A.   The Celtic Anglican Communion affirms the Holy Bible as the inspired and living Word of God, through which the Holy Spirit continues to guide, instruct, and form the people of God.

Rooted in the faith of the early, undivided Church, Celtic Christianity may be described as Catholic, Apostolic, and Orthodox in the historic sense of those terms. We affirm the Apostolic Succession, uphold the teachings of the Ecumenical Councils, and receive the core doctrines of the Christian faith as they were articulated during the first millennium of the Church, before the divisions between East and West.

As an Anglican body, we understand ourselves to stand within the historic Catholic faith as reformed in the English tradition, drawing deeply from the spiritual, theological, and pastoral heritage of Celtic Christianity. In this way, we seek to live faithfully within the Anglican way while remaining rooted in the ancient foundations of the Christian faith.

Our belief is not merely confessional, but lived—expressed through worship, sacrament, prayer, service, and a commitment to walk in the light of Christ together.

The Apostles Creed
I believe in God the Father Almighty, Maker of heaven and earth.
And in Jesus Christ his only Son our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose again from the dead; he ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead.
I believe in the Holy Ghost; the holy Catholic Church; the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. AMEN.


Q. How is the Celtic Anglican Communion different from other mainline denominations?
A. The Celtic Anglican Communion is a living expression of the faith handed down to the Apostles by our Lord Jesus Christ. The early Celtic Church flourished in the British Isles as early as the second century and was part of the broader Western Orthodox tradition of the early, undivided Church.

Our Communion draws on the ancient heritage and rich spiritual tradition of Celtic Christianity, which preserved Apostolic teaching, sacramental life, and monastic witness long before the divisions between East and West. At the same time, we exist within the reformed Anglican tradition, uniting the depth of early Celtic faith with the principles of the English Reformation.

Historically, the Celtic Church maintained continuity from within a decade of Christ’s death and resurrection, becoming a recognized and established Christian presence in the British Isles. Following the Reformation, it often retreated into Highland and monastic communities, sometimes practicing in relative obscurity, until modern times. Today, there is a renewed interest in Celtic Christianity, and the Celtic Anglican Communion seeks to bring this ancient faith into renewed expression, combining fidelity to the early Church with vibrant, living Anglican practice.

Q. Do you believe like the rest of the church?

We are a Celtic Anglo-Catholic expression of the Christian faith, grounded in the historic teaching and sacramental life of the Church. We affirm the Apostles’ and Nicene Creeds and recognize the Seven Sacraments as vital means of grace.

Our worship is flexible and inclusive, ranging from traditional Mass settings inspired by ancient Celtic and Anglican liturgies to contemporary Christian expressions that meet the needs of today’s communities.

At our core, we are Catholic in the fullest sense—faithful to the historic, universal Church—while seeking to live out a radical Gospel of peace, love, and reconciliation. Our aim is not only to preserve tradition but to embody the transformative love of Christ in everyday life.

Q. What does Catholic mean?
A.  The word Catholic comes from the Greek katholikos, meaning universal, whole, and complete. In the first fourteen centuries of Christianity, the entire Church was called Catholic—not Roman, but universal—because it preached the full doctrine of Christ to all people, everywhere, for all time.

We identify as Catholic through Apostolic Succession, the unbroken transmission of Christ’s authority through the laying on of hands by bishops, from the Apostles to each succeeding generation up to the present day. This succession ensured that early Christian communities were genuinely connected to the universal Church, both historically and spiritually.

In the early Church, independence was not prized; instead, communities lived in mutual interdependence, supporting one another in faith and service. This model of shared responsibility and humble obedience is the pattern we seek to restore in our own communities.

By honoring Apostolic Succession, we participate in the ancient Christian tradition, celebrating the continuity of faith handed down through the generations. We find both guidance and security in following those who have walked ahead of us, linking us to the Church of the past while serving Christ in the present.

Q. What's the difference between Celtic Anglican and Roman Catholic?

 

A.   The Celtic Church developed in the early centuries of Christianity within the Celtic lands of Britain and Ireland and followed patterns that differed in several important ways from the Roman Church. While fully catholic in faith (that is, part of the universal Church), it was shaped more by monastic centers than by a centralized episcopal system and, in some practices, resembled the churches of the Christian East.

Distinctive features of the Celtic Church included:

• A different method for calculating the date of Easter

• A monastic structure in which abbots often exercised authority alongside bishops

• A distinctive tonsure worn by monks, unlike the Roman style

• Greater prominence of women in monastic and missionary life, though not in contradiction to the wider Church’s sacramental theology

The term Catholic originally referred to the geographical and cultural expressions of the one Church before later divisions. In this sense, the Celtic Church represents the Catholic Church as it took root among the Celtic peoples, just as the Roman Catholic Church developed among the Latin (Roman) peoples of the Empire. In the East, these ancient Catholic churches later came to be known collectively as Orthodox.

