Ecumenical
Catholic Church + USA
Laws of the Church
Revision Date: 10/14/2007
[Citations should be made using Publication Year, Chapter, Section,
Paragraph.]
Note: Requests for clarification, suggestions, and comments
should be sent to the Presiding Bishop
Table of Contents
(Go to chapter by clicking on chapter or section number.)
Chapter One: Beliefs,
Liturgy, Sacraments
Section 1. Name, Seal, and Mission Statement
of the Church
Section 2. Belief Statements of the Church
Section 3. Liturgy
Section 4. The Sacrament of Baptism
Section 5. The Sacrament of The Eucharist
(Mass)
Section 6. The Sacrament of Penance (Sacramental
Confession)
Section 7. The Sacrament of Confirmation
Section 8. The Sacrament of Marriage
Section 9. The Sacrament of Anointing of the
Sick (Extreme Unction)
Section 10. The Sacrament of Holy Orders
Chapter Two: The
Laity
Section 1. Membership in the Church
Section 2. The Rights and Obligations of all
the Christian Faithful
Section 3. The Rights and Obligations of all
Christian Lay Persons
Section 4. The Rights and Obligations of all
Christian Married Persons
Chapter
Three: The Clergy
Section 1. Membership as a Clergyperson
Section 2. Prerequisites for Spiritual
Endorsement
Section 3. Ecclesiastical Titles
and Descriptions
Section 4. General Regulations
for Clergy
Section 5. Regulations for Bishops.
Section 6. Regulations for the
Presiding Bishop
Section 7. Duties and Responsibilities
of Clergy
Section 8. Discipline and Dismissal
of Clergy
Chapter
Four: Church Authority, Structure
Section 1. Authority of Members of the Council
of Bishops
Section 2. Standing Committees
Section 3. Agendas for Council of Bishops Meetings
Section 4. Quorum and Voting Procedures at the
Council of Bishops
Section 5. Jurisdictional Designations
Section 6. International Ministries.
Section 7. Clergy Education Program Endorsements
Chapter Five: Inter-Communion
Agreements
Section 1. Establishment, Review, Renewal
and Abrogation
of
Inter- Communion Agreements
Section 2. Existing Agreements
Chapter Six: Appendix
Appendix A. Lines of Apostolic Succession
Appendix B: Ratification and Revision
History of this Document
Appendix C: ECC+USA Commentary of
Understanding regarding the Declaration
of
Utrecht and the Fourteen Theses of the Old Catholic Church
Chapter One
Beliefs, Liturgy, Sacraments
Section 1. Name, Seal, and Mission
Statement of the Church.
1.
Official Name of the Church
a. The official name of this Church is: Ecumenical Catholic Church+USA
with "An Old Catholic Church" as
an optional subtitle.
b.
Each congregation and ministry within this Church must include
as part of its official and
operating name “ECC+USA” or where it is spelled out “Ecumenical
Catholic Church+USA,” for example, Vilatte Institute ECC+USA;
Holy Family Ecumenical Catholic Church+USA.
2.
Church Seal
The official seal of this Church is:
3. Mission Statement
The mission of the Ecumenical Catholic Church+USA is fulfilled in ministering
to all people by preaching the Word of God,
offering the Seven Sacraments of the Church,
and witnessing Christ's mercy and love
using an ecumenical approach that maintains Catholic tradition.
Section 2. Belief Statements of the ECC+USA.
Preamble: The 2007 Synod of the Ecumenical Catholic
Church+USA declared that this Church is an Old Catholic Church in name,
spirit, and polity. The Synod also formally accepted the Declaration
of Utrecht and the Fourteen Theses of the Old Catholic Church. (See
this Church’s understandings related to these documents in Appendix
C.)
Doctrinal Statements:
1. We believe in The Holy Trinity.
2. We believe that Jesus is the Christ, that he is God, and he is our
personal savior.
3. We believe that the Blessed Virgin Mary is the Mother of Jesus and
worthy of honor, liturgical observance
and intercession in prayer.
