| Supreme Governor | Queen Elizabeth II |
|---|---|
| Primate | Rowan Williams (Archbishop of Canterbury) |
| Headquarters | Church House, Great Smith Street, London, United Kingdom, SW1P 3AZ |
| Territory | England, Isle of Man, Channel Islands, Continental Europe, Gibraltar |
| Members | 944,000 regular churchgoers (average Sunday attendance)[1] 25 million baptised members[2] |
| Website | www.ChurchOfEngland.org |
| Anglicanism Portal | |
The Church of England is the officially established Christian church[3] in England and the Mother Church of the worldwide Anglican Communion. The church considers itself within the tradition of Western Christianity and dates its formal establishment principally to the mission to England by St Augustine of Canterbury in AD 597.
As a result of Augustine's mission, the church in England became an integral part of the Roman Catholic Church and acknowledged the authority of the Pope. Initially prompted by a dispute over the annulment of the marriage of Henry VIII, the Church of England separated from the Roman Catholic Church in 1534 and became the established church by an Act of Parliament in the Act of Supremacy, beginning a series of events known as the English Reformation. During the reign of Queen Mary, the Church was fully restored under Rome in 1555. Papal authority was again explicitly rejected after the accession of Queen Elizabeth when the Act of Supremacy of 1558 was passed. Both Catholic and Reformed factions vied for determining the doctrines and worship of the church. This ended with the 1558 Elizabethan settlement, which developed the understanding that the church was to be both Catholic and Reformed:[4]
During the 17th century, political and religious disputes raised the Puritan and presbyterian faction to control of the church, but this ended with the Restoration. The contemporary Church of England still continues to contain several doctrinal strands, now generally known as Anglo-Catholic and Evangelical, which reflect the early divisions. In recent times, tensions between theological conservatives and progressives find expression in debates over women's ordination and homosexuality within the church. The Church of England has ordained women as priests since 1994 and is in the process of considering the consecration of female bishops.
Since the Reformation, the Church of England has used an English liturgy. The Book of Common Prayer was based on original writings and translations from the Latin services by Thomas Cranmer. This liturgy has been updated and modernised at various times. The church also adopted congregational singing of hymns and psalms.
The governing structure of the church is based on the traditional parishes which are gathered into dioceses presided over by a bishop. The Archbishop of Canterbury is the Primate of All England and a focus of unity for the whole Anglican Communion worldwide. The General Synod is the legislative body for the church and comprises bishops, clergy and laity. However, as the established church in England, Parliament has the right of final approval of all measures.
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According to tradition, Christianity arrived in Britain in the first or 2nd century, during which time southern Britain became part of the Roman Empire. The earliest historical evidence of Christianity among the native Britons is found in the writings of such early Christian Fathers as Tertullian and Origen in the first years of the 3rd century, although the first Christian communities probably were established some decades earlier. Three Romano-British bishops, including Restitutus, are known to have been present at the Council of Arles in 314. Others attended the Council of Sardica in 347 and that of Ariminum in 360, and a number of references to the church in Roman Britain are found in the writings of 4th century Christian fathers. Britain was the home of Pelagius, who opposed Augustine of Hippo's doctrine of original sin.
While Christianity was long established as the religion of the Britons at the time of the Anglo-Saxon invasion, Christian Britons made little progress in converting the newcomers from their native paganism. Consequently, in 597, Pope Gregory I sent Saint Augustine of Canterbury from Rome to evangelise the Angles. This event is known as the Gregorian mission and is the date the Church of England generally marks the beginning of its formal history. With the help of Christians already residing in Kent, Augustine established his church in Canterbury, the capital of the Kingdom of Kent, and became the first in the series of Archbishops of Canterbury in 598. A later archbishop, the Greek Theodore of Tarsus, also contributed to the organisation of Christianity in England.
While some Celtic Christian practices were changed at the Synod of Whitby, the church in the British Isles was under papal authority from earliest times.[6] Queen Bertha of Kent was among the Christians in England who recognised papal authority before Augustine arrived[7] and Celtic Christians were carrying out missionary work with papal approval long before the Synod of Whitby.
The Synod of Whitby established the Roman date for Easter and the Roman style of monastic tonsure in Britain. This meeting of the ecclesiastics with Roman customs with local bishops was summoned in 664 at Saint Hilda's double monastery of Streonshalh (Streanæshalch), later called Whitby Abbey. It was presided over by King Oswiu, who did not engage in the debate but made the final ruling.
