Sunday after Ascension

The Collect

O GOD, the King of glory, who hast exalted thine only Son Jesus Christ with great triumph unto thy kingdom in heaven; We beseech thee, leave us not comfortless; but send to us thine Holy Ghost to comfort us, and exalt us unto the same place whither our Saviour Christ is gone before, who liveth and reigneth with thee and the same Holy Ghost, one God, world without end. Amen.

The Epistle (1 St. Peter iv. 7)

THE end of all things is at hand: be ye therefore sober, and watch unto prayer. And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. Use hospitality one to another without grudging. As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.

The Gospel (St. John xv. 26, and part of Chap. xvi)

WHEN the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: and ye also shall bear witness, because ye have been with me from the beginning. These things have I spoken unto you, that ye should not be offended. They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. And these things will they do unto you, because they have not known the Father, nor me. But these things have I told you, that when the time shall come, ye may remember that I told you of them.

Sunday after Ascension - Message in a Minute

The most important thing about the Ascension of Christ is that it is a preview and promise of our own ascensions. It is the end of the process through which we connect what happens in our own lives to what happened in the life of Jesus. We are baptized into his body. We are part of him. Because we are part of him, we know that what happened to him will happen to us in the same pattern. Birth, life, death, burial, resurrection, and ascension into heaven. All those things happened to him; all those things will happen to us. Of the connection between his ascension and ours, Jesus says quite clearly, "I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you unto myself; that where I am there ye may be also." Again, it is all very straightforward., He went away so he could send the Holy Ghost to help us while we are alive. He is up in heaven getting our places ready. He is going to come back to earth to gather us up and take us there.

So we can look forward to heaven because Jesus ascended. And because we know we are going to go, there is a sense in which we are there already. One of the purposes of the liturgy of Holy Communion is to give us a foretaste and a preview of being in heaven. The angels and archangels sing "Holy, holy, holy" there all the time, so we sing along. The angels and archangels are in the presence of God all the time, and we enter his presence when he comes to us on the altar in his body and blood. We do all this in the company of our family and our church friends, and they are part of the group with whom we will spend eternity in God's presence. That is why this religion of ours is good news. And that is why at the center of our life together we remember "his blessed passion and precious death, his mighty resurrection and glorious ascension; rendering unto (God) most hearty thanks for the innnumerable benefits procured unto us by the same."

Christ has ascended, and so have we. Thanks be to God.

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Septuagesima Sunday

Septuagesima and Lent serve as times of penance, Septuagesima is a time of voluntary  fasting in preparation for the obligatory Great Fast of Lent. The theme is the Babylonian exile, and through it we must endure, patiently waiting for Holy Jerusalem.

The Sundays of Septugesima are named for their distance away from Easter:

• The first Sunday of Septuagesima gives its name to the entire season as it is known as Septuagesima. Septuagesima means seventy, and Septuagesima Sunday comes roughly seventy days before Easter. This seventy represents the seventy years of the Babylonian Captivity. It is on this Sunday that the alleluia is "put away," not to be said again until the Vigil of Easter.

• The second Sunday of Septuagesima is known as Sexagesima, which means sixty. Sexagesima Sunday comes roughly sixty days before Easter.

• The third Sunday of Septuagesima is known as Quinquagesima, which means fifty and which comes roughly fifty days before Easter.

Throughout this ancient Season the Church immerses herself into a deepening feeling of penance and somberness, culminating in Passiontide. This ends with the sudden and joyous Vigil of Easter on Holy Saturday when the alleluia returns and Christ's Body is restored and glorified.

Readings: (1 Corinthians ix. 24; St. Matthew xx. 1)

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Feast of the Holy Innocents

The Collect

O ALMIGHTY God, who out of the mouths of babes and sucklings hast ordained strength, and madest infants to glorify thee by their deaths: Mortify and kill all vices in us, and so strengthen us by thy grace, that by the innocency of our lives, and constancy of our faith even unto death, we may glorify thy holy Name; through Jesus Christ our Lord. Amen.

The Epistle (Rev. xiv. 1)

I LOOKED, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: and they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.

The Gospel (St. Matthew ii. 13)

THE angel of the Lord appeareth to Joseph in a dream, saving, Arise, and take the young child and his mother, and flee into Egypt, an be thou there until I bring thee word: for Herod will seek the young child to destroy him. When he arose, he took the young child and his mother by night, and departed into Egypt: and was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. Then Herod, when he maw that he was mocked of the wise men, was exceeding wroth, and sent forth, amid slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to time which he had diligently enquired of the wise men. Then was fulfilled that which was spoken by Jeremy the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.

