Anglican vs. Catholic Beliefs

Brothers and Sisters in Christ: A Journey Through Anglican and Catholic Beliefs

To look upon the Anglican and Catholic traditions is to see two ancient branches of the same family tree. They share a deep, common root that stretches back to the time of the apostles, a shared nourishment in the Holy Scriptures, and a shared confession of faith in the words of the Nicene and Apostles’ Creeds.¹ For a thousand years, Christians in England were part of a single Western united in faith and communion.

Yet, history tells a story of a painful family separation. The 16th-century Reformation led to a division that has marked the life of the Church for nearly 500 years. This separation was not clean or simple; it was a complex and often tragic process, born of political power, deep theological conviction, and the sincere desires of men and women seeking to follow God faithfully.

Today, while the formal division remains, the relationship between Anglicans and Catholics is no longer one of hostility, but of dialogue, friendship, and a shared hope for eventual reunion.³ Both traditions officially recognize each other as fellow Christians, striving to live out the prayer of our Lord Jesus Christ, “that they may all be one” (John 17:21).

This journey is for the faithful explorer—the Christian who wishes not to argue, but to understand. It is an invitation to walk together, to look with empathy and respect at the beliefs and practices that both unite and distinguish these two great streams of Christian faith. By understanding our differences in a spirit of love, we can better appreciate our powerful unity in Christ.

De un vistazo: Diferencias clave en la creencia y la práctica

This table provides a brief overview of the core distinctions that will be explored in greater detail throughout this article. It serves as a helpful starting point for understanding the landscape of Anglican and Catholic beliefs.

How Did Two Branches of the Same Family Tree Grow Apart?

The story of the split between the Church of England and the Roman Catholic Church is often reduced to a simple, memorable tale: King Henry VIII wanted a divorce, and the Pope said no. While this personal and political crisis was the spark that lit the fire, the kindling had been gathering for years, composed of theological ideas, a growing sense of national identity, and a widespread desire for church reform.²⁵

The immediate catalyst was Henry VIII’s desperate need for a male heir to secure the Tudor dynasty.²⁶ His wife, Catherine of Aragon, had borne him only a daughter, Mary. Convinced his marriage was “blighted in the eyes of God” because Catherine had been his late brother’s wife, Henry sought an annulment from Pope Clement VII so he could marry Anne Boleyn.²⁸ The Pope’s refusal was not just a matter of doctrine; it was a matter of politics. Rome had recently been sacked by the troops of the Holy Roman Emperor Charles V, who was Catherine’s powerful nephew, making it politically impossible for the Pope to grant Henry’s request.²⁵

Frustrated, Henry took matters into his own hands. Guided by advisors like Thomas Cranmer and Thomas Cromwell, he asserted the ancient claim that England was an “empire” and that its king was not subject to any foreign jurisdiction, including the Pope’s.²⁵ This culminated in Parliament’s passage of the Act of Supremacy in 1534, which formally severed ties with Rome and declared the English monarch the “Supreme Head of the Church of England”.³⁰ This was a political revolution, placing the national church under the authority of the Crown.

But Henry himself was not a Protestant. He had previously been named “Defender of the Faith” by the Pope for writing a defense of the seven sacraments against Martin Luther’s reforms.²⁷ For the rest of his reign, the Church of England remained largely Catholic in its doctrine and worship, just without a Pope.³⁰ But the break with Rome opened the door for genuine Protestant theology to enter England. Reformers who had been influenced by Luther and other continental figures saw an opportunity. There was a growing dissatisfaction with the wealth and corruption of the monasteries and a humanist desire among scholars to return to the original sources of the faith: the Scriptures.²⁵

This created a unique foundation for the Church of England. Unlike many continental reforms that started from the ground up based on a theological principle, the English Reformation began as a political reorganization of an existing national church.²⁶ This meant that the “Catholic scaffolding”—the ancient structure of dioceses, the threefold ministry of bishops, priests, and deacons, and the liturgical patterns of worship—remained in place.³⁰

The theological character of the church then swung dramatically with each successive monarch. Under Henry’s young son, Edward VI, Archbishop Thomas Cranmer introduced a much more radical, Protestant Reformation. He produced the first Libro de Oración Común (1549), a complete liturgy in English that moved theology in a distinctly Protestant direction.³⁵ When Edward died, his half-sister Mary I, a devout Catholic, violently reversed the reforms and brought England back under papal authority.³⁵ Her reign was followed by her half-sister Elizabeth I, who, upon taking the throne in 1558, sought a lasting solution. The “Elizabethan Settlement” re-established the Church of England’s independence from Rome and solidified its unique identity: a church that was both “Catholic and Reformed”.³⁰ It retained the ancient structure and liturgy but was grounded in the core principles of the Protestant Reformation. This complex, tumultuous birth is the key to understanding the Anglican tradition’s enduring dual identity.