4. We believe in the inerrancy and divine inspiration of Holy Scriptures.
5. We believe in the One Holy Catholic and Apostolic Church.
6. We believe in the three historic creeds: Niceno-Constantinopolitan,
Apostles, and Athanasian.
7. We believe and accept the doctrines of the Seven Early Church Ecumenical
Councils of the undivided Catholic church.
8. We believe and appreciate the wisdom and guidance of the Early Church
Fathers.
9. We believe in the seven sacraments of the Church: Baptism, Confirmation,
Holy Eucharist, Anointing and Prayers for the Sick, Confession and
Reconciliation, Marriage, and Holy Orders.
10. We believe that Jesus Christ is present in the Eucharist, body
and blood under the appearance of bread and wine.
11. We believe in and hold the apostolic succession of Holy Orders.
12. We believe that all Holy Orders (bishops, priests, and deacons)
are open to both men and women.
13. We believe that celibacy for those in Holy Orders is a personal
decision.
14. We believe in the sanctity of marriage as a life long commitment
between a man and woman.
15. We believe that within certain marriages there may be circumstances
or conditions that make life within that relationship unbearable or
dangerous and thus divorce becomes appropriate or even necessary. Realizing
that Jesus is merciful and it is he alone who understands fully the
reality of any human decision, the church welcomes to all the sacraments
those who have been divorced and/or remarried.
16. We believe that all humankind is called to chastity and sexual
purity within their state in life.
17. We believe contraception is a personal decision of the married
couple.
18. We believe that all life is sacred. We believe that abortion and
euthanasia is the taking of human life.
19. We believe that the Gospel commandment to "love others as
we love ourselves" is the key to living the Christian life and
it manifests itself in global concern for all peoples, patriotism for
one's nation, good citizenship, and responsible stewardship of our
planet.
Section
3. Liturgy
A.
The ministry of the Sacraments must always be identical in matter,
form, and intent to those used by other historic Catholic churches,
specifically the Roman Catholic Church, the Episcopal, Anglican,
Old Catholic and Eastern Orthodox Churches and in compliance with
the canons of this church.
B. Rituals surrounding the matter and form of the Sacraments will show
respect for the Catholic liturgical traditions, but may reflect local
customs.
C. In the liturgy references to the Trinity are in the traditional
Catholic format, i.e., God the Father, God the Son, and God the Holy
Spirit.
Section 4. The Sacrament of Baptism
A. Matter and Form of the Sacrament of Baptism.
The Sacrament of Baptism is administered by the pouring of water three
times over the forehead while saying the words: "I baptize you,
in the name of the Father (pour water the first time), and of the Son
(pour water the second time), and of the Holy Spirit (pour water the
third time)." Additional blessings and anointing are included
in the traditional baptismal rite and should usually be included in
each baptismal ceremony. Immersion is also an acceptable format for
administering Baptism. Sprinkling with water is not considered a flowing
of water and must not be used for the Sacrament of Baptism in this
church.
B. Minister of the Sacrament of Baptism.
The ordinary minister of baptism is the Pastor of the congregation
or any priest or deacon appointed by the pastor. In danger of death
situations, any person may administer the Sacrament of Baptism.
Section 5. The Celebration of the
Eucharist (Mass).
A. The Matter and Form of the Sacrament of the Eucharist.
The bread and wine (not grape juice) is the matter of the sacrament
of the Eucharist. The form is the words of institution. "This
is my body" said over the bread and "This is my blood" said
over the wine both coupled with the intention of the priest to consecrate
the specific bread and wine on the Altar. It is neither customary nor
acceptable to consecrate bread and wine into the Body and Blood of
Christ except in the larger context of the Mass liturgy establishing
the Eucharistic meal of the People of God.
B. Minister of the Celebration of the Eucharist (Mass).
The ordinary minister of Mass is a bishop or priest in good standing
in a church which holds to the teaching and demonstrates apostolic
succession. While deacons and ministers of the Eucharist may distribute
Communion in a church or to the sick at other places, they do not have
the Holy Orders required to validly "say" Mass. The term “Deacon’s
Mass” must not be used; the accurate term for Communion Services
conducted by a deacon are “Liturgy of the Pre-Sanctified” or “Pre-Sanctified
Liturgy” or it may be called simply “Communion Service”.