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Fourteenth Sunday after Trinity

The Collect

ALMIGHTY and everlasting God, give unto us the increase of faith, hope, and charity; and, that we may obtain that which thou dost promise, make us to love that which thou dost command; through Jesus Christ our Lord. Amen.

The Epistle (Galatians v. 16)

I SAY then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. But if ye be led of the Spirit, ye are not under the law. Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. And they that are Christ's have crucified the flesh with the affections and lusts.

The Gospel (St. Luke xvii. 11)

AND it came to pass, as Jesus went to Jerusalem, that he passed through the midst of Samaria and Galilee. And as he entered into a certain village, there met him ten men that were lepers, which stood afar off: and they lifted up their voices, and said, Jesus, Master, have mercy on us. And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed. And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, and fell down on his face at his feet, giving him thanks: and he was a Samaritan. And Jesus answering said, Were there not ten cleansed? but where are the nine? There are not found that returned to give glory to God, save this stranger. And he said unto him, Arise, go thy way: thy faith hath made thee whole.


Trinity XIV - Sermon Message in a Minute

Today's gospel lesson tells the story of how Jesus goes into a village where ten lepers call to him for help. Jesus responds back, "Go show yourselves to the priests." They are yelling at each other, because if they get too close, Jesus will become contaminated. He tells them to go to the priests, because it was the priest's job to certify that someone had recovered from leprosy enough to be able to rejoin polite society and public worship. The willingness of the lepers to go to the priests showed they believed that Jesus was healing them. If they went to the priests while they were still unclean, they would contaminate them -- an even bigger violation.

As the lepers approach the priests they are, indeed, healed. But only one of them comes back to glorify God and thank Jesus. By now it shouldn't surprise you too much that the grateful leper was a Samaritan. The gospel encourages us to ask Jesus for help -- especially for physical healing. But it also reminds us to complete the circuit and thank him.

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Whitsuntide

"O SING unto the Lord a new song for he hath done marvellous things." (Psalm 98: 1)

Pentecost is the feast of the universal church that commemorates the descent of the Holy Ghost on the Apostles fifty days after the resurrection of Our Lord. The holiday coincides with the Jewish harvest festival know as Shavuot. Within the English church, the holiday is known as Whitsuntide due to the colour of the garments worn by those who were baptized during the vigil of the feast.

As a Christian celebration, Whitsunday dates back to the first century, and as a result, it is not surprising that there is little early evidence of it. The feast which was originally only one day in duration, and fell on a Sunday; additionally, it was so very tied to Easter that it appears to have not been much more than the end of Paschaltide.

In previous generations civil and ecclesiastical courts did not sit during Whitsuntide, and servile work was forbidden. In addition, in England the gentry amused themselves with horse races and Ember day commemorations. While Whitsun Ales and county merry-makings are almost wholly forgotten in England, in Italy it is still custom to scatter rose leaves from the ceiling of the churches to recall the miracle of the fiery tongues; hence in Sicily and elsewhere in Italy Pentecost is called Pascha rosatum.

The colour of the vestments worn for the feast is red, symbolic of the love of the Holy Ghost or of the tongues of fire.

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Simple Math, Outstanding Results

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An edifying quote by +Anslem of Canterbury

For I do not seek to understand in order to believe, but I believe in order to understand. For I believe this: unless I believe, I will not understand (Anslem of Canterbury)

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The Season of Septuagesima

Septuagesima and Lent serve as times of penance, Septuagesima is a time of voluntary fasting in preparation for the obligatory Great Fast of Lent. The theme is the Babylonian exile, and through it we must endure, patiently waiting for Holy Jerusalem.

The Sundays of Septugesima are named for their distance away from Easter:

• The first Sunday of Septuagesima gives its name to the entire season as it is known as Septuagesima. Septuagesima means seventy, and Septuagesima Sunday comes roughly seventy days before Easter. This seventy represents the seventy years of the Babylonian Captivity. It is on this Sunday that the alleluia is "put away," not to be said again until the Vigil of Easter.

• The second Sunday of Septuagesima is known as Sexagesima, which means sixty. Sexagesima Sunday comes roughly sixty days before Easter.