Who Leads the Church on Earth?

At the heart of the division between Catholics and Anglicans lies a fundamental disagreement over a single question: How does Christ, the head of the exercise his authority on earth? The two traditions offer deeply held, yet profoundly different, answers, which in turn shape their entire structure, identity, and “personality.”

The Roman Catholic Church believes that Christ established a visible, hierarchical structure to govern His founded upon the apostle Peter. Based on Jesus’s words in the Gospel of Matthew, “You are Peter, and on this rock I will build my church,” the Catholic Church teaches that the Pope, as the Bishop of Rome and successor to St. Peter, is the Vicar of Christ on earth.⁵ This doctrine, known as Papal Supremacy, holds that the Pope possesses “full, supreme, and universal power over the whole Church”.⁵ This authority is not delegated by the Church but comes directly from Christ. In this model, authority flows from the top down. The Pope is the final arbiter on matters of faith and morals, and the bishops around the world, while successors to the apostles themselves, exercise their authority in communion with him.² This structure provides a powerful, visible center of unity and ensures doctrinal consistency across the globe.⁶ When the Pope speaks definitively

ex cátedra (“from the chair”) on a doctrine concerning faith or morals, this teaching is held to be infallible, protected from error by the Holy Spirit.¹⁴

The Anglican Communion, in contrast, was founded on the rejection of papal authority. Article 37 of the historic 39 Articles of Religion states plainly, “The Bishop of Rome hath no jurisdiction in this Realm of England”.⁷ Anglicans believe in a more dispersed, or conciliar, model of authority. Power does not reside in a single individual but is distributed among several sources, flowing, as one Anglican report described it, “from the edges to the center”.² Final decisions on faith and order are made in council—in synods or conventions where bishops, clergy, and lay people gather to discern God’s will together.²

In this system, the Archbishop of Canterbury holds a special place of honor and respect. He is the spiritual leader of the Church of England and a focus of unity for the entire worldwide Anglican Communion.⁴² But his position is one of

primus inter pares, or “first among equals”.⁴² He does not have universal jurisdiction; his legal authority is limited to his own Diocese of Canterbury, and he cannot command the other autonomous national churches of the Anglican Communion.² His role is one of persuasion, of convening the primates (head bishops) and the Lambeth Conference (a gathering of bishops from around the world), and of serving as a symbol of the Communion’s shared heritage and faith.⁴³ This structure is much closer to the relationship between the Patriarchs of the Eastern Orthodox Churches than to the Catholic papacy.⁴³

This difference in governance leads to vastly different characteristics. The Catholic Church’s centralized authority allows for decisive, unified teaching, but can sometimes create a gap between official doctrine and the lived experience of its members. The Anglican Communion’s decentralized structure allows for great cultural adaptability and a “big tent” inclusiveness, but it also makes the communion vulnerable to deep, public disagreements on contentious issues like the ordination of women or human sexuality, which can strain its unity to the breaking point.²

Where Do We Find God’s Truth?

Beyond the question of who leads, there is an even more fundamental question: How do we know what God has revealed? Both Anglicans and Catholics believe that God has revealed Himself fully in Jesus Christ and that this revelation is passed down through the Church. But they differ in how they understand the relationship between the Bible and the Church’s ongoing life and tradition.

The Catholic Church teaches that God’s revelation is transmitted through a single “divine wellspring” that flows in two distinct but inseparable modes: Sacred Scripture and Sacred Tradition.⁸ Sacred Scripture is the Word of God “consigned to writing under the inspiration of the divine Spirit”.⁸ Sacred Tradition is the Word of God entrusted by Christ and the Holy Spirit to the apostles, who then handed it on to their successors through their preaching and teaching.⁹ These two—the written Bible and the living Tradition—are not two separate sources but are bound together, and the Church teaches they must be “accepted and venerated with the same devotion and reverence”.⁸

