盎格魯大公主義高度重視教會傳統禮儀，主張他們的宗教實踐是教會分裂前的傳統與卡洛林神學的有機結合[19][20]，使教會達到了聖而公（catholicity and apostolicity）的境界。在有關聖餐禮問題上，盎格魯大公主義與天主教一致，相信聖體的真實臨在說、有聖體崇拜，且聖餐（聖體）必須使用無酵餅[21][22]。此外，有別其他派別的聖公宗採取較曖昧態度，盎格魯大公主義較重視告解與傅油。因《三十九條信綱》對聖母敬禮（英语：Marian devotions）問題避而不談，一些（但並非所有）盎格魯大公主義者也支持信眾聖母敬禮[23]。此外，盎格魯大公主義也主張聖公宗保持了傳承自坎特伯雷大主教的使徒統緒[24][25]。
^Booty, John E.; Sykes, Stephen; Knight, Jonathan. The Study of Anglicanism. Fortress Press. 1 January 1998: 314. ISBN 9781451411188. Whereas the Wesleys emphasized the Evangelical heritage of Anglicanism, the Tractarians stressed its Catholic heritage.
^Buchanan, Colin. The A to Z of Anglicanism. Scarecrow Press. 4 August 2009: 510. ISBN 9780810870086. In the 20th century, useful and scholarly books on the Articles have included E.J. Bicknell, A Theological Introduction to the Thirty-Nine Articles (1925), and W.H. Griffith Thomas, The Principles of Theology: An Introduction to the Thirty-Nine Articles (1930)--Bicknell from an Anglo-Catholic standpoint, Thomas from an evangelical one.
^Cobb, John B; Wildman, Wesley J, Fidelity with Plausibility: Modest Christologies in the Twentieth Century, State University of New York Press: 94, 1998, ISBN 978-0-7914-3595-3.
^Avis, Paul DL, Anglicanism and the Christian Church, Continuum: 353, 2002, ISBN 978-0-567-08745-4.
^McKim, Donald M, The Westminster Dictionary of Theological Terms, Westminster: John Knox Press: 39, 2000, ISBN 978-0-664-25511-4.
^Harris, John Glyndwr, Christian Theology: The Spiritual Tradition, Sussex Academic Press: 199, 2001, ISBN 978-1-902210-22-3.
^Katerberg, William, Modernity and the Dilemma of North American Anglican Identities, 1880–1950, McGill-Queen's University Press: 12, 2001, ISBN 978-0-7735-2160-5.
^Kinsman, Frederick Joseph. Americanism and Catholicism. Longman. 1924: 203（英语）. The one most talked about is the "Branch Theory," which assumes that the basis of unity is a valid priesthood. Given the priesthood, it is held that valid Sacraments unite in spite of schisms. Those who hold it assume that the Church is composed of Catholics, Eastern Orthodox, eastern heretics possessing undisputed Orders, and Old Catholics, Anglicans, Swedish Lutherans, Moravians, and any others who might be able to demonstrate that they had perpetuated a valid hierarchy. This is chiefly identified with High Church Anglicans and represents the survival of a seventeenth century contention against Puritans, that Anglicans were not to be classed with Continental Protestants.
^Sheldrake, Philip. The New Westminster Dictionary of Christian Spirituality. Westminster John Knox Press. 2005 [2022-11-10]. ISBN 0664230032. （原始内容存档于2020-06-09）. Anglo-Catholic spirituality has drawn inspiration from two sources in particular, the early Church, and the seventeenth-century 'Caroline Divines'.
