The Protestant Reformation under Edward VI witnessed sweeping religious, political and doctrinal changes that shaped the Church of England’s early Protestant identity.
The Role of Somerset and Northumberland
Edward Seymour, Duke of Somerset (1547–1549)
Somerset, uncle to Edward VI, acted as Lord Protector and dominated the Regency Council following Henry VIII’s death.
Somerset pushed reform through proclamations, exploiting his control over the young king and council.
He had moderate Protestant sympathies, aiming to steer England further from Catholicism without inciting rebellion.
Major reforms under Somerset included:
The Chantries Act (1547): dissolved chantries and confiscated their wealth.
Royal Injunctions (1547): ordered the destruction of images, preached in English, and mandated the placement of the Bible in churches.
Book of Homilies introduced to standardise sermons.
Somerset's leniency and indecisiveness led to:
Poor handling of economic distress and enclosure protests.
Rising discontent culminating in rebellions.
Over-reliance on proclamations weakened council unity and led to his downfall.
John Dudley, Duke of Northumberland (1549–1553)
Rose to power after Somerset’s fall and took a more radical Protestant stance.
Lacked Somerset’s idealism but was politically astute and sought to strengthen Protestant reforms more decisively.
Abandoned the Protector title to maintain council support but dominated as de facto ruler.
Supported more aggressive doctrinal changes and enforced religious uniformity.
Oversaw the introduction of the Second Book of Common Prayer (1552) and a second Act of Uniformity.
Political Context and Edward VI’s Influence
Overturning of Henry VIII’s Will
Henry’s will set up a balanced regency council, but Somerset sidelined this arrangement to become Lord Protector.
This subversion of the will had far-reaching constitutional implications and increased factional tensions.
Edward’s minority allowed others to act on his behalf, yet his religious commitment influenced decisions.
Edward VI as a Committed Protestant
Although only 9 when crowned, Edward was highly educated and influenced by Protestant tutors like Richard Cox and John Cheke.
Actively supported reform, making detailed notes on sermons and showing interest in theological debates.
His beliefs encouraged stronger religious measures than might otherwise have occurred under a minor monarch.
Doctrinal Reforms: Books of Common Prayer
The First Book of Common Prayer (1549)
Drafted by Archbishop Thomas Cranmer, it introduced a moderate Protestant liturgy in English.
Replaced the Latin Mass with a Communion service while retaining Catholic elements, such as vestments and altars.
Aimed at compromise but failed to appease either Catholics or radical Protestants.
Contributed to unrest, particularly in the West Country (see Western Rebellion).
The Second Book of Common Prayer (1552)
Marked a clear shift to Protestant doctrine:
Removed all references to transubstantiation.
Communion became a symbolic remembrance rather than a sacrificial act.
Simplified liturgy, removed vestments, altars replaced with tables.
Reflected Cranmer’s matured theology and Northumberland’s bolder religious policies.
Enforced by a new Act of Uniformity (1552) with stronger penalties for non-compliance.
Cranmer’s Influence
Archbishop Thomas Cranmer was central to Edwardian reform, combining moderate Protestant theology with political pragmatism.
Initially cautious, his theological stance evolved significantly during Edward’s reign.
Key contributions:
Homilies (model sermons) promoted Protestant teaching.
1549 and 1552 Prayer Books, shaping liturgy and Eucharist doctrine.
Influenced the 42 Articles (1553): foundational Protestant statement of faith, though never officially adopted under Edward.
Worked closely with reformers like Martin Bucer and Peter Martyr Vermigli.
Legislation: Religious Transformation Through Law
Act of Uniformity (1549 and 1552)
1549 Act:
Made the First Book of Common Prayer compulsory.
Aimed to ensure uniform worship, but provoked backlash.
1552 Act:
Mandated use of the Second Book of Common Prayer.
Increased fines and penalties for non-compliance.
Cemented Protestant liturgy.
Royal Injunctions (1547)
Imposed widespread reforms:
Destruction of images in churches.
English services and Bible.
Emphasis on preaching and moral reform.
