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Unique to Anglicanism is the "Book of Common Prayer" (BCP), the collection of services which worshippers in most Anglican churches have used for centuries. It was called "common prayer" originally because it was intended for use in all Church of England churches, which had previously followed differing local liturgies. The term was kept when the church became international because all Anglicans used to share in its use around the world. In 1549, the first "Book of Common Prayer" was compiled by Thomas Cranmer, the then archbishop of Canterbury. While it has since undergone many revisions and Anglican churches in different countries have developed other service books, the Prayer Book is still acknowledged as one of the ties that bind Anglicans together. Identity. Early history. According to legend, the founding of Christianity in Britain is commonly attributed to Joseph of Arimathea and is commemorated at Glastonbury Abbey. Many of the early Church Fathers wrote of the presence of Christianity in Roman Britain, with Tertullian stating "those parts of Britain into which the Roman arms had never penetrated were become subject to Christ". Saint Alban, who was executed in AD 209, is the first Christian martyr in the British Isles. For this reason he is venerated as the British protomartyr. The historian Heinrich Zimmer writes that "Just as Britain was a part of the Roman Empire, so the British Church formed (during the fourth century) a branch of the Catholic Church of the West; and during the whole of that century, from the Council of Arles (316) onward, took part in all proceedings concerning the Church."
After Roman troops withdrew from Britain, the "absence of Roman military and governmental influence and overall decline of Roman imperial political power enabled Britain and the surrounding isles to develop distinctively from the rest of the West. A new culture emerged around the Irish Sea among the Celtic peoples with Celtic Christianity at its core. What resulted was a form of Christianity distinct from Rome in many traditions and practices." The historian Charles Thomas, in addition to the Celticist Heinrich Zimmer, writes that the distinction between sub-Roman and post-Roman Insular Christianity, also known as Celtic Christianity, began to become apparent around AD 475, with the Celtic churches allowing married clergy, observing Lent and Easter according to their own calendar, and having a different tonsure; moreover, like the Eastern Orthodox and the Oriental Orthodox churches, the Celtic churches operated independently of the Pope's authority, as a result of their isolated development in the British Isles.
In what is known as the Gregorian mission, Pope Gregory I sent Augustine of Canterbury to the British Isles in AD 596, with the purpose of evangelising the pagans there (who were largely Anglo-Saxons), as well as to reconcile the Celtic churches in the British Isles to the See of Rome. In Kent, Augustine persuaded the Anglo-Saxon king "Æthelberht and his people to accept Christianity". Augustine, on two occasions, "met in conference with members of the Celtic episcopacy, but no understanding was reached between them". Eventually, the "Christian Church of the Anglo-Saxon kingdom of Northumbria convened the Synod of Whitby in 663/664 to decide whether to follow Celtic or Roman usages". This meeting, with King Oswiu as the final decision maker, "led to the acceptance of Roman usage elsewhere in England and brought the English Church into close contact with the Continent". As a result of assuming Roman usages, the Celtic Church surrendered its independence, and, from this point on, the Church in England "was no longer purely Celtic, but became Anglo-Roman-Celtic". The theologian Christopher L. Webber writes that "Although "the Roman form of Christianity became the dominant influence in Britain as in all of western Europe, Anglican Christianity has continued to have a distinctive quality because of its Celtic heritage."
The Church in England remained united with Rome until the English Parliament, though the Act of Supremacy (1534) declared King Henry VIII to be the Supreme Head of the Church of England to fulfill the "English desire to be independent from continental Europe religiously and politically." As the change was mostly political, done in order to allow for the annulment of Henry VIII's marriage, the English Church under Henry VIII continued to maintain Catholic doctrines and liturgical celebrations of the sacraments despite its separation from Rome. With little exception, Henry VIII allowed no changes during his lifetime. Under King Edward VI (1547–1553), however, the church in England first began to undergo what is known as the English Reformation, in the course of which it acquired a number of characteristics that would subsequently become recognised as constituting its distinctive "Anglican" identity. Development.
Although two important constitutive elements of what later would emerge as Anglicanism were present in 1559 – scripture, the historic episcopate, the "Book of Common Prayer", the teachings of the First Four Ecumenical Councils as the yardstick of catholicity, the teaching of the Church Fathers and Catholic bishops, and informed reason – neither the laypeople nor the clergy perceived themselves as Anglicans at the beginning of Elizabeth I's reign, as there was no such identity. Neither does the term "via media" appear until the 1627 to describe a church which refused to identify itself definitely as Catholic or Protestant, or as both, "and had decided in the end that this is virtue rather than a handicap". Historical studies on the period 1560–1660 written before the late 1960s tended to project the predominant conformist spirituality and doctrine of the 1660s on the ecclesiastical situation one hundred years before, and there was also a tendency to take polemically binary partitions of reality claimed by contestants studied (such as the dichotomies Protestant-"Popish" or "Laudian"-"Puritan") at face value. Since the late 1960s, these interpretations have been criticised. Studies on the subject written during the last forty-five years have, however, not reached any consensus on how to interpret this period in English church history. The extent to which one or several positions concerning doctrine and spirituality existed alongside the more well-known and articulate Puritan movement and the Durham House Party, and the exact extent of continental Calvinism among the English elite and among the ordinary churchgoers from the 1560s to the 1620s are subjects of current and ongoing debate.
In 1662, under King Charles II, a revised "Book of Common Prayer" was produced, which was acceptable to high churchmen as well as some Puritans and is still considered authoritative to this day. In so far as Anglicans derived their identity from both parliamentary legislation and ecclesiastical tradition, a crisis of identity could result wherever secular and religious loyalties came into conflict – and such a crisis indeed occurred in 1776 with the United States Declaration of Independence, most of whose signatories were, at least nominally, Anglican. For these American patriots, even the forms of Anglican services were in doubt, since the Prayer Book rites of Matins, Evensong, and Holy Communion all included specific prayers for the British royal family. Consequently, the conclusion of the War of Independence eventually resulted in the creation of two new Anglican churches, the Episcopal Church in the United States in those states that had achieved independence; and in the 1830s, the Church of England in Canada became independent from the Church of England in those North American colonies which had remained under British control and to which many Loyalist churchmen had migrated.
Reluctantly, legislation was passed in the British Parliament (the Consecration of Bishops Abroad Act 1786) to allow bishops to be consecrated for an American church outside of allegiance to the British Crown (since no dioceses had ever been established in the former American colonies). Both in the United States and in Canada, the new Anglican churches developed novel models of self-government, collective decision-making, and self-supported financing; that would be consistent with separation of religious and secular identities. In the following century, two further factors acted to accelerate the development of a distinct Anglican identity. From 1828 and 1829, Dissenters and Catholics could be elected to the House of Commons, which consequently ceased to be a body drawn purely from the established churches of Scotland, England, and Ireland; but which nevertheless, over the following ten years, engaged in extensive reforming legislation affecting the interests of the English and Irish churches; which, by the Acts of Union of 1800, had been reconstituted as the United Church of England and Ireland (a union which was dissolved in 1871). The propriety of this legislation was bitterly contested by the Oxford Movement (Tractarians), who in response developed a vision of Anglicanism as religious tradition deriving ultimately from the ecumenical councils of the patristic church. Those within the Church of England opposed to the Tractarians, and to their revived ritual practices, introduced a stream of bills in parliament aimed to control innovations in worship. This only made the dilemma more acute, with consequent continual litigation in the secular and ecclesiastical courts.
Over the same period, Anglican churches engaged vigorously in Christian missions, resulting in the creation, by the end of the century, of over ninety colonial bishoprics, which gradually coalesced into new self-governing churches on the Canadian and American models. However, the case of John Colenso, Bishop of Natal, reinstated in 1865 by the English Judicial Committee of the Privy Council over the heads of the Church in South Africa, demonstrated acutely that the extension of episcopacy had to be accompanied by a recognised Anglican ecclesiology of ecclesiastical authority, distinct from secular power. Consequently, at the instigation of the bishops of Canada and South Africa, the first Lambeth Conference was called in 1867; to be followed by further conferences in 1878 and 1888, and thereafter at ten-year intervals. The various papers and declarations of successive Lambeth Conferences have served to frame the continued Anglican debate on identity, especially as relating to the possibility of ecumenical discussion with other churches. This ecumenical aspiration became much more of a possibility, as other denominational groups rapidly followed the example of the Anglican Communion in founding their own transnational alliances: the Alliance of Reformed Churches, the Ecumenical Methodist Council, the International Congregational Council, and the Baptist World Alliance.
Theories. Anglicanism was seen as a middle way, or "via media", between two branches of Protestantism, Lutheranism and Reformed Christianity. In their rejection of absolute parliamentary authority, the Tractarians, especially John Henry Newman, looked back to the writings of 17th-century Anglican divines, finding in these texts the idea of the English church as a "via media" between the Protestant and Catholic traditions. This view was associated – especially in the writings of Edward Bouverie Pusey – with the theory of Anglicanism as one of three "branches" (alongside the Catholic Church and the Orthodox Churches) historically arising out of the common tradition of the earliest ecumenical councils. Newman himself subsequently rejected his theory of the "via media", as essentially historicist and static and hence unable to accommodate any dynamic development within the church. Nevertheless, the aspiration to ground Anglican identity in the writings of the 17th-century divines and in faithfulness to the traditions of the Church Fathers reflects a continuing theme of Anglican ecclesiology, most recently in the writings of Henry Robert McAdoo.
The Tractarian formulation of the theory of the "via media" between Protestantism and Catholicism was essentially a party platform, and not acceptable to Anglicans outside the confines of the Oxford Movement. However, this theory of the via media was reworked in the ecclesiological writings of Frederick Denison Maurice, in a more dynamic form that became widely influential. Both Maurice and Newman saw the Church of England of their day as sorely deficient in faith; but whereas Newman had looked back to a distant past when the light of faith might have appeared to burn brighter, Maurice looked forward to the possibility of a brighter revelation of faith in the future. Maurice saw the Protestant and Catholic strands within the Church of England as contrary but complementary, both maintaining elements of the true church, but incomplete without the other; such that a true catholic and evangelical church might come into being by a union of opposites. Central to Maurice's perspective was his belief that the collective elements of family, nation, and church represented a divine order of structures through which God unfolds his continuing work of creation. Hence, for Maurice, the Protestant tradition had maintained the elements of national distinction which were amongst the marks of the true universal church, but which had been lost within contemporary Catholicism in the internationalism of centralised papal authority. Within the coming universal church that Maurice foresaw, national churches would each maintain the six signs of catholicity: baptism, Eucharist, the creeds, Scripture, an episcopal ministry, and a fixed liturgy (which could take a variety of forms in accordance with divinely ordained distinctions in national characteristics). This vision of a becoming universal church as a congregation of autonomous national churches proved highly congenial in Anglican circles; and Maurice's six signs were adapted to form the Chicago-Lambeth Quadrilateral of 1888.
In the latter decades of the 20th century, Maurice's theory, and the various strands of Anglican thought that derived from it, have been criticised by Stephen Sykes, who argues that the terms "Protestant" and "Catholic" as used in these approaches are synthetic constructs denoting ecclesiastic identities unacceptable to those to whom the labels are applied. Hence, the Catholic Church does not regard itself as a party or strand within the universal church – but rather identifies itself as the universal church. Moreover, Sykes criticises the proposition, implicit in theories of "via media", that there is no distinctive body of Anglican doctrines, other than those of the universal church; accusing this of being an excuse not to undertake systematic doctrine at all. Contrariwise, Sykes notes a high degree of commonality in Anglican liturgical forms and in the doctrinal understandings expressed within those liturgies. He proposes that Anglican identity might rather be found within a shared consistent pattern of prescriptive liturgies, established and maintained through canon law, and embodying both a historic deposit of formal statements of doctrine, and also framing the regular reading and proclamation of scripture. Sykes nevertheless agrees with those heirs of Maurice who emphasise the incompleteness of Anglicanism as a positive feature, and quotes with qualified approval the words of Michael Ramsey:
Doctrine. "Catholic and reformed". The distinction between Reformed and Catholic, and the coherence of the two, is a matter of debate within the Anglican Communion. The Oxford Movement of the mid-19th century revived and extended doctrinal, liturgical, and pastoral practices similar to those of Roman Catholicism. This extends beyond the ceremony of high church services to even more theologically significant territory, such as sacramental theology (see Anglican sacraments). While Anglo-Catholic practices, particularly liturgical ones, have become more common within the tradition over the last century, there are also places where practices and beliefs resonate more closely with the evangelical movements of the 1730s (see Sydney Anglicanism). Guiding principles. For high-church Anglicans, doctrine is neither established by a magisterium, nor derived from the theology of an eponymous founder (such as Calvinism), nor summed up in a confession of faith beyond the ecumenical creeds, such as the Lutheran Book of Concord. For them, the earliest Anglican theological documents are its prayer books, which they see as the products of profound theological reflection, compromise, and synthesis. They emphasise the "Book of Common Prayer" as a key expression of Anglican doctrine. The principle of looking to the prayer books as a guide to the parameters of belief and practice is called by the Latin name "lex orandi, lex credendi" ("the law of prayer is the law of belief").
Within the prayer books are the fundamentals of Anglican doctrine: the Apostles' and Nicene creeds, the Athanasian Creed (now rarely used), the scriptures (via the lectionary), the sacraments, daily prayer, the catechism, and apostolic succession in the context of the historic threefold ministry. For some low-church and evangelical Anglicans, the 16th-century Reformed Thirty-Nine Articles form the basis of doctrine. Distinctives of Anglican belief. The Thirty-Nine Articles played a significant role in Anglican doctrine and practice. Following the passing of the 1604 canons, all Anglican clergy had to formally subscribe to the articles. Today, however, the articles are no longer binding, but are seen as a historical document which has played a significant role in the shaping of Anglican identity. The degree to which each of the articles has remained influential varies. On the doctrine of justification, for example, there is a wide range of beliefs within the Anglican Communion, with some Anglo-Catholics arguing for a faith with good works and the sacraments. At the same time, however, some evangelical Anglicans ascribe to the Reformed emphasis on "sola fide" ("faith alone") in their doctrine of justification (see Sydney Anglicanism). Still other Anglicans adopt a nuanced view of justification, taking elements from the early Church Fathers, Catholicism, Protestantism, liberal theology, and latitudinarian thought.
