The Church of England (C of E) is the established Christian church in England and the Crown Dependencies. It was the initial church of the Anglican tradition. The church traces its history to the Christian hierarchy recorded as existing in the Roman province of Britain by the 3rd century and to the 6th-century Gregorian mission to Kent led by Augustine of Canterbury. Its members are called Anglicans.
In 1534, the Church of England renounced the authority of the Papacy under the direction of King Henry VIII pursuant to laws passed by the Parliament, beginning the English Reformation. The guiding theologian that shaped Anglican doctrine was the reforming Archbishop Thomas Cranmer, who developed the Church of England's liturgical text, the Book of Common Prayer. Papal authority was briefly restored under Mary I, before her successor Elizabeth I renewed the breach. The Elizabethan Settlement (implemented 1559–1563) concluded the English Reformation, charting a course for the English church to describe itself as a via media between two branches of Protestantism—Lutheranism and Calvinism—and later, a denomination that is both Reformed and Catholic.
In the earlier phase of the English Reformation there were both Catholic and Protestant martyrs. This continued into the later phases, which saw the Penal Laws punish Catholics and nonconforming Protestants. Various factions continued to challenge the leadership and doctrine of the church into the 17th century, which under Charles I veered towards a more Catholic interpretation of the Elizabethan Settlement, especially under Archbishop Laud. Following the victory of the Roundheads in the English Civil War, the Puritan faction dominated and the Book of Common Prayer and episcopacy were abolished. Both were restored under the Stuart Restoration in 1660.
Since the English Reformation, the Church of England has used the English language in the liturgy. As a broad church, the Church of England contains several doctrinal strands: the main traditions are known as Anglo-Catholic, high church, central church, and low church, the last producing a growing evangelical wing that includes Reformed Anglicanism, with a smaller number of Arminian Anglicans. Tensions between theological conservatives and liberals find expression in debates over the ordination of women and same-sex marriage. The British monarch (currently Charles III) is the supreme governor, and the archbishop of Canterbury (Sarah Mullally since 28 January 2026) is the most senior cleric. The governing structure of the Church is based on dioceses, each presided over by a bishop. Within each diocese are local parishes. The General Synod of the Church of England is the legislative body for the church and comprises bishops, other clergy and laity. Its measures must be approved by the Parliament of the United Kingdom.
History
Middle Ages
There is evidence for Christianity in Roman Britain as early as the 3rd century. After the fall of the Roman , England was conquered by the Anglo-Saxons, who were pagans, and the Celtic church was confined to Cornwall and Wales. In 597, Pope Gregory I sent missionaries to England to Christianise the Anglo-Saxons. This mission was led by Augustine, who became the first archbishop of Canterbury. The Church of England considers 597 the start of its formal .
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In Northumbria, Celtic missionaries competed with their Roman counterparts. The Celtic and Roman churches disagreed over the date of Easter, baptismal customs, and the style of tonsure worn by monks. King Oswiu of Northumbria summoned the Synod of Whitby in 664. The king decided Northumbria would follow the Roman tradition because Saint Peter and his successors, the bishops of Rome, hold the keys of the kingdom of heaven.
By the late Middle Ages, Catholicism was an essential part of English life and culture. The 9,000 parishes covering all of England were overseen by a hierarchy of deaneries, archdeaconries, dioceses led by bishops, the primate of All England, the archbishop of Canterbury, and ultimately the pope who presided over the Catholic Church from Rome. Catholicism taught that the contrite person could cooperate with God towards their salvation by performing good works (see synergism). God's grace was given through the seven sacraments. In the Mass, a priest consecrated bread and wine to become the body and blood of Christ through transubstantiation. The church taught that, in the name of the congregation, the priest offered to God the same sacrifice of Christ on the cross that provided atonement for the sins of humanity. The Mass was also an offering of prayer by which the living could help souls in purgatory. While penance removed the guilt attached to sin, Catholicism taught that a penalty still remained. It was believed that most people would end their lives with these penalties unsatisfied and would have to spend time in purgatory. Time in purgatory could be lessened through indulgences and prayers for the dead, which were made possible by the communion of saints.