In 1534 King Henry VIII separated the English Church from Rome. A theological separation had been foreshadowed by various movements within the English church such as Lollardy, but the English Reformation gained political support when Henry VIII wanted an annulment of his marriage to Catherine of Aragon so he could marry Anne Boleyn. Pope Clement VII, considering that the earlier marriage had been entered under a papal dispensation and how Catherine's nephew, Emperor Charles V, might react do such a move, refused the annulment. Eventually, Henry, although theologically opposed to Protestantism, took the position of Supreme Head of the Church of England to ensure the annulment of his marriage. He was excommunicated by Pope Paul III.[8]
Henry maintained a strong preference for traditional Catholic practices and, during his reign, Protestant reformers were unable to make many changes to the practices of the Church of England. Indeed, this part of Henry's reign saw the trial for heresy of Protestants as well as Roman Catholics.
Under his son, Edward VI, more Protestant-influenced forms of worship were adopted. Under the leadership of the Archbishop of Canterbury, Thomas Cranmer, a more radical reformation proceeded. A new pattern of worship was set out in the Book of Common Prayer (1549 and 1552). These were based on the older liturgy but influenced by Protestant principles. The confession of the reformed Church of England was set out in the Forty-two Articles (later revised to thirty-nine). The reformation however was cut short by the death of the king. Queen Mary I, who succeeded him, returned England again to the authority of the Pope, thereby ending the first attempt at an independent Church of England. During Mary's reign, many leaders and common people were burnt for their refusal to recant of their reformed faith. These are known as the Marian martyrs and the persecution has led to her nickname of "Bloody Mary".
Mary also died childless and so it was left to the new regime of her half-sister Elizabeth to resolve the direction of the church. The settlement under Elizabeth I (from 1558), known as the Elizabethan settlement, developed the via media (middle way) character of the Church of England, a church moderately Reformed in doctrine, as expressed in the Thirty-nine Articles, but also emphasising continuity with the Catholic and Apostolic traditions of the Church Fathers. It was also an established church (constitutionally established by the state with the head of state as its supreme governor). The exact nature of the relationship between church and state would be a source of continued friction into the next century.
For the next century, through the reigns of James I, who ordered the creation of what became known as the King James Bible,[9] and Charles I, and culminating in the English Civil War and the Protectorate of Oliver Cromwell, there were significant swings back and forth between two factions: the Puritans (and other radicals) who sought more far-reaching Protestant reforms, and the more conservative churchmen who aimed to keep closer to traditional beliefs and Catholic practices. The failure of political and ecclesiastical authorities to submit to Puritan demands for more extensive reform was one of the causes of open warfare. By Continental standards, the level of violence over religion was not high, but the casualties included a king, Charles I, and an Archbishop of Canterbury, William Laud. Under the Commonwealth and then the Protectorate of England from 1649 to 1660, the bishops were dethroned and former practices were outlawed, and in their place, Presbyterian ecclesiology was introduced in place of the episcopate. In addition, the 39 Articles were replaced with the Westminster Confession, and the Book of Common Prayer was replaced by the Directory of Public Worship. Despite this, about one quarter of English clergy refused to conform to this form of State Presbyterianism.
With the Restoration of Charles II, Parliament restored the Church of England to a form not far removed from the Elizabethan version. One difference was that the ideal of encompassing all the people of England in one religious organization, taken for granted by the Tudors, had to be abandoned. The religious landscape of England assumed its present form, with the Anglican established church occupying the middle ground, and those Puritans and Protestants who dissented from the Anglican establishment, and Roman Catholics, too strong to be suppressed altogether, having to continue their existence outside the National Church rather than controlling it. Continuing official suspicion and legal restrictions continued well into the 19th century.
By the Fifth Article of the Union with Ireland 1800, the Church of England and Church of Ireland were united into "one protestant episcopal church, to be called, the united church of England and Ireland".[10] Although this union was declared "an essential and fundamental Part of the Union",[11] nevertheless the Irish Church Act 1869 separated the Irish part of the Church again and disestablished it, the Act coming into effect on 1 January 1871.
As the British Empire expanded, British colonists and colonial administrators took the established church doctrines and practices together with ordained ministry and formed overseas branches of the Church of England. As they developed many became completely separate churches organizationally but remained linked to the Church of England through the Anglican Communion.
