I think Anglicanism looks most distinctive, at least to Americans, when it is contrasted with Puritanism, in part because America was influenced much more by the Puritans than by the Roman Catholics.
The Puritans and the Roman Catholics are relevant because Anglicanism was designed to be neither Puritan nor Roman Catholic.
Here’s a good witness for my case: Jaroslav Pelikan, the late Yale University historian of Christianity, who was acknowledged in many corners of Christendom as a scholar with a good grasp of the faith’s doctrinal and theological developments and changes.
In his book Reformation of Church and Dogma, which is Volume 4 in his five-book set The Christian Tradition: A History of the Development of Doctrine, Pelikan gives the following interpretation of Richard Hooker (1554-1600) and his book Of the Laws of Ecclesiastical Polity.
Hooker acknowledged that there were many doctrines, including the Trinity, that were “in Scripture nowhere to be found by express literal mention, only deduced they are out of Scripture by collection.” Yet that did not detract from “the sufficiency of Scripture unto the end for which it was instituted,” so long as one recognized what that end was — and what it was not. It was the knowledge of salvation, but it was not a detailed “ordinance of Jesus Christ” about the specific arrangements of ecclesiastical polity. These were to be known from the laws of reason and nature; for “when supernatural duties are necessarily exacted, natural are not rejected as needless,” and the law of God included both. Therefore it was a mistake, in the name of “a desire to enlarge the necessary use of the word of God,” to hold that “only one law, the Scripture, must be the rule to direct in all things,” when in fact “God hath left sundry kinds of laws unto men, and by all those laws the actions of men are in some sort directed.” (boldface added)
This should reveal Hooker’s belief in a reasonable exercise of reason, as well as an appreciation for traditional Christian beliefs that were handed down through practice and belief — yet not found spelled-out in Scripture.
When Hooker, within Pelikan’s paraphrase, said Scripture “was not a detailed ‘ordinance of Jesus Christ’,” he took exception to a point of view represented by the Puritans.
As quoted before on this blog, Professor David L. Holmes suggests that in the time of Thomas Cranmer (1489-1556), the Prayer Book author who died two years after Hooker was born, the Puritans were uncomfortable with any exercise of reason or acknowledgement of tradition in church beliefs, practices, and offices:
The Puritan party, which desired biblical warrant for all beliefs, practices, and offices of a Christian church, viewed the Prayer Book as a half-way house to true reform and objected that it retained practices that were unscriptural.
In contrast, Anglicanism and the Church of England were distinct largely because of the English liturgy as found in the Book of Common Prayer. The Puritans, according to Holmes, disliked the Book of the Common Prayer!
Furthermore, Hooker’s Of the Laws of Ecclesiastical Polity, as described above by Pelikan, opposes the Puritan premise as described by Holmes. Hooker’s book, according to Pelikan, was “an apologia for the unique features of the Anglican settlement.”
We ought to register a significant difference between Anglicanism and the Puritan point of view.
This significant difference was not unique to Hooker. Professor William C. Placher, as I quoted elsewhere, said of Thomas Cranmer, author of the Book of Common Prayer:
His interests lay less in systematic theology than in church history, especially the history of liturgy, and in writing the Book of Common Prayer he produced the foundation of much English religion and one of the glories of English prose.
Keep in mind that evangelical Christianity in the United States has largely shared the Puritan suspicion of reason and tradition. As Philip J. Lee writes,
The Puritan changes often brought the New England theology perilously close to gnostic Christianity. Of particular concern is the Puritans’ concentration on the self and their tendency to regard humanity from an elitist perspective.
That’s from Lee’s book, Against the Protestant Gnostics.