• The third Sunday of Septuagesima is known as Quinquagesima, which means fifty and which comes roughly fifty days before Easter.

Throughout this ancient Season the Church immerses herself into a deepening feeling of penance and somberness, culminating in Passiontide. This ends with the sudden and joyous Vigil of Easter on Holy Saturday when the alleluia returns and Christ's Body is restored and glorified.

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The Ministerial Commission: A Trust from Christ for the Benefit of his People

(Number 17, by Anonymous)

The Oxford Movement Fathers

IT will be acknowledged by all who have followed the Jewish Church through her days of suffering, and who have learnt the deep feeling of our own impressive Litany, that the main strength of the Church of GOD, in her times of trial and danger, is in the lowliness of her humiliation before her heavenly guardian for her many imperfections and sins. But there is another element of her strength, which, it is to be feared, is sometimes forgotten, though not less essential to her character; I mean, her firm and unshaken reliance upon the promises of GOD made to her. We find in Daniel's prayer the most heart-broken confessions of sin in the name of his Church and people; but, at the same time, there is throughout a stedfast hope of GOD'S mercy, as pledged to His holy city and temple. "O LORD, righteousness belongeth unto Thee, but unto us confusion of face, as at this day; to our kinds, to our princes, and to our fathers, because we have sinned against Thee." "O LORD, according to all Thy righteousness, I beseech Thee, let Thine anger and Thy fury be turned away from Thy city Jerusalem, Thy holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and Thy people are become a reproach to all that are about us. O LORD, hear: O LORD, forgive; O LORD, hearken and do; defer not, for Thine own sake, O my GOD: for Thy city and Thy people are called by Thy Name." It can scarcely be necessary to remind the members of our own Church, how beautifully the close of her Litany breaches the spirit of Daniel's prayer: how, in the midst of reiterated supplications for GOD'S forgiveness and mercy, now addressed more especially to the SON, now to the FATHER, now to every person of the Blessed and Holy Trinity, now in the prevailing words which CHRIST Himself has taught us-supplications so deeply expressive of "the sighing of a contrite heart, the desire of such as be sorrowful,"-there still breaks in a gleam of faith and hope in the memory of the noble works which we have heard with our ears, and our fathers have declared unto us, a strong yet humble confidence, that GOD will yet again arise and help us, and deliver us for His Name's sake, and for His Honour.

Now this is a point which it is of great importance to have strongly impressed upon our minds; because it is to be feared, that there are many of our brethren, in the present day, who allow the thoughts of present and past transgressions, of our own sins, and those of our fathers, to banish entirely the remembrance of the glorious promises and privileges which belong to us. They see so much neglected, and so much to be done, that they think it were better for us each to work apart in lonely humiliation, "in fear and in much trembling," than to endeavour to magnify our office and cheer one another with the songs of Zion. now, I would ask, if this notion exist in any of our brethren, whether, under the semblance of good, it does not argue something of mistaken feeling, and that in more than one essential point.

1. Does not this opinion seem to imply the supposition that the dignity conferred on the Ministerial Office, is something given for the exaltation of the Clergy, and not for the benefit of the people? as if there were a different interest in the two orders, and, in maintaining their Divine appointment, the Clergy would make themselves "lords over GOD'S heritage?" I do not now enter upon the point, that to magnify the office is not necessarily to exalt the individual who bears it; nay, that the thought which will most deeply humble the individual, most oppress him with the overwhelming sense of his own sufficiency, is the consciousness "into how high a dignity, and to how weight an office and charge" he has been called; an office "of such excellency, and of so great difficulty." I would now rather ask, for whose benefit this high and sacred Office has been instituted. For the Clergy, or for the people? The Apostle will decide this point: "He gave some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastors and Teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of CHRIST." (Eph. iv. l l, 12.)" (more)

On the Apostolical Succession in the English Church

(Number 15, by Anonymous)

WHEN Churchmen in England maintain the Apostolical Commission of their Ministers, they are sometimes met with the objection, that they cannot prove it without tracing their orders back to the Church of Rome; a position, indeed, which in a certain sense is true. And hence it is argued, that they are reduced to the dilemma, either of acknowledging they had no right to separate from the Pope, or, on the other hand, of giving up the Ministerial Succession altogether, and resting the claims of their pastors on some other ground; in other words, that they are inconsistent in reprobating Popery, while they draw a line between their Ministers and those of Dissenting Communions.

