lower vestiarian standard than was prescribed by the rubric of 1559, but it fell short of the desires of the anti-vestiarian clergy like Coverdale (one of the bishops who had consecrated Parker) who made a public display of their nonconformity in London.

The Book of Advertisements, which Parker published in 1566, to check the anti-vestiarian faction, had to appear without specific royal sanction; and the Reformatio legum ecclesiasticarum, which John Foxe published with Parker's approval, received neither royal, parliamentary nor synodical authorization. Parliament even contested the claim of the bishops to determine matters of faith. "Surely," said Parker to Peter Wentworth, "you will refer yourselves wholly to us therein." "No, by the faith I bear to God," retorted Wentworth, "we will pass nothing before we understand what it is; for that were but to make you popes. Make you popes who list, for we will make you none." Disputes about vestments had expanded into a controversy over the whole field of Church government and authority, and Parker died on May 17, 1575, lamenting that Puritan ideas of "governance" would "in conclusion undo the queen and all others that depended upon her." By his personal conduct he had set an ideal example for Anglican priests.[citation needed]Church of England titles

PrecededbyReginald PoleArchbishop of Canterbury15591575SucceededbyEdmund Grindal

Academic offices

PrecededbyJohn MadewVice-Chancellor of the University of Cambridge1545SucceededbyJohn Madew

PrecededbyWilliam BillVice-Chancellor of the University of Cambridge1548SucceededbyWalter Haddon

PrecededbyWilliam SowodeMaster of Corpus Christi College, Cambridge1544-1553SucceededbyLawrence Moptyd

Anglican religious orders are sometimes confused with what many provinces of the Anglican Communion call "Christian communities". The differences are as follows: "A Religious Order of this Church is a society of Christians (in communion with the See of Canterbury) who voluntarily commit themselves for life, or a term of years, to holding their possessions in common or in trust; to a celibate life in community; and obedience to their Rule and Constitution." (Title III, Canon 24, section 1) "A Christian Community of this Church is a society of Christians (in communion with the See of Canterbury) who voluntarily commit themselves for life, or a term of years, in obedience to their Rule and Constitution." (Title III, Canon 24, section 2) [2] Members of both religious orders and Christian communities may wear a distinctive habit, and may use the titles "Brother" or "Sister", but members of Christian communities do not need to be celibate, may own property, and often live independently rather than in community.

Anglican Eucharistic theology is diverse in practice, reflecting the essential comprehensiveness of the tradition. Some High church Anglicans, especially those considered to be Anglo-Catholics, hold beliefs identical with, or similar to, the Roman Catholic doctrine of transubstantiation. It was first promulgated by Scholastic theologians in the Middle Ages and understands the Eucharist to be a "re-presentation" (not "representation") of Christ's atoning sacrifice, with the elements transubstantiated into Christ's physical as well as spiritual Body and Blood. Low church or Evangelical Anglicans, expressing a view similar to that of the Reformed churches, deny that the presence of Christ is carnal or can be localised in the bread and wine. Instead, they believe that Christ is present in a "heavenly and spiritual manner" only, with the faithful receiving Christ's presence by faith. In accordance with the Thirty-nine Articles and the Homilies, they reject the Roman Catholic doctrine transubstantiation.

Some Anglicans, however, implicitly or explicitly adopt the eucharistic theology of consubstantiation, associated with the Lollards and, later, with Martin Luther.[citation needed]. Luther's analogy of Christ's presence was that of the heat of a horseshoe thrust into a fire until it is glowing. In the same way, Christ is considered present in the bread and the wine.[citation needed]Sacramental theology

Main article: Anglican sacramentsWith the Eucharist, as with other aspects of theology, Anglicans are largely directed by the principle of lex orandi, lex credendi (i.e., "the law of prayer is the law of belief"). In other words, sacramental theology as it pertains to the Eucharist is sufficiently and fully articulated by the Book of Common Prayer of a given jurisdiction. As defined by the 16th century Anglican divine, Richard Hooker, a sacrament is defined as "an outward and visible sign of an inward and spiritual grace".[citation needed] It thus has the effect of conveying sanctification in the individual participating in the sacrament. In the Eucharist, the outward and visible sign is that of bread and wine, while the inward and spiritual grace is that of the presence of Christ.

Sacraments have both form and matter. A form is the verbal and physical liturgical action, while the matter refers to any material objects used. In an Anglican Eucharist the form is contained in the rite and its rubrics, as articulated in the authorised prayer books of the ecclesiastical province. Central to the rite is the Eucharistic Prayer or "Great Thanksgiving". The matter is the bread and wine.

For the vast majority of Anglicans, the Eucharist (also called "Holy Communion", "Mass" or the "Lord's Supper"), is the central act of gathered worship and is the means by which Christ becomes present to the Christian community gathered in his name. For the majority of Anglicans this event constitutes the renewal of the Body of Christ as the Church through the reception of the Body of Christ as the Blessed Sacrament, his spiritual body and blood. In this sacrament, Christ is both encountered and incorporated. As such, the eucharistic action looks backward as a memorial of Christ's sacrifice, forward as a foretaste of the heavenly banquet and to the present as an incarnation of Christ in the lives of the community and of individual believers.