Backed by visits from royal commissioners to enforce compliance.
Treason Act (1547)
Repealed Henry VIII’s Six Articles and relaxed censorship laws.
Opened the door for Protestant pamphleteering and debate.
Also made attacks on royal authority in religious matters treasonous.
Destruction of Catholic Vestiges
Dissolution of Chantries (1547)
Follow-up to monastic dissolution; removed chantries—foundations for masses for the dead.
Seen as doctrinally incompatible with Protestantism and a source of financial gain for the Crown.
Iconoclasm and Image Removal
Religious images deemed idolatrous were destroyed under the Royal Injunctions.
Church walls whitewashed; stained glass, statues, and relics removed.
End of Traditional Practices
Masses for the dead, processions, and saints’ days were banned or faded from public observance.
Impacted deeply-rooted communal religious life, leading to confusion and discontent in some areas.
Rebellions and Regional Reactions
Western Rebellion (1549)
Also known as the Prayer Book Rebellion; occurred in Devon and Cornwall.
Sparked by:
Imposition of the 1549 Prayer Book in English (Cornish was widely spoken).
Destruction of traditional Catholic rituals and economic grievances.
Rebels demanded restoration of Catholic practices.
Crushed brutally by government forces; demonstrated hostility to rapid reform.
Kett’s Rebellion (1549)
Centred in Norfolk, led by Robert Kett.
Motivated more by economic issues (enclosure, local governance) than religion.
However, rebels supported Protestant clergy and sermons in English.
Revealed that not all discontent was anti-Protestant.
Regional Conformity
Compliance with reform varied:
London and the southeast more receptive to Protestantism.
Rural areas, particularly in the North and West, were slower and more resistant.
Government relied on local elites and bishops to enforce change, with mixed success.
State of the Church by 1553
By Edward’s death, England had undergone radical transformation:
Liturgy in English.
Clear doctrinal rejection of Catholic theology.
Visual and ceremonial changes in worship.
However, the success of reforms was uneven:
Many parish churches implemented changes only superficially.
Ordinary people often complied outwardly but retained traditional beliefs privately.
Protestantism was largely top-down, lacking deep roots among the general population.
Clergy were poorly trained, and the new doctrine had not yet been fully disseminated.
While official religion was Protestant, popular attachment to Catholic rituals remained strong in many regions.
FAQ
Iconoclasm was a powerful symbol of doctrinal change under Edward VI, reflecting the deep rejection of Catholic theology. Protestants believed that religious images encouraged idolatry, contradicting their view of a direct, personal relationship with God. By physically removing and destroying images, statues, stained glass, and wall paintings, reformers aimed to eliminate visible remnants of Catholicism. This also served a didactic purpose—educating the public through absence rather than imagery. Iconoclasm was enforced through Royal Injunctions and Visitations, with commissioners ensuring compliance in parishes. The significance of iconoclasm went beyond aesthetics; it redefined how people interacted with their faith, removing the sensory richness of pre-Reformation worship. The blank, whitewashed walls symbolised the theological shift towards sola scriptura (scripture alone) and away from the elaborate rituals of Catholic devotion. For many communities, this was deeply unsettling, and in regions like the West Country, the loss of traditional iconography helped fuel resistance to reform.
Responses to the Books of Common Prayer varied widely depending on local leadership and regional attitudes. In areas such as London and parts of East Anglia, where Protestant ideas had already gained ground, parish churches generally complied quickly, adopting the English liturgy and removing Catholic features. In contrast, in more conservative regions—particularly in the North and West—parishioners and clergy were slower to adapt. Many churches retained Latin Mass books, altars, or Catholic imagery until forced to remove them by visiting commissioners. Some clergy resisted change passively, delivering English services with minimal enthusiasm or subtly maintaining traditional rituals. In several cases, parishes delayed implementing changes until official inspections were imminent. The 1549 Prayer Book’s ambiguous Eucharistic theology made initial reforms easier to mask, but the 1552 revision’s clarity forced more decisive action. Overall, while legal conformity increased, spiritual and emotional adherence to Protestantism remained limited, especially in communities with deep-rooted Catholic traditions.