Arguably, the most influential of the original articles has been Article VI on the "sufficiency of scripture", which says that "Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation." This article has informed Anglican biblical exegesis and hermeneutics since earliest times. Anglicans look for authority in their "standard divines" (see below). Historically, the most influential of these – apart from Cranmer – has been the 16th-century cleric and theologian Richard Hooker, who after 1660 was increasingly portrayed as the founding father of Anglicanism. Hooker's description of Anglican authority as being derived primarily from scripture, informed by reason (the intellect and the experience of God) and tradition (the practices and beliefs of the historical church), has influenced Anglican self-identity and doctrinal reflection perhaps more powerfully than any other formula. The analogy of the "three-legged stool" of scripture, reason, and tradition is often incorrectly attributed to Hooker. Rather, Hooker's description is a hierarchy of authority, with scripture as foundational and reason and tradition as vitally important, but secondary, authorities.
Finally, the extension of Anglicanism into non-English cultures, the growing diversity of prayer books, and the increasing interest in ecumenical dialogue have led to further reflection on the parameters of Anglican identity. Many Anglicans look to the Chicago-Lambeth Quadrilateral of 1888 as the "sine qua non" of communal identity. In brief, the quadrilateral's four points are the scriptures as containing all things necessary to salvation; the creeds (specifically, the Apostles' and Nicene Creeds) as the sufficient statement of Christian faith; the dominical sacraments of Baptism and Holy Communion; and the historic episcopate. Divines. Within the Anglican tradition, "divines" are clergy of the Church of England whose theological writings have been considered standards for faith, doctrine, worship, and spirituality, and whose influence has permeated the Anglican Communion in varying degrees through the years. While there is no authoritative list of these Anglican divines, there are some whose names would likely be found on most lists – those who are commemorated in lesser feasts of the Anglican churches and those whose works are frequently anthologised.
The corpus produced by Anglican divines is diverse. What they have in common is a commitment to the faith as conveyed by scripture and the "Book of Common Prayer", thus regarding prayer and theology in a manner akin to that of the Apostolic Fathers. On the whole, Anglican divines view the "via media" of Anglicanism not as a compromise, but as "a positive position, witnessing to the universality of God and God's kingdom working through the fallible, earthly "ecclesia Anglicana"". These theologians regard scripture as interpreted through tradition and reason as authoritative in matters concerning salvation. Reason and tradition, indeed, are extant in and presupposed by scripture, thus implying co-operation between God and humanity, God and nature, and between the sacred and secular. Faith is thus regarded as incarnational and authority as dispersed. Amongst the early Anglican divines of the 16th and 17th centuries, the names of Thomas Cranmer, John Jewel, Matthew Parker, Richard Hooker, Lancelot Andrewes, and Jeremy Taylor predominate. The influential character of Hooker's "Of the Laws of Ecclesiastical Polity" cannot be overestimated. Published in 1593 and subsequently, Hooker's eight-volume work is primarily a treatise on church-state relations, but it deals comprehensively with issues of biblical interpretation, soteriology, ethics, and sanctification. Throughout the work, Hooker makes clear that theology involves prayer and is concerned with ultimate issues and that theology is relevant to the social mission of the church.
The 17th century saw the rise of two important movements in Anglicanism: Cambridge Platonism, with its mystical understanding of reason as the "candle of the Lord", and the evangelical revival, with its emphasis on the personal experience of the Holy Spirit. The Cambridge Platonist movement evolved into a school called Latitudinarianism, which emphasised reason as the barometer of discernment and took a stance of indifference towards doctrinal and ecclesiological differences. The evangelical revival, influenced by such figures as John Wesley and Charles Simeon, re-emphasised the importance of justification through faith and the consequent importance of personal conversion. Some in this movement, such as Wesley and George Whitefield, took the message to the United States, influencing the First Great Awakening and creating an Anglo-American movement called Methodism that would eventually break away, structurally, from the Anglican churches after the American Revolution. By the 19th century, there was a renewed interest in pre-Reformation English religious thought and practice. Theologians such as John Keble, Edward Bouverie Pusey, and John Henry Newman had widespread influence in the realm of polemics, homiletics and theological and devotional works, not least because they largely repudiated the old high-church tradition and replaced it with a dynamic appeal to antiquity which looked beyond the Reformers and Anglican formularies. Their work is largely credited with the development of the Oxford Movement, which sought to reassert Catholic identity and practice in Anglicanism.
In contrast to this movement, clergy such as the Bishop of Liverpool, J. C. Ryle, sought to uphold the distinctly Reformed identity of the Church of England. He was not a servant of the status quo, but argued for a lively religion which emphasised grace, holy and charitable living, and the plain use of the 1662 "Book of Common Prayer" (interpreted in a partisan evangelical way) without additional rituals. Frederick Denison Maurice, through such works as "The Kingdom of Christ", played a pivotal role in inaugurating another movement, Christian socialism. In this, Maurice transformed Hooker's emphasis on the incarnational nature of Anglican spirituality to an imperative for social justice. In the 19th century, Anglican biblical scholarship began to assume a distinct character, represented by the so-called "Cambridge triumvirate" of Joseph Lightfoot, F. J. A. Hort, and Brooke Foss Westcott. Their orientation is best summed up by Westcott's observation that "Life which Christ is and which Christ communicates, the life which fills our whole beings as we realise its capacities, is active fellowship with God."
The earlier part of the 20th century is marked by Charles Gore, with his emphasis on natural revelation, and William Temple's focus on Christianity and society, while, from outside England, Robert Leighton, Archbishop of Glasgow, and several clergy from the United States have been suggested, such as William Porcher DuBose, John Henry Hobart (1775–1830, Bishop of New York 1816–30), William Meade, Phillips Brooks, and Charles Brent. Churchmanship. "Churchmanship" can be defined as the manifestation of theology in the realms of liturgy, piety and, to some extent, spirituality. Anglican diversity in this respect has tended to reflect the diversity in the tradition's Reformed and Catholic identity. Different individuals, groups, parishes, dioceses and provinces may identify more closely with one or the other, or some mixture of the two. The range of Anglican belief and practice became particularly divisive during the 19th century, when some clergy were disciplined and even imprisoned on charges of introducing illegal ritual while, at the same time, others were criticised for engaging in public worship services with ministers of Reformed churches. Resistance to the growing acceptance and restoration of traditional Catholic ceremonial by the mainstream of Anglicanism ultimately led to the formation of small breakaway churches such as the Free Church of England in England (1844) and the Reformed Episcopal Church in North America (1873).
Anglo-Catholic (and some broad-church) Anglicans celebrate public liturgy in ways that understand worship to be something very special and of utmost importance. Vestments are worn by the clergy, sung settings are often used, and incense may be used. Nowadays, in most Anglican churches, the Eucharist is celebrated in a manner similar to the usage of Roman Catholics and some Lutherans, though, in many churches, more traditional, "pre–Vatican II" models of worship are common (e.g., an "eastward orientation" at the altar). Whilst many Anglo-Catholics derive much of their liturgical practice from that of the pre-Reformation English church, others more closely follow traditional Roman Catholic practices. The Eucharist may sometimes be celebrated in the form known as High Mass, with a priest, deacon and subdeacon (usually actually a layman) dressed in traditional vestments, with incense and sanctus bells and prayers adapted from the Roman Missal or other sources by the celebrant. Such churches may also have forms of eucharistic adoration such as Benediction of the Blessed Sacrament. In terms of personal piety, some Anglicans may recite the Rosary and Angelus, be involved in a devotional society dedicated to "Our Lady" (the Blessed Virgin Mary) and seek the intercession of the saints.
In recent decades, the prayer books of several provinces have, out of deference to a greater agreement with Eastern Conciliarism (and a perceived greater respect accorded Anglicanism by Eastern Orthodoxy than by Roman Catholicism), instituted a number of historically Eastern and Oriental Orthodox elements in their liturgies, including introduction of the Trisagion and deletion of the filioque clause from the Nicene Creed. For their part, those evangelical (and some broad-church) Anglicans who emphasise the more Protestant aspects of the Church stress the Reformation theme of salvation by grace through faith. They emphasise the two dominical sacraments of Baptism and Eucharist, viewing the other five as "lesser rites". Some evangelical Anglicans may even tend to take the inerrancy of scripture literally, adopting the view of Article VI that it contains all things necessary to salvation in an explicit sense. Worship in churches influenced by these principles tends to be significantly less elaborate, with greater emphasis on the Liturgy of the Word (the reading of the scriptures, the sermon, and the intercessory prayers).
The Order for Holy Communion may be celebrated bi-weekly or monthly (in preference to the daily offices), by priests attired in choir habit, or more regular clothes, rather than Eucharistic vestments. Ceremony may be in keeping with their view of the provisions of the 17th-century Puritans – being a Reformed interpretation of the Ornaments Rubric – no candles, no incense, no bells, and a minimum of manual actions by the presiding celebrant (such as touching the elements at the Words of Institution). In the early 21st century, there has been a growth of charismatic worship among Anglicans. Both Anglo-Catholics and evangelicals have been affected by this movement such that it is not uncommon to find typically charismatic postures, music, and other themes evident during the services of otherwise Anglo-Catholic or evangelical parishes. The spectrum of Anglican beliefs and practice is too large to be fit into these labels. Many Anglicans locate themselves somewhere in the spectrum of the broad-church tradition and consider themselves an amalgam of evangelical and Catholic. Such Anglicans stress that Anglicanism is the "via media" (middle way) between the two major strains of Western Christianity and that Anglicanism is like a "bridge" between the two strains.
Sacramental doctrine and practice. In accord with its prevailing self-identity as a "via media" or "middle path" of Western Christianity, Anglican sacramental theology expresses elements in keeping with its status as being both a church in the Catholic tradition as well as a Reformed church. With respect to sacramental theology, the Catholic heritage is perhaps most strongly asserted in the importance Anglicanism places on the sacraments as a means of grace, sanctification, and salvation, as expressed in the church's liturgy and doctrine. Of the seven sacraments, all Anglicans recognise Baptism and the Eucharist as being directly instituted by Christ. The other five – Confession/Absolution, Matrimony, Confirmation, Holy Orders (also called Ordination), and Anointing of the Sick (also called Unction) – are regarded variously as full sacraments by Anglo-Catholics and many high church and some broad-church Anglicans, but merely as "sacramental rites" by other broad-church and low-church Anglicans, especially evangelicals associated with Reform UK and the Diocese of Sydney.
Eucharistic theology. Anglican eucharistic theology is divergent in practice, reflecting the essential comprehensiveness of the tradition. A few low-church Anglicans take a strictly memorialist (Zwinglian) view of the sacrament. In other words, they see Holy Communion as a memorial to Christ's suffering, and participation in the Eucharist as both a re-enactment of the Last Supper and a foreshadowing of the heavenly banquet – the fulfilment of the eucharistic promise. Other low-church Anglicans believe in the real presence of Christ in the Eucharist but deny that the presence of Christ is carnal or is necessarily localised in the bread and wine. Despite explicit criticism in the Thirty-Nine Articles, many high-church or Anglo-Catholic Anglicans hold, more or less, the Catholic view of the real presence as expressed in the doctrine of transubstantiation, seeing the Eucharist as a liturgical representation of Christ's atoning sacrifice with the elements actually transformed into Christ's body and blood.
A famous Anglican aphorism regarding Christ's presence in the sacrament, commonly misattributed to Queen Elizabeth I, is first found in print in a poem by John Donne: <poem> He was the word that spake it, He took the bread and brake it: And what that word did make it, I do believe and take it.</poem> An Anglican position on the eucharistic sacrifice ("Sacrifice of the Mass") was expressed in the response "Saepius officio" of the archbishops of Canterbury and York to Pope Leo XIII's papal encyclical "Apostolicae curae": viz. that the Prayer Book contained a strong sacrificial theology. Later revisions of the Prayer Book influenced by the Scottish Canon of 1764 first adopted by the Protestant Episcopal Church in 1789 made this assertion quite evident: "we do make and celebrate before thy Divine Majesty with these thy holy gifts, which we now "offer" unto thee, the memorial thy Son has commanded us to make", which is repeated in the 1929 English BCP and included in such words or others such as "present" or "show forth" in subsequent revisions.
Anglican and Roman Catholic representatives declared that they had "substantial agreement on the doctrine of the Eucharist" in the "Windsor Statement on Eucharistic Doctrine" by the Anglican-Roman Catholic International Consultation (1971) and the Elucidation of the ARCIC Windsor Statement (1979). The final response (1991) to these documents by the Vatican made it plain that it did not consider the degree of agreement reached to be satisfactory. Practices. In Anglicanism there is a distinction between liturgy, which is the formal public and communal worship of the church, and personal prayer and devotion, which may be public or private. Liturgy is regulated by the prayer books and consists of the Eucharist (some call it Holy Communion or Mass), the other six sacraments, and the daily offices such as Morning Prayer and Evening Prayer. "Book of Common Prayer". The "Book of Common Prayer" (BCP) is the foundational prayer book of Anglicanism. The original book of 1549 (revised in 1552) was one of the instruments of the English Reformation, replacing the various "uses" or rites in Latin that had been used in different parts of the country with a single compact volume in the language of the people, so that "now from henceforth all the Realm shall have but one use". Suppressed under Queen Mary I, it was revised in 1559, and then again in 1662, after the Restoration of Charles II. This version was made mandatory in England and Wales by the Act of Uniformity and was in standard use until the mid-20th century.
