Who is the Mexican Orthodox Apostolic Catholic Church?
Our bishops possess valid apostolic succession traced back to the See of Peter through various historical lines.  Our roots are taken from the Mexican Orthodox Apostolic Catholic Church. 
The Mexican Catholic Apostolic Church (Spanish: Iglesia Católica Apostólica Mexicana (ICAM) is an Independent Catholic denomination founded in 1925 in Mexico by separating from the Roman Catholic Church.  Its development was marked by several internal crises, followed by consequent splits and mergers. Since 1993, it has been officially listed in the Mexican Federal Registry of Religious Associations.

The ICAM supports clerical marriage, rituals in the vernacular, the sacrament of Communion under both kinds, individual Biblical interpretation, veneration of saints and Mary the mother of Jesus, but opposed the Roman Catholic dogma of papal infallibility, denied eternal damnation, rejected the sacrament of Penance, and had an "experimental commitment to liturgical innovation.

We are not part of the Roman Catholic Church. We also remain independent of the Union of Utrecht (Old Catholics of Europe), the Church of England, or the Episcopal Church, even though we share similar beliefs and practices. Unlike our European forefathers who are “unionized” by nationality (Holland, Switzerland, Germany, and now other countries), we are banded together along similar lines of faith and polity. In the Americas, some jurisdictions are multi-state with a presiding bishop and several diocesan bishops, while others are smaller and less formalized. 

ICAM is not under the Roman Catholic Church.  Since the 1920s, ICAM has not recognized the Bishop of Rome as its respective head. Instead, ICAM sees the Bishop of Rome as the symbol of unity for all Christians. 

The Mexican Apostolic National Church is a Western Rite Orthodox Church in Mexico whose creation was inspired by the relationship between the Soviet Union and the Russian Orthodox Church. The individual parishes continued to exist essentially independently.

The majority of the diocese of this national church was subsumed into the created Orthodox Church in America Exarchate of Mexico in 1972.  We at Ekklesia Iwiga remain independent to this day.

What is a Western Rite Orthodox Church

A Western Rite parish is distinguished from the more usual Eastern or Byzantine Rite parishes. When the Latin Church in the west separated itself from the unity of the Orthodox Church, the venerable and ancient Western liturgy was lost to the Church. In the Nineteenth Century, when the Papal claims of supremacy culminated in the novel doctrine of "papal infallibility," the Orthodox Church was approached by Westerners seeking the apostolic purity of the ancient, unchanging Orthodox Faith wherein the Bishop of Rome would be considered to have primacy of honor. They would utilize their own familiar and theologically Orthodox liturgical forms while coincidentally restoring the Western liturgy to the Orthodox Church.

The Holy Synod of Moscow responded by approving the restored form of the Western Liturgy, the ancient Liturgy of St. Gregory the Great. This is the oldest Orthodox liturgy of the undivided Church still in use. The balance was struck involving the Eastern and Western traditions of Orthodoxy. In the twentieth century, the Patriarch of Antioch established the Western Rite Vicariate for North America. The Orthodox Church reclaimed what was rightfully hers.

According to the Western Rite Directory promulgated by Metropolitan ANTONY Bashir in 1962, the purpose of the Western Rite is 1.) to provide a home in the Orthodox Church for western people of non-Byzantine cultural and religious backgrounds and 2.) to witness the Catholicity of the Orthodox church to her Byzantine Rite people, priests, and theologians.

Although still few in numbers, Western Rite Orthodoxy exists throughout the world, and in the United States, the work is blessed by His Eminence, Metropolitan PHILIP Saliba, through the work of Bishop Basil, his Archepiscopal Vicar; Fr. Edward Hughes, who serves as Vicar-General; and the Very Rev. Paul W. S. Schneirla, who serves as the Vicar-General Emeritus of the Vicariate. Western Rite Orthodoxy has proven itself to be an excellent missionary outreach to those who seek the assurance of the Orthodox Catholic Faith and who find themselves better rooted in their western spiritual ethos than the Byzantine character of the eastern rites.

Orthodox people of both Rites worship together. The clergy is interchangeable. They share the same hierarchy and the spiritual unity of the faith.

The mission of the Orthodox Church, as the authentic Church of the New Testament, is to make our country an Orthodox nation. Whenever the Church has been allowed to teach and live its Faith freely, it has always won the hearts and the souls of men and women to the Truth. In our day, when so many are worn down by the false claims of so many religious leaders, the Orthodox Church and Faith stand as a beacon of Truth, drawing all to her portals of life.

The Western Rite Liturgy

Not all Orthodox Christians use the Eastern or Byzantine liturgical forms. The Western Rite, when compared to the Byzantine liturgical forms, is more straightforward, less redundant, obviously shorter, and employs a hymnody (the hymns used) that is familiar to a great many American Christians. As approved by the Antiochian Archdiocese, the Western Rite is a theologically corrected form of worship used by the Latin Church (Roman) or the Anglican Communion. In some Western Rite congregations, the Liturgy may be a Latin or the local language form of pre-Vatican-II Roman Catholic worship. (In France, all native French Orthodox Christians, who number in the thousands, use this form of worship). Other Western Rite parishes use a liturgy based on the Anglican Book of Common Prayer. Modifications, while necessary, would not be noticeable to even the most regular worshippers. Two of these alterations include the deletion of the filioque ("and the Son") in the Nicene Creed, and the addition of a stronger epiclesis in the eucharistic prayer said by the priest at the consecration of the bread and wine into the Body and Blood of Christ.

The third section of the Nicene Creed affirms the Church's belief that the Holy Spirit is one of the three Persons of the triune Godhead. History shows that the phrase "and the Son" (or, in Latin, filioque ) in speaking of the procession of the Holy Spirit from the Father was initially an addition by a local council of Western Bishops that the Pope of Rome initially rejected. The Eastern bishops argued that the filioque causes a blurring of the roles of each of the three Divine Persons, Father, Son, and Holy Spirit, in the Godhead. It is from the Father that the Son is begotten, and it is from the Father that the Holy Spirit proceeds through the Son.

Besides removing the filioque in the Creed, the Western Rite Liturgy requires the priest to petition God the Holy Spirit to act in changing the gifts of bread and wine into the life-giving Body and Blood of our Lord Jesus Christ. The words used in the Liturgy are: "And we beseech thee, O Lord, to send down thy Holy Spirit upon these offerings, that he would make this bread the precious Body of thy Christ, and that which is in this Cup the precious Blood of thy Son, Our Lord Jesus Christ, transmuting them by thy Holy Spirit. AMEN, AMEN, AMEN."

In addition to these two changes, the Western Rite includes other indiscernible changes that Latin Roman Catholics and most Anglo-Catholics (High Church Episcopalians) would find to be either familiar or undoubtedly acceptable. As some Latin Rite Roman Catholic parishes, as well as Protestant Churches, continue their decline by denial of essential Catholic faith, doctrine, and worship by turning to inclusive language liturgies, which refer to God as the mother (to name but one example) and promulgate woman "priests," many traditional Catholic Christians of both the Roman and Anglican backgrounds are turning to the Orthodox Catholic Church.

By doing so, these Christians have retained familiar forms of worship and, at the same time, ensured themselves remaining within an ecclesiastical communion and under godly, Orthodox bishops who teach and practice the ancient Gospel of Jesus Christ.