Anglicanism

===Early history===
[[File:Saint Alban (cropped).jpg|thumb|[[Saint Alban]] is venerated as the first-recorded British Christian martyr]]
[[File:Augustinus von Canterbury.jpg|thumb|[[Augustine of Canterbury]], the first [[Archbishop of Canterbury]]]]
According to legend, the founding of Christianity in Britain is commonly attributed to [[Joseph of Arimathea]] and is commemorated at [[Glastonbury Abbey]].{{efn|According to John Godfrey, {{blockquote|The most famous and beautiful legend of all related to the conversion of Britain is of course that of Joseph of Arimathea, who is said to have arrived in Britain with twelve companions in the year 63 at the bidding of the apostle Philip. According to this legend, Joseph brought with him the Holy Grail and built, at Glastonbury, the first British church.{{sfn|Godfrey|1962|p=9}}}}}}{{sfnm |1a1=Bays |1y=2012 |1p=25 |2a1=Godfrey |2y=1962 |2p=9 |3a1=Kelly |3y=1999}} Many of the early [[Church Fathers]] wrote of the presence of Christianity in [[Roman Britain]], with [[Tertullian]] stating "those parts of Britain into which the Roman arms had never penetrated were become subject to Christ".{{sfnm |1a1=Bays |1y=2012 |1p=25 |2a1=Kelly |2y=1999 |3a1=Timpson |3y=1847 |3p=12}} [[Saint Alban]], who was executed in AD 209, is the first [[Christian martyr]] in the British Isles. For this reason he is [[venerated]] as the British [[protomartyr]].{{sfnm |1a1=Armentrout |1a2=Slocum |1y=2000 |2a1=Bays |2y=2012 |2p=25 |3a1=Cross |3a2=Livingstone |3y=2005}} The historian [[Heinrich Zimmer (Celticist)|Heinrich Zimmer]] writes that "Just as Britain was a part of the Roman Empire, so the British Church formed (during the fourth century) a branch of the Catholic Church of the West; and during the whole of that century, from the [[Synod of Arles|Council of Arles]] (316) onward, took part in all proceedings concerning the Church."{{sfn|Zimmer|1902|pp=107–109<!--|ps=: "For although we differ widely from the current views with regard to the introduction and development of Irish Christianity down to the days of Columba, yet this does not affect the fundamental view, shared by most modern investigators, as to the relation of the institutions of the Celtic Church towards those of the Roman Church at the beginning of the seventh century. On the contrary, with regard to the Irish branch, this view receives fresh support from our statements. Neither from what tradition tells us about the doctrines and institutions of the Celtic Church, nor from what we know or may fairly conjecture about her history, do we receive any support for the hypothesis that the Celtic Church during her golden age greatly resembled the Church of the apostolic era in institutions and dogma. Just as Britain was a part of the Roman Empire, so the British Church formed (during the fourth century) a branch of the Catholic Church of the West; and during the whole of that century, from the council of Arles (316) onward, took part in all proceedings concerning the Church. But the Irish branch of the Celtic Church was an offshoot of that British Church, and had sprung up as early as the fourth century. At the beginning of the seventh century the institutions of the Celtic Church on either side of the Irish Sea showed divergences from the Church of Rome which are well attested. These, on a closer view, admit of full explanation. Above all, we must not forget the fact that in the Roman Catholic Church the position of the Roman bishop during the fourth century and up to the time of Leo the Great (440–461) differed from that of Pope Gregory the Great (509–604) at the end of the sixth century. At the beginning of the seventh century rigid uniformity of institutions was regarded as an essential requirement of the ''unitas catholica''; but to the fourth century this idea was wholly foreign. Besides, many innovations took long to domesticate themselves with the distant branches of the Church. At the end of the fourth century the British branch of the Catholic Church, together with its offshoot in the barbarian isle, were severed from Rome, because political Rome had lost its hold on Britain."-->}}

After [[End of Roman rule in Britain|Roman troops withdrew from Britain]], the "absence of Roman military and governmental influence and overall decline of Roman imperial political power enabled Britain and the surrounding isles to develop distinctively from the rest of the West. A new culture emerged around the [[Irish Sea]] among the [[Celts|Celtic peoples]] with [[Celtic Christianity]] at its core. What resulted was a form of Christianity distinct from Rome in many traditions and practices."{{efn|[[John Carey (Celticist)|John Carey]] writes that {{blockquote|'Celtic Christianity' is a phrase used, with varying degrees of specificity, to designate a complex of features held to have been common to the Celtic-speaking countries in the early Middle Ages. Doubts concerning the term's usefulness have repeatedly been expressed, however, and the majority of scholars consider it to be problematic ...

