While the remarkable fermentation caused by Luther’s doctrines was working such significant readjustments in the religious, intellectual, and artistic life of Germany, with echoing responses in adjacent continental countries, a similar movement of revolt and reconstruction gathered headway in England, generated by the same fundamental causes but starting some years later, and resulting in a complete separation from Rome and in the establishment of the Church of England. But the Anglican Church, like the Lutheran Church, did not stand upon a wholly independent basis of its own. Both proclaimed themselves purifiers and reformers, not destroyers, of the ancient church, hence both retained a large portion of the liturgy of the parent church from which they revolted. The Reformation in England, however, developed along quite different lines from Luther’s energetic movement in Germany. On the continent the revolt from Rome was from first to last a religious movement; in England its first outward manifestation was political. The incentive which led Henry VIII to break with Pope Clement VII was not an unalterable religious conviction such as buttressed Luther at the Diet of Worms, but was personal pique at the refusal of the Pope to recognize the validity of his marriage with Anne Boleyn. In the Act of Supremacy of 1534 the King and his successors were declared to be ‘protector and supreme head on earth of the church and clergy of England,’ but no doctrinal changes were involved and the immediate result was merely a change in the name of the church. Yet Henry’s secession soon had the result of forming a distinct line of cleavage for those who had been secretly sympathizing with the religious ideals of Luther and Zwingli on the continent and in whose Anglo-Saxon hearts the right to independent thought and a liberated reason was deeply cherished. The real reconstruction of the liturgy for the new national Church in conformity to fundamental Protestant doctrine began under Edward VI, who authorized two forms of the Book of Common Prayer in succession (1549 and 1552). In 1559 Elizabeth authorized a third form, which remained in use for over a century. The revision of the Book of Common Prayer in 1662 under Charles II practically completed the restatement of doctrine begun by Edward VI. The entire ritual of the Church of England is contained in this Book of Common Prayer, and, as far as the ordinary congregational worship is concerned, is divided into Matins and Evensong (or Morning Prayer and Evening Prayer) and the office of Holy Communion. The ritual-music in all three consists of chants, hymns, anthems, and certain free musical settings of the canticles and other constant portions of the liturgy technically called ‘services.’ In all matters of style and construction the ‘service’ has closely followed the development of the anthem, the early stages of which we shall now trace.