structural:summarization, quality:corruption
Foreign divines and reformed doctrines (1547–1549)

Under the regency of Seymour, the reformers became part of the establishment. A royal visitation of the provinces took place in August 1547, and each parish was instructed to obtain a copy of the Homilies. This book consisted of twelve homilies, four of which were written by Cranmer. His reassertion of the doctrine of justification by faith elicited a strong reaction from Gardiner. In the "Homily of Good Works annexed to Faith," Cranmer attacked monasticism and the importance of various personal actions involved in liturgical recitations and ceremonies. Hence, he narrowed the range of good works considered necessary and reinforced the importance of faith. In each parish visited, injunctions were put in place that resolved to "...eliminate any image which had any suspicion of devotion attached to it."

Cranmer's eucharistic views, which had already moved away from official Catholic doctrine, received another push from Continental reformers. Cranmer had been in contact with Martin Bucer since initial contacts were made with the Schmalkaldic League. Cranmer and Bucer's relationship became ever closer owing to Charles V's victory over the League at Mühlberg, which left England as the sole major nation that gave sanctuary to persecuted reformers. Cranmer wrote a letter to Bucer (now lost) with questions on eucharistic theology. In Bucer's reply dated 28 November 1547, he denied the human real presence and condemned transubstantiation and the adoration of the elements. The letter was delivered to Cranmer by two Italian reformed theologians, Peter Martyr and Bernardino Ochino, who were invited to take refuge in England. Martyr also brought with him an epistle written allegedly by John Chrysostom, Ad Caesarium Monachum, which appeared to provide patristic support against the corporeal real presence. These documents influenced Cranmer's thoughts on the Eucharist.

In March 1549, Strasbourg forced Martin Bucer and Paul Fagius to leave. Cranmer immediately invited the men to England and promised they would be placed in English universities. When they arrived on 25 April, Cranmer was delighted to meet Bucer face to face after eighteen years of correspondence. He needed these scholarly men to train a new generation of preachers as well as to assist in the reform of liturgy and doctrine. Others who accepted his invitations included the Polish reformer, Jan Łaski, but Cranmer could not convince Osiander and Melanchthon that they should come to England.