While there is considerable evidence for divergent Irish and (to an even greater degree) British practice in matters of liturgy, baptism, and ecclesiastical administration, the usages in question seem only to have characterized specific regions, and not necessarily to have been uniformly present there. Only the Britons were accused of practising a heterodox baptism; traces of an archaic liturgy in Wales find no counterpart in the eclectic, but largely Gallican, worship attested from Ireland; and the superiority of abbots to bishops appears to have been limited to some parts of Gaelic sphere of influence.{{sfn|Carey|2006|pp=431, 433}}}}

In ''The Celtic Resource Book'', [[Martin Wallace (bishop)|Martin Wallace]] writes that {{blockquote|it is important to remember that there was never any such thing as 'The Celtic Church'. It was never an organized system in the way that we understand churches today. Rather, each Celtic church was highly independent and if there was a relationship between any of them the relationship tended to be one of spiritual support through missionary endeavour, rather than through any particular church structure. It is also important to remember that the Celtic church life as it emerged in fifth-century Ireland would be quite different to that which emerged in nineteenth century Hebridean communities. Even on the mainland the patterns of church life would vary considerably from one place to another, and from one age to another.{{sfn|Wallace|2009|p=9}}}}}}{{sfn|Hogue|2010|p=160<!--"In AD 407, Rome withdrew its armies from Britain to defend Italy from Visigothic attack. With the sack of Rome in AD 410, legions of Rome never returned to Britain. The absence of Roman military and governmental influence and overall decline of Roman imperial political power enabled Britain and the surrounding isles to develop distinctively from the rest of the West. A new culture emerged around the Irish Sea among the Celtic peoples with Celtic Christianity at its core. What resulted was a form of Christianity distinct from Rome in many traditions and practices.-->}}{{sfnm |1a1=Hexham |1a2=Rost |1a3=Morehead |1y=2004 |1p=48<!--"Rooted in those years of Celtic Christian culture's isolation is its uniqueness, its mystery...Nowhere in this history of Christianity is there so clear an instance of the Christian transformation of a pagan culture with so little influence by the culture that brought the Christian message. For as soon as the Roman culture had carried the gospel to Ireland, the carrier collapsed....For several generations there was little influence from the rest of European Christianity and the result was a unique Christian blossoming of a formerly pagan culture."--> |2a1=De Waal |2y=1998 |2p=52}}

The historian [[Charles Thomas (historian)|Charles Thomas]], in addition to the [[Celtic studies|Celticist]] Heinrich Zimmer, writes that the distinction between sub-Roman and post-Roman Insular Christianity, also known as Celtic Christianity, began to become apparent around AD 475,{{sfnm |1a1=Thomas |1y=1981 |1p=348 |2a1=Zimmer |2y=1902 |2pp=107–109}} with the [[Celtic Christianity|Celtic churches]] allowing married clergy,{{sfn|Godfrey|1962|pp=440–441}} observing [[Lent]] and Easter according to their own calendar,{{sfn|Boenig|2000|p=7<!--"Not only did the Roman missionaries have to negotiation an accommodation with Germanic and vestigial Celtic paganism, they also had the native Celtic Christianity to deal with. The Celtic Church was largely isolated from the rest of Western Christendom: much of Europe's continent was pagan, and there had been little contact between the Celtic Church and Rome in the years before and during the Anglo-Saxon Migration. As a result the Celtic Church had developed a number of idiosyncrasies that set it apart from the rest of Western Christendom, or at least that is how those adhering to the Roman version of Christianity, like Bede, saw it. Celtic Christianity was dominated by strong abbots and monasteries and characterised by relatively weak bishops (with St. Patrick, a missionary to Ireland from Britain, of course, an exception). This was largely the opposite to the condition that obtained in the Roman Church. The Celtic Church followed, moreover, the eighty-four-year cycle of the dating of Easter rather than the nineteen-year cycle of the Roman Church."-->}}<ref>{{cite book|title=The Churchman |year=1881|publisher=Oxford University Press|page=427|quote=The Roman Church, and those of the Continent, calculated the occurrence of the Easter festival by a new and more accurate method. The Irish and British Churches calculated by an old and defective rule, which they considered had been transmitted to them from St. John. The difference was sometimes so much as a whole month between the Celtic and the Catholic Easter. When the two Churches came into contact, as they did in the North of England, this discrepancy gave rise to scandal and controversy.}}</ref> and having a different [[tonsure]]; moreover, like the [[Eastern Orthodox Church|Eastern Orthodox]] and the [[Oriental Orthodox Churches|Oriental Orthodox]] churches, the Celtic churches operated independently of the Pope's authority,{{sfnm |1a1=Cairns |1y=1996 |1p=172 |2a1=Grafton |2y=1911 |2p=69 |3a1=Hunter Blair |3y=2003 |3p=129}} as a result of their isolated development in the British Isles.{{sfnm |1a1=Hunter Blair |1y=2003 |1p=129 |2a1=Taylor |2y=1916 |2p=59}}