[edit] Varieties of eucharistic theology

Anglican incarnational theology emphasizes the importance of God using the mundane and temporal as a means of giving people the transcendent and eternal. For many who hold such a view, they consider the manifestation of Christ in the eucharistic elements to belong to the realm of spirit and eternity, and not to be about Christ's corporeal presence. This "middle view" does not necessarily negate memorialist and transubstantiationist views, but instead allows for a comprehensive range of perspectives and for an emphasis on the fundamental mystery of how Christ is present. This respect for the mystery of the Real Presence is reflected in the aphorism attributed by some to John Donne, by others to Elizabeth I:[1] "He was the Word that spake it; He took the bread and brake it; And what that Word did make it, I do believe and take it" without any further explicit detail. Indeed, the Catechism of 1604 states the belief in a non-defined Real Presence:

Question. What is the outward part or signe of the Lords Supper?

Answer. Bread and wine, which the Lord hath commanded to be received.

Question. What is the inward part or thing signified?

Answer. The Body and Blood of Christ, which are verely and indeed taken and received of the faithful in the Lords Supper."

[edit] Transubstantiation

Article XXVIII of the Thirty-Nine Articles declares that "Transubstantiation cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions." Nevertheless, some Anglo-Catholics adhere to a belief in transubstantiation and, in this respect, they subscribe more closely to the eucharistic theology of Roman Catholicism than with that of mainstream Anglicanism.

Representatives of the Anglican and Roman Catholic churches declared that they had "substantial agreement on the doctrine of the Eucharist" in the Windsor Statement on Eucharistic Doctrine[2] developed by the Anglican-Roman Catholic International Commission, as well as the commission's Elucidation of the ARCIC Windsor Statement.[3][edit] Spiritual presence

Low-church Anglicans reject belief in Transubstantiation, as well as, usually, the reservation and adoration of the sacrament, which is also forbidden by one of the Articles of Religion. Instead, they hold to a "spiritual presence" view of the Eucharist similar to the views held by Reformed Protestant denominations such as Presbyterians. Low-church parishes tend to celebrate the Eucharist less frequently (e.g., monthly) and prefer the terms "Holy Communion" or "Lord's Supper".

Though typically criticized by Anglo-Catholics,[citation needed] this view has historical precedent.[citation needed] During the seminal years of the English Reformation, Thomas Cranmer was in correspondence with many continental Reformers, several of whom came to England at his request to aid in reforms there. These included Martin Bucer, Paul Fagius, Peter Matyr, Bernardino Ochino and Jan aski. The views of these men were in line with the Reformed doctrine of the sacrament.

Cranmer himself wrote on the Eucharist in his treatise On the True and Catholic Doctrine of the Lord's Supper that Christians truly receive Christ's "self-same" Body and Blood at Communion--but in "an heavenly and spiritual manner".[citation needed]This is in agreement with the continental Reformed view found in Chapter XXI of the Second Helvetic Confession:

There is also a spiritual eating of Christ's body; not such that we think that thereby the food itself is to be changed into spirit, but whereby the body and blood of the Lord, while remaining in their own essence and property, are spiritually communicated to us, certainly not in a corporeal but in a spiritual way, by the Holy Spirit, who applies and bestows upon us these things which have been prepared for us by the sacrifice of the Lord's body and blood for us, namely, the remission of sins, deliverance, and eternal life; so that Christ lives in us and we live in him, and he causes us to receive him by true faith to this end that he may become for us such spiritual food and drink, that is, our life. But he who comes to this sacred Table of the Lord without faith, communicates only in the sacrament and does not receive the substance of the sacrament whence comes life and salvation; and such men unworthily eat of the Lord's Table. Whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord, and eats and drinks judgment upon himself (I Cor. 11:26-29). For when they do not approach with true faith, they dishonor the death of Christ, and therefore eat and drink condemnation to themselves.Likewise, the Thirty-Nine Articles of the Church of England state the following in Articles XXVIII and XXIX:

The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves, one to another, but rather it is a sacrament of our redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith receive the same, the bread which we break is a partaking of the body of Christ, and likewise the cup of blessing is a partaking of the blood of Christ.

Transubstantiation (or the change of the substance of bread and wine) in the Supper of the Lord, cannot be proved by Holy Writ, but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.The body of Christ is given, taken, and eaten in the Supper, only after an heavenly and spiritual manner. And the mean whereby the body of Christ is received and eaten in the Supper is Faith. The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.

The wicked and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as S. Augustine saith) the sacrament of the body and blood of Christ, yet in no wise are they partakers of Christ, but rather to their condemnation do eat and drink the sign or sacrament of so great a thing.The Catechism of the Church of England also expresses this view:

Question - What meanest thou by this word Sacrament?