Reformation
In 1527, Henry VIII was desperate for a male heir and asked Pope Clement VII to annul his marriage to Catherine of Aragon. When the pope refused, Henry used Parliament to assert royal authority over the English church. In 1533, Parliament passed the Act in Restraint of Appeals, barring legal cases from being appealed outside England. This allowed the Archbishop of Canterbury to annul the marriage without reference to Rome. In November 1534, the Act of Supremacy formally abolished papal authority and declared Henry Supreme Head of the Church of England.
Henry's religious beliefs remained aligned to traditional Catholicism throughout his reign, albeit with reformist aspects in the tradition of Erasmus and firm commitment to royal supremacy. In order to secure royal supremacy over the church, however, Henry allied himself with Protestants, who until that time had been treated as heretics. The main doctrine of the Protestant Reformation was justification by faith alone rather than by good works. The logical outcome of this belief is that the Mass, sacraments, charitable acts, prayers to saints, prayers for the dead, pilgrimage, and the veneration of relics do not mediate divine favour. To believe they can, would be superstition at best and idolatry at worst.
Between 1536 and 1540, Henry engaged in the dissolution of the monasteries, which controlled much of the richest land. He disbanded religious houses, appropriated their income, disposed of their assets, and provided pensions for the former residents. The properties were sold to pay for the wars. Historian George W. Bernard argues:
The dissolution of the monasteries in the late 1530s was one of the most revolutionary events in English history. There were nearly 900 religious houses in England, around 260 for monks, 300 for regular canons, 142 nunneries and 183 friaries; some 12,000 people in total, 4,000 monks, 3,000 canons, 3,000 friars and 2,000 nuns....one adult man in fifty was in religious orders.
In the reign of Edward VI (1547–1553), the Church of England underwent an extensive theological reformation. Justification by faith was made a central teaching. Government-sanctioned iconoclasm led to the destruction of images and relics. Stained glass, shrines, statues, and roods were defaced or destroyed. Church walls were whitewashed and covered with biblical texts condemning idolatry. The most significant reform in Edward's reign was the adoption of an English liturgy to replace the old Latin rites. Written by the Protestant reformer archbishop Thomas Cranmer, the 1549 Book of Common Prayer implicitly taught justification by faith, and rejected the Catholic doctrines of transubstantiation and the sacrifice of the Mass. This was followed by a greatly revised 1552 Book of Common Prayer, which propounded a Reformed view of the Lord's Supper (cf. Lord's Supper in Reformed theology). Along with The Book of Common Prayer, The Thirty-nine Articles and The Books of Homilies, assembled through the efforts of the reformer Thomas Cranmer, became the basis of Anglican doctrine after the English Reformation.
During the reign of Mary I (1553–1558), England was briefly reunited with the Catholic Church. Mary died childless, so it was left to the new regime of her half-sister Queen Elizabeth I to resolve the direction of the Church. The Elizabethan Religious Settlement returned the Church to where it stood in 1553 before Edward's death. The Act of Supremacy made the monarch the Church's supreme governor of the Church of England. The Act of Uniformity restored a slightly altered 1552 Book of Common Prayer. In 1571, the Thirty-nine Articles received parliamentary approval as a doctrinal statement for the Church. The settlement ensured the Church of England was Protestant, but it was unclear what kind of Protestantism was being adopted. Anglicanism was said to be a via media between two forms of Protestantism, Lutheranism and Reformed Christianity, though more aligned with the latter than the former. The prayer book's Reformed eucharistic theology posited a real spiritual presence (pneumatic presence), since Article 28 of the Thirty-nine Articles taught that the body of Christ was eaten "only after an heavenly and spiritual manner". Nevertheless, there was enough ambiguity to allow later theologians to articulate various versions of Anglican eucharistic theology.
The Church of England was the 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 developed over the next century. Notably, the Act of Settlement 1701, which remains in force today, stipulates that the monarch (who serves as the supreme governor of the Church of England) be a Protestant, maintain the Protestant succession, and "join in communion with the Church of England as by law established." The Coronation Oath Act 1688 (reiterated in the Act of Settlement 1701) requires the rising Sovereign to take an oath to maintain "the true Profession of the Gospel and the Protestant Reformed Religion Established by Law" in the United Kingdom.
