Stated Simply

While Moses was on Mt. Sinai, the Lord enabled Moses to see into heaven and see a heavenly temple. It was in this moment that the Moses was instructed to recreate on earth a replica of this temple and its furnishings (including the vestments of the heavenly priests). Exodus contains the walking out of this instruction and its details. From that point on, the Jews (and therefore the earliest Christians) processed their religion through the lens of imitating and mirroring the heavenly temple worship here on earth. Thus, Anglo Catholicism is not a Jewish religion reinterpreted, but, rather, a continuation of the heavenly religion God gave to his earthly worshippers.

Anglicans recognize Scripture, reason, and tradition as a threefold source of authority, each with a distinct role and interdependence. Scripture holds primacy as the unique record of God’s revelation and the only reliable source of Jesus’ words and the apostles’ teachings, ensuring that salvation essentials are grounded in it. Reason, encompassing logic, understanding, and critical thinking, is vital for interpreting Scripture and balancing emotion with thoughtful discourse. Tradition, as the Church's collective wisdom guided by the Spirit, reflects centuries of reasoned Scriptural interpretation, serving as a reliable guide to Christ’s teachings and the faith's continuity. Together, these sources provide a balanced and cohesive framework for Anglican theology.

Our Scripture consists of Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micha, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi, Mathew, Mark, Luke, John, Acts, Romans, 1 & 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 & 2 Thessalonians, 1 & 2 Timothy, Titus, Philemon, Hebrews, James, 1 & 2 Peter, 1, 2, & 3 John, Jude, Revelation (or the Apocalypse).

The Anglican stance on the Apocrypha is a middle ground between Roman Catholic and Protestant views. Anglicans read the Apocrypha for instruction and edification but do not derive doctrine from it, aligning with Lutherans in this practice.

Anglicans affirm the existence of seven sacraments as evident in Scripture: Baptism, Confirmation, Penance, the Eucharist, Matrimony, Holy Orders, and Unction of the Sick. Of these, Baptism and the Eucharist were ordained by Christ and are necessary for salvation, while the others are important but not essential.

Sacraments are tangible means through which God’s grace is truly experienced, contrasting views that see them as merely symbolic. For example, Anglicans believe Baptism is not just a sign of forgiveness but the actual means by which sins are washed away, as commanded by Jesus (Mt 28:18-20; Jn 3:5; Mk 16:15-16) and affirmed by the apostles (Acts 2:38; 22:16). Thus, sacraments are channels through which God delivers His grace to the faithful.

When we come together as a group, we form the body of Jesus (Romans 12:4-5; 1 Cor 12:12, 17; Eph 1:22-23, 4:22-16, 5:29-30; Col 1:18, 24, etc.). What we are doing during the mass (defined on the “Sunday Mass” page) is worshipping the Father through Jesus. We offer to the Father the sacrifice of Jesus every time we gather, as he commanded us (Lk 22:19-20; Acts 2:42, 20:7; 1 Cor 11:23-26). This is such because the Jews have, from the very beginning, been instructed to worship the Father via an altar (Ex 25:8-9). Below is a short survey of the historical interpretation of Christian worship in the mass:

Ignatius of Antioch (35–107 AD)

1. Letter to the Ephesians 5:2:

   "Take heed, then, to have but one Eucharist. For there is one flesh of our Lord Jesus Christ, and one cup to show forth the unity of His blood; one altar, as there is one bishop, along with the presbytery and deacons."

   • Ignatius connects the unity of the Church with the singularity of the altar, emphasizing the central role of the Eucharist in worship.

2. Letter to the Philadelphians 4:1:

   "Be careful, therefore, to observe one Eucharist, for there is one flesh of our Lord Jesus Christ and one cup of union with His blood, one altar, as there is one bishop with the presbytery and deacons, my fellow servants."

   • Again, the altar is associated with the Eucharist, presided over by the bishop as a sign of ecclesial unity.

Cyprian of Carthage (200–258 AD)

1. Epistle 63:13:

   "For if Jesus Christ, our Lord and God, is Himself the High Priest of God the Father, and offered Himself as a sacrifice to the Father, and commanded this to be done in remembrance of Him, certainly that priest truly discharges the office of Christ who imitates what Christ did; and he then offers a true and full sacrifice in the Church to God the Father, when he proceeds to offer it according to what he sees Christ Himself to have offered."

   • Though not the word "altar" directly, this letter from Cyprian affirms that the Church's liturgical altar is where the Eucharistic sacrifice is offered.

2. Epistle 65:17:

   "If we cannot call Him Father unless we have the Church for our Mother, what madness is it either to have left the Church, not to have set up the altar of God, or to have set up other altars, a profane voice and sacrilegious hands?"