^Herbert Stowe, Walter. Anglo-Catholicism: What It Is Not and What It Is. Church Literature Association. 1932 [2022-11-10]. （原始内容存档于2019-11-18）. How the bread and wine of the Eucharist become the Body and Blood of Christ after a special, sacramental and heavenly manner and still remain bread and wine, and how our Lord is really present (real as being the presence of a reality), is a mystery which no human mind can satisfactorily explain. It is a mystery of the same order as how the divine Logos could take upon himself human nature and become man without ceasing to be divine. It is a mystery of the Faith, and we were never promised that all the mysteries would be solved in this life. The plain man (and some not so plain) is wisest in sticking to the oft-quoted lines ascribed to Queen Elizabeth, but probably written by John Donne: "Christ was the Word that spake it; He took the bread and brake it; And what the Word did make it, That I believe and take it." The mysteries of the Eucharist are three: The mystery of identification, the mystery of conversion, the mystery of presence. The first and primary mystery is that of identification; the other two are inferences from it. The ancient Fathers were free from Eucharistic controversy because they took their stand on the first and primary mystery—that of identification—and accepted our Lord's words, " This is my Body," " This is my Blood," as the pledge of the blessings which this Sacrament conveys. We have since the early Middle Ages lost their peace because we have insisted on trying to explain unexplainable mysteries. But let it be repeated, Anglo-Catholics are not committed to the doctrine of Transubstantiation; they are committed to the doctrine of the Real Presence.
^Lears, T. J. Jackson. Antimodernism and the Transformation of American Culture, 1880–1920. University of Chicago Press. 1981: 202. ISBN 9780226469706. Many folk tale enthusiasts remained vicarious participants in a vague supernaturalism; Anglo-Catholics wanted not Wonderland but heaven, and they sought it through their sacraments, especially the Eucharist. Though they stopped short of transubstantiation, Anglo-Catholics insisted that the consecrated bread and wine contained the "Real Objective Presence" of God.
^Campbell, Ted. Christian Confessions: A Historical Introduction. Westminster John Knox Press. 1 January 1996: 150. ISBN 9780664256500. Anglo-Catholics interpret the silence of the Thirty-Nine Articles of Religion to allow for belief in some or all of the Mariological doctrines affirmed by Catholics.
^Armentrout, Don S. An Episcopal Dictionary of the Church: A User-Friendly Reference for Episcopalians. Church Publishing, Inc. 2000: 33. ISBN 9780898697018. It has placed considerable emphasis upon the Holy Eucharist, and the apostolic succession of the episcopate. Anglo-catholics were concerned not with doctrine but with restoring the liturgical and devotional expression of doctrine in the life of the Anglican Church.
^Buchanan, Colin. Historical Dictionary of Anglicanism. Scarecrow Press, Inc. 27 February 2006: 2006 [2022-11-10]. ISBN 0810865068. （原始内容存档于2020-06-09）. The central theme was "apostolic succession" and the authority and divine commission of the threefold orders retained by the Church of England at the Reformation, thus providing for a secure pattern of the sacraments.
^Bassett, Allen Lee. The Northern Monthly Magazine, Volume 2. 1863 [2022-11-10]. （原始内容存档于2020-06-09）. The Anglo-Catholic asserts that the Roman Catholic has corrupted the original ritualism; and she claims that the ritualism which she presents in a revival in purity of the original ritualism of the Church.
^ 27.027.1Charles Chapman Grafton. The Lineage from Apostolic Times of the American Catholic Church: Commonly Called the Episcopal Church. Young Churchman. 1911: 69. Thus in doctrine and worship, we see that the Celtic Church in Britain conformed in all essentials to Holy Scripture and the teaching of Apostolic times, which in several respects it varied from Roman practice. The Celtic Church was poor and not aggressive. It had been drive into a state of isolation. It had suffered from cruel wars. it had, however, kept the Faith, the Apostolic government, the Priesthood, and it offered a true worship and was kept alive in God's great Providence. We may well look to her as our spiritual Mother, with a grateful heart, and be thankful that we have inherited so much from her whose daughters we are.
^Stowe, Walter Herbert. Anglo-Catholicism: What It Is Not and What It Is. London: Church Literature Association. 1932 [12 June 2015]. （原始内容存档于2019-11-18）. The primary issue between Anglo- and Roman Catholicism is authority and the basis thereof. This fundamental issue centres in the Papacy and its authority, land from this conflict flow all other differences of faith, worship, discipline and atmosphere. The four key phrases which make up the Papal claims are primacy, spiritual supremacy, temporal supremacy, and infallibility in faith and morals.
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