Stuart period
Struggle for control of the church persisted throughout the reigns of James I and his son Charles I, culminating in the outbreak of the First English Civil War in 1642. The two opposing factions consisted of Puritans, who sought to "purify" the church and enact more far-reaching Protestant reforms, and those who wanted to retain traditional beliefs and practices. In a period when many believed "true religion" and "good government" were the same thing, religious disputes often included a political element, one example being the struggle over bishops. In addition to their religious function, bishops acted as state censors, able to ban sermons and writings considered objectionable, while lay people could be tried by church courts for crimes including blasphemy, heresy, fornication and other 'sins of the flesh', as well as matrimonial or inheritance disputes. They also sat in the House of Lords and often blocked legislation opposed by the Crown; their ousting from Parliament by the 1640 Clergy Act was a major step on the road to war.
Following Royalist defeat in 1646, the episcopacy was formally abolished. In 1649, the Commonwealth of England outlawed a number of former practices and Presbyterian structures replaced the episcopate. The Thirty-nine Articles were replaced by the Westminster Confession. Worship according to the Book of Common Prayer was outlawed and replace by the Directory of Public Worship. Despite this, about one quarter of English clergy refused to conform to this form of state presbyterianism. It was also opposed by the other Puritan Nonconformists who rejected the very idea of state-mandated religion, and included the Congregationalists like Oliver Cromwell, and the Baptists, who were especially well represented in the New Model Army.
After the Stuart Restoration in 1660, Parliament restored the Church of England to a form not far removed from the Elizabethan version. Until James II of England was ousted by the Glorious Revolution in November 1688, many Nonconformists still sought to negotiate terms that would allow them to re-enter the Church. In order to secure his political position, William III of England ended these discussions and the Tudor ideal of encompassing all the people of England in one religious organisation was abandoned. The religious landscape of England assumed its present form, with the Anglican established church occupying the middle ground and Nonconformists continuing their existence outside. One result of the Restoration was the ousting of 2,000 parish ministers who had not been ordained by bishops in the apostolic succession or who had been ordained by ministers in presbyter's orders. Official suspicion and legal restrictions continued well into the 19th century. Roman Catholics, perhaps 5% of the English population (down from 20% in 1600) were grudgingly tolerated, having had little or no official representation after the Pope's excommunication of Queen Elizabeth in 1570, though the Stuarts were sympathetic to them. By the end of 18th century they had dwindled to 1% of the population, mostly amongst upper middle-class gentry, their tenants, and extended families.
Union with the Church of Ireland
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". Although "the continuance and preservation of the said united church ... [was] deemed and taken to be an essential and fundamental part of the union", 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.
Victorian era: 1840s to 1890s
Religion was politically controversial during this era, with Nonconformists pushing for the disestablishment of the Church of England. Nonconformists comprised about half of church attendees in England in 1851. They were a clear majority in Wales. Scotland and Ireland had separate religious cultures. and gradually the legal discrimination that had been established against them outside of Scotland was removed. Legal restrictions on Roman Catholics were also largely removed. The number of Catholics grew in Great Britain due to conversions and immigration from Ireland. Secularism and doubts about the accuracy of the Old Testament grew among people with higher levels of education. Northern English and Scottish academics tended to be more religiously conservative, whilst agnosticism and even atheism (though its promotion was illegal) gained appeal among academics in the south. Historians refer to a 'Victorian Crisis of Faith', a period when religious views had to readjust to accommodate new scientific knowledge and criticism of the Bible.
The strong evangelical movement inside the Church of England placed great emphasis on a respectable and moral code of behaviour. This included features such as charity, personal responsibility, controlled habits, child discipline and self-criticism. As well as personal improvement, importance was given to social reform. Utilitarianism was another philosophy that saw itself as based on science rather than on morality, but also emphasised social progress. An alliance formed between these two ideological strands. The reformers emphasised causes such as improving the conditions of women and children, giving police reform priority over harsh punishment to prevent crime, religious equality, and political reform in order to establish a democracy. The political legacy of the reform movement was to link the nonconformists (part of the evangelical movement outside the Church of England )—especially Methodists—in England and Wales with the Liberal Party. This continued until the First World War. The Presbyterians played a similar role as a religious voice for reform in Scotland.
Overseas developments
As the English Empire (after the 1707 union of the Kingdom of England with the Kingdom of Scotland to form the Kingdom of Great Britain, the British Empire) expanded, English (after 1707, 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.
