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Doktrin-doktrin Reformed dijadikan resmi, seperti [[Sola fide|pembenaran hanya oleh iman]] dan [[Perjamuan Kudus]] untuk [[kaum awam]] serta kaum klerus dalam [[Perjamuan Kudus dalam dua rupa|dua rupa]], roti dan anggur.<ref>{{Harvnb|Brigden|2000|pp=188–189}}</ref> Ordinal tahun 1550 menggantikan pentahbisan para imam dengan sistem penunjukan yang dijalankan oleh pemerintah, yang memberi wewenang kepada [[pendeta]] untuk mengkhotbahkan Injil dan memberikan [[sakramen]], dan bukannya, seperti sebelumnya, "mempersembahkan korban dan merayakan misa untuk orang yang hidup dan yang mati".<ref>{{Harvnb|Mackie|1952|p=517}}; {{Harvnb|Elton|1977|p=360}}; {{Harvnb|Haigh|1993|p=168}}</ref>
Setelah tahun 1551, Reformasi berkembang lebih jauh, dengan persetujuan dan dorongan dari Edward, yang mulai menggunakan lebih banyak pengaruh pribadi dalam perannya sebagai [[Kepala Tertinggi]] gereja.<ref>{{Harvnb|Brigden|2000|p=195}}</ref> Perubahan-perubahan baru ini juga merupakan respons terhadap kritik dari para reformator seperti [[John Hooper (uskup)|John Hooper]], Uskup Gloucester, dan seorang Skotlandia, John Knox, yang dipekerjakan sebagai pendeta di [[Newcastle upon Tyne]] di bawah Adipati Northumberland dan yang khotbahnya di istana mendorong raja untuk menentang berlutut dalam perjamuan kudus.<ref>{{Harvnb|Elton|1977|pp=361, 365}}</ref> Cranmer wasjuga alsodipengaruhi influencedoleh bypandangan-pandangan thereformator views of the continental reformerkontinental [[Martin Bucer]], whoyang diedmeninggal indi EnglandInggris inpada tahun 1551; byoleh [[PietroPetrus MartireMartir Vermigli|PeterPetrus MartyrMartir]], whoyang wasmengajar teaching atdi Oxford; anddan byoleh otherpara foreignteolog theologiansdari luar negeri lainnya.<ref>{{Harvnb|Elton|1977|pp=361–362}}; {{Harvnb|Haigh|1993|pp=179–180}}; {{Harvnb|Dickens|1967|pp=318–325, 40–42}}</ref> The progress of the Reformation wasKemajuan furtherReformasi speededsemakin bydipercepat thedengan consecrationditahbiskannya oflebih morebanyak reformersreformator assebagai bishopsuskup.<ref>{{Harvnb|Haigh|1993|p=178}}. Notable among the new bishops were [[John Ponet]], who succeeded Gardiner at Winchester, [[Myles Coverdale]] at Exeter, and John Hooper at Gloucester.</ref> In the winter of 1551–52, Cranmer rewrote the ''Book of Common Prayer'' in less ambiguous reformist terms, revised [[canon law]] and prepared a doctrinal statement, the [[Forty-two Articles]], to clarify the practice of the reformed religion, particularly in the divisive matter of the communion service.<ref>{{Harvnb|Dickens|1967|pp=340–349}}</ref> Cranmer's formulation of the reformed religion, finally divesting the communion service of any notion of the [[real presence]] of God in the bread and the wine, effectively abolished the mass.<ref>{{Harvnb|Brigden|2000|pp=196–197}}; {{Harvnb|Elton|1962|p=212}}</ref> According to Elton, the publication of Cranmer's revised prayer book in 1552, supported by a second [[Act of Uniformity 1552|Act of Uniformity]], "marked the arrival of the English Church at Protestantism".<ref>"The Prayer Book of 1552, the Ordinal of 1550, which it took over, the act of uniformity which made the Prayer Book the only legal form of worship, and the Forty-two Articles binding upon all Englishmen, clerical and lay—these between them comprehended the protestant Reformation in England." {{Harvnb|Elton|1962|p=212}}</ref> The [[Prayer Book of 1552|prayer book of 1552]] remains the foundation of the Church of England's services.<ref>{{Harvnb|Elton|1977|p=365}}</ref> However, Cranmer was unable to implement all these reforms once it became clear in spring 1553 that King Edward, upon whom the whole Reformation in England depended, was dying.<ref>{{Harvnb|Elton|1977|p=366}}. Edward approved the Forty-two Articles in June 1553, too late for them to be introduced—they later became the basis of [[Elizabeth I]]'s [[Thirty-nine Articles]] of 1563. Cranmer's revision of canon law, ''Reformatio Legum Ecclesiasticarum'', was never authorised by king or parliament.</ref>
==Pertunangan==
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