C. Essentials of the Catholic Eucharist
While the 1964 English translation of the Missali Romanum is endorsed
by this church as the standard for the Celebration of the Eucharist,
any of the traditional Eastern and Western Catholic liturgies (e.g.,
Roman Catholic, Eastern Orthodox, Anglican, Episcopal) are approved
for use by clergy in this church. While some of these liturgies may
not follow the specific order outlined below, they do contain the essential
elements of prayer, readings, offerings of bread and wine, consecration,
communion and thanksgiving. ECC+USA clergy are cautioned to complete
an in-depth review and receive the prior approval of the Liturgical
Text Authorization Committee before using for Mass any unedited or
unapproved rite, or adapting an established liturgy to local customs.
The following elements are necessary for an acceptable Mass liturgy:
1. The community, clergy and people, must intend to celebrate the Eucharist.
2. A celebration of God's Living Word takes place with various hymns,
litanies, prayers, Psalms and Scriptural Readings with witness statements,
if appropriate by lay persons, comfortable words (sermons by the deacons
or deaconesses), homilies by the presbyters and, if appropriate, a
solemn charge (exhortation) to perform some action by the bishop if
present or through a Pastoral Letter to the communities under the bishop's
care. The exhortation could be a call to donate time, treasure, talent
to a specific need; a community greeting of peace; sing a hymn; recite
The Creed.
3. The elements, bread and wine, are set in a place that all can see
and agree silently or vocally, that these symbols are special and represent
themselves and their gifts to Almighty God.
4. The Anamnesis (The Statement of Christ's Saving Actions) with The
Words of Institution ("This is My Body...This is My Blood) is
declared.
5. The Epiclesis (the Statement calling on God's Spirit to ratify and
make holy the elements over which The Anamensis has been declared)
is declared.
6. The elements, the consecrated Bread and Wine, are eaten and drunk
by the community members. Psalms, prayers, other Scriptural Readings
may precede or be interspersed during and after the eating and drinking.
Section 6. Sacrament of Penance
(Sacramental Confession, Reconciliation)
The Sacrament of Penance (Confession, Sacrament of Reconciliation)
may be celebrated privately in a one to one setting with individual
absolution, or publicly as part of a Penance Service or in the Celebration
of the Eucharist with General Absolution. The preferred celebration
of this sacrament is by the bishop or priest after sufficient catechesis
giving General Absolution at Mass or a Penance Service. Private confession
or individual absolution afterwards is not required.
A. Matter and Form for the Sacrament of Penance.
The matter of the Sacrament of Penance is generally considered to be
the contrition of the penitent for his or her sinfulness. The form
of the sacrament is the following statement by the priest: "May
our Lord Jesus Christ absolve you, and by his authority I absolve you
from your sins, in the name of the Father, and of the Son + and of
the Holy Spirit. Amen."
B. The Minister of the Sacrament of Penance.
The ordinary minister of the Sacrament of Penance (Confession) is a
bishop or priest in good standing with the church. In danger of death
situations, any priest validly ordained in any church in Apostolic
Succession may administer the sacrament when requested by the dying
person.
C. Rules and Implications of Confidentiality of Sacramental Confession.
1. The secrecy of sacramental confession is morally absolute for the
confessor and must under no circumstances be broken by word or in any
other manner.
2. An interpreter, if one is being used, and all others to whom knowledge
acquired from a confession shall come in any way are also absolutely
obliged to maintain confidentiality.
3. The confessor must in no way make external use of any knowledge
gained in confession.
4. The content of a confession is not normally a matter of subsequent
discussion with the penitent, unless initiated by the same.
5. A confessor if in authority must in no way use information acquired
in confession for external governance.
6. This obligation of confidentiality of Sacramental Confession rises
above the demands of the civil legal system.