With British colonial expansion from the 17th century onwards, Anglican churches were planted around the globe. These churches at first used and then revised the "Book of Common Prayer" until they, like their parent church, produced prayer books which took into account the developments in liturgical study and practice in the 19th and 20th centuries, which come under the general heading of the Liturgical Movement. Worship. Anglican worship services are open to all visitors. Anglican worship originates principally in the reforms of Thomas Cranmer, who aimed to create a set order of service like that of the pre-Reformation church but less complex in its seasonal variety and said in English rather than Latin. This use of a set order of service is not unlike the Catholic tradition. Traditionally, the pattern was that laid out in the "Book of Common Prayer". Although many Anglican churches now use a wide range of modern service books written in the local language, the structures of the "Book of Common Prayer" are largely retained. Churches which call themselves Anglican will have identified themselves so because they use some form or variant of the "Book of Common Prayer" in the shaping of their worship.
Anglican worship, however, is as diverse as Anglican theology. A contemporary "low church" service may differ little from the worship of many mainstream non-Anglican Protestant churches. The service is constructed around a sermon focused on Biblical exposition and opened with one or more Bible readings and closed by a series of prayers (both set and extemporised) and hymns or songs. A "high church" or Anglo-Catholic service, by contrast, is usually a more formal liturgy celebrated by clergy in distinctive vestments and may be almost indistinguishable from a Roman Catholic service, often resembling the "pre–Vatican II" Tridentine rite. Between these extremes are a variety of styles of worship, often involving a robed choir and the use of the organ to accompany the singing and to provide music before and after the service. Anglican churches tend to have pews or chairs, and it is usual for the congregation to kneel for some prayers but to stand for hymns and other parts of the service such as the Gloria, Collect, Gospel reading, Creed and either the Preface or all of the Eucharistic Prayer. Anglicans may genuflect or cross themselves in the same way as Roman Catholics.
Other more traditional Anglicans tend to follow the 1662 "Book of Common Prayer" and retain the use of the King James Bible. This is typical in many Anglican cathedrals and particularly in royal peculiars such as the Savoy Chapel and the Queen's Chapel. These Anglican church services include classical music instead of songs, hymns from the New English Hymnal (usually excluding modern hymns such as "Lord of the Dance"), and are generally non-evangelical and formal in practice. Until the mid-20th century the main Sunday service was typically Morning Prayer, but the Eucharist has once again become the standard form of Sunday worship in most Anglican churches; this again is similar to Roman Catholic practice. Other common Sunday services include an early morning Eucharist without music, an abbreviated Eucharist following a service of morning prayer, and a service of Evening Prayer, often called "Evensong" when sung, usually celebrated between 3:00 and 6:00 pm. The late-evening service of Compline was revived in parish use in the early 20th century. Many Anglican churches will also have daily morning and evening prayer, and some have midweek or even daily celebration of the Eucharist.
An Anglican service (whether or not a Eucharist) will include readings from the Bible that are generally taken from a standardised lectionary, which provides for much of the Bible (and some passages from the Apocrypha) to be read out loud in the church over a cycle of one, two, or three years (depending on which eucharistic and office lectionaries are used, respectively). The sermon (or homily) is typically about ten to twenty minutes in length, often comparably short to sermons in evangelical churches. Even in the most informal Anglican services, it is common for set prayers such as the weekly Collect to be read. There are also set forms for intercessory prayer, though this is now more often extemporaneous. In high and Anglo-Catholic churches there are generally prayers for the dead. Although Anglican public worship is usually ordered according to the canonically approved services, in practice many Anglican churches use forms of service outside these norms. Liberal churches may use freely structured or experimental forms of worship, including patterns borrowed from ecumenical traditions such as those of the Taizé Community or the Iona Community.
Anglo-Catholic parishes might use the modern Roman Catholic liturgy of the Mass or more traditional forms, such as the Tridentine Mass (which is translated into English in the English Missal), the Anglican Missal, or, less commonly, the Sarum Rite. Catholic devotions such as the Rosary, Angelus, and Benediction of the Blessed Sacrament are also common among Anglo-Catholics. Eucharistic discipline. Only baptised persons are eligible to receive communion, although in many churches communion is restricted to those who have not only been baptised but also confirmed. In many Anglican provinces, however, all baptised Christians are now often invited to receive communion and some dioceses have regularised a system for admitting baptised young people to communion before they are confirmed. The discipline of fasting before communion is practised by some Anglicans. Most Anglican priests require the presence of at least one other person for the celebration of the Eucharist (referring back to Christ's statement in Matthew 18:20, "When two or more are gathered in my name, I will be in the midst of them."), though some Anglo-Catholic priests (like Roman Catholic priests) may say private Masses. As in the Roman Catholic Church, it is a canonical requirement to use fermented wine for communion.
Unlike in Roman Catholicism, the consecrated bread and wine are normally offered to the congregation at a eucharistic service ("communion in both kinds"). This practice is becoming more frequent in the Roman Catholic Church as well, especially through the Neocatechumenal Way. In some churches, the sacrament is reserved in a tabernacle or aumbry with a lighted candle or lamp nearby. In Anglican churches, only a priest or a bishop may be the celebrant at the Eucharist. Divine office. All Anglican prayer books contain offices for Morning Prayer (Matins) and Evening Prayer (Evensong). In the original "Book of Common Prayer", these were derived from combinations of the ancient monastic offices of Matins and Lauds; and Vespers and Compline, respectively. The prayer offices have an important place in Anglican history. Prior to the Catholic revival of the 19th century, which eventually restored the Eucharist as the principal Sunday liturgy, and especially during the 18th century, a morning service combining Matins, the Litany, and ante-Communion comprised the usual expression of common worship, while Matins and Evensong were sung daily in cathedrals and some collegiate chapels. This nurtured a tradition of distinctive Anglican chant applied to the canticles and psalms used at the offices (although plainsong is often used as well).
In some official and many unofficial Anglican service books, these offices are supplemented by other offices such as the Little Hours of Prime and prayer during the day such as (Terce, Sext, None, and Compline). Some Anglican monastic communities have a Daily Office based on that of the "Book of Common Prayer" but with additional antiphons and canticles, etc., for specific days of the week, specific psalms, etc. See, for example, Order of the Holy Cross and Order of St Helena, editors, "A Monastic Breviary" (Wilton, Conn.: Morehouse-Barlow, 1976). The All Saints Sisters of the Poor, with convents in Catonsville, Maryland, and elsewhere, use an elaborated version of the Anglican Daily Office. The Society of St. Francis publishes "Celebrating Common Prayer", which has become especially popular for use among Anglicans. In England, the United States, Canada, Australia, New Zealand, and some other Anglican provinces, the modern prayer books contain four offices: In addition, most prayer books include a section of prayers and devotions for family use. In the US, these offices are further supplemented by an "Order of Worship for the Evening", a prelude to or an abbreviated form of Evensong, partly derived from Orthodox prayers. In the United Kingdom, the publication of "Daily Prayer", the third volume of "Common Worship", was published in 2005. It retains the services for Morning and Evening Prayer and Compline and includes a section entitled "Prayer during the Day". "A New Zealand Prayer Book" of 1989 provides different outlines for Matins and Evensong on each day of the week, as well as "Midday Prayer", "Night Prayer" and "Family Prayer".
Some Anglicans who pray the office on daily basis use the present Divine Office of the Roman Catholic Church. In many cities, especially in England, Anglican and Roman Catholic priests and lay people often meet several times a week to pray the office in common. A small but enthusiastic minority use the Anglican Breviary, or other translations and adaptations of the pre–Vatican II Roman Rite and Sarum Rite, along with supplemental material from cognate western sources, to provide such things as a common of Octaves, a common of Holy Women, and other additional material. Others may privately use idiosyncratic forms borrowed from a wide range of Christian traditions. "Quires and Places where they sing". In the late medieval period, many English cathedrals and monasteries had established small choirs of trained lay clerks and boy choristers to perform polyphonic settings of the Mass in their Lady chapels. Although these "Lady Masses" were discontinued at the Reformation, the associated musical tradition was maintained in the Elizabethan Settlement through the establishment of choral foundations for daily singing of the Divine Office by expanded choirs of men and boys. This resulted from an explicit addition by Elizabeth herself to the injunctions accompanying the 1559 "Book of Common Prayer" (that had itself made no mention of choral worship) by which existing choral foundations and choir schools were instructed to be continued, and their endowments secured. Consequently, some thirty-four cathedrals, collegiate churches, and royal chapels maintained paid establishments of lay singing men and choristers in the late 16th century.
All save four of these have – with interruptions during the Commonwealth and the COVID-19 pandemic – continued daily choral prayer and praise to this day. In the Offices of Matins and Evensong in the 1662 "Book of Common Prayer", these choral establishments are specified as "Quires and Places where they sing". For nearly three centuries, this round of daily professional choral worship represented a tradition entirely distinct from that embodied in the intoning of Parish Clerks, and the singing of "west gallery choirs" which commonly accompanied weekly worship in English parish churches. In 1841, the rebuilt Leeds Parish Church established a surpliced choir to accompany parish services, drawing explicitly on the musical traditions of the ancient choral foundations. Over the next century, the Leeds example proved immensely popular and influential for choirs in cathedrals, parish churches, and schools throughout the Anglican communion. More or less extensively adapted, this choral tradition also became the direct inspiration for robed choirs leading congregational worship in a wide range of Christian denominations.
In 1719, the cathedral choirs of Gloucester, Hereford, and Worcester combined to establish the annual Three Choirs Festival, the precursor for the multitude of summer music festivals since. By the 20th century, the choral tradition had become for many the most accessible face of worldwide Anglicanism – especially as promoted through the regular broadcasting of choral evensong by the BBC; and also in the annual televising of the festival of Nine Lessons and Carols from King's College, Cambridge. Composers closely concerned with this tradition include Edward Elgar, Ralph Vaughan Williams, Gustav Holst, Charles Villiers Stanford, and Benjamin Britten. A number of important 20th-century works by non-Anglican composers were originally commissioned for the Anglican choral tradition – for example, the "Chichester Psalms" of Leonard Bernstein and the "Nunc dimittis" of Arvo Pärt. Communion. Principles of governance. Contrary to popular misconception, the British monarch is not the constitutional "head" of the Church of England but is, in law, the church's "supreme governor", nor does the monarch have any role in provinces outside England. The role of the crown in the Church of England is practically limited to the appointment of bishops, including the archbishop of Canterbury, and even this role is limited, as the church presents the government with a short list of candidates from which to choose. This process is accomplished through collaboration with and consent of ecclesial representatives "(see Ecclesiastical Commissioners)". Although the monarch has no constitutional role in Anglican churches in other parts of the world, the prayer books of several countries where the monarch is head of state contain prayers for him or her as sovereign.
A characteristic of Anglicanism is that it has no international juridical authority. All forty-two provinces of the Anglican Communion are autonomous, each with their own primate and governing structure. These provinces may take the form of national churches (such as in Canada, Uganda or Japan) or a collection of nations (such as the West Indies, Central Africa or South Asia), or geographical regions (such as Vanuatu and Solomon Islands) etc. Within these provinces there may exist subdivisions, called ecclesiastical provinces, under the jurisdiction of a metropolitan archbishop. All provinces of the Anglican Communion consist of dioceses, each under the jurisdiction of a bishop. In the Anglican tradition, bishops must be consecrated according to the strictures of apostolic succession, which Anglicans consider one of the marks of catholicity. Apart from bishops, there are two other orders of ordained ministry: deacon and priest. No requirement is made for clerical celibacy, though many Anglo-Catholic priests have traditionally been bachelors. Because of innovations that occurred at various points after the latter half of the 20th century, women may be ordained as deacons in almost all provinces, as priests in most and as bishops in many. Anglican religious orders and communities, suppressed in England during the Reformation, have re-emerged, especially since the mid-19th century, and now have an international presence and influence.
Government in the Anglican Communion is synodical, consisting of three houses of laity (usually elected parish representatives), clergy and bishops. National, provincial and diocesan synods maintain different scopes of authority, depending on their canons and constitutions. Anglicanism is not congregational in its polity: it is the diocese, not the parish church, which is the smallest unit of authority in the church. "(See Episcopal polity)". Archbishop of Canterbury. The archbishop of Canterbury has a precedence of honour over the other primates of the Anglican Communion, and for a province to be considered a part of the communion means specifically to be in full communion with the see of Canterbury – though this principle is currently subject to considerable debate, especially among those in the so-called Global South, including American Anglicans. The archbishop is, therefore, recognised as ("first amongst equals"), even though he does not exercise any direct authority in any province outside England, of which he is chief primate. Rowan Williams, the archbishop of Canterbury from 2002 to 2012, was the first archbishop appointed from outside the Church of England since the Reformation: he was formerly the archbishop of Wales.
As "spiritual head" of the communion, the archbishop of Canterbury maintains a certain moral authority and has the right to determine which churches will be in communion with his see. He hosts and chairs the Lambeth Conferences of Anglican Communion bishops and decides who will be invited to them. He also hosts and chairs the Anglican Communion Primates' Meeting and is responsible for the invitations to it. He acts as president of the secretariat of the Anglican Communion Office and its deliberative body, the Anglican Consultative Council. Conferences. The Anglican Communion has no international juridical organisation. All international bodies are consultative and collaborative, and their resolutions are not legally binding on the autonomous provinces of the communion. There are three international bodies of note. Ordained ministry. Like the Roman Catholic Church and the Orthodox churches, the Anglican Communion maintains the threefold ministry of deacons, presbyters (usually called "priests"), and bishops. Episcopate.
