The following was completely plagiarized by an interesting website on the subject, and is reflective of my own study an understanding not one bit.
http://www.christian-thinktank.com/nowhim.html
"Historically, the Anglican Church (and the Episcopal) has proven to be able to absorb a very wide spectrum of beliefs, from very conservative Calvinists, to very fluid Arminians, to very 'conciliatory' liberals. Their foundational document is the Thirty-Nine Articles, in which the longest article is on Predestination, but it is less important today than it was at the Reformation.
"XVII. Of Predestination and Election. Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God, be called according to God's purpose by his Spirit working in due season: they through Grace obey the calling: they be justified freely: they be made sons of God by adoption: they be made like the image of his only- begotten Son Jesus Christ: they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity. "
One famous expositor of this (W. H. Griffith Thomas) explicates this in fashion that clearly avoids the arbitrary label, and probably avoids the unconditional label, since he seems to be referring to a 'class election' (instead of an individual one). From W.H. Griffith Thomas, The Principles of Theology: An Introduction to the Thirty-nine Articles. Baker:1977:
"The Calvinistic view is an attempt to fit everything into a logical system, but the problem remains, why, if God can regenerate every sinner, He does not do it? One thing may be regarded as certain, that there is nothing arbitrary in the Divine action. We may not be able to understand the reasons, but notwithstanding this we may be sure that they are based upon wisdom, truth, and love. The three references to the Divine will are significant in this connection: first, we have 'the good pleasure of His will' which, however, does not imply anything arbitrary (Eph. i. 5); then comes 'the mystery of His will,' a fact of which we are perfectly aware (Eph. i. 9); but last of all we read of 'the counsel of His own will' (Eph. i. i i), and we are sure that God does nothing without due consideration, and, as it were, taking counsel with Himself. The Calvinistic view is doubtless open to the serious objection that it tends to make God's righteousness conflict with His love, by asserting the Divine sovereignty in too unqualified a way. But, as it has been pointed out, there is no need of this conflict if we recall the fact that election in Scripture is intended, not for exclusion, but for wider blessing to others. God's choice of Abraham and other similar men in Old Testament times was for the purpose of making them spiritual blessings to others, and when this is realised in connection both with Israel and Christ we see that election does not mean exclusion, but inclusion as the means of worldwide blessing." [p.248f; notice this election is primarily an election to service, and blessings to others.]
"In conclusion, we must, as Dr. Orr says, dismiss entirely all thought of arbitrariness and keep the Divine purpose in the closest possible connection with the history by means of which it is realized." (p.250)
"It [predestination] is associated with God's foreknowledge (Rom viii.28; 1 Pet. 1.2.). Foreknowledge is something between foresight and foreordination, knowledge with favor." (p.251)
"So we may say: (a) God elects to save; (b) God elects to save in one way (in Christ); (c) God elects to save one class (believers)." (p.251)
"The one thing to remember is that there is no favoritism with God and no injustice, nor is there any interference with the freedom of man or the universality of the offer of the Gospel to human faith." (p.252)
"A careful consideration of these passages seems to show that, while God made a selection of men to form His church, yet the members of this collective body are not the only ones who are in some sense saved." (p.256; note: election is partial, for service)
But even this statement is probably a little too 'Calvinistic' for Anglicanism in general:
"Like Roman Catholicism, Anglicanism is, historically, a liturgical religious tradition, meaning that great emphasis is placed on observing a formal devotional regimen--the celebration of saints' days and other holy days, the performance of elaborate, dramatic ceremonies, the conduct of worship by reciting set prayers--all accompanied by sublime organ music and choral singing and led by priests wearing vestments. And, like Roman Catholics, Anglicans have always favored elegantly constructed churches with ornately decorated interiors. The purpose of all this outward show is to instill those attending worship with a sense of awe and piety. Finally, like Roman Catholics, most (if not all) Anglicans reject Calvinism, with its emphasis on predestination and conversion, and the evangelical ethos often associated with that theology. Anglicans instead stress the capacity of humankind, enlightened by reason, to earn salvation by leading upright, moral lives. " [Christine Leigh Heyrman, Department of History, University of Delaware, "The Church of England in Early America".]
So, although will undoubtedly be some 'Calvinists' in Anglicanism, they will be an minority. And, as we saw immediately above, the Calvinist view doesn't end up actually espousing an 'arbitrary election' view after all"
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