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Two clergymen of the Church of England were major figures of the movement. Frederick Denison Maurice(1805–72), a professor of theology at [[King's College London]] until 1853, and [[Charles Kingsley]]. John Malcolm Forbes Ludlow, a young lawyer, was also an important early figure. They were influenced by the movement of [[Chartism]].<ref>{{cite book|url=https://books.google.com/books?id=_fstAAAAYAAJ&pg=PA9|title=Christian Socialism in the Church of England|date=1902|pages=9}}</ref><ref>{{cite book|url=https://books.google.com/books?id=QbcWAAAAYAAJ&pg=PA64|title=Christian Socialism|date=1888|pages=64|author=Moritz Kaufmann}}</ref> The term ''Christian socialism'' was first used by them to express their position that socialism was really but a development, an outcome of Christianity, and that to be effective and true it must be grounded on a definite Christian basis.

Two clergymen of the Church of England were major figures of the movement. Frederick Denison Maurice(1805–72), a professor of theology at [[King's College London]] until 1853, and [[Charles Kingsley]]. John Malcolm Forbes Ludlow, a young lawyer, was also an important early figure. They were influenced by the movement of [[Chartism]].<ref>{{cite book|url=https://books.google.com/books?id=_fstAAAAYAAJ&pg=PA9|title=Christian Socialism in the Church of England|date=1902|pages=9}}</ref><ref>{{cite book|url=https://books.google.com/books?id=QbcWAAAAYAAJ&pg=PA64|title=Christian Socialism|date=1888|pages=64|author=Moritz Kaufmann}}</ref> The term ''Christian socialism'' was first used by them to express their position that socialism was really but a development, an outcome of Christianity, and that to be effective and true it must be grounded on a definite Christian basis.

They first started by publishing a little penny weekly, entitled ''Politics for the People''. In addition to Maurice, Kingsley, and Ludlow, other contributors included Archdeacon Hare, Professor Conington, Sir Arthur Helps, Archbishop Whately, Dr. Guy, French, Stanley, and Osborn. Kingsley wrote in it the well-known(at the time) articles signed "Parson Lot". The first number appeared May 6, 1848. The columns, moreover, contained many communications from Chartists, among others one signed by "One of the wicked Chartists of Kennington Common." The  

They first started by publishing a little penny weekly, entitled ''Politics for the People''. In addition to Maurice, Kingsley, and Ludlow, other contributors included Archdeacon Hare, Professor Conington, Sir Arthur Helps, Archbishop Whately, Dr. Guy, French, Stanley, and Osborn. Kingsley wrote in ''Politics for the People'' the well-known (at the time) articles signed "Parson Lot". The first number appeared May 6, 1848. The columns, moreover, contained many communications from Chartists, among others one signed by "One of the wicked Chartists of Kennington Common." The  

paper, however, was discontinued after a short run with weak circulation.  

paper, however, was discontinued after a short run with weak circulation.  

N. further says in the tract: "I grant you that a Christianity which is merely brought in to help out the weakness of a system formed in the eighteenth or nineteenth century will be a very poor, weak Christianity indeed. I do not believe that these French reformers, if they are as honest as I hope some of them are, can ever be content with such a feeble and paltry creation. They want a ground to stand upon, not a Corinthian capital, to make their edifice look more stately and graceful. And if they begin to look earnestly at the Bible history, at the creeds of the Christian Church, at the records of it from the Day of Pentecost to this time, I believe they will find more and more that they have the ground there, the only one upon which they can stand or work. They will not read in the Divine Book of a great strife of individual competitors, but of a Divine family, expending itself into a Divine nation, of a universal society growing out of that nation, recognizing and preserving both the forms of human fellowship out of which it was unfolded."

N. further says in the tract: "I grant you that a Christianity which is merely brought in to help out the weakness of a system formed in the eighteenth or nineteenth century will be a very poor, weak Christianity indeed. I do not believe that these French reformers, if they are as honest as I hope some of them are, can ever be content with such a feeble and paltry creation. They want a ground to stand upon, not a Corinthian capital, to make their edifice look more stately and graceful. And if they begin to look earnestly at the Bible history, at the creeds of the Christian Church, at the records of it from the Day of Pentecost to this time, I believe they will find more and more that they have the ground there, the only one upon which they can stand or work. They will not read in the Divine Book of a great strife of individual competitors, but of a Divine family, expending itself into a Divine nation, of a universal society growing out of that nation, recognizing and preserving both the forms of human fellowship out of which it was unfolded."

By 1870, Anglicans acknowledged that a 'theological transformation' had taken place which made the Incarnation central to Anglican thought. High Church organizations such as the ''Guild of St. Matthew'', founded in 1877, embraced Maurice's theology of the Incarnation, and the Christian Socialists planned a new course for the church in its relations with society, social reform, and the rights of the working class.  

By 1870, Anglicans acknowledged that a 'theological transformation' had taken place which made the Incarnation central to Anglican thought. High Church organizations such as the ''Guild of St. Matthew'', founded in 1877, embraced Maurice's theology of the Incarnation, and the Christian Socialists planned a new course for the church in its relations with society, social reform, and the rights of the working class.

===Germany===

===Germany===