It is intended in the pages that follow, to reply to this supposed difficulty; but first, a few words shall be said, by way of preface, on the doctrine itself, which we Churchmen advocate.

The Christian Church is a body consisting of Clergy and Laity; this is generally agreed upon, and may here be assumed. Now, what we say is, that these two classes are distinguished from each other, and united to each other, by the commandment of God Himself; that the Clergy have a commission from God almighty through regular succession from the Apostles, to preach the gospel, administer the Sacraments, and guide the Church; and, again, that in consequence the people are bound to hear them with attention, receive the Sacraments from their hands, and pay them all dutiful obedience. I shall not prove this at length, for it has been done by others, and indeed the common sense and understanding of men, if left to themselves, would be quite sufficient in this case. I do but lay before the reader the following considerations.

1. We hold, with the Church in all ages, that, when our Lord, after His resurrection, breathed on His Apostles, and said, "Receive ye the Holy Ghost,—as My Father hath sent Me, so send I you;" He gave them the power of sending others with a divine commission, who in like manner should have the power of sending others, and so on even unto the end; and that our Lord promised His continual assistance to these successors of the Apostles in this and all other respects, when He said, "Lo I am with you," (that is, with you, and those who shall represent and succeed you,) "alway, even unto the end of the world."

And, if it is plain that the Apostles left successors after them, it is equally plain that the Bishops are these Successors. (more)

The Ember Days

(Number 14, by Anonymous)

IN reading the Epistles of St. Paul we cannot but observe how earnestly he presses upon those to whom he was writing, the duty of praying for a blessing on himself and his ministry. We not only find his request contained in general terms (1 Thess. v. 25.), "Brethren, pray for us;" but when he feels he stands in need of any particular support, he mentions it as an especial subject of prayer for the Churches. For instance, in writing to the Romans, at a time when he was looking forward to trouble from Jewish unbelievers, he says to them, (c. xv. 30.) "Strive together with me in your prayers to GOD for me, that I may be delivered from them that do not believe in Judaea;" and in Phil. i. l9. he expresses a confidence that the very opposition he was meeting with would, through the intercession of the Saints, be turned into a good to himself. "I know that this shall turn to my salvation through your prayer." It is the same when he has any object at heart, which he desires to see accomplished. He longs much for the spread of the Gospel, and therefore, in 2 Thess. iii. 1. he says, "Finally, Brethren, pray for us, that the word of GOD may have free course and be glorified." And feeling his own weakness to discharge the sacred trust committed to him, he asks the Ephesians (c. vi. 15. 19.) to make supplication in his behalf, "that utterance might be given unto him, that he might open his mouth boldly, to make known the mystery of the Gospel." I shall mention but one passage more, that in 2 Cor. i. 11.; for here not only the duty of praying for their Apostle is pressed upon the people, but they are bidden to do so for the express purpose that they might also join in expressing thanks that their prayer had been graciously heard. "Ye also helping together by prayer for us, that, for the gift bestowed on us by the means of many persons, thanks may be given by many on our behalf" (Compare Col. ii. 4. Heb. xiii. 19. Philem. 22.)

These texts show clearly, that it is the Christian’s duty to pray at all times for the Ministers of the Gospel. There are other texts which teach that supplication ought particularly to be made for them at the time of their Ordination. We find, that, when our LORD was about to send forth His twelve Apostles to preach His kingdom, "He went out into a mountain to pray, and continued all night in prayer to GOD." (Luke vi. 12.) And when one of those Apostles had by transgression fallen from his Ministry, the whole Church united in supplication to GOD, that He would shew whom He had chosen to succeed him. (Acts i. 24, 25.) The same is observable in the Ordination of the first Deacons, where it is said, (Acts vi. 6.) the multitude set them before the Apostles, and "when they had prayed, they laid their hands on them." Again, when Paul and Barnabas are sent forth on their special mission, "the Church fasted and prayed" for them. (Acts xiii. 3.) And St. Paul in turn observed the same practice, when he ordained Elders in the Churches where he had preached. "They prayed with fasting, and commended them to the Lord, on whom they believed." Acts xiv. 23.