The Roman customs eventually prevailed in England following the Synod of Whitby (664), where Roman practices were formally adopted. However, elements of the older Celtic Christian spirit—its emphasis on prayer, pilgrimage, mission, and monastic devotion—continued to shape English Christianity.

We are Anglican because the Church in England, emerging from the Reformation, reclaimed aspects of its ancient, pre-Roman Christian heritage. Historical continuity is reflected in the presence of bishops rooted in this older Catholic tradition participating in Anglican consecrations. Thus, Celtic Anglicanism understands itself as both ancient and reformed: grounded in the faith of the early, undivided Church and living within the Anglican tradition today.

Q. Isn't Celtic a New Age spirituality?
A. Not at all. Most spiritualities that describe themselves as New Age involve a kind of syncretism, taking elements from a number of religious sources. The Celtic Christians were exclusive in their loyalty to Jesus Christ. Saints like Patrick, Columbanus and Gall put their lives at risk by denying the local deities and proclaiming Jesus as Lord.


Q. What are your churches views on the Virgin Mary?
A. In paragraph 149 of the Roman Catholic Catechism it says, “The Church venerates in Mary the purest realization of faith.”  Some Catholics view Mary as a co-redemptrix or a mediatrix who plays a key role in the salvation of mankind. (The suffix -trix is a feminine word ending in Latin, so a redemptrix is a female redeemer, and a mediatrix is a female mediator.) 

The CACI hold that Jesus Christ is the purest realization of the faith. He is the one and only Mediator between man and God. (1 Tim. 2:5) That is why we have no altar to Mary. The only altar in our church is dedicated to Jesus Christ.
Neither do we teach the “Immaculate Conception”, the belief that Mary was born without sin. Although we do hold to the virgin birth of Jesus as told in the Gospels, there is nothing in scripture which supports that Mary too was born without sin. What we are told in the scriptures is that Mary was a woman of faith whom God chose for an extraordinary purpose and she was obedient to God.
We also do not teach that Mary was a “perpetual virgin” as do the Romans. It is clear that the Scripture speaks of Jesus’ brothers and sisters, (Luke 8:19, Matt. 13:35, Mark 6:1).
These beliefs were forced upon the Roman church at the Vatican 1 and were not a part of original Catholic teaching.
Jesus identifies with humans fully because He lived a fully human life in a family of brothers and sisters, with parents who had a fully human marriage.

Q. Are Celtic priests and bishops allowed to marry?
A. We do not require priests or bishops to be celibate as the Roman Catholic Church does. There is no prohibition of marriage in the scriptures. We know for certain that Peter was married (Matt. 8:14), that Paul, though unmarried, taught all should be free to marry or remain single as the Lord led them (1 Cor. 7:28, 1 Tim. 4:1-5), and that the requirements of a bishop in the early church was that he was to have only one wife (1 Tim. 3:2).


Q. What is your view on the Eucharist?
A.  Our understanding of the Eucharist is rooted in the words of Christ Himself, particularly in John 6:56: “Whoever eats my flesh and drinks my blood remains in me, and I in him.” We affirm the Real Presence of Christ in the Eucharist. While the manner of this presence is ultimately a holy mystery beyond full human comprehension, we believe Christ is truly present and truly given to His people.

Scripture assures us that where two or three are gathered in Christ’s name, He is among us, and in the Eucharist we are further promised an intimate union with Him—Christ in us, and we in Christ. In receiving the consecrated bread and wine, we participate in this sacramental mystery instituted by our Lord.

The Eucharist is not a mere symbol or empty ritual. It is a sacred act of remembrance (anamnesis) in which we are drawn again to the once-for-all sacrifice of Christ on the cross—His broken body and shed blood given for the forgiveness of sins. At the Lord’s Table, we are reminded that our redemption has been fully accomplished, that our sins have been bought and paid for by the blood of our Savior.

As we come in repentance and faith, we are assured of God’s forgiveness and restoration. Through confession, absolution, and the grace of this sacrament, we are renewed, strengthened, and reconciled to God, nourished by Christ as we continue our pilgrimage of faith.

Q. What is the role of women in the Celtic Anglican Communion?
A.  The Celtic Anglican Communion fully affirms the calling and ordination of women to all orders of ministry, including the diaconate, priesthood, and episcopate, when they are suitably called, formed, and discerned by the Church.

This affirmation is grounded in Scripture, the witness of the early Church, and the distinctive heritage of Celtic Christianity. From the beginning of Christ’s ministry, women were among His closest followers, witnesses to His resurrection, and active participants in the life and mission of the Church. The New Testament bears witness to women exercising leadership and ministry, including Phoebe, who is named by St. Paul as a deacon (Romans 16:1), as well as Priscilla, Junia, Lydia, and others who played significant roles in the early Christian communities. Paul’s letters acknowledge and commend these women as coworkers in the Gospel.