Crucially, the task of authoritatively interpreting this single deposit of faith belongs to the living teaching office of the known as the Magisterium (the Pope in communion with the bishops).⁸ This means that the Church does not derive its certainty about all revealed truths from the Bible alone.⁸ The Magisterium, guided by the Holy Spirit, can define dogmas that may not be explicitly stated in the Bible but are understood to be part of the apostolic Tradition, such as the Assumption of Mary.¹⁰

The Anglican approach is rooted in the Reformation principle of Sola Scriptura, or “Scripture alone.” This is best understood not as “Bible-onlyism” but as Prima Scriptura, or “Scripture first”.¹¹ The foundational Anglican document, the 39 Articles, states in Article 6 that “Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith”.¹⁰ This principle acts as a powerful anchor. The Bible is the supreme and final authority in all matters of faith.¹⁰

This does not mean Anglicans reject tradition. On the contrary, Anglicanism deeply values the wisdom of the Church throughout the ages. This is often visualized as a “three-legged stool,” an image describing the interplay of Scripture, Tradition, and Reason.¹¹ Tradition—which includes the great Creeds, the writings of the early Church Fathers, and the historic liturgies of the

Libro de Oración Común—is a vital lens through which Scripture is read and understood.⁷ Reason is the God-given intellect used to explore and apply the truths of faith. But both Tradition and Reason are subordinate to Scripture. They are tools to help unpack the Bible’s meaning, but they must always be tested against it and, if necessary, reformed by it.¹⁰ The Church is a “witness and a keeper of Holy Writ,” not its master.¹⁰

This subtle but powerful difference in how truth is known has enormous consequences. It explains why the Catholic Church can define new dogmas based on the development of Tradition, while the Anglican Communion insists that all essential doctrines must have a clear foundation in the Bible. It is a fundamental divergence in method that lies at the root of many of their other specific disagreements.

Are Anglicans a “Middle Way” Between Catholic and Protestant?

Anglicanism is often described as a a través de los medios de comunicación, a Latin phrase meaning “the middle way.” This is a beautiful and evocative image, suggesting a tradition that seeks balance, moderation, and a bridge between extremes. But what does it actually mean? The answer has shifted over time and reveals the complex heart of the Anglican identity.

Historically, the a través de los medios de comunicación did not describe a path between Roman Catholicism and Protestantism. During the English Reformation, it referred to a middle way between the two major streams of continental Protestantism: Lutheranism, with its more conservative approach to liturgy, and the more austere Reformed tradition of John Calvin in Geneva.⁵² The Elizabethan Settlement sought to create a national church that was definitively Protestant in its core theology but broad enough in its practice to accommodate both of these tendencies.³⁹

It was only later, particularly after the 19th-century Oxford Movement, that the idea of the a través de los medios de comunicación evolved into its popular modern meaning: a middle road between Catholicism and Protestantism.²⁴ This movement, led by figures like John Henry Newman (before he became a Catholic), reawakened a deep appreciation for the Catholic heritage within the Church of England—its ancient liturgies, its sacramental life, and its continuity with the early Church.³⁴

A more precise way to describe the Anglican identity is as “Reformed Catholic”.³⁴ It is

católico because it sees itself not as a new church founded in the 16th century, but as a continuation of the ancient, universal Church that was planted in England in the first centuries after Christ.³⁴ It maintains the historic structures of the faith: the threefold ministry of bishops, priests, and deacons in an unbroken line of succession from the apostles; the authority of the ancient Creeds; and a sacramental life centered on the liturgy of the

Libro de Oración Común.³⁴

At the same time, it is Reformado because its faith was “reshaped decisively by the English Reformation”.³⁴ It affirms foundational Protestant principles, such as the supreme authority of Scripture for salvation, the doctrine of justification by faith alone, and the rejection of the universal jurisdiction of the Pope.³⁴

This creates a fascinating and sometimes tense dynamic. On the single most important issue of the Reformation—the question of authority—Anglicanism is not in the middle. By rejecting papal supremacy and affirming the supremacy of Scripture, it stands firmly on the Protestant side of that historic divide.¹⁰ Yet its outward form—its worship, its structure, its reverence for ancient tradition—often looks and feels very Catholic.¹⁴ The

a través de los medios de comunicación is the lived experience of this tension: a tradition with a Protestant principle of authority at its core, housed within a Catholic-style body of worship and governance. This explains why some Anglicans, known as Anglo-Catholics, feel a deep kinship with Rome, while others, known as Evangelicals, feel closer to the Reformed traditions of the continent.⁵¹

What Happens When We Receive Holy Communion?