Foreign reformers had a significant influence on Edwardian religious developments, particularly during Northumberland’s tenure. England became a refuge for leading Protestant theologians fleeing persecution from continental Europe. Figures such as Martin Bucer, Peter Martyr Vermigli, and Jan Łaski brought with them advanced Protestant theological ideas and practical advice for implementing reform. They were welcomed by Archbishop Cranmer and installed in senior university and ecclesiastical positions, including chairs at Oxford and Cambridge. These scholars helped refine the 1552 Book of Common Prayer and guided Cranmer’s move towards more definitive Protestant doctrine, particularly regarding the Eucharist. Bucer’s critiques of the 1549 Prayer Book pushed Cranmer to clarify ambiguities in favour of a symbolic interpretation. Their presence also gave Edwardian reform international credibility and aligned England more closely with Reformed centres like Strasbourg and Zürich. While not the architects of reform, foreign Protestants were catalysts, contributing intellectually and providing a European context for England’s evolving Church.
Edward VI’s humanist education played a pivotal role in shaping his religious outlook and policy preferences. From a young age, he was tutored by Protestant scholars such as John Cheke, Richard Cox, and Roger Ascham, who instilled in him both classical learning and Reformed theology. Edward was trained to read scripture in the original Greek and Latin, and he kept a diary noting theological arguments and court events, indicating a deep interest in religious affairs. He studied continental reformers like Calvin and Melanchthon and developed a clear preference for Protestant ecclesiology, doctrine, and worship. Unlike his father, Edward viewed himself as a godly prince with a divine duty to advance religious truth. This conviction gave legitimacy to the actions of Somerset and Northumberland, as they could present their policies as extensions of the king’s piety. Edward’s maturity and commitment far exceeded his years, making him not a passive figurehead but an ideological force in his own right.
Economic considerations were closely tied to religious reform under Edward VI, particularly in the early years of Somerset’s regime. The dissolution of chantries in 1547 served both doctrinal and fiscal purposes. Chantries, which offered prayers for the dead—a practice incompatible with Protestant theology—were targeted as relics of Catholic superstition. However, their wealth was also highly attractive to the Crown, which faced financial strain from costly wars and rising inflation. The dissolution allowed the government to seize valuable property, plate, and income. Similarly, the push to remove church ornaments and images not only served iconoclastic aims but also yielded materials such as gold, silver, and lead that could be redirected to state coffers. Critics accused the government of pursuing reform more for plunder than piety, and this perception undermined the legitimacy of the changes. Furthermore, the stripping of churches alienated parishioners who had donated to their embellishment, blending economic resentment with spiritual discontent.
Practice Questions
To what extent was the Protestant Reformation under Edward VI driven by the political ambitions of his protectors rather than religious conviction?
While Edward VI’s protectors, Somerset and Northumberland, used the Reformation to consolidate power, the depth of doctrinal change indicates genuine religious motives. Somerset enacted moderate reform through proclamations, while Northumberland advanced more radical changes including the 1552 Book of Common Prayer. Edward himself was a committed Protestant, shaping reform through personal conviction. However, the political need to control the Church and its resources cannot be ignored. Ultimately, though political ambition played a role, the extent of religious transformation and Edward’s influence suggest that genuine belief was a major driving force behind reform.
How far did the doctrinal changes introduced under Edward VI transform the English Church by 1553?
The doctrinal changes under Edward VI significantly transformed the English Church by 1553, shifting its foundations to clear Protestant theology. The 1549 and especially the 1552 Books of Common Prayer introduced services in English, removed transubstantiation, and altered Eucharist theology. Cranmer’s reforms, supported by legislation like the Acts of Uniformity, reshaped liturgy and belief. However, popular resistance, exemplified by the Western Rebellion, and regional variation in implementation limited full transformation. While the official Church structure was thoroughly altered, religious practices at the local level retained some Catholic elements, suggesting transformation was more official than universally internalised.