In conformity to this Apostolical custom, the Church of England views with peculiar solemnity the times at which her Ministers are ordained; and invites all her members to join, at these sacred seasons, in prayer and fasting in their behalf. (more)

Memorial for the First Book of Common Prayer

The Collect

Almighty and everliving God, who didst guide thy servant Thomas Cranmer, with others, to render the worship of thy Church in a language understanded of the people: Make us ever thankful for this our heritage, and help us so to pray in thy Spirit and with the understanding also, that we may worthily magnify thy holy Name, through Jesus Christ our Lord, who liveth and reigneth with thee and the same Holy Spirit ever one God, world without end. Amen.

Readings (Acts ii. 38; Saint Matthew vi. 5)

In 1549 a new prayer book was published containing versions of the liturgy in English. Generally believed to have been supervised by Thomas Cranmer, the Book of Common Prayer was at the centre of the decade of religious turmoil that followed, and disputes over its use were one of the major causes of the English Civil War in the 1640s. The book was revised several times before the celebrated final version was published in 1662.

The Book of Common Prayer is still in use in many churches today, and remains not just a liturgical text of great importance but a literary work of profound beauty and influence.

A Cloud Received Him: An Analysis of the Ascension of Jesus Christ

by Father Seraphim Mary, OSF.

“And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight." (Acts 1:9)

The fortieth day after Easter Sunday commemorates the Ascension of Jesus Christ into heaven. The term used in the Western Church, ascensio signifies that Christ was raised up by His own powers. Within the Eastern Church this feast was known as analepsis, the taking up, and also as the episozomene, salvation from on high – denoting that by ascending Christ completed the work of our redemption. Holy Tradition designates Mount Olivet near Bethany as the place where Christ left the earth. As an Ecumenical feast it ranks with the feasts of the Passion, of Easter, and of Pentecost as being amongst the most solemn of the liturgical calender.

The Ascension is the capstone of the life of Jesus Christ, and is made up of three key events: (1) Christ's final departure from the earth; (2) His going up into heaven; and, (3) The taking of His place at the right hand of the Father. These events are affirmed in the Nicene Creed and in the Apostles' Creed, and implies Jesus' humanity as being taken into Heaven.

The historical observance of the Ascension is located in the time of the Church Fathers, and although there is little evidence of it prior to the fifth century, St. Augustine affirmed that it is of Apostolic origin and claimed that it was of universal observance before his time. Mention of the feast is also found in the writings of St. John Chrysostom, St. Gregory of Nyssa, and in the Constitution of the Apostles.

Certain local customs are connected with the liturgy during this feast, such as the blessing of beans and grapes after the Commemoration of the Dead in the Latin Canon, the blessing of first fruits within the English Book of Common Prayer on Rogation Days, and processions with banners outside the churches to commemorate the entry of Christ into heaven. There is also a uniquely English custom of carrying at the head of the procession a banner bearing the device of the lion, and at the foot the banner, an image of a dragon to symbolize the triumph of Christ in His ascension over the evil one.

The story of Christ's ascension can be found in the Gospel of Luke and the Book of Acts.

The Churching of Women: A Service of Thanksgiving

The Book of Common Prayer offers a beautiful service call 'The Thanksgiving of Women after Child-birth' or 'The Churching of Women', and while not a frequently used rite, at one time it was carried out whenever a new mother was able to leave the house and after her baby had been baptized.

Churching remains a uniquely female way of giving thanksgiving to God for the birth of a child, and predisposes her, through the priestly blessing, to receive the grace necessary to raise her child in a manner pleasing to God.

It is important to note that Churching is not a rite of 'purification', and though it is modeled within the lectionary on the 'Feast of the Purification of Saint Mary the Virgin' (2 February), there is in no way a canon law of there being any 'uncleanness' on the part of the new mother.

Let us therefore focus on thanksgiving and asking for God blessing, and take advantage of this beautiful ceremony.

Lectio Divina: An Introduction

In recent years Anglo-Catholics have re-discovered the benefit of lectio divina or divine reading. A unique way of praying with the Bible that has its roots in the third century, and then later in monastic communities.

Divine reading has four simple steps. Here is a short guide to make it easy and accessible for anyone interested in its spiritual gifts.

It is important to set aside some quiet time for prayer, and then choose a biblical passage. If you are new to divine reading the Gospel reading from Sunday is often a helpful and easy way to make a selection.

Step 1. Reading (Lectio). Read the passage slowly and reflectively while listening actively. What is the biblical text saying?

Step 2. Meditation (Meditatio). Re-read the passage asking the question, What does the biblical text say to me in my circumstance? Listen for a particular word or phrase that strikes you more than others. Let those words enter deep into your awareness and then reflect on them: What is it that is striking about these words? How is the Lord speaking to me through them?