For both Anglicans and Catholics, the Holy Eucharist (also called Holy Communion, the Mass, or the Lord’s Supper) is the heart of Christian worship, the family meal of the and a powerful encounter with the living Christ.⁵⁸ Both traditions believe that in this sacred meal, Jesus is truly, not merely symbolically, present. Yet, they differ in how they explain this sacred mystery, a difference that has been a source of both pain and deep theological reflection.

The Catholic Church holds to the doctrine of Transubstanciación. In simple terms, this teaching states that when the priest consecrates the bread and wine during the Mass, their entire underlying reality, or “substance,” is miraculously changed into the very substance of the Body and Blood of Jesus Christ.¹² The outward appearances—what we can see, touch, and taste—remain those of bread and wine, but their essential being is now Christ Himself.⁵⁹ This is not a symbolic presence, but a true, real, and substantial presence. This belief is a required article of faith for Catholics and is the foundation for the practice of Eucharistic adoration, where the consecrated Host is placed in a monstrance for prayer and worship, as it is believed to be the physical presence of Jesus.¹²

The Anglican Communion universally affirms the Presencia real of Christ in the Eucharist.¹⁵ The classic Anglican statement in the Catechism is that the inward and spiritual grace of the sacrament is “the Body and Blood of Christ given to his people, and received by faith”.⁶⁰ But Anglicanism has historically refused to define precisely

cómo Christ is present, preferring to embrace it as a divine mystery that surpasses human understanding.⁵⁴ Article 28 of the 39 Articles explicitly rejects the doctrine of Transubstantiation, arguing that it “cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture”.²²

Within this shared belief in the Real Presence, a diverse spectrum of understanding exists among Anglicans 15:

• Anglo-Catholics, who emphasize the Catholic heritage of Anglicanism, often hold a belief in a corporeal presence of Christ in the elements. This view is very close to the Catholic and Orthodox understanding, and some Anglo-Catholic parishes practice reservation and adoration of the sacrament.¹⁵
• Evangelical Anglicans, who emphasize the Reformed heritage, tend to believe in a pneumatic presence, meaning a spiritual presence. Christ is truly and really present to the faith of the believer in the act of receiving communion. This view, often called Receptionism, holds that the faithful receive Christ spiritually in their hearts, rather than Christ being physically located in the bread and wine themselves.¹⁵
• The classic Anglican position, articulated by theologians like Richard Hooker, affirms that the sacrament is a “true and a real participation of Christ,” while remaining intentionally agnostic about the metaphysical change in the elements, focusing instead on the grace received by the faithful.¹⁵

This theological difference has powerful practical consequences. The Catholic Church believes that only a validly ordained priest in apostolic succession has the authority to consecrate the Eucharist. Because the Catholic Church declared Anglican Holy Orders to be “null and utterly void” (see Section 8), it does not recognize the validity of the Anglican Eucharist.⁶³ This is the primary reason why the two churches are not in full communion, and why the Eucharistic table, the sign of unity, has tragically become the most visible marker of their division.⁶³

How Should We Honor Mary and the Saints?

In every family, certain members are held up as examples of virtue and love. In the Christian family, this is especially true of the Blessed Virgin Mary, the mother of our Lord, and the saints—the great heroes of the faith who have gone before us. Both Catholics and Anglicans hold these figures in high regard, but they differ significantly in the nature of that honor and in the doctrines they teach about them.

The Catholic Church holds the Virgin Mary in the highest esteem, a special veneration called hiperdulia, which is greater than the honor given to other saints but infinitely less than the worship (latria) due to God alone.¹⁷ Mary is revered as the

Theotokos (the God-bearer, or Mother of God), the “New Eve” whose “yes” to God undid the “no” of the first Eve, and as the Mother of the Church.¹⁶ Catholic teaching requires belief in four specific

Marian Dogmas:

1. Mother of God: A title affirmed at the Council of Ephesus in 431 AD, emphasizing that the one she bore was truly God the Son.¹⁶
2. Virginidad perpetua: The belief that Mary remained a virgin before, during, and after the birth of Jesus.¹⁶
3. Inmaculada concepción: The dogma, defined by Pope Pius IX in 1854, that Mary, from the first moment of her conception, was preserved free from all stain of original sin by a singular grace from God.¹
4. Supuesto: The dogma, defined by Pope Pius XII in 1950, that Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory.¹

Catholics also practice the veneration of which includes honoring their relics and asking for their intercession in prayer, using phrases like, “Saint Francis, pray for us”.²⁴ This is seen as asking a family member in heaven to pray for you, just as you would ask a friend on earth.

