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Patronage

Why does the Church of England have patrons? 

At CPAS, we believe patronage is a vital part of our ministry, enabling us to support local churches in their mission and leadership. As a patron, we work alongside churches to help them flourish and grow.


Each parish in the Church of England has a patron. This tradition has existed since Anglo-Saxon times. It is an ancient tradition, which often connects to the original foundations of Christian communities in the local context. Landowners and wealthy individuals often provided land and funding for the provision of worship and pastoral care on their estates. They built the churches and provided for clergy to minister. In the feudal and medieval system of governance, under the patronage of the Crown, the system worked well and relied on a partnership between Crown, local gentry and church. Patrons often gifted the original land and often provided land for clergy to earn a living (glebe land), since there was no official stipend for clergy. For the church at large the local bishop authorised (or licensed) clergy to minister, ensuring that official church holy orders were followed.

Parishioners had little say on who ministered to them in ancient days. Patrons by nature of the role did not often change. They were mostly individuals and had significant and powerful parts to play.

Over time things changed. The Reformation established the Church of England as a Protestant, State church governed by the Monarch, but patrons remained (the Crown is also a patron). The role and significance of bishops and their diocesan structures increased and so did the role of the parishioners, a shared approach.

Statutory duties alongside the incumbent began to grow. However, patrons always retained their right of patronage, which was (and still is) a property right (called an advowson) in law. Patronages could be sold and bought. Private individuals who no longer wished to act in the locality could sell the patronage right of a particular parish. Beneficiaries were often bishops, monasteries, Oxbridge colleges, cathedral chapters and so on.

This introduced an important distinction: selling to an organisation meant the patronage was no longer held by an individual but by a “corporate body”. In the eighteenth century many trusts were established with the purpose of acquiring patronages (around the same time CPAS was formed). These trusts were also corporate bodies. Individuals could bequeath (on their death) or gift their right of patronage to such trusts. Eventually it became unlawful to sell patronages for money. The right of patronage in law still exists, but the worth is not measured in financial terms.

In 1986 the Church of England introduced a Measure (an Act of Parliament) that applies to the Church of England governing the appointment of parish incumbents. In this 1986 Patronage (Benefices) Measure the parish gained legal rights to help govern the appointment process for a new rector/vicar. The parochial church council elects two parish representatives that approve a new appointment. Their role is very significant. It is good that the parish gained significant rights at last.

There are voices today who suggest that in the 21st century, however interesting the history, patronage is now anachronistic and should move to employment systems or something closer to a binary system. This paper sets out that simpler is not necessarily better and argues that patronage is part of a constitutional wisdom embedded in national life. Patronage helps maintain balances of power, defends freedoms and builds relationships enabling good decisions collaboratively.

The UK has a strong written and unwritten constitutional heritage. In the Church of England, rectors/vicars are not contracted employees of a diocese but “office holders” appointed in a distinctive way. The legal distinction is significant.

The appointment process involves three parties:

  • The Bishop (rights of appointment)

  • The Patron (rights of presentation)

  • The Parish (rights of representation)

All three must collaborate to discern the right person to become incumbent. No one party can dominate, and the system provides a natural check and balance.

The tripartite model mirrors other parts of UK public life, such as:

  • Judiciary appointments

  • Military leadership appointments

  • Bishops in the Church of England

Each involves Crown, Parliament and profession.

Anglican Identity

Patronage connects the church with its past and identity. It links parishes with their foundations, worship traditions, and the Anglican character. Patrons have long-term local memory—even when clergy and parishioners come and go.

Duty of Care

Patrons care deeply for the parishes for which they have responsibility. They offer continuity, especially during vacancy periods, and ensure good pastoral re-organisation and support.

Tripartite Partnership

The three-way partnership prevents unhealthy concentration of power. It ensures good governance and protects the process from abuses of influence.

Anglican Broad Church

The Church of England is diverse. Patronage trustees often represent theological traditions and help maintain Anglicanism’s broad theological identity.

CPAS is the largest corporate patron in the Church of England (531 patronages, second only to the Crown). Reasons patronage remains foundational for CPAS:

  1. Evangelicalism in the Church of England

    Evangelicalism is a significant movement. Patronage is one way CPAS continues to nurture and support evangelical ministry, maintaining a vital theological stream.


  3. Mission and Evangelism

    CPAS aims to promote evangelism and grow the mission of the Church. Patronage helps appoint leaders with a strong mission track record, essential for church growth in this generation.


  5. Leadership

    CPAS promotes missional leadership. Patronage provides influence at the national level by being involved in appointments across every diocese. Because patronages rarely change, the influence is long-term and strategic.


When a parish (benefice) becomes vacant, the appointment of a new incumbent follows a structured legal process under the Patronage (Benefices) Measure 1986:

1. Vacancy notification

  • The bishop formally declares the benefice vacant.
  • The patron is informed of their right to present a candidate.
  • Parish representatives (usually two elected by the PCC) are appointed.

2. Consultation

  • The patron, bishop, and parish representatives must consult together.
  • The parish prepares a Parish Profile describing its context, needs, and vision.
  • The bishop may share diocesan priorities and mission strategy.

3. Nomination by Patron

  • The patron proposes a candidate for the benefice.
  • This is called “presentation” (or “nomination” if the bishop is the patron).
  • The patron must consider the parish profile and consult before making a decision.

4. Parish representatives’ role

  • Parish reps have a statutory right of veto:

    • If they do not approve the patron’s nominee, the patron must propose another candidate.
  • This ensures local input and prevents unsuitable appointments.

5. Bishop’s approval

  • The bishop examines the nominee’s suitability, safeguarding checks, and canonical requirements.
  • If approved, the bishop issues institution (formal appointment).

6. Licensing and induction

  • The new incumbent is licensed and inducted in a service at the parish.
  • The patron often attends as a sign of support.

Timeframe

  • The Measure sets deadlines for each stage (usually within 9 months of vacancy).
  • If deadlines are missed, the right of presentation can lapse to the bishop or the Crown.

Disputes

  • If disagreements arise (e.g., parish reps veto repeatedly), the Measure provides legal procedures, including referral to the Patronage Board.

The Patronage (Benefices) Measure 1986 sets out the rules for how patrons exercise their rights, including consultation with parish representatives and the bishop.