The Diocese of Nova Scotia was created on 11 August 1787 by Letters Patent of George III which "erected the Province of Nova Scotia into a bishop's see" and these also named Charles Inglis as first bishop of the see. The diocese was the first Church of England see created outside England and Wales (i.e. the first colonial diocese). At this point, the see covered present-day New Brunswick, Newfoundland, Nova Scotia, Prince Edward Island and Quebec. From 1825 to 1839, it included the nine parishes of Bermuda, subsequently transferred to the Diocese of Newfoundland.
As they developed, beginning with the United States of America, or became sovereign or independent states, many of their churches became separate organisationally, but remained linked to the Church of England through the Anglican Communion. In the provinces that made up Canada, the church operated as the "Church of England in Canada" until 1955 when it became the Anglican Church of Canada.
In Bermuda, the oldest remaining British overseas possession, the first Church of England services were performed by the Reverend Richard Buck, one of the survivors of the 1609 wreck of the Sea Venture which initiated Bermuda's permanent settlement. The nine parishes of the Church of England in Bermuda, each with its own church and glebe land, rarely had more than a pair of ordained ministers to share between them until the 19th century. From 1825 to 1839, Bermuda's parishes were attached to the See of Nova Scotia. Bermuda was then grouped into the new Diocese of Newfoundland and Bermuda from 1839. In 1879, the Synod of the Church of England in Bermuda was formed. At the same time, a Diocese of Bermuda became separate from the Diocese of Newfoundland, but both continued to be grouped under the Bishop of Newfoundland and Bermuda until 1919, when Newfoundland and Bermuda each received its own bishop. The Church of England in Bermuda was renamed in 1978 as the Anglican Church of Bermuda, which is an extra-provincial diocese, with both metropolitan and primatial authority coming directly from the Archbishop of Canterbury. Among its parish churches is St Peter's Church in the UNESCO World Heritage Site of St George's Town, which is the oldest Anglican church outside of the British Isles, and the oldest Protestant church in the New World.
The Church of India, Burma and Ceylon was established in Colonial India, with its first diocese being erected in 1813, the Diocese of Calcutta. Indian bishops were present at the first Lambeth Conference.
The first Anglican missionaries arrived in Nigeria in 1842 and the first Anglican Nigerian was consecrated a bishop in 1864. However, the arrival of a rival group of Anglican missionaries in 1887 led to infighting that slowed the Church's growth. In this large African colony, by 1900 there were only 35,000 Anglicans, about 0.2% of the population. However, by the late 20th century the Church of Nigeria was the fastest growing of all Anglican churches, reaching about 18 per cent of the local population by 2000.
The church established its presence in Hong Kong and Macau in 1843. In 1951, the Diocese of Hong Kong and Macao became an extra-provincial diocese, and in 1998 it became a province of the Anglican Communion, under the name Hong Kong Sheng Kung Hui.
From 1796 to 1818 the Church began operating in Sri Lanka (formerly Ceylon), following the 1796 start of British colonisation, when the first services were held for the British civil and military personnel. In 1799, the first Colonial Chaplain was appointed, following which CMS and SPG missionaries began their work, in 1818 and 1844 respectively. Subsequently, the Church of Ceylon was established: in 1845 the diocese of Colombo was inaugurated, with the appointment of James Chapman as Bishop of Colombo. It served as an extra-provincial jurisdiction of the archbishop of Canterbury, who served as its metropolitan.
Early 21st century
Deposition from holy orders overturned
Under the guidance of Rowan Williams and with significant pressure from clergy union representatives, the ecclesiastical penalty for convicted felons to be defrocked was set aside from the Clergy Discipline Measure 2003. The clergy union argued that the penalty was unfair to victims of hypothetical miscarriages of criminal justice, because the ecclesiastical penalty is considered irreversible. Although clerics can still be banned for life from ministry, they remain ordained as priests.