The Anglican tradition also honors the Blessed Virgin Mary as the Theotokos, a title that affirms the divinity of her Son, Jesus.¹⁸ The major Marian feast days, such as the Annunciation, are celebrated in the Anglican calendar.¹⁸ Many Anglicans also personally hold to the traditional belief in her perpetual virginity.¹⁸

But the dogmas of the Immaculate Conception and the Assumption are not part of Anglican teaching and are generally rejected.¹⁹ The reason for this goes back to the core Anglican principle of authority: these doctrines are not explicitly found in or provable by Holy Scripture and were not universally held by the early, undivided Church. Therefore, they cannot be required as necessary for salvation.¹⁹

Similarly, the official Anglican stance on saints is one of commemoration, not invocation. The saints are remembered in the church calendar as inspiring examples of holy living, “a great cloud of witnesses” who encourage us in our own faith journey.⁷⁰ Article 22 of the 39 Articles rejects what it calls the “Romish Doctrine concerning…Invocation of Saints” as not grounded in Scripture.²² So, an Anglican prayer might say, “We thank you, God, for the example of Saint Francis,” rather than, “Saint Francis, pray for us.”

As with many things Anglican, there is a spectrum of practice. Anglo-Catholics often have a devotion to Mary and the saints that is very close to the Catholic model, including the praying of the Rosary and asking for saints’ intercession.¹⁴ This highlights again how the two traditions, while officially distinct, often overlap in the lived piety of their people.

What Are the Different Teachings on Clergy, Marriage, and Morality?

The differences between the Anglican and Catholic traditions are not only found in high theology but also in the practical, personal, and often deeply emotional areas of church life and moral teaching. Here, the distinct authority structures of the two churches have led them down different paths on some of the most major issues of modern life.

Clerical Celibacy: In the Latin Rite of the Catholic all priests and bishops are required to be celibate, a discipline that has been firmly in place since the Middle Ages.²⁰ This is not considered a dogma but a sacred tradition, embraced voluntarily as a way for a priest to dedicate his life entirely to Christ and the his spiritual family.²⁰ There are exceptions, notably for married clergy who convert from other traditions and for the Eastern Catholic Churches, where married priests are common.⁷⁴ The Anglican Communion, by contrast, has permitted its clergy to marry since the English Reformation, as codified in Article 32 of the 39 Articles.¹

Ordenación de las mujeres: This is one of the most major modern points of divergence. The Catholic Church teaches definitively that it has “no authority whatsoever to confer priestly ordination on women”.²¹ This position, reaffirmed by Pope John Paul II in his 1994 letter

Ordinatio Sacerdotalis, is based on the Church’s understanding that Jesus chose only men to be his apostles and that this has been the unbroken tradition of the Church ever since.²¹ Conversely, most provinces within the Anglican Communion now ordain women to all three orders of ministry: deacon, priest, and bishop.²³ This process began with the first irregular ordination in 1944 and gained momentum in the 1970s, becoming widespread by the 1990s.²³ This development is a powerful obstacle to organic reunion between the two communions.²³

Divorce and Remarriage: The Catholic Church teaches that a valid, sacramental marriage is a lifelong covenant that cannot be dissolved by civil divorce.⁷⁹ A Catholic whose marriage ends in civil divorce cannot remarry in the Church unless their first marriage has been granted a “declaration of nullity,” or an annulment. This is a formal process that determines that, for specific reasons, a true sacramental marriage never existed in the first place.⁸⁰ The Church of England, and the wider Anglican Communion, while upholding the lifelong intention of marriage, recognizes that some marriages do tragically fail. Since 2002, the Church of England has formally allowed for the remarriage of divorced persons in church in certain circumstances, following a pastoral conversation with the parish priest.⁸¹

Anticoncepción: In its 1968 encyclical Humanae Vitae, the Catholic Church reaffirmed its teaching that “artificial” methods of contraception are morally wrong because every act of marital intimacy must remain open to the possibility of procreation.² The Anglican Communion took a different path much earlier. At the 1930 Lambeth Conference, it became the first major Christian body to approve the use of contraception within marriage, viewing it as a matter for the prayerful conscience of the couple in planning their family.⁸³

These differing stances are not arbitrary. They are the logical outcomes of each church’s theological method. The Catholic Church’s positions are derived from its understanding of natural law and sacred tradition, interpreted by the central teaching authority of the Magisterium. The Anglican Communion’s positions have evolved through its process of synodical debate, where Scripture and tradition are interpreted in light of reason and the lived experience of its members, allowing for greater adaptation to changing social contexts.

