Editing Anglicanism (section)

====Distinctives of Anglican belief====
The [[Thirty-Nine Articles]] played a significant role in Anglican doctrine and practice. Following the passing of the 1604 canons, all Anglican clergy had to formally subscribe to the articles. Today, however, the articles are no longer binding,<ref>{{cite encyclopedia |title=Thirty-nine Articles |url=https://www.britannica.com/topic/Thirty-nine-Articles |encyclopedia=Encyclopædia Britannica |access-date=29 August 2016 |archive-date=26 July 2020 |archive-url=https://web.archive.org/web/20200726050538/https://www.britannica.com/topic/Thirty-nine-Articles |url-status=live }}</ref> but are seen as a historical document which has played a significant role in the shaping of Anglican identity. The degree to which each of the articles has remained influential varies.

On the doctrine of [[Justification (theology)|justification]], for example, there is a wide range of beliefs within the Anglican Communion, with some [[Anglo-Catholic]]s arguing for a faith with good works and the sacraments. At the same time, however, some [[evangelical]] Anglicans ascribe to the Reformed emphasis on ''[[sola fide]]'' ("faith alone") in their doctrine of justification (see [[Sydney Anglicanism]]). Still other Anglicans adopt a nuanced view of justification, taking elements from the early [[Church Fathers]], [[Catholicism]], [[Protestantism]], [[liberal Christianity|liberal theology]], and [[latitudinarian]] thought.

Arguably, the most influential of the original articles has been Article VI on the "sufficiency of scripture", which says that "Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation." This article has informed Anglican biblical [[exegesis]] and [[hermeneutics]] since earliest times.

Anglicans look for authority in their "standard divines" (see below). Historically, the most influential of these – apart from Cranmer – has been the 16th-century cleric and theologian [[Richard Hooker (theologian)|Richard Hooker]], who after 1660 was increasingly portrayed as the founding father of Anglicanism. Hooker's description of Anglican authority as being derived primarily from scripture, informed by reason (the intellect and the experience of God) and tradition (the practices and beliefs of the historical church), has influenced Anglican self-identity and doctrinal reflection perhaps more powerfully than any other formula. The analogy of the "three-legged stool" of [[Bible|scripture]], [[reason]], and [[Sacred Tradition|tradition]] is often incorrectly attributed to Hooker. Rather, Hooker's description is a hierarchy of authority, with scripture as foundational and reason and tradition as vitally important, but secondary, authorities.

Finally, the extension of Anglicanism into non-English cultures, the growing diversity of prayer books, and the increasing interest in ecumenical dialogue have led to further reflection on the parameters of Anglican identity. Many Anglicans look to the [[Chicago-Lambeth Quadrilateral]] of 1888 as the ''sine qua non'' of communal identity.{{sfn|Sydnor|1980|p=80}} In brief, the quadrilateral's four points are the scriptures as containing all things necessary to salvation; the creeds (specifically, the Apostles' and Nicene Creeds) as the sufficient statement of Christian faith; the dominical sacraments of [[Baptism]] and [[Holy Communion]]; and the historic [[Episcopalian church governance#Anglican Communion|episcopate]].{{sfn|Sydnor|1980|p=80}}