Continued decline in attendance and church response
Bishop Sarah Mullally has insisted that declining numbers at services should not necessarily be a cause of despair for churches, because people may still encounter God without attending a service in a church; for example hearing the Christian message through social media sites or in a café run as a community project. The Church of England estimates that 35 – 50 million people visit its churches as tourists annually. Additionally, 9.7 million people visit at least one of its churches every year and 1 million students are educated at Church of England schools (which number 4,700). In 2019, an estimated 10 million people visited a cathedral and an additional "1.3 million people visited Westminster Abbey, where 99% of visitors paid / donated for entry". In 2022, the church reported than an estimated 5.7 million people visited a cathedral and 6.8 million visited Westminster Abbey. In 2024, 9.87 million people visited a cathedral, up from 9.7 million in 2019. Nevertheless, the archbishops of Canterbury and York warned in January 2015 that the Church of England would no longer be able to carry on in its current form unless the downward spiral in membership were somehow to be reversed, as typical Sunday attendance had halved to 800,000 in the previous 40 years:
The urgency of the challenge facing us is not in doubt. Attendance at Church of England services has declined at an average of one per cent per annum over recent decades and, in addition, the age profile of our membership has become significantly older than that of the population... Renewing and reforming aspects of our institutional life is a necessary but far from sufficient response to the challenges facing the Church of England. ... The age profile of our clergy has also been increasing. Around 40 per cent of parish clergy are due to retire over the next decade or so.
Between 1969 and 2010, almost 1,800 church buildings, roughly 11% of the stock, were closed (so-called "redundant churches"); the majority (70%) in the first half of the period; only 514 being closed between 1990 and 2010. Some active use was being made of about half of the closed churches. By 2019 the rate of closure had steadied at around 20 to 25 per year (0.2%); some being replaced by new places of worship. Additionally, in 2018 the church announced a £27 million growth programme to create 100 new churches.
Low salaries
In 2015 the Church of England admitted that it was embarrassed to be paying staff under the living wage. The Church of England had previously campaigned for all employers to pay this minimum amount. The archbishop of Canterbury acknowledged it was not the only area where the church "fell short of its standards".
Impact of COVID-19 pandemic
The COVID-19 pandemic had a sizeable effect on church attendance, with attendance in 2020 and 2021 well below that of 2019. By 2022, the first full year without substantial restrictions related to the pandemic, numbers were still notably down on pre-pandemic participation. According to the 2022 release of "Statistics for Mission" by the church, the median size of each church's worshipping community (those who attend in person or online at least once a month) stood at 37 people, with average weekly attendance having declined from 34 to 25; while Easter and Christmas services had seen falls from 51 to 38 and 80 to 56 individuals respectively. The reports for 2023 and 2024 showed a mixed picture: compared to pre-pandemic trends, the Church's average weekly attendance was 8% below and 4% below what was expected, respectively. The numbers attending particular services such as baptisms (up 20% and 29%) and marriages (up 24% and 42%) had increased compared to the projected pre-pandemic trend but this was attributed to pandemic-related postponements rather than a natural increase.
Examples of wider declines across the whole church include:
Doctrine and practice
Thomas Cranmer, the guiding Protestant Reformer who shaped Anglican doctrine after the English Reformation, was instrumental in the compilation of the Thirty-Nine Articles of Religion, Book of Common Prayer and Books of Homilies. The canon law of the Church of England identifies the Christian scriptures as the source of its doctrine. In addition, doctrine is also derived from the teachings of the Church Fathers and ecumenical councils (as well as the ecumenical creeds) in so far as these agree with scripture. This doctrine is expressed in the Thirty-Nine Articles of Religion, the Book of Common Prayer, and the Ordinal containing the rites for the ordination of deacons, priests, and the consecration of bishops. Richard Hooker's appeal to scripture as the primary source of Christian doctrine, informed by church tradition, and reason, has been influential in hermeneutics.
The Church of England's doctrinal character today is largely the result of the Elizabethan Settlement. The historical development of Anglicanism saw itself as navigating a via media between two forms of Protestantism—Lutheranism and Reformed Christianity—though leaning closer to the latter than the former. The Church of England affirms the protestant reformation principle that scripture contains all things necessary to salvation and is the final arbiter in doctrinal matters. The Thirty-nine Articles are the church's only official confessional statement. The Church of England did retain three orders of ministry and the apostolic succession of bishops, as with the Scandinavian Lutheran Churches (such as the Church of Sweden) and Roman Catholicism. Its identity has thus been described as Reformed and Catholic. There are differences of opinion within the Church of England over the necessity of episcopacy. Some consider it essential, while others feel it is needed for the proper ordering of the church. The Bible, the Creeds, Apostolic Order, and the administration of the Sacraments are sufficient to establish catholicity. The Protestant Reformation in England was initially much concerned about doctrine but the Elizabethan Settlement tried to put a stop to doctrinal contentions. The proponents of further changes, nonetheless, tried to get their way by making changes in Church Order (abolition of bishops), governance (Canon Law) and liturgy. They did not succeed because the monarchy and the Church resisted and the majority of the population were indifferent. Moreover, "despite all the assumptions of the Reformation founders of that Church, it had retained a catholic character." The existence of cathedrals "without substantial alteration" and "where the "old devotional world cast its longest shadow for the future of the ethos that would become Anglicanism," This is "One of the great mysteries of the English Reformation," that there was no complete break with the past but a muddle that was per force turned into a virtue.