Bishops, who possess the fullness of Christian priesthood, are the successors of the apostles. Primates, archbishops, and metropolitans are all bishops and members of the historical episcopate who derive their authority through apostolic succession – an unbroken line of bishops that can be traced back to the 12 apostles of Jesus. Priesthood. Bishops are assisted by priests and deacons. Most ordained ministers in the Anglican Communion are priests, who usually work in parishes within a diocese. Priests are in charge of the spiritual life of parishes and are usually called the rector or vicar. A curate (or, more correctly, an "assistant curate") is a priest or deacon who assists the parish priest. Non-parochial priests may earn their living by any vocation, although employment by educational institutions or charitable organisations is most common. Priests also serve as chaplains of hospitals, schools, prisons, and in the armed forces. An archdeacon is a priest or deacon responsible for administration of an archdeaconry, which is often the name given to the principal subdivisions of a diocese. An archdeacon represents the diocesan bishop in his or her archdeaconry. In the Church of England, the position of archdeacon can only be held by someone in priestly orders who has been ordained for at least six years. In some other parts of the Anglican Communion, the position can also be held by deacons. In parts of the Anglican Communion where women cannot be ordained as priests or bishops but can be ordained as deacons, the position of archdeacon is effectively the most senior office to which an ordained woman can be appointed.
A dean is a priest who is the principal cleric of a cathedral or other collegiate church and the head of the chapter of canons. If the cathedral or collegiate church has its own parish, the dean is usually also rector of the parish. However, in the Church of Ireland, the roles are often separated, and most cathedrals in the Church of England do not have associated parishes. In the Church in Wales, however, most cathedrals are parish churches and their deans are now also vicars of their parishes. The Anglican Communion recognises Roman Catholic and Eastern Orthodox ordinations as valid. Outside the Anglican Communion, Anglican ordinations (at least of male priests) are recognised by the Old Catholic Church, Porvoo Communion Lutherans, and various Independent Catholic churches. Diaconate. In Anglican churches, deacons often work directly in ministry to the marginalised inside and outside the church: the poor, the sick, the hungry, the imprisoned. Unlike Orthodox and most Roman Catholic deacons who may be married only before ordination, deacons are permitted to marry freely both before and after ordination, as are priests. Most deacons are preparing for priesthood and usually only remain as deacons for about a year before being ordained priests. However, there are some deacons who remain so.
Many provinces of the Anglican Communion ordain both men and women as deacons. Many of those provinces that ordain women to the priesthood previously allowed them to be ordained only to the diaconate. The effect of this was the creation of a large and overwhelmingly female diaconate for a time, as most men proceeded to be ordained priest after a short time as a deacon. Deacons, in some dioceses, can be granted licences to solemnise matrimony, usually under the instruction of their parish priest and bishop. They sometimes officiate at Benediction of the Blessed Sacrament in churches which have this service. Deacons are not permitted to preside at the Eucharist (but can lead worship with the distribution of already consecrated communion where this is permitted), absolve sins, or pronounce a blessing. It is the prohibition against deacons pronouncing blessings that leads some to believe that deacons cannot solemnise matrimony. Laity. All baptised members of the church are called Christian faithful, truly equal in dignity and in the work to build the church. Some non-ordained people also have a formal public ministry, often on a full-time and long-term basis – such as lay readers (also known as readers), churchwardens, vergers, and sextons. Other lay positions include acolytes (male or female, often children), lay eucharistic ministers (also known as chalice bearers), and lay eucharistic visitors (who deliver consecrated bread and wine to "shut-ins" or members of the parish who are unable to leave home or hospital to attend the Eucharist). Lay people also serve on the parish altar guild (preparing the altar and caring for its candles, linens, flowers, etc.), in the choir and as cantors, as ushers and greeters, and on the church council (called the "vestry" in some countries), which is the governing body of a parish.
Religious orders. A small yet influential aspect of Anglicanism is its religious orders and communities. Shortly after the beginning of the Catholic Revival in the Church of England, there was a renewal of interest in re-establishing religious and monastic orders and communities. One of Henry VIII's earliest acts was their dissolution and seizure of their assets. In 1841, Marian Rebecca Hughes became the first woman to take the vows of religion in communion with the Province of Canterbury since the Reformation. In 1848, Priscilla Lydia Sellon became the superior of the Society of the Most Holy Trinity at Devonport, Plymouth, the first organised religious order. Sellon is called "the restorer, after three centuries, of the religious life in the Church of England". For the next one hundred years, religious orders for both men and women proliferated throughout the world, becoming a numerically small but disproportionately influential feature of global Anglicanism. Anglican religious life at one time boasted hundreds of orders and communities, and thousands of religious. An important aspect of Anglican religious life is that most communities of both men and women lived their lives consecrated to God under the vows of poverty, chastity, and obedience, or, in Benedictine communities, Stability, Conversion of Life, and Obedience, by practising a mixed life of reciting the full eight services of the Breviary in choir, along with a daily Eucharist, plus service to the poor. The mixed life, combining aspects of the contemplative orders and the active orders, remains to this day a hallmark of Anglican religious life. Another distinctive feature of Anglican religious life is the existence of some mixed-gender communities.
Since the 1960s, there has been a sharp decline in the number of professed religious in most parts of the Anglican Communion, especially in North America, Europe, and Australia. Many once large and international communities have been reduced to a single convent or monastery with memberships of elderly men or women. In the last few decades of the 20th century, novices have for most communities been few and far between. Some orders and communities have already become extinct. There are, however, still thousands of Anglican religious working today in approximately 200 communities around the world, and religious life in many parts of the Communion – especially in developing nations – flourishes. The most significant growth has been in the Melanesian countries of the Solomon Islands, Vanuatu, and Papua New Guinea. The Melanesian Brotherhood, founded at Tabalia, Guadalcanal, in 1925 by Ini Kopuria, is now the largest Anglican Community in the world, with over 450 brothers in the Solomon Islands, Vanuatu, Papua New Guinea, the Philippines, and the United Kingdom. The Sisters of the Church, started by Mother Emily Ayckbowm in England in 1870, has more sisters in the Solomons than all their other communities. The Community of the Sisters of Melanesia, started in 1980 by Sister Nesta Tiboe, is a growing community of women in the Solomon Islands.
The Society of Saint Francis, founded as a union of various Franciscan orders in the 1920s, has experienced great growth in the Solomon Islands. Other communities of religious have been started by Anglicans in Papua New Guinea and in Vanuatu. Most Melanesian Anglican religious are in their early to mid-20s. Vows may be temporary, and it is generally assumed that brothers, at least, will leave and marry in due course, making the average age 40 to 50 years younger than their brothers and sisters in other countries. Growth of religious orders, especially for women, is marked in certain parts of Africa. Worldwide distribution. Anglicanism represents the third largest Christian communion in the world, after the Roman Catholic Church and the Eastern Orthodox Church. The number of Anglicans in the world is over 85 million . The 11 provinces in Africa saw growth in the last two decades. They now include 36.7 million members, more Anglicans than there are in England. England remains the largest single Anglican province, with 26 million members. In most industrialised countries, church attendance has decreased since the 19th century. Anglicanism's presence in the rest of the world is due to large-scale emigration, the establishment of expatriate communities, or the work of missionaries.
The Church of England has been a church of missionaries since the 17th century, when the Church first left English shores with colonists who founded what would become the United States, Australia, Canada, New Zealand, and South Africa, and established Anglican churches. For example, an Anglican chaplain, Robert Wolfall, with Martin Frobisher's Arctic expedition, celebrated the Eucharist in 1578 in Frobisher Bay. The first Anglican church in the Americas was built at Jamestown, Virginia, in 1607. By the 18th century, missionaries worked to establish Anglican churches in Asia, Africa, and Latin America. The great Church of England missionary societies were founded; for example, the Society for Promoting Christian Knowledge (SPCK) in 1698, the Society for the Propagation of the Gospel in Foreign Parts (SPG) in 1701, and the Church Mission Society (CMS) in 1799. In the 19th century, social-oriented evangelism with societies were founded and developed, including the Church Pastoral Aid Society (CPAS) in 1836, Mission to Seafarers in 1856, Girls' Friendly Society (GFS) in 1875, Mothers' Union in 1876, and Church Army in 1882, all carrying out a personal form of evangelism.
In the 20th century, the Church of England developed new forms of evangelism, including the Alpha course in 1990, which was developed and propagated from Holy Trinity Brompton Church in London. In the 21st century, there has been renewed effort to reach children and youth. Fresh expressions is a Church of England missionary initiative to youth begun in 2005, and has ministries at a skate park through the efforts of St George's Church, Benfleet, Essex, the Diocese of Chelmsford, or youth groups with evocative names, like the C.L.A.W (Christ Little Angels – Whatever!) youth group at Coventry Cathedral. For those who prefer not to actually visit a brick and mortar church, there are Internet ministries, such as the Diocese of Oxford's online Anglican i-Church, which was founded on the web in 2005. Ecumenism. Anglican interest in ecumenical dialogue can be traced back to the time of the Reformation and dialogues with both Orthodox and Lutheran churches in the 16th century. In the 19th century, with the rise of the Oxford Movement, there arose greater concern for reunion of the churches of "Catholic confession". This desire to work towards full communion with other denominations led to the development of the Chicago-Lambeth Quadrilateral, approved by the third Lambeth Conference of 1888. The four points (the sufficiency of scripture, the historic creeds, the two dominical sacraments, and the historic episcopate) were proposed as a basis for discussion, although they have frequently been taken as a non-negotiable bottom-line for any form of reunion.
Theological diversity. Anglicanism in general has always sought a balance between the emphases of Catholicism and Protestantism, while tolerating a range of expressions of evangelicalism and ceremony. Clergy and laity from all Anglican churchmanship traditions have been active in the formation of the Continuing movement. While there are high church, broad-church and low-church Continuing Anglicans, many Continuing churches are Anglo-Catholic with highly ceremonial liturgical practices. Others belong to a more evangelical or low-church tradition and tend to support the Thirty-nine Articles and simpler worship services. Morning Prayer, for instance, is often used instead of the Holy Eucharist for Sunday worship services, although this is not necessarily true of all low-church parishes. Most Continuing churches in the United States reject the 1979 revision of the "Book of Common Prayer" by the Episcopal Church and use the 1928 version for their services instead. In addition, Anglo-Catholic bodies may use the Anglican Missal, Anglican Service Book or English Missal when celebrating Mass.
Internal conflict. A changing focus on social issues after the World War II led to Lambeth Conference resolutions countenancing contraception and the remarriage of divorced persons. Eventually, most provinces approved the ordination of women. In more recent years, some jurisdictions have permitted the ordination of people in same-sex relationships and authorised rites for the blessing of same-sex unions (see Homosexuality and Anglicanism). "The more liberal provinces that are open to changing Church doctrine on marriage in order to allow for same-sex unions include Brazil, Canada, New Zealand, Scotland, South India, South Africa, the US and Wales", while the more conservative provinces are primarily located in the Global South. The lack of social consensus among and within provinces of diverse cultural traditions has resulted in considerable conflict and even schism concerning some or all of these developments, as was the case in the Anglican realignment. More conservative elements within and outside of Anglicanism (primarily African churches and factions within North American Anglicanism) have opposed these changes, while some liberal and moderate Anglicans see this opposition as representing a new fundamentalism within Anglicanism and "believe a split is inevitable and preferable to continued infighting and paralysis." Some Anglicans opposed to various liberalising changes, in particular the ordination of women, have become Roman Catholics or Orthodox. Others have, at various times, joined the Continuing Anglican movement or departed for non-Anglican evangelical churches.
Continuum. The term "Continuing Anglicanism" refers to a number of church bodies which have formed outside of the Anglican Communion in the belief that traditional forms of Anglican faith, worship, and order have been unacceptably revised or abandoned within some Anglican Communion churches in recent decades. They therefore claim that they are "continuing" traditional Anglicanism. The modern Continuing Anglican movement principally dates to the Congress of St. Louis, held in the United States in 1977, where participants rejected changes that had been made in the Episcopal Church's "Book of Common Prayer" and also the Episcopal Church's approval of the ordination of women to the priesthood. More recent changes in the North American churches of the Anglican Communion, such as the introduction of same-sex marriage rites and the ordination of gay and lesbian people to the priesthood and episcopate, have created further separations. Continuing churches have generally been formed by people who have left the Anglican Communion. The original Anglican churches are charged by the Continuing Anglicans with being greatly compromised by secular cultural standards and liberal theology. Many Continuing Anglicans believe that the faith of some churches in communion with the archbishop of Canterbury has become unorthodox and therefore have not sought to also be in communion with him.
The original continuing parishes in the United States were found mainly in metropolitan areas. Since the late 1990s, a number have appeared in smaller communities, often as a result of a division in the town's existing Episcopal churches. The 2007–08 "Directory of Traditional Anglican and Episcopal Parishes", published by the Fellowship of Concerned Churchmen, contained information on over 900 parishes affiliated with either the Continuing Anglican churches or the Anglican realignment movement, a more recent wave of Anglicans withdrawing from the Anglican Communion's North American provinces. Social activism. A concern for social justice can be traced to very early Anglican beliefs, relating to an intertwined theology of God, nature, and humanity. The Anglican theologian Richard Hooker wrote in his book "The Works of that Learned and Judicious Divine" that "God hath created nothing simply for itself, but each thing in all things, and of every thing each part in other have such interest, that in the whole world nothing is found whereunto any thing created can say, 'I need thee not.'" Such statements demonstrate a theological Anglican interest in social activism, which has historically appeared in movements such as evangelical Anglican William Wilberforce’s campaign against slavery in the 18th century, or 19th century issues concerning industrialisation.