Church of England doctrine can be summarised in its canon law as follows:
"Of the doctrine of the Church of England" (Canon A5): "The doctrine of the Church of England is grounded in the Holy Scriptures, and in such teachings of the ancient Fathers and Councils of the Church as are agreeable to the said Scriptures. In particular such doctrine is to be found in the Thirty-nine Articles of Religion, The Book of Common Prayer, and the Ordinal."[5]
As the Church of England bases its teachings on the Holy Scriptures, the ancient Catholic teachings of the Church Fathers and some of the doctrinal principles of the Protestant Reformation (as expressed in the 39 Articles and other documents such as the Book of Homilies), Anglicanism can therefore be described as "Reformed Catholic" in character rather than Protestant. In practice, however, it is more mixed, with Anglicans who emphasise the Catholic tradition and others the Reformed tradition. There is also a long history of more liberal or latitudinarian views. These three "parties" in the Church of England are sometimes called high church (or Anglo-Catholic), low church (or Evangelical) and broad church (or Liberal). In terms of church government, unlike many of the Protestant denominations it has retained episcopal (bishop) leadership.The teachings of Richard Hooker, the 16th century divine, summarised the Anglican position well, affirming bishops as ancient, allowable and for the good of the church.[12]
In many people's eyes today the Church of England has, as one of its distinguishing marks, a breadth and "open-mindedness". This range of belief and practice includes those of the Anglo-Catholics, who emphasise liturgy and sacraments, to the far more preaching-centred and less ritual-based services of Evangelicals and gatherings of the Charismatics. But this "broad church" faces various contentious doctrinal and social questions.
Women were appointed as deaconesses from 1861 but they could not function fully as deacons and were not considered ordained clergy. Women have been lay readers for a long time. During the First World War some women were appointed as lay readers but known as "Bishop's Messengers". However, after that no more lay readers were appointed until 1969.
Legislation authorising the ordination of women as deacons was passed in 1986 and they were first ordained in 1987. The ordination of women as priests was passed by the General Synod in 1993 and began in 1994. In July 2005 the synod voted to "set in train" the process of allowing the consecration of women as bishops. In February 2006 the synod voted overwhelmingly for the "further exploration" of possible arrangements for parishes that did not want to be directly under the authority of a woman bishop.[13] On 7 July 2008 the church's governing body voted to approve the ordination of women as bishops and rejected moves for alternative episcopal oversight for those who do not accept women bishops.[14] Actual ordinations of women to the episcopate will require further legislation which is anticipated to be considered before 2014.[15]
The Church of England's official book of liturgy as established in English Law is the Book of Common Prayer (BCP), but there are many examples of local variations throughout the churches of the Anglican Communion. In addition to this book the General Synod has also legislated for a modern liturgical book, Common Worship, dating from 2000, which can be used as an alternative to the BCP. Like its predecessor, the 1980 Alternative Service Book, it differs from the Book of Common Prayer in providing a range of alternative services, mostly in modern language, although it does include some BCP-based forms as well, for example Order Two for Holy Communion. (This is a revision of the BCP service, altering some words and allowing the insertion of some other liturgical texts such as the Agnus Dei before communion.) The Order One rite follows the pattern of more modern liturgical scholarship.
The use of hymns and music in the Church of England has changed dramatically over the centuries. Traditional Choral evensong is a staple of most cathedrals. The style of psalm chanting harks back to the Church of England's pre-reformation roots. During the 18th century, clergy such as Charles Wesley introduced their own styles of worship with poetic hymns.
In the latter half of the 20th century, the influence of the charismatic movement significantly altered the worship traditions of numerous Church of England parishes, primarily affecting those of evangelical persuasion. These churches now adopt a contemporary worship form of service, with minimal liturgical or ritual elements, and incorporating contemporary worship music.
Membership in the Church of England is not easily defined. Due to its status as the established church, in general anyone may be married, have their children baptised or their funeral in their local parish church, regardless of whether they are baptised or regular churchgoers.[16]
Between 1890 and 2001 churchgoing in the United Kingdom declined steadily.[17] In the years 1968 to 1999, Anglican Sunday church attendances almost halved, from 3.5 per cent of the population to just 1.9 per cent.[18] One study published in 2008 suggested that if current trends were to continue, Sunday attendances could fall to 350,000 in 2030 and just 87,800 in 2050.[19]
In 2011 the Church published statistics showing 1.7 million people taking part in a Church of England service each month, a level maintained since the turn of the millennium; approximately one million participating each Sunday and three million taking part in a Church of England service on Christmas Day or Christmas Eve. The Church also pointed to the fact that each year 30% attend regular Sunday worship on at least one occasion; more than 40% attend a wedding in their local church and still more attend a funeral there.[20] Nationally the Church of England baptises one child in eight.[21]
In February 2011 the Revd Lynda Barley, the Church of England's Head of Research and Statistics, commented on the latest (2009) church attendance statistics, acknowledging "further small declines in traditional attendance measures" but declaring "a mixed picture" overall, including "the number of under 16s in church holding steady and growth in church attendance in 16 out of 44 dioceses". She pointed out that the figures did not include attendance at "Fresh Expressions, chapel services in hospitals, education and other establishments, some international congregations and the projects funded by the Youth Evangelism Fund". The Church also pointed out that between 2000 and 2008 membership of the three main political parties fell by over 40%.[22]
The Church has 18,000 active ordained clergy and 10,000 licensed lay ministers.[23] In 2009 491 people were recommended for ordination training, maintaining the level at the turn of the millennium, and 564 new clergy (266 women and 298 men) were ordained. More than half of those ordained (193 men and 116 women) were appointed full-time paid ministry.[24]
Article XIX (Of the Church) of the 39 Articles defines the church as follows:
The visible Church of Christ is a congregation of faithful men, in which the pure Word of God is preached, and the sacraments be duly ministered according to Christ's ordinance in all those things that of necessity are requisite to the same.[25]
Despite the complexities of the structure, the Church of England at its heart views the local parish church as the basic unit.