   • Cyprian explicitly mentions the "altar of God" and condemns the establishment of "other altars," linking it to schism.

Origen (185–253 AD)

1. Homilies on Joshua 9:1:

   "We are said to approach the altar of God whenever we partake of the Body and Blood of Christ."

   • Origen identifies the Christian altar with participation in the Eucharist.

Ambrose of Milan (340–397 AD)

1. On the Mysteries 9:54:

   "The altar is placed, the sacrifice laid upon it, not of earthly creation but of heavenly mystery."

   • Ambrose directly references the altar as central to the Eucharistic liturgy.

John Chrysostom (347–407 AD)

1. Homilies on Hebrews 17:3:

   "When you see the Lord immolated and lying upon the altar, and the priest standing over the sacrifice and praying...can you think that you are still among men and standing upon the earth? Are you not lifted up to heaven?"

   • Chrysostom vividly describes the altar as the place of Christ's sacrificial presence in the Eucharist.

Common Themes:

• The altar is consistently tied to the Eucharist, viewed as the re-presentation of Christ's sacrifice.

• It is a symbol of unity, presided over by the bishop or a validly ordained priest.

• The Fathers often contrast the true Christian altar with "profane" altars, highlighting the importance of ecclesial authority and orthodoxy in worship.

Conclusion: The historical practice we observe today is directly tied to the Church’s understanding of what they were doing and what was passed down to them by the Jews, that itself being handed to them by God on Mount Sinai (Ex 25:8-9). Put simply, our practices are required by God to conform to the temple worship in Heaven.

The Anglican Catholic Church authorizes several editions of the Prayer Book, including the 1549 English, 1928 American (used at St. Mary’s), 1954 South African, and mid-20th century Canadian and Indian editions. Additionally, it permits the use of three missals (English, Anglican, and American), the Supplement to the Indian Prayer Book, a Manual for Priests, hymnals, and other approved liturgical resources.

We affirm the Apostles’ Creed, Nicene Creed, and Athanasian Creed as summaries of the Catholic faith. However, we hold that "holy" should not have been removed from the Nicene Creed and that the filioque clause, unlawfully added, should not remain. The filioque has been a barrier to unity between Anglican Catholics and Eastern Catholics.

While insightful to the nuances of the Reformation, these hold no authority in our faith.

Anglicans recognize the Pope as the legitimate Bishop of Rome and his historical titles, such as Metropolitan of the Roman Province, Primate of Italy, and Patriarch of the West. However, we believe his authority, like that of all bishops, is historically limited to his jurisdiction. This view aligns with the early church's understanding, affirmed by Pope Gregory I and his predecessors. The modern claims of universal papal authority are seen as a departure from this universally received tradition.

The Anglo-Catholic view on the communion of saints highlights the unity of all believers—on earth, in heaven, and being sanctified in Christ. The saints are honored as examples and intercessors, reflecting the belief that those in heaven pray for us. This practice is supported by Scripture (e.g., the living presence of Moses and Elijah in Matthew 17:1-8 and the awareness of the heavenly host in Hebrews 12:1). Far from replacing Christ as the sole mediator, asking for saints' prayers mirrors asking fellow believers on earth to intercede, as affirmed in James 5:16.

Anglo-Catholics emphasize that saints are alive in Christ, not "dead" (Luke 20:38), and continue to observe and care for us (Luke 15:7, 10; Revelation 6:9-11). This practice aligns with the communal nature of Christian faith, where intercession fosters unity across the Church Militant, Expectant, and Triumphant. Just as asking friends or clergy for prayers strengthens fellowship, asking saints to intercede reflects the same principle, grounded in biblical and traditional understanding.

A street preacher once accused me (Deacon Ryan) of praying to Mary, which I clarified is not our practice. Despite my explanation, he insisted he knew better about my beliefs. For clarity on our understanding of the communion of saints, please review the relevant section, which explains how we might ask St. Mary to pray for us.

The following pious (i.e., not required) Anglo-Catholic beliefs about Mary can be summarized as follows:

1. Perpetual Virginity: This historic belief holds that Jesus' siblings were from Joseph, not Mary, and that Mary remained a virgin. Anglo-Catholics view this as a pious belief, not a required one.

2. The Assumption: The early Church unanimously believed Mary was taken to heaven without experiencing death, akin to Enoch and Elijah. This belief is respected but not obligatory.

3. The Immaculate Conception: This doctrine asserts Mary was conceived without original sin due to her role in bearing Jesus. While not universally accepted by the Church, Anglo-Catholics may hold this belief piously, though it is not mandatory.