Working conditions and Christian socialism. Lord Shaftesbury, a devout evangelical, campaigned to improve the conditions in factories, in mines, for chimney sweeps, and for the education of the very poor. For years, he was chairman of the Ragged School Board. Frederick Denison Maurice was a leading figure advocating reform, founding so-called "producer's co-operatives" and the Working Men's College. His work was instrumental in the establishment of the Christian socialist movement, although he himself was not in any real sense a socialist but "a Tory paternalist with the unusual desire to theorize his acceptance of the traditional obligation to help the poor", influenced Anglo-Catholics such as Charles Gore, who wrote that "the principle of the incarnation is denied unless the Christian spirit can be allowed to concern itself with everything that interests and touches human life." Anglican focus on labour issues culminated in the work of William Temple in the 1930s and 1940s." Pacifism. A question of whether or not Christianity is a pacifist religion has remained a matter of debate for Anglicans. The leading Anglican spokesman for pacifist ideas, from 1914 to 1945, was Ernest Barnes, bishop of Birmingham from 1924 to 1953. He opposed both world wars. In 1937, the Anglican Pacifist Fellowship emerged as a distinct reform organisation, seeking to make pacifism a clearly defined part of Anglican theology. The group rapidly gained popularity amongst Anglican intellectuals, including Vera Brittain, Evelyn Underhill, and the former British political leader George Lansbury. Furthermore, Dick Sheppard, who during the 1930s was one of Britain's most famous Anglican priests due to his landmark sermon broadcasts for BBC Radio, founded the Peace Pledge Union, a secular pacifist organisation for the non-religious that gained considerable support throughout the 1930s.
Whilst never actively endorsed by Anglican churches, many Anglicans unofficially have adopted the Augustinian "Just War" doctrine. The Anglican Pacifist Fellowship remains highly active throughout the Anglican world. It rejects this doctrine of "just war" and seeks to reform the Church by reintroducing the pacifism inherent in the beliefs of many of the earliest Christians and present in their interpretation of Christ's Sermon on the Mount. The principles of the Anglican Pacifist Fellowship are often formulated as a statement of belief that "Jesus' teaching is incompatible with the waging of war ... that a Christian church should never support or justify war ... [and] that our Christian witness should include opposing the waging or justifying of war." Confusing the matter was that the 37th Article of Religion in the "Book of Common Prayer" states that "it is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and serve in the wars." Therefore, the Lambeth Council in the modern era has sought to provide a clearer position by repudiating modern war and developed a statement that has been affirmed at each subsequent meeting of the council.
This statement was strongly reasserted when "the 67th General Convention of the Episcopal Church reaffirms the statement made by the Anglican Bishops assembled at Lambeth in 1978 and adopted by the 66th General Convention of the Episcopal Church in 1979, calling "Christian people everywhere ... to engage themselves in non-violent action for justice and peace and to support others so engaged, recognising that such action will be controversial and may be personally very costly... this General Convention, in obedience to this call, urges all members of this Church to support by prayer and by such other means as they deem appropriate, those who engaged in such non-violent action, and particularly those who suffer for conscience' sake as a result; and be it further Resolved, that this General Convention calls upon all members of this Church seriously to consider the implications for their own lives of this call to resist war and work for peace for their own lives." Opposition to apartheid. The focus on other social issues became increasingly diffuse after World War II. The growing independence and strength of Anglican churches in the Global South brought new emphasis to issues of global poverty, the inequitable distribution of resources, and the lingering effects of colonialism. In this regard, figures such as Desmond Tutu and Ted Scott were instrumental in mobilising Anglicans worldwide against the apartheid policies of South Africa.
Abortion and euthanasia. While individual Anglicans and member churches within the Communion differ in practice over the circumstances in which abortion should or should not be permitted, Lambeth Conference resolutions have consistently held to a conservative view on the issue. The 1930 Conference, the first to be held since the initial legalisation of abortion in Europe (in Russia in 1920), stated: "The Conference further records its abhorrence of the sinful practice of abortion." The 1958 Conference's "Family in Contemporary Society" report affirmed the following position on abortion and was commended by the 1968 Conference: The subsequent Lambeth Conference, in 1978, made no change to this position and commended the need for "programmes at diocesan level, involving both men and women ... to emphasise the sacredness of all human life, the moral issues inherent in clinical abortion, and the possible implications of genetic engineering." In the context of debates around and proposals for the legalisation of euthanasia and assisted suicide, the 1998 Conference affirmed that "life is God-given and has intrinsic sanctity, significance and worth".
Ordinariates within the Roman Catholic Church. On 4 November 2009, Pope Benedict XVI issued an apostolic constitution, "Anglicanorum Coetibus", to allow groups of former Anglicans to enter into full communion with the Roman Catholic Church as members of personal ordinariates. 20 October 2009 announcement of the imminent constitution mentioned: Pope Benedict XVI approved, within the apostolic constitution, a canonical structure that provides for personal ordinariates which will allow former Anglicans to enter full communion with the Roman Catholic Church while preserving elements of distinctive Anglican spiritual patrimony. For each personal ordinariate, the ordinary may be a former Anglican bishop or priest. It was expected that provision would be made to allow the retention of aspects of Anglican liturgy.
Athens Athens ( ) is the capital and largest city of Greece. A significant coastal urban area in the Mediterranean, Athens is also the capital of the Attica region and is the southernmost capital on the European mainland. With its urban area's population numbering over 3.6 million, it is the eighth largest urban area in the European Union. The Municipality of Athens (also City of Athens), which constitutes a small administrative unit of the entire urban area, had a population of 643,452 (2021) within its official limits, and a land area of . Athens is one of the world's oldest cities, with its recorded history spanning over 3,400 years, and its earliest human presence beginning somewhere between the 11th and 7th millennia BC. According to Greek mythology the city was named after Athena, the ancient Greek goddess of wisdom, but modern scholars generally agree that the goddess took her name after the city. Classical Athens was one of the most powerful city-states in ancient Greece. It was a centre for democracy, the arts, education and philosophy, and was highly influential throughout the European continent, particularly in Ancient Rome. For this reason, it is often regarded as the cradle of Western civilization and the birthplace of democracy in its own right independently from the rest of Greece.
In modern times, Athens is a large cosmopolitan metropolis and central to economic, financial, industrial, maritime, political and cultural life in Greece. It is a Beta (+) – status global city according to the Globalization and World Cities Research Network, and is one of the biggest economic centers in Southeastern Europe. It also has a large financial sector, and its port Piraeus is both the 2nd busiest passenger port in Europe, and the 13th largest container port in the world. The Athens metropolitan area extends beyond its administrative municipal city limits as well as its urban agglomeration, with a population of 3,638,281 (2021) over an area of . The heritage of the Classical Era is still evident in the city, represented by ancient monuments, and works of art, the most famous of all being the Parthenon, considered a key landmark of early Western culture. The city also retains Roman, Byzantine and a smaller number of Ottoman monuments, while its historical urban core features elements of continuity through its millennia of history. Athens is home to two UNESCO World Heritage Sites, the Acropolis of Athens and the medieval Daphni Monastery. Athens is also home to several museums and cultural institutions, such as the National Archeological Museum, featuring the world's largest collection of ancient Greek antiquities, the Acropolis Museum, the Museum of Cycladic Art, the Benaki Museum, and the Byzantine and Christian Museum. Athens was the host city of the first modern-day Olympic Games in 1896, and 108 years later it hosted the 2004 Summer Olympics, making it one of five cities to have hosted the Summer Olympics on multiple occasions.
Etymology and names. In Ancient Greek, the name of the city was ("Athênai", in Classical Attic), which is a plural word. In earlier Greek, such as Homeric Greek, the name had been current in the singular form though, as ("Athḗnē"). It was possibly rendered in the plural later on, like those of ("Thêbai") and ("Μukênai"). The root of the word is probably not of Greek or Indo-European origin, and is possibly a remnant of the Pre-Greek substrate of Attica. In antiquity, it was debated whether Athens took its name from its patron goddess Athena (Attic , "Athēnâ", Ionic , "Athḗnē", and Doric , "Athā́nā") or Athena took her name from the city. Modern scholars now generally agree that the goddess takes her name from the city, because the ending -"ene" is common in names of locations, but rare for personal names.
During the medieval period, the name of the city was rendered once again in the singular as . Variant names included Setines, Satine, and Astines, all derivations involving false splitting of prepositional phrases. King Alphonse X of Castile gives the pseudo-etymology 'the one without death/ignorance'. In Ottoman Turkish, it was called "Ātīnā", and in modern Turkish, it is "Atina". History. Antiquity. The oldest known human presence in Athens is the Cave of Schist, which has been dated to between the 11th and 7th millennia BC. Athens has been continuously inhabited for at least 5,000 years (3000 BC). By 1400 BC, the settlement had become an important centre of the Mycenaean civilization, and the Acropolis was the site of a major Mycenaean fortress, whose remains can be recognised from sections of the characteristic Cyclopean walls. Unlike other Mycenaean centers, such as Mycenae and Pylos, it is not known whether Athens suffered destruction in about 1200 BC, an event often attributed to a Dorian invasion, and the Athenians always maintained that they were pure Ionians with no Dorian element. However, Athens, like many other Bronze Age settlements, went into economic decline for around 150 years afterwards. Iron Age burials, in the Kerameikos and other locations, are often richly provided for and demonstrate that from 900 BC onwards Athens was one of the leading centres of trade and prosperity in the region.
By the sixth century BC, widespread social unrest led to the reforms of Solon. These would pave the way for the eventual introduction of democracy by Cleisthenes in 508 BC. Athens had by this time become a significant naval power with a large fleet, and helped the rebellion of the Ionian cities against Persian rule. In the ensuing Greco-Persian Wars Athens, together with Sparta, led the coalition of Greek states that would eventually repel the Persians, defeating them decisively at Marathon in 490 BC, and crucially at Salamis in 480 BC. However, this did not prevent Athens from being captured and sacked twice by the Persians within one year, after a heroic but ultimately failed resistance at Thermopylae by Spartans and other Greeks led by King Leonidas, after both Boeotia and Attica fell to the Persians. The decades that followed became known as the Golden Age of Athenian democracy, during which time Athens became the leading city of Ancient Greece, with its cultural achievements laying the foundations for Western civilization. The playwrights Aeschylus, Sophocles and Euripides flourished in Athens during this time, as did the historians Herodotus and Thucydides, the physician Hippocrates, and the philosopher Socrates. Guided by Pericles, who promoted the arts and fostered democracy, Athens embarked on an ambitious building program that saw the construction of the Acropolis of Athens (including the Parthenon), as well as empire-building via the Delian League. Originally intended as an association of Greek city-states to continue the fight against the Persians, the league soon turned into a vehicle for Athens's own imperial ambitions. The resulting tensions brought about the Peloponnesian War (431–404 BC), in which Athens was defeated by its rival Sparta.
By the mid-4th century BC, the northern Greek kingdom of Macedon was becoming dominant in Athenian affairs. In 338 BC the armies of Philip II defeated an alliance of some of the Greek city-states including Athens and Thebes at the Battle of Chaeronea. Later, under Rome, Athens was given the status of a free city because of its widely admired schools. In the second century AD, the Roman emperor Hadrian, himself an Athenian citizen, ordered the construction of a library, a gymnasium, an aqueduct which is still in use, several temples and sanctuaries, a bridge and financed the completion of the Temple of Olympian Zeus. In the early 4th century AD, the Eastern Roman Empire began to be governed from Constantinople, and with the construction and expansion of the imperial city, many of Athens's works of art were taken by the emperors to adorn it. The Empire became Christianized, and the use of Latin declined in favour of exclusive use of Greek; in the Roman imperial period, both languages had been used. In the later Roman period, Athens was ruled by the emperors continuing until the 13th century, its citizens identifying themselves as citizens of the Roman Empire ("Rhomaioi"). The conversion of the empire from paganism to Christianity greatly affected Athens, resulting in reduced reverence for the city. Ancient monuments such as the Parthenon, Erechtheion and the Hephaisteion (Theseion) were converted into churches. As the empire became increasingly anti-pagan, Athens became a provincial town and experienced fluctuating fortunes.
The city remained an important center of learning, especially of Neoplatonism—with notable pupils including Gregory of Nazianzus, Basil of Caesarea and emperor Julian ()—and consequently a center of paganism. Christian items do not appear in the archaeological record until the early 5th century. The sack of the city by the Herules in 267 and by the Visigoths under their king Alaric I () in 396, however, dealt a heavy blow to the city's fabric and fortunes, and Athens was henceforth confined to a small fortified area that embraced a fraction of the ancient city. The emperor Justinian I () banned the teaching of philosophy by pagans in 529, an event whose impact on the city is much debated, but is generally taken to mark the end of the ancient history of Athens. Athens was sacked by the Slavs in 582, but remained in imperial hands thereafter, as highlighted by the visit of the emperor Constans II () in 662/3 and its inclusion in the Theme of Hellas. Middle Ages. The city was threatened by Saracen raids in the 8th–9th centuries—in 896, Athens was raided and possibly occupied for a short period, an event which left some archaeological remains and elements of Arabic ornamentation in contemporary buildings—but there is also evidence of a mosque existing in the city at the time. In the great dispute over Byzantine Iconoclasm, Athens is commonly held to have supported the iconophile position, chiefly due to the role played by Empress Irene of Athens in the ending of the first period of Iconoclasm at the Second Council of Nicaea in 787. A few years later, another Athenian, Theophano, became empress as the wife of Staurakios (r. 811–812).
Invasion of the empire by the Turks after the Battle of Manzikert in 1071, and the ensuing civil wars, largely passed the region by and Athens continued its provincial existence unharmed. When the Byzantine Empire was rescued by the resolute leadership of the three Komnenos emperors Alexios, John and Manuel, Attica and the rest of Greece prospered. Archaeological evidence tells us that the medieval town experienced a period of rapid and sustained growth, starting in the 11th century and continuing until the end of the 12th century. The Agora (marketplace) had been deserted since late antiquity, began to be built over, and soon the town became an important centre for the production of soaps and dyes. The growth of the town attracted the Venetians, and various other traders who frequented the ports of the Aegean, to Athens. This interest in trade appears to have further increased the economic prosperity of the town. The 11th and 12th centuries were the Golden Age of Byzantine art in Athens. Almost all of the most important Middle Byzantine churches in and around Athens were built during these two centuries, and this reflects the growth of the town in general. However, this medieval prosperity was not to last. In 1204, the Fourth Crusade conquered Athens and the city was not recovered from the Latins before it was taken by the Ottoman Turks. It did not become Greek in government again until the 19th century.