Section
7. The Sacrament of Confirmation
A. The Matter and Form of the Sacrament of Confirmation.
The matter of the Sacrament of Confirmation is the laying on of the
minister's hand on the head of the one being confirmed while anointing
his/her head while making the sign of the cross with oil. The form
of the sacrament are the following words said while anointing: I sign
you with the sign of the cross + and I confirm you with the Chrism
of salvation, In the name of the Father, + and of the Son, +, and of
the Holy + Spirit. Amen. The surrounding prayers and blessings from
the ritual should always be included in the administration of the Sacrament
of Confirmation.
B. The Minister of the Sacrament of Confirmation.
The ordinary minister of the Sacrament of Confirmation is the Bishop
of the Diocese. The Ordinary may ask another bishop to administer the
sacrament in his/her diocese. In special situations when a bishop is
not available, e.g., because of travel distance, the Ordinary may delegate
or appoint any priest, preferably a Diocesan Consultant or Vicar, to
be the extraordinary minister of Confirmation. The Pastor of the congregation
or the celebrant of the Easter Vigil Mass may administer the Sacrament
of Confirmation for adults receiving the Rites of Christian Initiation.
In danger of death situations, any priest anywhere, may be extraordinary
minister of the sacrament of Confirmation.
Section 8. The Sacrament of Marriage
A. The Matter and Form of the Sacrament of Marriage
The matter of the Sacrament of Marriage is the man and woman's exchange
of body and soul, heart and mind with the intention of entering freely
and without reservation into this union "until death do us part".
The form of the Sacrament is the exchange of the marriage vows, using
the traditional formula or other words expressing the same promises,
made before a priest or deacon and two witnesses. Ordinarily, the formula
and surrounding prayers and exhortation found in the traditional Catholic
rituals should be followed. All elements of civil law should also be
closely observed.
B. Minister of Marriage.
While the theology of marriage identifies the couple as being the ministers
of their marriage to each other, the following applies to the ordained
minister as the official church witness to the marriage.
1. The ordinary minister of the sacrament of marriage is the diocesan
bishop or pastor. Any other bishop, priest, or deacon delegated by
the bishop or pastor may be the minister of marriage.
2. A deacon may officiate at a marriage with the approval of his/her
pastor (within the parish) or the bishop.
3. In emergency situations where a priest or deacon is not and will
not be available for a wedding ceremony, a cleric in minor orders or
other lay minister of the church may be appointed by the Presiding
or diocesan bishop, but only in accordance with the civil law of the
State where the marriage is taking place.
4. In witnessing marriages, the individual minister will be personally
responsible to be aware of and conform to all civil laws, procedures,
and registrations pertaining to ministers and the witnessing of marriages.
5. While clergy may witness simply civil marriages in accord with state
law, they should seek to use every marriage as a way to bring Christ
and his church into the lives of the married couple.
C. Preparation for Marriage.
1. The couple must conform to all civil regulations regarding marriage.
2. The minister will provide at least two approximately one hour conferences
on the sacrament of marriage, characteristics of successful marriages,
and preparation of the marriage ceremony.
3. While the church believes that marriage is for life and that such
an intention must accompany a Christian marriage, it recognizes the
possibility of divorce. Pastors may witness a marriage of a person
who has been legally divorced from a previous marriage.
4. The clergy of this church may not witness, bless, or in any way
endorse same sex unions.
Section 9. The Sacrament of Anointing
of the Sick (Extreme Unction)
A. The Matter and Form of the Sacrament of Anointing of the Sick.
The matter of the sacrament is the anointing of the sick person on
the forehead or other available part of the body with the properly
blessed Sacred Oil of the Sick by a priest. The form of the sacrament
is: "May the Lord forgive you by this holy anointing + whatever
sins you have committed. Amen." The extended ritual of prayers,
blessings, and anointing of the eyes, ears, nostrils, mouth, hands
and feet (as convenient and appropriate) should be included in the
administration of this sacrament.
