in spite of everything that had taken place the theology of Oxford and
Cambridge was still frankly conservative--invited preachers to come
from abroad to assist in weaning the English nation from the Catholic
faith. The men who responded to his call formed a motley crowd. They
were Germans like Martin Bucer and Paul Fagius, Italian apostate
friars like Peter Martyr (Pietro Martire Vermigli) and Ochino,
Frenchmen like Jean Véron, Poles like John à Lasco, Belgians like
Charles Utenhove, à Lasco's disciple, and Jews like Emmanuel
Tremellius.[52] The order for the total removal of images and for the
Communion service in English led to serious disturbances even in the
London churches, where the new opinions should have found the
strongest support, and confusion reigned throughout the country.

The Communion service in England was, however, only the prelude to the
total abolition of the Mass. Early in 1548 a series of questions had
been addressed by Cranmer to the bishops regarding the value of the
Mass as a religious service apart from the Communion.[53] The bishops
were asked to say also whether private Masses offered for the living
and the dead should continue to be celebrated, and what language
should be used. In their replies Cranmer and Ridley favoured
innovation, and were supported generally by Holbeach, Barlow, Cox, and
Taylor. One, Bishop Goodrich of Ely, expressed his willingness to
accept whatever might be enjoined, while the rest of the bishops
adopted a conservative attitude. But whatever might be the opinions of
the bishops generally the Protector and Cranmer were determined to
procure the abolition of the Mass. Later in the year an assembly of
the bishops was held to discuss the new English service to be
substituted in its place. It is difficult to determine what precisely
was done at this meeting. From the discussions which took place
afterwards in the House of Lords it is clear that the bishops could