The Church of England has, as one of its distinguishing marks, a breadth of opinion from liberal to conservative clergy and members. This tolerance has allowed Anglicans who emphasise the catholic tradition and others who emphasise the reformed tradition to coexist. The three schools of thought (or parties) in the Church of England are sometimes called high church (or Anglo-Catholic), low church (or evangelical Anglican) and broad church (or liberal). The high church party places importance on the Church of England's continuity with the pre-Reformation Catholic Church, adherence to ancient liturgical usages and the sacerdotal nature of the priesthood. As their name suggests, Anglo-Catholics maintain many traditional catholic practices and liturgical forms. The Catholic tradition, strengthened and reshaped from the 1830s by the Oxford movement, has stressed the importance of the visible Church and its sacraments and the belief that the ministry of bishops, priests and deacons is a sign and instrument of the Church of England's Catholic and apostolic identity. The low church party is more Protestant in both ceremony and theology. It has emphasized the significance of the Protestant aspects of the Church of England's identity, stressing the importance of the authority of Scripture, preaching, justification by faith and personal conversion. The theological perspectives within the Church of England have included the Reformed Anglican perspective, as well as a minority Arminian Anglican view. Historically, the term 'broad church' has been used to describe those of middle-of-the-road ceremonial preferences who lean theologically towards liberal Protestantism. The liberal broad church tradition has emphasized the importance of the use of reason in theological exploration. It has stressed the need to develop Christian belief and practice in order to respond creatively to wider advances in human knowledge and understanding and the importance of social and political action in forwarding God's kingdom. The balance between these strands of churchmanship is not static: in 2013, 40% of Church of England worshippers attended evangelical Anglican churches (compared with 26% in 1989), and 83% of very large congregations were evangelical. Such churches were also reported to attract higher numbers of men and young adults than others.
Worship and liturgy
In 1604, James I ordered an English language translation of the Bible known as the King James Version, which was published in 1611 and authorised for use in parishes, although it was not an "official" version per se. The Church of England's official book of liturgy as established in English Law is the 1662 version of the Book of Common Prayer (BCP). In the year 2000, the General Synod approved a modern liturgical book, Common Worship, 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 liturgies are organised according to the traditional liturgical year and the calendar of saints. The sacraments of baptism and the eucharist are generally thought necessary to salvation. Infant baptism is practised. At a later age, individuals baptised as infants receive confirmation by a bishop, at which time they reaffirm the baptismal promises made by their parents or sponsors. The eucharist, consecrated by a thanksgiving prayer including Christ's Words of Institution, is believed to be "a memorial of Christ's once-for-all redemptive acts in which Christ is objectively present and effectually received in faith".
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.
Just as the Church of England has a large conservative or "traditionalist" wing, it also has many liberal members and clergy. Approximately one third of clergy "doubt or disbelieve in the physical resurrection". Others, such as Giles Fraser, a contributor to The Guardian, have argued for an allegorical interpretation of the virgin birth of Jesus. The Independent reported in 2014 that, according to a YouGov survey of Church of England clergy, "as many as 16 per cent are unclear about God and two per cent think it is no more than a human construct." Moreover, many congregations are seeker-friendly environments. For example, one report from the Church Mission Society suggested that the church open up "a pagan church where Christianity [is] very much in the centre" to reach out to spiritual people.
The Church of England is launching a project on "gendered language" in Spring 2023 in efforts to "study the ways in which God is referred to and addressed in liturgy and worship".
Women's ministry
Women were appointed as deaconesses from 1861, but they could not function fully as deacons and were not considered ordained clergy. Women have historically been able to serve as lay readers. During the First World War, some women were appointed as lay readers, known as "bishop's messengers", who also led missions and ran churches in the absence of men. After the war, no women were appointed as lay readers until 1969.