B. Minister of the Sacrament of Anointing of the Sick.
The ordinary minister of the Sacrament of Anointing of the Sick is
a bishop or priest in good standing with the church. In danger of death
situations, any priest validly ordained in any church in Apostolic
Succession may administer the sacrament.
C.
Sacred Oil used for the Sacrament of Anointing of the Sick.
The Sacred Oil used in the Anointing of the Sick (Oil of the Sick)
is ordinarily to be blessed by the Presiding or Diocesan Bishop. However,
in case of necessity, any priest may bless the oil during the actual
celebration of the sacrament. Any priest may carry the holy oil with
him or her so that in the case of necessity the sacrament can be administered
in a timely manner.
Section
10. The Sacrament of Holy Orders
The Sacrament of Holy Orders confers according to the intention of
the ordaining bishop, the sacred order of deacon, priest, or bishop.
The Minor Orders (Acolyte and Reader) are steps to major orders and
are not part of the Sacrament of Holy Orders.
A. The Matter and Form of the Sacrament of Holy Orders.
Sacred Orders is conferred by the imposition of hands and the prayers
of consecration which the liturgical books prescribe for each grade.
B. Minister of the Sacrament of Holy Orders.
The minister of holy orders is a consecrated Bishop. Ordinarily for
Episcopal ordinations, three bishops (the principal consecrator and
two co-consecrators) are required by church tradition.
C. Prerequisites and Regulations regarding the Sacrament of Holy Orders.
1. Baptism is required for the valid reception of all ordained orders
within the church.
2. The candidate for Orders must have received the Sacrament of Confirmation.
3. The candidate for the Sacred Order of Deacon must be at least 23
years old; 24 years old for Sacred Order of Priesthood; and 35 years
old for the Sacred Order of Bishop.
4. All levels of Holy Orders are open to both men and women.
5. Celibacy is optional and not a requirement for Holy Orders.
6. Chastity within one's state of life is required of all Christians
and a clergyperson is called and expected to be a model and example
of Christian virtue.
7. A person is called to Sacred Orders to serve all of the people of
God by preaching the Word and administering the Sacraments. Participation
in special social cause agendas are an inappropriate reason to be ordained
and therefore persons involved in such agendas are not eligible for
ordination in this church.
8. To be eligible for the Sacred Order of Deacon, the candidate must
a. have completed all of his/her approved course of studies in the
church disciplines of Sacred Scripture, Sacred Theology, Liturgy, and
Homiletics.
b. have developed with his/her mentor a plan for developing a ministry
and have received the approval of his/her bishop and the Presiding
Bishop.
9. To be eligible for the Sacred Order of Priesthood, the deacon candidates
must:
a. have served the church as a deacon in a ministry approved by his/her
bishop and the Presiding Bishop for at least six months.
b. have completed all of his/her course of studies in the church disciplines.
c. have implemented his/her plan of ministry and incorporated the ministry
as
a state non-profit corporation or church.
10. To be eligible for the Sacred Order of Bishop, the priest candidates
must:
a. have been a priest in this church for at least five years.
b. have developed a successful church ministry.
c. have contributed to the church-at-large through participation in
church meetings, synods, projects, or effectively carrying out church-wide
responsibilities.
11. The Presiding Bishop upon recommendation of the Bishop of the Diocese
based on these canons and his/her own examination of the candidate
determines the readiness of the candidate for Minor Orders and the
Sacred Order of Deacon and Priesthood.
12. The Presiding Bishop based on these canons and his/her own examination
of the candidate determines the readiness of the candidate for the
Sacred Order of Bishop. The Presiding Bishop then requests that the
Council of Bishops and then the laity and clergy gathered at the annual
Synod to approve the Episcopal ordination of the candidate.
Chapter
Two
The Laity
Section 1: Membership in the Church
A necessary and sufficient condition for membership in this church
is to believe in God the Father, Son, and Holy Spirit and to be configured
to the Son of God, Jesus Christ, through the Sacrament of Baptism.
So, any Baptized Christian is welcomed to membership in this church
and invited to full participation in the sacraments, ministry, and
polity of the church.