In what is known as the [[Gregorian mission]], [[Pope Gregory I]] sent [[Augustine of Canterbury]] to the British Isles in AD 596, with the purpose of [[evangelism|evangelising]] the pagans there (who were largely [[Anglo-Saxon paganism|Anglo-Saxons]]),{{sfn|Wright|2008|p=25}} as well as to reconcile the Celtic churches in the British Isles to the [[See of Rome]].{{sfnm |1a1=Boenig |1y=2000 |1p=7 |2a1=Wallace |2y=2009 |2p=9 |3a1=Wilken |3y=2012 |3pp=274–275}} In [[Kent, England|Kent]], Augustine persuaded the Anglo-Saxon king "[[Æthelberht of Kent|Æthelberht]] and his people to accept Christianity".{{sfn|Carpenter|2003|p=94}} Augustine, on two occasions, "met in conference with members of the Celtic episcopacy, but no understanding was reached between them".{{sfn|Hunter Blair|1966|p=226}}

Eventually, the "Christian Church of the Anglo-Saxon kingdom of Northumbria convened the [[Synod of Whitby]] in 663/664 to decide whether to follow Celtic or Roman usages". This meeting, with [[Oswiu|King Oswiu]] as the final decision maker, "led to the acceptance of Roman usage elsewhere in England and brought the English Church into close contact with the Continent".{{sfn|Campbell|2011|p=112}} As a result of assuming Roman usages, the Celtic Church surrendered its independence, and, from this point on, the Church in England "was no longer purely Celtic, but became Anglo-Roman-Celtic".{{sfn|Hardinge|1995|p=xii}} The theologian Christopher L. Webber writes that "Although "the Roman form of Christianity became the dominant influence in Britain as in all of western Europe, Anglican Christianity has continued to have a distinctive quality because of its Celtic heritage."{{sfn|Webber|1999<!--"Although the Roman form of Christianity became the dominant influence in Britain as in all of western Europe, Anglican Christianity has continued to have a distinctive quality because of its Celtic heritage."-->}}<ref>{{cite web|url=http://anglican.org/church/ChurchHistory.html|title=Church History|work=The Anglican Domain|publisher=Society of Archbishop Justus|access-date=18 March 2014|archive-date=25 July 2011|archive-url=https://web.archive.org/web/20110725010717/http://anglican.org/church/ChurchHistory.html|url-status=live}}</ref><ref>{{cite web|url=http://www.oikoumene.org/en/church-families/anglican-churches|title=Anglican Churches|publisher=World Council of Churches|access-date=18 March 2014|archive-date=24 April 2014|archive-url=https://web.archive.org/web/20140424211706/http://www.oikoumene.org/en/church-families/anglican-churches|url-status=live}}</ref>

The Church in England remained united with Rome until the English Parliament, though the [[Act of Supremacy]] (1534) declared [[King Henry VIII]] to be the [[Supreme Head of the Church of England]] to fulfill the "English desire to be independent from continental Europe religiously and politically." As the change was mostly political, done in order to allow for the annulment of Henry VIII's marriage,<ref name=scruton1996p470>{{harvtxt| Scruton | 1996 | p = 470}}: "The Reformation must not be confused with the changes introduced into the Church of England during the 'Reformation Parliament' of 1529–36, which were of a political rather than a religious nature, designed to unite the secular and religious sources of authority within a single sovereign power: the Anglican Church did not until later make any substantial change in doctrine."</ref> the English Church under Henry VIII continued to maintain Catholic doctrines and liturgical celebrations of the [[Anglican sacraments|sacraments]] despite its separation from Rome. With little exception, Henry VIII allowed no changes during his lifetime.{{sfn|Russell|2010}} Under [[King Edward VI]] (1547–1553), however, the church in England first began to undergo what is known as the [[English Reformation]], in the course of which it acquired a number of characteristics that would subsequently become recognised as constituting its distinctive "Anglican" identity.{{sfn|Russell|2010|p=88}}