From 1204 until 1458, Athens was ruled by Latins in three separate periods, following the Crusades. The "Latins", or "Franks", were western Europeans and followers of the Latin Church brought to the Eastern Mediterranean during the Crusades. Along with rest of Byzantine Greece, Athens was part of the series of feudal fiefs, similar to the Crusader states established in Syria and on Cyprus after the First Crusade. This period is known as the "Frankokratia". Ottoman Athens. The first Ottoman attack on Athens, which involved a short-lived occupation of the town, came in 1397, under the Ottoman generals Yaqub Pasha and Timurtash. Finally, in 1458, Athens was captured by the Ottomans under the personal leadership of Sultan Mehmed II. As the Ottoman Sultan rode into the city, he was greatly struck by the beauty of its ancient monuments and issued a "firman" (imperial edict) forbidding their looting or destruction, on pain of death. The Parthenon was converted into the main mosque of the city. Under Ottoman rule, Athens was denuded of any importance and its population severely declined, leaving it as a "small country town" (Franz Babinger). From the early 17th century, Athens came under the jurisdiction of the Kizlar Agha, the chief black eunuch of the Sultan's harem. The city had originally been granted by Sultan Ahmed I () to Basilica, one of his favourite concubines, who hailed from the city, in response of complaints of maladministration by the local governors. After her death, Athens came under the purview of the Kizlar Agha.
The Turks began a practice of storing gunpowder and explosives in the Parthenon and Propylaea. In 1640, a lightning bolt struck the Propylaea, causing its destruction. In 1687, during the Morean War, the Acropolis was besieged by the Venetians under Francesco Morosini, and the temple of Athena Nike was dismantled by the Ottomans to fortify the Parthenon. A shot fired during the bombardment of the Acropolis caused a powder magazine in the Parthenon to explode (26 September), and the building was severely damaged, giving it largely the appearance it has today. The Venetian occupation of Athens lasted for six months, and both the Venetians and the Ottomans participated in the looting of the Parthenon. One of its western pediments was removed, causing even more damage to the structure. During the Venetian occupation, the two mosques of the city were converted into Catholic and Protestant churches, but on 9 April 1688 the Venetians abandoned Athens again to the Ottomans. Modern history. In 1822, a Greek insurgency captured the city, but it fell to the Ottomans again in 1826 (though Acropolis held till June 1827). Again the ancient monuments suffered badly. The Ottoman forces remained in possession until March 1833, when they withdrew.
Following the Greek War of Independence and the establishment of the Greek Kingdom, Athens was chosen to replace Nafplio as the second capital of the newly independent Greek state in 1834, largely because of historical and sentimental reasons. At the time, after the extensive destruction it had suffered during the war of independence, it was reduced to a town of about 4,000 people (less than half its earlier population) in a loose swarm of houses along the foot of the Acropolis. The first King of Greece, King Otto of Bavaria, commissioned the architects Stamatios Kleanthis and Eduard Schaubert to design a modern city plan fit for the capital of a state. The first modern city plan consisted of a triangle defined by the Acropolis, the ancient cemetery of Kerameikos and the new palace of the Bavarian king (now housing the Greek Parliament), so as to highlight the continuity between modern and ancient Athens. Neoclassicism, the international style of this epoch, was the architectural style through which Bavarian, French and Greek architects such as Hansen, Klenze, Boulanger or Kaftantzoglou designed the first important public buildings of the new capital. In 1896, Athens hosted the first modern Olympic Games. During the 1920s a number of Greek refugees, expelled from Asia Minor after the Greco-Turkish War and Population exchange between Greece and Turkey, swelled Athens's population; nevertheless it was mostly after World War II and the Civil War ended, during the 1950s and 1960s, that the population of the city exploded, and Athens experienced its greatest expansion.
In the 1980s, it became evident that smog from factories and an ever-increasing fleet of automobiles, as well as a lack of adequate free space due to congestion, had evolved into the city's most important challenge. The Acropolis of Athens was inscribed as a UNESCO World Heritage Site in 1987, for its group of ancient Greek monumental ruins, including architectural masterpieces such as the Parthenon. A series of anti-pollution measures taken by the city's authorities in the 1990s, combined with a substantial improvement of the city's infrastructure (including the Attiki Odos motorway, the expansion of the Athens Metro, and the new Athens International Airport), considerably alleviated pollution and transformed Athens into a much more functional city. In 2004, Athens hosted the 2004 Summer Olympics. Further urban improvements began in the 2020s along the coastal zone, including the Hellenikon Park development and the Faliro Delta upgrade, adding to the Stavros Niarchos Centre. Geography. Athens sprawls across the central plain of Attica that is often referred to as the Athens Basin or the Attica Basin (). The basin is bounded by four large mountains: Mount Aigaleo to the west, Mount Parnitha to the north, Mount Pentelicus to the northeast and Mount Hymettus to the east. Beyond Mount Aegaleo lies the Thriasian plain, which forms an extension of the central plain to the west. The Saronic Gulf lies to the southwest. Mount Parnitha is the tallest of the four mountains (), and has been declared a national park. The Athens urban area spreads over from Agios Stefanos in the north to Varkiza in the south. The city is located in the north temperate zone, 38 degrees north of the equator.
Athens is built around a large number of hills. Lycabettus is one of the tallest hills of the city proper and provides a view of the entire Attica Basin. The meteorology of Athens is deemed to be one of the most complex in the world because its mountains cause a temperature inversion phenomenon which, along with the Greek government's difficulties controlling industrial pollution, was responsible for the air pollution problems the city has faced. This issue is not unique to Athens; for instance, Los Angeles and Mexico City also suffer from similar atmospheric inversion problems. The Cephissus river, the Ilisos and the Eridanos stream are the historical rivers of Athens. Environment. By the late 1970s, the pollution of Athens had become so destructive that according to the then Greek Minister of Culture, Constantine Trypanis, "...the carved details on the five the caryatids of the Erechtheum had seriously degenerated, while the face of the horseman on the Parthenon's west side was all but obliterated." A series of measures taken by the authorities of the city throughout the 1990s resulted in the improvement of air quality; the appearance of smog (or "nefos" as the Athenians used to call it) has become less common.
Measures taken by the Greek authorities throughout the 1990s have improved the quality of air over the Attica Basin. Nevertheless, air pollution still remains an issue for Athens, particularly during the hottest summer days. In late June 2007, the Attica region experienced a number of brush fires, including a blaze that burned a significant portion of a large forested national park in Mount Parnitha, considered critical to maintaining a better air quality in Athens all year round. Damage to the park has led to worries over a stalling in the improvement of air quality in the city. The major waste management efforts undertaken in the last decade (particularly the plant built on the small island of Psytalia) have greatly improved water quality in the Saronic Gulf, and the coastal waters of Athens are now accessible again to swimmers. Parks and zoos. Parnitha National Park is punctuated by well-marked paths, gorges, springs, torrents and caves dotting the protected area. Hiking and mountain-biking in all four mountains are popular outdoor activities for residents of the city. The National Garden of Athens was completed in 1840 and is a green refuge of 15.5 hectares in the centre of the Greek capital. It is to be found between the Parliament and Zappeion buildings, the latter of which maintains its own garden of seven hectares. Parts of the City Centre have been redeveloped under a masterplan called the "Unification of Archeological Sites of Athens", which has also gathered funding from the EU to help enhance the project. The landmark Dionysiou Areopagitou Street has been pedestrianised, forming a scenic route. The route starts from the Temple of Olympian Zeus at Vasilissis Olgas Avenue, continues under the southern slopes of the Acropolis near Plaka, and finishes just beyond the Temple of Hephaestus in Thiseio. The route in its entirety provides visitors with views of the Parthenon and the Agora (the meeting point of ancient Athenians), away from the busy City Centre.
The hills of Athens also provide green space. Lycabettus, Philopappos hill and the area around it, including Pnyx and Ardettos hill, are planted with pines and other trees, with the character of a small forest rather than typical metropolitan parkland. Also to be found is the Pedion tou Areos ("Field of Mars") of 27.7 hectares, near the National Archaeological Museum. Athens' largest zoo is the Attica Zoological Park, a private zoo located in the suburb of Spata. The zoo is home to around 2000 animals representing 400 species, and is open 365 days a year. Smaller zoos exist within public gardens or parks, such as the zoo within the National Garden of Athens. Climate. Athens has a hot-summer Mediterranean climate (Köppen climate classification: "Csa"). The climate in Athens can be considered warmer than some cities that are similar or even less distant from the equator such as Seoul, Melbourne, Buenos Aires, Cape Town and Norfolk (Virginia, US). According to the meteorological station near the city center which is operated by the National Observatory of Athens, the downtown area has simple mean annual temperature of while parts of the urban agglomeration may reach up to , being affected by the urban heat island effect. Athens receives about of precipitation per year, largely concentrated during the colder half of the year with the remaining rainfall falling sparsely, mainly during thunderstorms. Fog is rare in the city center, but somewhat more frequent in areas to the east, close to mount Hymettus.
The southern section of the Athens metropolitan area (i.e., Elliniko, Athens Riviera) lies in the transitional zone between Mediterranean ("Csa") and hot semi-arid climate ("BSh"), with its port-city of Piraeus being the most extreme example, receiving just per year. The areas to the south generally see less extreme temperature variations as their climate is moderated by the Saronic gulf. The northern part of the city (i.e., Kifissia), owing to its higher elevation, features moderately lower temperatures and slightly increased precipitation year-round. The generally dry climate of the Athens basin compared to the precipitation amounts seen in a typical Mediterranean climate is due to the rain shadow effect caused by the Pindus mountain range and the Dirfys and Parnitha mountains, substantially drying the westerly and northerly winds respectively. Snowfall is not very common. It usually does not cause heavy disruption to daily life, in contrast to the northern parts of the city, where blizzards occur on a somewhat more regular basis. The most recent examples include the snowstorms of 16 February 2021 and 24 January 2022, when the entire urban area was blanketed in snow.
Athens may get particularly hot in the summer, owing partly to the strong urban heat island effect characterizing the city. In fact, Athens has been referred to as the hottest city in mainland Europe, and is the first city in Europe to appoint a chief heat officer to deal with severe heat waves. Temperatures of 47.5°C have been reported in several locations of the metropolitan area, including within the urban agglomeration. Metropolitan Athens was until 2021 the holder of the World Meteorological Organization record for the highest temperature ever recorded in Europe with which was recorded in the areas of Elefsina and Tatoi on 10 July 1977. Administration. Athens became the capital of Greece in 1834, following Nafplion, which was the provisional capital from 1829. The municipality (city) of Athens is also the capital of the Attica region. The term "Athens" can refer either to the municipality of Athens, to Greater Athens or urban area, or to the entire Athens Metropolitan Area. The large city centre () of the Greek capital falls directly within the Municipality of Athens (), which is the largest in population size in Greece and forms the core of the Athens urban area, followed by the Municipality of Piraeus, which forms a significant city centre on its own within the Athens urban area and it is the second largest in population size within it.
Athens Urban Area. The Athens Urban Area (), also known as Urban Area of the Capital () or Greater Athens (), today consists of 40 municipalities: 35 of them divided in four regional units (Central Athens, North Athens, West Athens, South Athens), and a further 5 municipalities which make up the regional unit of Piraeus. The Athens urban area spans over , with a population of 3,059,764 people as of 2021. Athens metropolitan area. The Athens metropolitan area spans within the Attica region and includes a total of 58 municipalities, which are organized in seven regional units (those outlined above, along with East Attica and West Attica), having reached a population of 3,638,281 according to the 2021 census. Athens and Piraeus municipalities serve as the two metropolitan centres of the Athens Metropolitan Area. There are also some inter-municipal centres serving specific areas. For example, Kifissia and Glyfada serve as inter-municipal centres for northern and southern suburbs respectively.
The Athens city coastline, extending from the major commercial port of Piraeus to the southernmost suburb of Varkiza for some , is also connected to the City Centre by tram. In the northern suburb of Maroussi, the upgraded main Olympic Complex (known by its Greek acronym OAKA) dominates the skyline. The area has been redeveloped according to a design by the Spanish architect Santiago Calatrava, with steel arches, landscaped gardens, fountains, futuristic glass, and a landmark new blue glass roof which was added to the main stadium. A second Olympic complex, next to the sea at the beach of Palaio Faliro, also features modern stadia, shops and an elevated esplanade. Work is underway to transform the grounds of the old Athens Airport – named Elliniko – in the southern suburbs, into one of the largest landscaped parks in Europe, to be named the Hellenikon Metropolitan Park. Many of the southern suburbs (such as Alimos, Palaio Faliro, Elliniko, Glyfada, Voula, Vouliagmeni and Varkiza) known as the Athens Riviera, host a number of sandy beaches, most of which are operated by the Greek National Tourism Organisation and require an entrance fee. Casinos operate on both Mount Parnitha (Regency Casino Mont Parnes), some from downtown Athens (accessible by car or cable car), and the nearby town of Loutraki (accessible by car via the Athens – Corinth National Highway, or the Athens Suburban Railway).