Reception into membership in the church is through the local congregation
or, in its place, through a clergyperson of the church.
Section 2: The Rights and
Obligations of all the Christian Faithful (i.e., lay
persons and clergy)
1. To maintain fellowship with one another.
2. To live a holy life and to promote each other's growth.
3. To spread the gospel message.
4. To hear and follow, when such is reasonable, the pastors of the
church, as teachers of the faithful.
5. To make known their needs and desires to the pastors of the church.
6. To manifest their opinion on matters that pertain to the good of
the church to their pastors and other Christian faithful, with due
regard to the integrity of faith and morals, and consideration for
the common good and respect for persons.
7.
To receive assistance from pastors, especially the word of God
and the sacraments.
8.
To worship God according to their own rite and follow their own
spiritual life as they understand such spiritual life through the
teachings of the church.
9. To participate and govern, and if necessary to establish, charitable
and religious associations or those that promote the Christian vocation
in the world.
10. To promote the mission of the church and to sustain apostolic action
according to their own state and condition.
11. To obtain a Christian education.
12. To enjoy a freedom of expression and to prudently express opinions
on matters in which they have expertise, while observing due respect
for their fellow human beings.
13. To be free from any coercion in choosing a state in life.
14. To enjoy a good reputation and privacy.
15. To legitimately vindicate and defend rights before a competent
ecclesiastical tribunal; to be judged by law with equity; not to be
punished except in accord with the norm of law.
16. To assist with the spiritual and financial needs of the church.
17. To take into account the common good when exercising one's rights.
Section 3: The Rights and Obligations of
all Christian Lay Persons
1. To work as individuals or in associations to spread the divine message
of salvation.
2. To imbue the economic, political and social order in which one lives
and works with the spirit of the gospel.
3. To exercise freedoms that are one's entitlement within the society
in which one lives but to exercise such freedom imbued with the spirit
of the gospel.
4. When qualified, to assume positions and offices that one is able
to exercise.
5. To assist and counsel pastors as experts or advisors in areas where
qualified.
6. To acquire knowledge of Christian doctrine, to attend ecclesiastical
and public colleges, seminaries, and universities and obtain ecclesiastical
degrees, and when qualified, to respond to a call to teach sacred sciences
and subjects.
7. To be installed in the ministries of Communion Distributor, Reader
(Lector) or Altar Assistant (Acolyte).
8. To fulfill the functions of Lector, Commentator, Cantor, Communion
Distributor, Reader, or Altar Assistant (Acolyte), even if not formally
installed, when necessity warrants.
9. To respond to the call of a community or pastor to seek one of the
Offices of Holy Orders.
10. To receive appropriate formation and on-going spiritual support
from pastors for whatever ministry one exercises for the Church.
11. To receive a decent remuneration, social security and health benefits
when employed by the Church.
Section
4: The Rights and Obligations of all Christian Married Persons
1. To work to build up the people of God through marriage and family.
2. To educate their children.
3. To provide Christian education for their children.
Chapter
Three
The Clergy
Section 1. Membership as a Clergyperson
Clerical Membership is shared by all clergy in minor (lector, acolyte)
or major (deacon, priest, and bishop) orders in good standing with
this church. Membership is established through ordination by a bishop
in this church or through a statement of incardination These clergypersons
enjoy all rights and assume all responsibilities attached to clerical
membership as appropriate for their order (rank) as outlined in these
canons and as associated with Catholic church customs and practices.
In order to exercise public, pastoral ministerial functions in the
Catholic line of Apostolic Succession, however, the cleric must have
endorsement (faculties) from this church.
Section 2. Prerequisites
for Spiritual Endorsement (a.k.a. faculties)
A. Valid ordination to minor or major orders and membership in good
standing in this church are required to receive the spiritual endorsement
of the church to practice ministry.