What Does the Catholic Church Officially Believe About the Anglican Church?

Understanding the official Roman Catholic view of the Anglican Communion can feel like holding two contradictory ideas at once. On one hand, there is a historical judgment of invalidity that has never been revoked. On the other, there is a modern spirit of ecumenical warmth and recognition of shared Christian life. Both are true, and understanding how they fit together is key to grasping the modern relationship.

The foundational and most severe judgment is found in the 1896 apostolic letter of Pope Leo XIII, Apostolicae Curae. After a commission studied the issue, the Pope declared all Anglican ordinations to be “absolutely null and utterly void”.⁶⁴ This judgment was not based on the moral character of Anglican clergy, but on two specific theological grounds: a “defect of form” and a “defect of intention.” The Pope argued that the words of the 16th-century English ordination rite (the Ordinal) had been deliberately changed to remove any reference to a sacrificing priesthood, and therefore the rite was no longer sufficient to make a priest in the Catholic sense. He also argued that the English reformers did not

intend to do what the Catholic Church does when it ordains priests. This ruling remains the official and unchanged position of the Catholic Church today.⁶³

But the story does not end there. The Second Vatican Council in the 1960s ushered in a new era of ecumenism. The Catholic Church now officially recognizes that other Christian communities, including the Anglican Communion, are places where grace is truly at work. It teaches that “many elements of sanctification and of truth are found outside of its visible confines” and that these communities are used by the Spirit of Christ as “means of salvation”.⁸⁸ Popes and Archbishops of Canterbury have met regularly as brothers in Christ, praying together and committing themselves to the goal of “full visible communion”.²

This created a pastoral challenge: How can the Church reconcile its doctrinal judgment that Anglican orders are “null” with its pastoral recognition that Anglican communities are full of authentic Christian faith and life? The answer came in 2009 when Pope Benedict XVI issued Anglicanorum Coetibus (“Groups of Anglicans”). This established a new structure called the Ordinariato personal.⁸⁹

The Ordinariate is a jurisdiction, much like a diocese, created specifically for groups of former Anglicans—laity, clergy, and even whole parishes—who wish to enter into full communion with the Catholic Church.⁹⁰ It provides a way for them to become Catholic while bringing with them their unique spiritual and liturgical heritage as a “precious gift”.⁹⁰ This means they can continue to use forms of worship based on the historic

Libro de Oración Común, sing their beloved hymns, and maintain certain pastoral practices from their Anglican background.⁹² This structure brilliantly resolves the two-level problem: it upholds the judgment of

Apostolicae Curae (Anglican priests who join the Ordinariate must be ordained as Catholic priests), while at the same time honoring and preserving the rich traditions of Anglicanism that have nourished the faith of millions. It is a tangible sign that the Catholic Church sees the Anglican heritage not as something to be discarded, but as a treasure to be shared with the wider Church.

Are the Two Churches Trying to Reunite?

Yes, absolutely. For more than half a century, the Anglican Communion and the Roman Catholic Church have been formally engaged in a “serious dialogue” with the stated goal of restoring full, visible unity.⁴ This journey has been marked by moments of incredible hope and progress, as well as periods of difficulty and new challenges.

The modern ecumenical movement began in earnest after the historic meeting between Archbishop of Canterbury Michael Ramsey and Pope Paul VI in Rome in 1966.² This led to the formation of the

Anglican-Roman Catholic International Commission (ARCIC), a group of theologians from both traditions tasked with tackling the key doctrinal issues that have divided the churches since the Reformation.⁹³

The work of ARCIC has produced remarkable results. In its first phase, it published agreed statements showing substantial convergence on two of the most contentious topics:

• La Eucaristía: The Windsor Statement (1971) demonstrated a deep, shared understanding of the Eucharist as a memorial of Christ’s sacrifice and a belief in His Real Presence.⁶³
• Ministry and Ordination: The Canterbury Statement (1973) found major common ground on the nature of the ordained ministry as a service to the rooted in the work of the apostles.⁹⁵