Twin towns – sister cities. The concept of a partner city is used under different names in different countries, but they mean the same thing, that two cities in different countries assist each other as partners. Athens has quite a number of partners, whether as a "twin", a "sister", or a "partner." Demographics. The Municipality of Athens has an official population of 643,452 people (in 2021). According to the 2021 Population and Housing Census, The four regional units that make up the former Athens prefecture have a combined population of 2,611,713 . They together with the regional unit of Piraeus (sometimes referred to as Greater Piraeus) make up the dense Athens Urban Area or Greater Athens which reaches a total population of 3,059,764 inhabitants (in 2021). The municipality (Center) of Athens is the most populous in Greece, with a population of 643,452 people (in 2021) and an area of , forming the core of the Athens Urban Area within the Attica Basin. The incumbent Mayor of Athens is Charis Doukas of PASOK. The municipality is divided into seven municipal districts which are mainly used for administrative purposes.
For the Athenians the most popular way of dividing the downtown is through its neighbourhoods such as Pagkrati, Ampelokipoi, Goudi, Exarcheia, Patisia, Ilisia, Petralona, Plaka, Anafiotika, Koukaki, Kolonaki and Kypseli, each with its own distinct history and characteristics. Romani people are concentrated in Acharnes, Ano Liosia, Agia Varvara, Zefeiri and Kamatero. There is a large Albanian community in Athens. Metropolitan Area. The Athens Metropolitan Area, with an area of and inhabited by 3,744,059 people in 2021, consists of the Athens Urban Area with the addition of the towns and villages of East and West Attica, which surround the dense urban area of the Greek capital. It actually sprawls over the whole peninsula of Attica, which is the best part of the region of Attica, excluding the islands. Safety. Athens ranks in the lowest percentage for the risk on frequency and severity of terrorist attacks according to the EU Global Terrorism Database (EIU 2007–2016 calculations). The city also ranked 35th in Digital Security, 21st on Health Security, 29th on Infrastructure Security and 41st on Personal Security globally in a 2017 The Economist Intelligence Unit report. It also ranks as a very safe city (39th globally out of 162 cities overall) on the ranking of the safest and most dangerous countries. As November 2024 the crime index from Numbeo places Athens at 55.40 (moderate), while its safety index is at 44.60. According to a Mercer 2019 Quality of Living Survey, Athens ranks 89th on the Mercer Quality of Living Survey ranking.
Economy. Athens is the financial capital of Greece. According to data from 2014, Athens as a metropolitan economic area produced US$130 billion as GDP in PPP, which consists of nearly half of the production for the whole country. Athens was ranked 102nd in that year's list of global economic metropolises, while GDP per capita for the same year was 32,000 US dollars. Athens is one of the major economic centres in south-eastern Europe and is considered a regional economic power. The port of Piraeus, where big investments by COSCO have already been delivered during the recent decade, the completion of the new Cargo Centre in Thriasion, the expansion of the Athens Metro and the Athens Tram, as well as the Hellenikon metropolitan park redevelopment in Elliniko and other urban projects, are the economic landmarks of the upcoming years. Prominent Greek companies such as Hellas Sat, Hellenic Aerospace Industry, Mytilineos Holdings, Titan Cement, Hellenic Petroleum, Papadopoulos E.J., Folli Follie, Jumbo S.A., OPAP, and Cosmote have their headquarters in the metropolitan area of Athens. Multinational companies such as Ericsson, Sony, Siemens, Motorola, Samsung, Microsoft, Teleperformance, Novartis, Mondelez and Coca-Cola also have their regional research and development headquarters in the city. The banking sector is represented by National Bank of Greece, Alpha Bank, Eurobank, and Piraeus Bank, while the Bank of Greece is also situated in the City Centre. The Athens Stock Exchange was severely hit by the Greek government-debt crisis and the decision of the government to proceed into capital controls during summer 2015. As a whole the economy of Athens and Greece was strongly affected, while data showed a change from long recession to growth of 1.4% from 2017 onwards.
Tourism is also a leading contributor to the economy of the city, as one of Europe's top destinations for city-break tourism, and also the gateway for excursions to both the islands and other parts of the mainland. Greece attracted 26.5 million visitors in 2015, 30.1 million visitors in 2017, and over 33 million in 2018, making Greece one of the most visited countries in Europe and the world, and contributing 18% to the country's GDP. Athens welcomed more than 5 million tourists in 2018, and 1.4 million were "city-breakers"; this was an increase by over a million city-breakers since 2013. Tourism. Athens has been a destination for travellers since antiquity. Over the 2000s, the city's infrastructure and social amenities have improved, in part because of its successful bid to stage the 2004 Olympic Games. The Greek Government, aided by the EU, has funded major infrastructure projects such as the state-of-the-art Eleftherios Venizelos International Airport, the expansion of the Athens Metro system, and the new Attiki Odos Motorway.
In recent years, Athens has become more dynamic with the addition of numerous new bars and cafés and a growing presence of street art and graffiti, enhancing its urban edge and adding more touristic options alongside the city's archaeological sites and museums. Transport. Athens is the country's major transportation hub. The city has Greece's largest airport and its largest port; Piraeus, too, is the largest container transport port in the Mediterranean, and the largest passenger port in Europe. Athens is a major national hub for Intercity (Ktel) and international buses, as well as for domestic and international rail transport. Public transport is serviced by a variety of transportation means, making up the country's largest mass transit system. Transport for Athens operates a large bus and trolleybus fleet, the city's Metro, a Suburban Railway service and a tram network, connecting the southern suburbs to the city centre. Bus transport. OSY () (Odikes Sygkoinonies S.A.), a subsidiary company of OASA (Athens urban transport organisation), is the main operator of buses and trolleybuses in Athens. As of 2017, its network consists of around 322 bus lines, spanning the Athens Metropolitan Area, and making up a fleet of 2,375 buses and trolleybuses. Of those 2,375, 619 buses run on compressed natural gas, making up the largest fleet of natural gas-powered buses in Europe, and 354 are electric-powered (trolleybuses). All of the 354 trolleybuses are equipped to run on diesel in case of power failure.
International links are provided by a number of private companies. National and regional bus links are provided by KTEL from two InterCity Bus Terminals; Kifissos Bus Terminal A and Liosion Bus Terminal B, both located in the north-western part of the city. "Kifissos" provides connections towards Peloponnese, North Greece, West Greece and some Ionian Islands, whereas "Liosion" is used for most of Central Greece. Both of these terminals will be replaced by a new Intercity Bus Terminal under construction in Eleonas due to be completed by 2027. Railways. Athens is the hub of the country's national railway system (OSE), connecting the capital with major cities across Greece and abroad (Istanbul, Sofia, Belgrade and Bucharest). The Athens Suburban Railway, referred to as the "Proastiakos", connects Athens International Airport to the city of Kiato, west of Athens, via Larissa station, the city's central rail station and the port of Piraeus. The length of Athens's commuter rail network extends to , and is expected to stretch to by 2010.
The Athens Metro is operated by STASY S.A. () (Statheres Sygkoinonies S.A.), a subsidiary company of OASA (Athens urban transport organisation), which provides public transport throughout the Athens Urban Area. While its main purpose is transport, it also houses Greek artifacts found during the construction of the system. The Athens Metro runs three metro lines, namely Line 1 (Green Line), Line 2 (Red Line) and Line 3 (Blue Line) lines, of which the first was constructed in 1869, and the other two largely during the 1990s, with the initial new sections opened in January 2000. Line 1 mostly runs at ground level and the other two (Line 2 & 3) routes run entirely underground. A fleet of 42 trains, using 252 carriages, operates on the network, with a daily occupancy of 1,353,000 passengers.
The Athens Tram is operated by STASY S.A. (Statheres Sygkoinonies S.A.), a subsidiary company of Transport for Athens (OASA). It has a fleet of 35 Sirio type vehicles and 25 Alstom Citadis type vehicles which serve 48 stations, employ 345 people with an average daily occupancy of 65,000 passengers. The tram network spans a total length of and covers ten Athenian suburbs. The network runs from Syntagma Square to the southwestern suburb of Palaio Faliro, where the line splits in two branches; the first runs along the Athens coastline toward the southern suburb of Voula, while the other heads toward Piraeus. The network covers the majority of the Athens coastline. Athens International Airport. Athens is served by the Athens International Airport (ATH), located near the town of Spata, in the eastern Messoghia plain, some east of center of Athens. The airport, awarded the "European Airport of the Year 2004" Award, is intended as an expandable hub for air travel in southeastern Europe and was constructed in 51 months, costing 2.2 billion euros. It employs a staff of 14,000.
Ferry. The Port of Piraeus is the largest port in Greece and one of the largest in Europe. Rafina and Lavrio act as alternative ports of Athens, connects the city with numerous Greek islands of the Aegean Sea, Evia while also serving the cruise ships that arrive. Motorways. Two main motorways of Greece begin in Athens, namely the A1/E75, heading north towards Greece's second largest city, Thessaloniki; and the border crossing of Evzones and the A8/E94 heading west, towards Greece's third largest city, Patras, which incorporated the GR-8A. Before their completion much of the road traffic used the GR-1 and the GR-8. Athens' Metropolitan Area is served by the Attiki Odos toll motorway network: its main section, the A6, extends from the western industrial suburb of Elefsina to Athens International Airport; while two beltways, namely the Aigaleo Beltway (A65) and the Hymettus Beltway (A62) serve parts of western and eastern Athens respectively. The span of the Attiki Odos in all its length is , making it the largest metropolitan motorway network in all of Greece.
Education. Located on Panepistimiou Street, the old campus of the University of Athens, the National Library, and the Athens Academy form the "Athens Trilogy" built in the mid-19th century. The largest and oldest university in Athens is the National and Kapodistrian University of Athens. Most of the functions of NKUA along National Technical University of Athens have been transferred to a campus in the eastern suburb of Zografou. The National Technical University of Athens old campus is located on Patision Street. The University of West Attica is the second largest university in Athens. The seat of the university is located in the western area of Athens, where the philosophers of Ancient Athens delivered lectures. All the activities of UNIWA are carried out in the modern infrastructure of the three University Campuses within the metropolitan region of Athens (Egaleo Park, Ancient Olive Groove and Athens), which offer modern teaching and research spaces, entertainment and support facilities for all students. Other universities that lie within Athens are the Athens University of Economics and Business, the Panteion University, the Agricultural University of Athens and the University of Piraeus.
There are overall ten state-supported Institutions of Higher (or Tertiary) education located in the Athens Urban Area, these are by chronological order: Athens School of Fine Arts (1837), National Technical University of Athens (1837), National and Kapodistrian University of Athens (1837), Agricultural University of Athens (1920), Athens University of Economics and Business (1920), Panteion University of Social and Political Sciences (1927), University of Piraeus (1938), Harokopio University of Athens (1990), School of Pedagogical and Technological Education (2002), University of West Attica (2018). There are also several other private "colleges", as they called formally in Greece, as the establishment of private universities is prohibited by the constitution. Many of them are accredited by a foreign state or university such as the American College of Greece and the Athens Campus of the University of Indianapolis. Culture. Archaeological hub and museums. The city is a world centre of archaeological research. Alongside national academic institutions, such as the Athens University and the Archaeological Society, it is home to multiple archaeological museums, taking in the National Archaeological Museum, the Cycladic Museum, the Epigraphic Museum, the Byzantine & Christian Museum, as well as museums at the ancient Agora, Acropolis, Kerameikos, and the Kerameikos Archaeological Museum. The city is also the setting for the Demokritos laboratory for Archaeometry, alongside regional and national archaeological authorities forming part of the Greek Department of Culture.
Athens hosts 17 Foreign Archaeological Institutes which promote and facilitate research by scholars from their home countries. As a result, Athens has more than a dozen archaeological libraries and three specialized archaeological laboratories, and is the venue of several hundred specialized lectures, conferences and seminars, as well as dozens of archaeological exhibitions each year. At any given time, hundreds of international scholars and researchers in all disciplines of archaeology are to be found in the city. Athens' most important museums include: Architecture. Athens incorporates architectural styles ranging from Greco-Roman and Neoclassical to Modern. They are often to be found in the same areas, as Athens is not marked by a uniformity of architectural style. A visitor will quickly notice the absence of tall buildings: Athens has very strict height restriction laws in order to ensure the Acropolis Hill is visible throughout the city. Despite the variety in styles, there is evidence of continuity in elements of the architectural environment throughout the city's history.
For the greatest part of the 19th century Neoclassicism dominated Athens, as well as some deviations from it such as Eclecticism, especially in the early 20th century. Thus, the Old Royal Palace was the first important public building to be built, between 1836 and 1843. Later in the mid and late 19th century, Theophil Freiherr von Hansen and Ernst Ziller took part in the construction of many neoclassical buildings such as the Athens Academy and the Zappeion Hall. Ziller also designed many private mansions in the centre of Athens which gradually became public, usually through donations, such as Schliemann's Iliou Melathron. Beginning in the 1920s, modern architecture including Bauhaus and Art Deco began to exert an influence on almost all Greek architects, and buildings both public and private were constructed in accordance with these styles. Localities with a great number of such buildings include Kolonaki, and some areas of the centre of the city; neighbourhoods developed in this period include Kypseli. In the 1950s and 1960s during the extension and development of Athens, other modern movements such as the International style played an important role. The centre of Athens was largely rebuilt, leading to the demolition of a number of neoclassical buildings. The architects of this era employed materials such as glass, marble and aluminium, and many blended modern and classical elements. After World War II, internationally known architects to have designed and built in the city included Walter Gropius, with his design for the US Embassy, and, among others, Eero Saarinen, in his postwar design for the east terminal of the Ellinikon Airport.
