Frequently Asked Questions

Yes, in the truest sense of the word. We hold to the doctrine of the Catholic (Universal) Church as expressed in the three ancient Creeds - Apostles’, Nicene and Athanasian. A comprehensive statement of our beliefs can be found in in the Affirmation of St. Louis and what it means to be “Catholic”.

Contrary to popular opinion, Protestant does not mean “not Catholic.” We adhere to the principle of sola Scripture, which the 16th-century Reformers revived from the ancient church. All our teaching is based on the Bible and we protest claims of authority for doctrines that cannot be proved by it. Anglicans are “reformed Catholics,” not Roman Catholics.

That he is the Son of God, Second member of the Holy Trinity and is the “Savior of the world” (John 4:42). That He is the Way and the Truth and the Life and the only path to God and the Kingdom of Heaven; that His atoning sacrifice on the cross paid the debt of sin in full for those that believe on Him as Lord and Savior; that He was raised on the third day following His crucifixion and ascended into heaven and will return in glory to gather to himself those who have believed on Him, and He will establish a new heaven and a new earth.

We affirm all the spiritual gifts named in Scripture. Some of them, such as love, are necessary for all Christians to possess. Others, such as healing, are given for particular ministries in the Church (I Cor. 12: 4-11).

No, not exclusively. We are a faithful part of Christ’s Church, which includes all who profess and practice “the faith once delivered unto the saints” (Jude 3). “Anglican” refers to the particular manner of our practice, which is set forth in the historic Book of Common Prayer.

That a marriage is to be between one man and one woman. A marriage that receives the blessing of the Church is one that is made in Christ. Such marriage is a sacrament and therefore cannot be changed to suit contemporary fashion or the preferences of the state.

Only what can be clearly proved by Scripture - that Christ will return only once at the end of the age and gather to himself those, living and dead who have believed on Him as Savior and Lord that they may be with Him and live with Him in “the new heaven and new earth” (Rev. 21).

Worship is the main thing we do when we gather on Sunday or a holy day during the week such as Good Friday. The sermon is kept to 15 minutes so that there is plenty of time for worship.

It is liturgical and traditional. Except for the sermon and music, it is taken from the 1928 American edition of The Book of Common Prayer.

“Liturgy” comes from a Greek word meaning “the work of the people”; the language used by the early church in its worship and writings. It derives from the word leitourgia which referred to any public service or function exercised by the people as a whole. The people who do the work of Christian liturgy are the people of God. The liturgy is therefore the twofold work of God’s Spirit and the Church assembled. Not only does the Church’s prayer of praise and petition rise to God in the liturgy but the rich blessing of the Spirit also descends upon the Church and its assembled members. In its sacramental signs, the Church takes part in the passage of Christ from suffering and death to life and glory.

The first half is “the Liturgy of the Word,” consisting of prayer, Scripture reading and a sermon. The second half, “the Liturgy of the Eucharist,” is the Lord’s Supper, which ends with Communion.

We offer the Sacrament of Our Lord’s Body and Blood to all baptized believers who accept the Church’s historic teaching that Christ is really present in, with and under the consecrated bread and wine.

No, we make no attempt to define a mystery with such terms. We teach simply that Christ becomes present in the Eucharist at the consecration of the bread and wine, so that believers may commune with him by eating and drinking with faith.

Prayer comes in many forms and can certainly be offered spontaneously apart from the liturgy. The prayers of the liturgy are in a book so that every member old enough to read can mentally participate in offering them. If public prayer is not in a set form, then only the ministers up front offer it while the rest of the congregation listens. But worship cannot be passive. The whole logic of Common Prayer is to make prayer participatory, in the same way that singing the same song together is participatory.

Gathering with other believers in the presence of the God who made everything is a special occasion no matter how many times a person has done it. Public worship thus calls for exalted language, not that of casual conversation. Such speech is found in the examples of worship given in Scripture (Rev. 4 & 5) and it is the norm in the history of the Church.

About an hour and 15 minutes, unless there is a special event such as a baptism.

There is no dress code. The preference of most is dressy-casual.

No, we do not introduce visitors in a service. Refreshments are available in the parish house after the service for those who desire to meet others in the congregation.

Yes, behind the window at the back of the church.

There are Visitors’ Guides in the pews, which have the service printed out on the right-hand pages and explanations on the left-hand pages.

Yes, fully.

Evening Prayer on Wednesdays at 5:30 p.m., Morning Prayer on Wednesdays and Fridays at 10:00 a.m. Mid-week Masses as listed on the calendar, Stations of The Cross during Lent Fridays at noon, Soup supper and teachings on Wednesday evening during Lent, Inquirers’ Class for newcomers, catechism classes for those desiring to be confirmed in the Church, Sacrament of Confession and Absolution by appointment, monthly movie nights for children and/or adults, numerous parities and celebrations throughout the year and meetings and functions of the Anglican Church Women (ACW).