B. To receive the spiritual endorsement of this church to perform public,
pastoral ministerial functions, the cleric must have the endorsement
of his/her parish council or other non-profit corporation (hereafter
called: sponsoring organization) having at least three directors (or
as many as required by the particular state's non-profit incorporation
laws) which provides the civil and legal basis for the practice of
his/her ministry. The clergyperson is directly responsible to that
sponsoring organization for his/her civil and legal performance as
a clergyperson. The sponsoring organization is responsible for supervisory
oversight of the civil and legal aspects of his/her functions as a
clergyperson.
1. The sponsoring organization in its supervisory oversight of all
civil and legal aspects of the clergyperson's ministry must have set
in its by-laws rules, regulations, and procedures for financial accountability,
conformity to reporting requirements of the Internal Revenue Service,
maintenance of legal and church records, and other generally accepted
good business practices.
2. All clergypersons and all other persons involved with this church
at any level of responsibility and participation must fully and immediately
comply with all state laws regarding the reporting of mental and physical
abuse of minors, including sexual abuse. The sole exception for those
ordained to the priesthood is information learned as a confessor from
a penitent within the Sacrament of Penance taken in the most formal
sense.
C. The sponsoring organization will request spiritual endorsement (faculties)
from the church for the cleric to practice ministry according to his/her
order to accomplish the mission of the organization. This spiritual
endorsement from the church to practice ministry is contingent upon
the cleric remaining in good standing with the sponsoring organization.
D. To withdraw its civil and legal endorsement of a cleric, the sponsoring
organization must immediately inform the Council of Bishops through
the Presiding Bishop in writing and present explicit details of the
reasons for this action.
E. Upon receipt of the statement of a withdrawal of civil and legal
endorsement of a cleric, the Presiding Bishop will review the matter
and make a recommendation to the Council of Bishops concerning the
continuance of spiritual endorsement by the church. In the interim,
the cleric does not have the church's spiritual endorsement to practice
ministry unless explicitly provided by the Presiding Bishop in writing
using the church corporation as the sponsoring organization.
F. Since the relationship between the sponsoring organization and the
cleric is a civil or legal relationship, there is no recourse concerning
the discontinuance of the relationship within the church. The cleric
serves at the good will of the sponsoring organization and the association
of the cleric with that organization is a voluntary association. Therefore,
if the relationship becomes dysfunctional, it is best if the organization
find itself another cleric and the cleric finds a new organization.
There is no recourse, other than advisory, within the church. There
may be legal recourses for either or both the cleric or the organization.
G. The Board of Directors of the sponsoring organization must inform
the bishop of the diocese (who will inform the Presiding Bishop) of
any type of actual or threatened litigation by or to the church, sponsoring
organization, any of the church corporation officers, or any cleric.
Section 3. Ecclesiastical Titles
and Descriptions
A. Presiding Bishop. A title of office reserved for the bishop elected
by the clerical members of this church to serve as the visible head
of the church and as chief operational officer on day to day church
business.
B. Archbishop. A title of honor reserved for present and past Presiding
Bishops and any other bishop who has supervisory jurisdiction over
several (three or more dioceses or religious orders with bishops in
place in those jurisdictions).
C. Metropolitan Bishop. A title of office reserved for the head bishop
of a particular country within the structure of the Church.
D. Bishop. A title of orders reserved for those men and women having
been consecrated with Episcopal Orders. Bishops may use the titles, "Most
Reverend" or "+Rev." or, simply "Bishop".
E. Bishop Ordinary (usually referred to as simply, "the Ordinary").
A title of office for a bishop who has diocesan jurisdiction.
F. Personal Prelature refers to the jurisdiction of a bishop over a
religious order or religious institute within the church. The bishop
here may also be referred to as the "Bishop Protector" of
the religious order or institute . The title of "Bishop Protector" with
the jurisdiction of a personal prelature also refers to the jurisdiction
of a bishop who holds the office of bishop as a special honor or to
enable him/her to carry out specific responsibilities within the church.
G. Auxiliary Bishop. A title of office for a bishop who assists an
Ordinary and does not have his/her own diocesan jurisdiction.
H. Bishop Emeritus. A title of honor for an ECC+USA bishop who has
retired from active ministry and has been assigned an honorary jurisdiction
within the church.