Urban sculpture. Across the city numerous statues or busts are to be found. Apart from the neoclassicals by Leonidas Drosis at the Academy of Athens (Plato, Socrates, Apollo and Athena), others in notable categories include the statue of Theseus by Georgios Fytalis at Thiseion; depictions of philhellenes such as Lord Byron, George Canning, and William Gladstone; the equestrian statue of Theodoros Kolokotronis by Lazaros Sochos in front of the Old Parliament; statues of Ioannis Kapodistrias, Rigas Feraios and Adamantios Korais at the university; of Evangelos Zappas and Konstantinos Zappas at the Zappeion; Ioannis Varvakis at the National Garden; the" Woodbreaker" by Dimitrios Filippotis; the equestrian statue of Alexandros Papagos in the Papagou district; and various busts of fighters of Greek independence at the Pedion tou Areos. A significant landmark is also the Tomb of the Unknown Soldier in Syntagma. Entertainment and performing arts. Athens is home to 148 theatrical stages, more than any other city in the world, including the ancient Odeon of Herodes Atticus, home to the Athens Festival, which runs from May to October each year. In addition to a large number of multiplexes, Athens plays host to open air garden cinemas. The city also supports music venues, including the Athens Concert Hall ("Megaro Moussikis"), which attracts world class artists. The Athens Planetarium, located in Andrea Syngrou Avenue, in Palaio Faliro is one of the largest and best equipped digital planetaria in the world. The Stavros Niarchos Foundation Cultural Center, inaugurated in 2016, will house the National Library of Greece and the Greek National Opera. In 2018 Athens was designated as the World Book Capital by UNESCO.
Restaurants, tavernas and bars can be found in the entertainment hubs in Plaka and the Trigono areas of the historic centre, the inner suburbs of Gazi and Psyrri are especially busy with nightclubs and bars, while Kolonaki, Exarchia, Kypseli, Metaxourgeio, Koukaki and Pangrati offer more of a cafe and restaurant scene. The coastal suburbs of Microlimano, Alimos and Glyfada include many tavernas, beach bars and busy summer clubs. The most successful songs during the period 1870–1930 were the Athenian serenades (Αθηναϊκές καντάδες), based on the Heptanesean kantádhes (καντάδες 'serenades'; sing.: καντάδα) and the songs performed on stage (επιθεωρησιακά τραγούδια 'theatrical revue songs') in revues, musical comedies, operettas and nocturnes that were dominating Athens' theatre scene. In 1922, following the Greek-Turkish war, Greek genocide and later population exchange suffered by the Greek population of Asia Minor, many ethnic Greeks fled to Athens. They settled in poor neighbourhoods and brought with them Rebetiko music, making it also popular in Greece, and which later became the base for the Laïko music. Other forms of song popular today in Greece are elafrolaika, entechno, dimotika, and skyladika. Greece's most notable, and internationally famous, composers of Greek song, mainly of the entechno form, are Manos Hadjidakis and Mikis Theodorakis. Both composers have achieved fame abroad for their composition of film scores.
The renowned American-born Greek soprano Maria Callas spent her teenage years in Athens, where she settled in 1937. Her professional opera career started in 1940 in Athens, with the Greek National Opera. In 2018, the city's municipal Olympia Theatre was renamed to "Olympia City Music Theatre 'Maria Callas'" and in 2023, the Municipality inaugurated the Maria Callas Museum, housing it in a neoclassical building on 44 Mitropoleos street. Sports. Athens has a long tradition in sports and sporting events, serving as home to the most important clubs in Greek sport and housing a large number of sports facilities. The city has also been host to sports events of international importance. Athens has hosted the Summer Olympic Games twice, in 1896 and 2004. The 2004 Summer Olympics required the development of the Athens Olympic Stadium, which has since gained a reputation as one of the most beautiful stadiums in the world, and one of its most interesting modern monuments. The biggest stadium in the country, it hosted two finals of the UEFA Champions League, in 1994 and 2007. Other major stadiums are the Karaiskakis Stadium located in the nearby city of Piraeus, a sports and entertainment complex, host of the 1971 UEFA Cup Winners' Cup Final, and Agia Sophia Stadium located in Nea Filadelfeia, host of the 2024 UEFA Europa Conference League final.
The EuroLeague final has been hosted twice in 1985 and in 1993 at the Peace and Friendship Stadium, most known as SEF, a large indoor arena, and the third time in 2007 at the Olympic Indoor Hall. Events in other sports such as athletics, volleyball, water polo etc., have been hosted in the capital's venues. Greater Athens is home to three widely supported and successful multi-sport clubs, Panathinaikos, originated in the city of Athens, Olympiacos, originated in the port city of Piraeus and AEK, originated in the suburban town of Nea Filadelfeia. In football, Olympiacos is the dominant force at the national level and the only Greek club to have won a European competition, the 2023–24 UEFA Europa Conference League, Panathinaikos made it to the 1971 European Cup Final, while AEK Athens is the other member of the big three. These clubs also have successful basketball teams; Panathinaikos and Olympiacos are considered among the top powers in Europe, having won the EuroLeague seven and three times respectively, whilst AEK Athens was the first Greek team to win a European trophy in any team sport.
Other notable clubs within the region are Athinaikos, Panionios, Atromitos, Apollon, Panellinios, Egaleo F.C., Ethnikos Piraeus, Maroussi BC and Peristeri B.C. Athenian clubs have also had domestic and international success in other sports. The Athens area encompasses a variety of terrain, notably hills and mountains rising around the city, and the capital is the only major city in Europe to be bisected by a mountain range. Four mountain ranges extend into city boundaries and thousands of kilometres of trails criss-cross the city and neighbouring areas, providing exercise and wilderness access on foot and bike. Beyond Athens and across the prefecture of Attica, outdoor activities include skiing, rock climbing, hang gliding and windsurfing. Numerous outdoor clubs serve these sports, including the Athens Chapter of the Sierra Club, which leads over 4,000 outings annually in the area. Athens was awarded the 2004 Summer Olympics on 5 September 1997 in Lausanne, Switzerland, after having lost a previous bid to host the 1996 Summer Olympics, to Atlanta, United States. It was to be the second time Athens would host the games, following the inaugural event of 1896. After an unsuccessful bid in 1990, the 1997 bid was radically improved, including an appeal to Greece's Olympic history. In the last round of voting, Athens defeated Rome with 66 votes to 41. Prior to this round, the cities of Buenos Aires, Stockholm and Cape Town had been eliminated from competition, having received fewer votes. Although the heavy cost was criticized, estimated at $1.5 billion, Athens was transformed into a more functional city that enjoys modern technology both in transportation and in modern urban development. The games welcomed over 10,000 athletes from all 202 countries.
Anguilla Anguilla ( ) is a British Overseas Territory in the Caribbean. It is one of the most northerly of the Leeward Islands in the Lesser Antilles, lying east of Puerto Rico and the Virgin Islands and directly north of Saint Martin. The territory consists of the main island of Anguilla, approximately long by wide at its widest point, together with a number of much smaller islands and cays with no permanent population. The territory's capital is The Valley. The total land area of the territory is , with a population of approximately (). Etymology. The native Arawak name for the island was "Malliouhana". In reference to the island's shape, the Italian "", meaning "eel" (in turn, from the Latin diminutive of "anguis", "snake") was used as its name. Anguillan tradition holds that Christopher Columbus named the island. History. Anguilla was first settled by Indigenous Amerindian peoples who migrated from South America. The earliest Native American artefacts found on Anguilla have been dated to around 1300 BC; remains of settlements date from AD 600.
There are two known petroglyph sites in Anguilla: Big Spring and Fountain Cavern. The rock ledges of Big Spring contain more than 100 petroglyphs (dating back to AD 600–1200), the majority consisting of three indentations that form faces. Precisely when Anguilla was first seen by Europeans is uncertain: some sources claim that Columbus sighted the island during his second voyage in 1493, while others state that the first European explorer was the French Huguenot nobleman and merchant René Goulaine de Laudonnière in 1564. The Dutch West India Company established a fort on the island in 1631. However, the Company later withdrew after its fort was destroyed by the Spanish in 1633. Traditional accounts state that Anguilla was first colonised by English settlers from Saint Kitts beginning in 1650. The settlers focused on planting tobacco, and to a lesser extent cotton. The French temporarily took over the island in 1666 but returned it to English control under the terms of the Treaty of Breda the next year. Major John Scott, who visited in September 1667, wrote of leaving the island "in good condition" and noted that in July 1668, "200 or 300 people fled thither in time of war". The French attacked again in 1688, 1745 and 1798, causing much destruction but failing to capture the island.
It is likely that the early European settlers brought enslaved Africans with them. Historians confirm that African slaves lived in the region in the early 17th century, such as slaves from Senegal living on St Kitts in the mid-1600s. By 1672 a slave depot existed on the island of Nevis, serving the Leeward Islands. While the time of African arrival in Anguilla is difficult to place precisely, archival evidence indicates a substantial African presence of at least 100 enslaved people by 1683; these seem to have come from Central Africa as well as West Africa. The slaves were forced to work on the sugar plantations which had begun to replace tobacco as Anguilla's main crop. Over time, the African slaves and their descendants came to vastly outnumber the white settlers. The African slave trade was eventually terminated within the British Empire in 1807, and slavery outlawed completely in 1834. Many planters subsequently sold up or left the island. During the early colonial period, Anguilla was administered by the British through Antigua; in 1825, it was placed under the administrative control of nearby Saint Kitts. Anguilla was federated with St Kitts and Nevis in 1882, against the wishes of many Anguillans. Economic stagnation, and the severe effects of several droughts in the 1890s and later the Great Depression of the 1930s led many Anguillans to emigrate for better prospects elsewhere.
Full adult suffrage was introduced to Anguilla in 1952. After a brief period as part of the West Indies Federation (1958–1962), the island of Anguilla became part of the associated state of Saint Kitts-Nevis-Anguilla with full internal autonomy in 1967. However many Anguillans had no wish to be a part of this union, and resented the dominance of St Kitts within it. On 30 May 1967 Anguillans forcibly ejected the St Kitts police force from the island and declared their separation from St Kitts following a referendum. The events, led by Atlin Harrigan and Ronald Webster among others, became known as the Anguillan Revolution; its goal was not independence per se, but rather independence from Saint Kitts and Nevis and a return to being a British colony. With negotiations failing to break the deadlock, a second referendum confirming Anguillans' desire for separation from St Kitts was held and the Republic of Anguilla was declared unilaterally, with Ronald Webster as president. Efforts by British envoy William Whitlock failed to break the impasse and 300 British troops were subsequently sent in March 1969. British authority was restored, and confirmed by the Anguilla Act 1971 (c. 63) of July 1971. In 1980, Anguilla was finally allowed to formally secede from Saint Kitts and Nevis and become a separate British Crown colony (now a British overseas territory). Since then, Anguilla has been politically stable, and has seen a large growth in its tourism and offshore financing sectors.
Geography and geology. Anguilla is a flat, low-lying island of coral and limestone in the Caribbean Sea, measuring some 16 miles (26 km) long and 3.5 miles (6 km) in width. It lies to the east of Puerto Rico and the Virgin Islands and directly north of Saint Martin, separated from that island by the Anguilla Channel. The soil is generally thin and poor, supporting scrub, tropical and forest vegetation. The terrain is generally low-lying, with the highest terrain located in the vicinity of The Valley; Crocus Hill, Anguilla's highest peak at , lies in the western regions of the town. Anguilla is noted for its ecologically important coral reefs and beaches. Apart from the main island of Anguilla itself, the territory includes a number of other smaller islands and cays, mostly tiny and uninhabited: In Anguilla, forest cover is around 61% of the total land area, equivalent to 5,500 hectares (ha) of forest in 2020, which was unchanged from 1990. Geology. Anguilla (and the wider Anguilla Bank) is of volcanic origin, lying on the Lesser Antilles volcanic island arc, and tuffs and volcaniclastic breccias of Eocene age are exposed locally on the island. The island was largely submerged during the Miocene, leading to the formation of the reefal limestone Anguilla Formation, which was subsequently tectonically uplifted and covers most of the island today. Since the late Pleistocene, however, Anguilla has undergone tectonic subsidence at a rate of around 1–2 mm/yr.
Climate. Temperature. Northeastern trade winds keep this tropical island relatively cool and dry. Average annual temperature is . July–October is its hottest period, December–February, its coolest. Rainfall. Rainfall averages annually, although the figures vary from season to season and year to year. The island is subject to both sudden tropical storms and hurricanes, which occur in the period from July to November. The island suffered damage from Hurricane Luis in 1995, severe flooding from Hurricane Lenny in 1999 and severe damage from Hurricane Irma in 2017, which remains the most powerful hurricane to hit the island. Governance. Political system. Anguilla is an internally self-governing overseas territory of the United Kingdom. Its politics take place in a framework of a parliamentary representative democratic dependency, whereby the Premier is the head of government, and of a pluriform multi-party system. A governor is appointed by the British government to represent the king. The United Nations Committee on Decolonization includes Anguilla on the United Nations list of non-self-governing territories. The territory's constitution is the Anguilla Constitutional Order 1 April 1982 (amended 1990). Executive power is exercised by the government, with legislative power being vested in both the government and the House of Assembly. The judiciary is independent of the executive and the legislature.
Defence. As a British overseas territory, the UK is responsible for Anguilla's military defence, although there are no active garrisons or armed forces present in the territory. Since 2020, the Royal Navy has forward-deployed the offshore patrol vessel HMS "Medway" long-term to the Caribbean for patrol and sovereignty protection duties. In October 2023, the destroyer HMS Dauntless (which had temporarily replaced "Medway" on her normal Caribbean tasking), visited the territory in order to assist local authorities in preparing for the climax of the hurricane season. Anguilla had a small marine police force, comprising around 32 personnel, which operated one VT Halmatic M160-class fast patrol boat. Policing on the island is the responsibility of the Royal Anguilla Police Force. Population. Demographics. The majority of residents (90.08%) are of West African ancestry, most of whom are the descendants of enslaved people transported from Africa. Minorities include whites at 3.74% and people of mixed race at 4.65% (figures from 2001 census). Of the population, 72% is Anguillan while 28% is non-Anguillan (2001 census). Of the non-Anguillan population, many are citizens of the United States, United Kingdom, St Kitts & Nevis, the Dominican Republic, and Jamaica.

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