The British monarch, at present Queen Elizabeth II, has the constitutional title of Supreme Governor of the Church of England. The canon law of the Church of England states, "We acknowledge that the Queen’s most excellent Majesty, acting according to the laws of the realm, is the highest power under God in this kingdom, and has supreme authority over all persons in all causes, as well ecclesiastical as civil."[26] In practice this power is often exercised through Parliament and the Prime Minister.
In addition to England proper, the current jurisdiction of the Church of England extends to the Isle of Man, the Channel Islands and a few parishes in Flintshire, Monmouthshire and Radnorshire in Wales (the present Church in Wales was an integral part of the Church of England until 1920).[27] Expatriate congregations on the continent of Europe have become the Diocese of Gibraltar in Europe.
The church is structured as follows (from the lowest level upwards):
All rectors and vicars are appointed by patrons, who may be private individuals, corporate bodies such as cathedrals, colleges or trusts, or by the bishop or even appointed directly by the Crown. No clergy can be instituted and inducted into a parish without swearing the Oath of Allegiance to Her Majesty, and taking the Oath of Canonical Obedience "in all things lawful and honest" to the bishop. Usually they are instituted to the benefice by the bishop and then inducted by the archdeacon into the actual possession of the benefice property—church and parsonage. Curates are appointed by rectors and vicars, but if priests-in-charge then by the bishop after consultations with the patron. Cathedral clergy (normally a dean and a varying number of residentiary canons who constitute the cathedral chapter) are appointed either by the Crown, the bishop, or by the dean and chapter themselves. Clergy officiate in a diocese either because they hold office as beneficed clergy or are licensed by the bishop when appointed (e.g. curates), or simply with permission.
The most senior bishop of the Church of England is the Archbishop of Canterbury, who is the Metropolitan of the southern province of England, the Province of Canterbury. He also has the status of Primate of All England. He is also the focus of unity for the worldwide Anglican Communion of independent national or regional churches. The Most Reverend and Right Honourable Rowan Williams has served as Archbishop of Canterbury since 2002.
The second most senior bishop is the Archbishop of York, who is the Metropolitan of the northern province of England, the Province of York. For historical reasons (relating to the time of York's control by the Danes) he is referred to as the Primate of England. The Most Reverend and Right Honourable John Sentamu has served as the Archbishop of York since 2005. The Bishop of London, the Bishop of Durham and the Bishop of Winchester are ranked in the next three positions.
The process of appointing diocesan bishops is complex and is handled by a body called the Crown Nominations Committee which submits names to the Prime Minister (acting on behalf of the Crown) for consideration.
The Church of England has a legislative body, the General Synod. Synod can create two types of legislation, measures and canons. Measures have to be approved but cannot be amended by the British Parliament before receiving the Royal Assent and becoming part of the law of England.[28] Canons require Royal Licence and Royal Assent, but form the law of the church, rather than the law of the land.[29]
Another assembly is the Convocation of the English Clergy (older than the General Synod and its predecessor the Church Assembly). There are also diocesan synods and deanery synods.
Of the forty-four diocesan archbishops and bishops in the Church of England, only twenty-six are permitted to sit in the House of Lords. The Archbishops of Canterbury and York automatically have seats, as do the Bishops of London, Durham and Winchester. The remaining twenty-one seats are filled in order of seniority by consecration. It may take a diocesan bishop a number of years to reach the House of Lords, at which point he becomes a Lord Spiritual. The Bishop of Sodor and Man and the Bishop of Gibraltar in Europe are not eligible to sit in the House of Lords as their dioceses lie outside the United Kingdom.[30]
The Church of England, although an established church, does not receive any direct government support. Donations comprise its largest source of income, though it also relies heavily on the income from its various historic endowments. As of 2005[update], the Church of England had estimated total outgoings of around £900 million.[31]
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