Step 3. Prayer (Oratio). Prayer is a dialogue with God, and this is where you can respond to God’s Word. Perhaps the Word of God is comforting you—thank God for his comfort and strength. If the Word is challenging you or raising questions in you, ask God for understanding and to live his Word.

Step 4. Contemplation (Contemplatio). Contemplation is a time to take on God’s way of seeing. As you allow God to enter into your consciousness, ask the Lord how he is inviting you to convert. What needs to change in your body, mind or soul?

These steps are not ridged rules of procedure but simply guidelines. The natural tempo of divine reading flows towards an ever greater simplicity, with less and less talking and more listening. The Word is alive and active and will transform us if we open ourselves to receive what God wants to give us.

Anglican Order: The ties which bind

Things that might be considered beliefs within the Anglican Communion are actually conflated discussions, thankfully certain central values unite us. Our official measure is the Book of Common Prayer with its 39 Articles, as both outline our formal creeds and manner of worship, thereby identifying what is distinctive to Anglican churches.

The Lambeth Quadrilateral of 1888 affirms and summarizes these core beliefs, defining them as:

• The Holy Scriptures of the Old and New Testaments as 'containing all things necessary to salvation, and as being the rule and ultimate standard of faith'.
  
• The Apostles’ Creed as the Baptismal Symbol, and the Nicene Creed as the sufficient statement of the Christian faith.
  
• The two sacraments ordained by Christ himself – Baptism and Holy Communion – ministered with unfailing use of Christ’s words of institution and of the elements ordained by him.
  
• The Historic Episcopate, locally adapted in the methods of its administration to the varying needs of the nations and peoples called of God into the Unity of his Church.

The Anglican Communion steadfastly remains a worldwide fellowship of churches made up of millions of Christians that owe their origin to the historic See of Canterbury. Praise be to God we remain in fellowship with the one, holy, catholic and apostolic church.

Anglican Identity & Worship

Anglican tradition traces its roots to the early days of the church, when Augustine of Canterbury brought the gospel to the British Isles. We are a Catholic Church, meaning that we hold to the same Christian faith of the early, undivided church. To be Catholic does not necessarily mean to be in communion with the Roman Catholic Church, but refers to a gospel vision of God and humanity as revealed by Jesus Christ. This gospel is for all people, and for every aspect of our humanity – mind, body and soul. Nothing that makes us human is left out of our salvation through Christ Jesus. To affirm this is what is is to be Catholic.

Importantly, Anglican tradition is also a Reformed Catholic Church, meaning that we have passed through the Protestant Reformation. During the Medieval period distortions corrupted the church. The Church of England sought to reform itself according to the Holy Scripture and the tenets of the early church. This continues to lead us to place importance on the authority of the Word of God, and to work to make it unmistakable that salvation comes to us by grace through faith and in Christ alone.

Finally, we are a charismatic church. We want to be open to and expectant of the Holy Ghost doing extraordinary things in and through and among us. These three streams - the Catholic, the Evangelical, and the Charismatic - unite what it means to be Anglican.

Nothing that is Christian is excluded.

As a community of believers our liturgy is drawn from the Book of Common Prayer which confirms our identity. Every Sunday we follow the same pattern that countless other Christians throughout the centuries and around the world have followed, and still follow. Our celebrations involve the whole congregation: everyone takes part, and it involves the whole person, united in body, mind, soul. The essence of Anglican worship is to encounter God, to glorify him, and to be changed by him. We come each Sunday, open to and expecting this to happen - join us!

Anglicanism and Sacraments

The sacraments are the means through which God unites creation to Himself and shares the fruit of the Incarnation with mankind.  The Prayer Book Catechism teaches that a sacrament is:

“...an outward and visible sign of an inward and spiritual grace given unto us; ordained by Christ himself, as a means whereby we receive the same, and a pledge to assure us thereof.”

From this we learn that a sacrament is a means of grace: not a mere token of grace received otherwise, but rather an effective sign by which grace is given and by which that free gift is pledged for our assurance.

Besides Baptism and Holy Communion the church recognizes other spiritual markers in our journey of faith. These include:

• Reconciliation or Private Confession
• Confirmation
• Matrimony
• Ordination to Holy Orders
• Unction or anointing with oil those who are sick or dying

Let us be a sacramental people, always seeing God always at work around us.