Answer - I mean an outward and visible sign of an inward and spiritual grace given unto us, ordained by Christ himself, as a means whereby we receive the same, and a pledge to assure us thereof.Question - How many parts are there in a Sacrament?Answer - Two: the outward visible sign, and the inward spiritual grace.Question - Why was the Sacrament of the Lord's Supper ordained?Answer - For the continual remembrance of the sacrifice of the death of Christ and of the benefits which we receive thereby.Question - What is the outward part or sign of the Lord's Supper?Answer - Bread and Wine, which the Lord hath commanded to be received.Question - What is the inward part, or thing signified?Answer - The Body and Blood of Christ, which are verily and indeed taken and received by the faithful in the Lord's Supper.[edit] "Consubstantiation" or "sacramental union"

The word "consubstantiation" is sometimes used to denote the Lutheran view of the Eucharist. "Sacramental union" is also used.[citation needed] It is sometimes confusing to differentiate the Lutheran view from the Reformed view on this sacrament since the term "sacramental union" is also used in some Reformed confessions. Nevertheless, some[who?] in the Anglican Communion propose that the historical view of the Church of England is more in line with Lutheran teaching on the Eucharist than Reformed teaching.[citation needed] Mainly, because of geography, it is hard to classify the English Reformation as a Lutheran or Reformed movement.[citation needed] It is typically seen[who?] as a uniquely English movement, influenced by, but separate from Continental movements.[citation needed]A maxim in Anglicanism concerning Christ's presence is that "it may not be about a change of substance, but it is about a substantial change."[4] Some[who?] would argue this view is the Lutheran view.[citation needed] However, it might as easily by called the Reformed view, since, after consecration, the elements are only fit for holy use and may no longer be used as common bread and wine.

This view is expressed in the allied but metaphysically different doctrines of consubstantiation and sacramental union. Both views hold that Christ is present in the eucharistic elements spiritually. Such spiritual presence may or may not be believed to be in bodily form, depending on the particular doctrinal position.[citation needed] It may in fact be a mystical, yet still physical, Body of Christ, as some Anglicans[who?] hold, or a superphysical reality "superimposed" in, with, and under the bread and wine. Although this is similar to consubstantiation, it is different as it has a decidedly mystical emphasis.[citation needed]Many contemporary Anglicans[who?] would concur with the views of the 19th century Anglo-Catholic divine Edward Bouverie Pusey (a leader of the Oxford Movement), who argued strongly for the idea of sacramental union.[citation needed] In this doctrine, the bread and wine do not disappear at the consecration, but that the Body and Blood become present without diminishing them.[citation needed] How the nature of the Body and Blood is to be defined remains to be addressed, however.

[edit] Shape of the rite

Main article: EucharistAs mentioned above, the liturgy for Eucharist is important in Anglican Eucharistic theology because of the principle of lex orandi, lex credendi. The liturgy is derived from the authorised prayer books of the national churches and ecclesiastical provinces of the Communion. The structure of the liturgy, crafted in the tradition of the Elizabethan Settlement, allows for a variety of theological interpretations, and generally follows the same rough shape, derived from the 1662 Book of Common Prayer. Some or all of the following elements may be altered or absent depending on the rite used by the province or national church:

The Liturgy of The Word

The Gathering of the Community: Beginning with a Trinitarian-based greeting or seasonal acclamation; followed by the prayer of humble approach; the Gloria in Excelsis Deo, Kyrie eleison, and/or Trisagion; and then the Collect of the day. During Lent and/or Advent especially, this part of the service may begin or end with a penitential rite.

The Proclamation of the Word: Usually two to three readings of Scripture, one of which is always from the Gospels, plus a psalm (or portion thereof) or canticle. This is followed by a sermon or homily; the recitation of the Apostles', Nicene or Athanasian Creeds; the Prayers of the People or a general intercession, a general confession and absolution, and the passing of the peace.

The Liturgy of The Eucharist

The Celebration of the Eucharist: The gifts of bread and wine are received, along with other gifts (such as money and/or food for a food bank, etc.), and an offertory prayer is recited. Following this, a Eucharistic Prayer (called "The Great Thanksgiving") is offered. This prayer consists of a dialogue (the Sursum Corda), a preface, the sanctus and benedictus, the Words of Institution, the anamnesis, and the epiclesis. The Lord's Prayer usually follows, followed by the fraction (the breaking of the bread), the Prayer of Humble Access, the Agnus Dei, and the distribution of the sacred elements (the bread and wine). After all who have desired to have received, there is a post-Communion prayer. A doxology or general prayer of thanksgiving may follow. The service concludes with a Trinitarian blessing and the dismissal.

http://en.wikipedia.org/wiki/Anglicanism John Jewel (sometimes spelled Jewell) (24 May 1522 23 September 1571) was an English bishop of Salisbury.