Later phases of the dialogue produced further agreements on salvation, the nature of the and even the role of Mary in the life of the Church.⁷⁸ These documents showed that what the two communions hold in common is far greater than what divides them.⁹⁵

But the dialogue has consistently faced its greatest challenge on the doctrine of Autoridad, specifically the universal primacy and infallibility of the Pope.⁷⁸ While ARCIC has explored this topic extensively, it remains the fundamental issue that caused the original separation and the highest hurdle to reunion. In recent decades, new obstacles have also emerged, most notably the ordination of women to the priesthood and episcopate in most of the Anglican Communion and differing approaches to human sexuality. From the Catholic perspective, these developments are seen as moving further away from the apostolic tradition, making the path to unity more complex.²³

In response to this impasse, a new, parallel commission was formed in 2001: the International Anglican-Roman Catholic Commission for Unity and Mission (IARCCUM).⁷⁸ Recognizing that full doctrinal agreement might be a long way off, IARCCUM’s focus is practical and relational. Its goal is to translate the spiritual communion that already exists into “visible and practical outcomes”.⁷⁸ This has led to a new model of ecumenism, often called “walking together.” Instead of waiting for theologians to solve every problem, the focus is on what can be done together

ahora.

This new approach is bearing fruit. In recent years, the Pope and the Archbishop of Canterbury have commissioned pairs of Anglican and Catholic bishops from the same regions to work together on joint projects of mission and service.³ This strategy of shared prayer, friendship, and collaboration from the ground up aims to build the trust and mutual affection necessary for the Holy Spirit to heal the remaining divisions. The goal of reunion remains, but the path has shifted from one of purely doctrinal negotiation to one of walking side-by-side as brothers and sisters in Christ.

Walking Together: What Do These Differences Mean for Us Today?

After journeying through centuries of history and deep theological reflection, we arrive back where we started: in the present moment, as Christians seeking to love God and our neighbor. What do these complex differences mean for us, in our parishes and in our hearts?

It is important to acknowledge the real pain that this division causes. Many Christians feel a sense of spiritual homelessness, caught between two traditions they love. As one person shared online, “I feel too Catholic for Anglicanism and too Anglican for Catholicism”.⁷³ Others feel the ache of separation at the most intimate moment of worship. An Anglican who believes deeply in the Real Presence of Christ in the Eucharist may attend a Catholic Mass and long to receive communion, but is barred from doing so by church law.⁶⁵ A Catholic may feel a deep spiritual connection to the writings of an Anglican author like C.S. Lewis, yet know that full communion with his church is not possible.⁵⁴ This is not just a political or historical problem; it is a spiritual wound in the Body of Christ.

In the face of this pain, we must hold fast to the immense common ground that unites us. Both Anglicans and Catholics are brothers and sisters through our common baptism. We worship the same Triune God—Father, Son, and Holy Spirit. We believe that Jesus Christ is Lord and Savior, true God and true man, and that our salvation is found through His life, death, and resurrection. We hold the Holy Scriptures to be the inspired Word of God and confess our faith using the same ancient Creeds.¹⁴ This shared foundation is not trivial; it is the very heart of our faith.

From this shared foundation, perhaps we can learn to see our differences not merely as errors to be corrected, but as distinct gifts that each tradition brings to the wider Christian family. The Catholic tradition offers a powerful witness to the importance of unity, of holding the faith consistently across time and space, and of the Church as a visible, tangible mother who guides her children.² The Anglican tradition offers a powerful witness to the supremacy of Scripture, of the beauty of worship in the common language of the people, and of a theological breadth that can make room for diverse cultures and perspectives.²

Finally, this understanding calls us to a kind of personal ecumenism. While the official commissions do their important work, we can build unity from the ground up. We can pray for our brothers and sisters in the other communion. We can read their theologians and learn from their spiritual masters. We can find opportunities to serve the poor and advocate for justice together in our local communities, living out the “walking together” model of IARCCUM.⁹⁸

The path to full reunion may be long, and its final form is known only to God. But we walk in hope, trusting that the Lord who prayed that we “may be one” is still at work in His Church. By learning about one another with open hearts, we are not betraying our own traditions. We are enriching them, and we are taking one small step closer to answering our Savior’s prayer, offering a more credible witness of His love to a broken and divided world.