Protestant religious dress
The Reformation of the 16th century varied in intensity from one country to another, and the fate of liturgical vesture suffered accordingly. With the rejection of the dogma of transubstantiation (the Roman Catholic teaching that in the Eucharist the substance of the bread and wine is changed into the body and blood of Christ, with the properties of the bread and wine remaining the same), the use of the mass garments might have been expected to be eliminated, but, wherever an altered eucharistic doctrine survived, an attenuated liturgical vesture contrived to survive with it. In the case of the Anglican and Lutheran churches, a paradoxical situation emerged whereby, in the latter, pre-Reformation practices (e.g., use of crucifixes) survived alongside a Reformation theology, whereas, in Anglicanism, a Catholic theology survived along with a repudiation of Catholic rites. The Lutherans rejected the insignia of a celibate clergy but retained the chasuble for Communion services and the surplice and alb for other services.
Bishops in both Lutheran and Anglican communions retained the cope. The different editions of The Book of Common Prayer (the Anglican liturgical book) attest to 16th-century reforms and the rising power of Puritanism, a 17th-century reform movement; the use of vestments declined in consequence. The cathedrals, however, maintained liturgical vestment standards to a certain degree, even when the last vestiges of liturgical propriety had been extinguished in the parishes in the 18th century. The cope became the High Church (liturgically oriented) vestment par excellence, worn by bishops not only processionally but even during Communion. Many views about the ceremonial revival of the 19th century have not in all respects been accurate; and followers of Edward Pusey, a leader of the Catholic revival known as the Oxford Movement, and ritualists sometimes blundered not from excess of archaeological zeal as has been commonly supposed but rather because they were inordinately influenced by their sociocultural environment. This may be less immediately obvious in the case of vesture than in architecture, but one result of overreacting was the loss, in the 19th century, of the customary dress of the clergy. The gown and cassock, as street attire, were allowed to fall into desuetude because in Puseyite views the gown was Genevan, whereas in reality it was the reverse. Another instance lay in the adoption of the (local) Roman biretta, introducing an Italian fashion even though adequate indigenous precedents were not lacking.
The gown, now inseparably associated in the popular mind with Genevan (Reformed) divines, was in fact opposed by these same divines in England and Scotland in the 17th century. In spite of this, standard vesture in Presbyterian churches is now the black gown and white linen bands over cassock and cincture, with the academic hood added for preaching services as a mark of learning appropriate to the pulpit, and a stole or scarf (see also Protestantism).