Celtic Christianity, shaped more by monastic and missionary life than by later Roman social structures, provided space for women to exercise spiritual authority and leadership, particularly within monastic communities. Prominent figures such as St. Ita of Killeedy and St. Brigid of Kildare stand as powerful examples of female spiritual leadership. While historical sources use varying language to describe their authority, these women clearly exercised roles of governance, teaching, pastoral care, and spiritual oversight that profoundly shaped the Church in Ireland and beyond.

Within the Celtic Anglican Communion, women are recognized as equal partners in the mission of the Church, called to serve according to the gifts given to them by God. Their ministry enriches the life of the Church and reflects the inclusive and Spirit-led character of the early Christian communities to which we seek to remain faithful.

 Please click here for more information about women leaders in the Church.

Q. What is the eccliesiastical structure of the Celtic Anglican Communion?

The ecclesiastical life of the Celtic Anglican Communion is inspired by the early Celtic Church, which was largely monastic and community-centered in its organization. Rather than operating through a rigid centralized hierarchy, early Celtic Christianity emphasized networks of local communities—often gathered around monasteries—where bishops, abbots, clergy, and lay leaders worked collaboratively in service to Christ and the Gospel.

Authority in this tradition was exercised collegially and relationally, with decisions made through counsel, synods, and shared discernment. No single abbot or bishop was understood to possess supremacy over others by virtue of office alone. This reflects an early Christian model in which leadership was rooted in spiritual maturity, pastoral responsibility, and accountability within the community.

In continuity with this heritage, each member church within the Celtic Anglican Communion is self-governing (autocephalous), ordered by its own bishops, and responsible for its own pastoral and sacramental life. While united by shared faith, sacramental theology, and mission, these churches are not subject to external jurisdiction. Ultimate accountability rests with God, exercised through prayer, Scripture, tradition, and the mutual oversight of bishops in communion.

Q. How do we view other Christian Churches?

We welcome all who come in the Name of the Lord and affirm that all Christian communities who confess Jesus Christ seek to honor and worship the one true God. In the spirit of the Gospel, we extend to them bonds of love, respect, and fellowship, recognizing them as our brothers and sisters in Christ (cf. Mark 9:40).

While each church within the Celtic Anglican Communion is self-governing (autocephalous) and ordered by its own bishops, we do not understand ourselves to exist in isolation. Rather, we seek to live in faithful relationship with the wider Body of Christ. We are neither Roman Catholic nor Protestant in a confessional sense, but understand ourselves as Celtic Christian in spiritual heritage and Anglican in ecclesial expression—standing within the historic Catholic faith as reformed in the English tradition, and shaped by the ancient witness of Celtic Christianity.

In keeping with ancient Christian hospitality and Anglican practice, we welcome all baptized Christians to receive the Holy Eucharist, provided they approach the Lord’s Table with reverence, repentance, and faith. Divorce and remarriage are not barriers to receiving the Sacrament. We affirm Christ’s ministry of forgiveness, healing, and restoration, trusting that God’s grace meets each person where they are and draws them ever more deeply into communion with Him.

Our desire is not uniformity, but unity in Christ—rooted in charity, sustained by truth, and expressed through shared prayer, service, and mutual respect.

Q. What is your view on sin?
A.  We affirm that all people sin and fall short of the will of God. Sin disrupts our relationship with God and with one another, arising from the brokenness of human nature that has not yet been fully aligned with God’s purposes. While sin is a serious reality, it does not define the final word over human life.

Recognizing our sin, we are called to repentance—a turning of heart and a reordering of our lives toward God. At the same time, we place our trust in the infinite love, mercy, and forgiveness of our Lord, who continually seeks to restore what has been broken.

Reconciliation is the gracious work by which those who have wandered from the way are brought back into communion with God and with the community of faith. Through confession, forgiveness, and amendment of life, we are renewed by God’s grace and reconciled both to the Lord and to His people.

Q. Do you include everyone?
A.  Yes. We do not condemn or exclude anyone. We believe that Jesus Christ gave His life for everyone, breaking down barriers of race, gender, class, and nationality, and calling all people into the life of God’s Kingdom.

Celtic Christianity has long been marked by this radical hospitality. Shaped by the Gospel and the realities of frontier mission, Celtic Christians understood faith as something lived in community and shared freely. Monasteries were places of welcome, offering prayer, shelter, learning, healing, and care to pilgrims, the poor, the outsider, and the stranger. Hospitality was not an optional virtue, but a sacred duty, grounded in the belief that Christ is often encountered in the one who arrives at the door.

We recognize that all people are at different places in their spiritual journey, and that none of us is without fault. Rather than demanding perfection, we seek faithfulness, humility, and openness to God’s transforming grace. Inclusion does not deny the call to repentance and growth; instead, it begins with welcome and trust in the work of the Holy Spirit within each person.

Therefore, everyone is welcome—to pray, to belong, and to walk the path of faith with us. We leave judgment to God and commit ourselves to love, mercy, and companionship on the journey, following the example of Christ and the ancient Celtic Christian way.

Do you have more questions about the Celtic Church?