I. Apostolic Administrator. A title of office for the administrator
of a diocese without a bishop ordinary. The Apostolic Administrator
is a priest or other cleric who is appointed for one year renewable
terms by the Presiding Bishop to handle the administration of a diocese.
J. Vicar. A title of office for those having a special administrative
or spiritual office within the church or diocese who administers his/her
responsibilities in the name of the bishop. For example, Vicar of Clergy
Formation, Vicar of Diocesan Administration, etc.
K. Chancellor. A title of office for a diocesan administrator who carries
out the day to day operation of the diocese in the name of the bishop
and is the official custodian of the records of the diocese.
L. Priest. A title of order reserved for those men and women in the
Church who have been ordained to the Sacred Order of Priesthood. The
proper title for a priest is "Reverend". Men will be referred
to as "Father". Women will be referred to as "Mother" or
another title which the individual priest finds preferable to signify
her role within her specific community.
M. Deacon. A title of order reserved for those men and women in the
Church who have been ordained to the Sacred Order of Deacon. Deacons
my be permanent deacons or transitory deacons as determined by the
deacon and his/her bishop. The proper title for a deacon is "Deacon" and "Reverend
Deacon".
N. Acolyte. A title of order for those men and women in the Church
who have been ordained to the minor order of Acolyte, either as a permanent
or transitory clerical order. Acolytes are ordained to fulfill the
role of assisting the celebrant at the Celebration of the Eucharist
and may distribute Holy Communion at Mass and to the sick and homebound.
Further, under the direction of their Pastor or Bishop, acolytes may
serve as parish administrators. The appropriate vestment for Acolytes
at Mass is the alb with cincture and a simple cross or crucifix.
O. Lector. A title of order for those men and women in the Church who
have been ordained to the minor order of Lector, either as a permanent
or transitory clerical order. Lectors are ordained to read the Word
of God at the Celebration of the Eucharist and may distribute Holy
Communion at Mass and to the sick and homebound. Further, under the
direction of their Pastor or Bishop, Lectors may serve as parish administrators
and instructors of religious education. The appropriate vestment for
Lectors at more solemn liturgies (e.g., ordinations or solemn feasts)
is the alb with cincture and a simple cross or crucifix. Ordinarily,
secular attire suitable for wear within the sanctuary is appropriate.
P. Clergy Candidates - Those men and women who have been accepted as
actual candidates for orders by a bishop of the church.
Section 4: General Regulations
for Clergy
A. Every Bishop member of this church in good standing is ipso facto
a member of the Council of Bishops.
B. Every Priest, Deacon, Acolyte and Lector and clergy candidate must
serve under a jurisdictional (Diocesan, Protector of an Order) Bishop.
There are to be no "free lance" clergy within the church.
An endorsement (aka, faculties) from a jurisdictional bishop is required
in the exercise of ministry as a representative of the church.
C. Clergy of this church cannot maintain a clergy membership simultaneously
in another church or in a religious order not under the jurisdiction
of this church and having a bishop-protector who is a clergyperson
of this church.
D. An individual must undergo a thorough examination by a jurisdictional
bishop or his/her vicar before acceptance as a candidate for orders
or incardination. Such an examination must include academic, personal,
and employment background evaluation, three letters of reference (including,
if married, his/her spouse), Criminal History Background Check issued
by the appropriate repository (county, state or federal), and a psychological
appraisal. The bishop will maintain a record of this evaluation and
supportive documentation in the archive of jurisdictional records and
in the church archive which is maintained by the Presiding Bishop.
E. All candidates for ordination and incardination are required to
take an approved Church Law course so they are fully aware of the beliefs,
expectations, and polity of the church. The coursework and supplying
institution must be approved by the Council of Bishops.
F. There is no mandatory retirement age for clergy.
G. The preferred street attire for clergy is a clerical shirt for Deacons
and Priests, and for Bishops a clerical shirt with pectoral cross.
1. Any traditional (standard) color of clerical shirt as sold in religious
goods store is acceptable.
2. Since ECC+USA clergy minister as Worker-Priests in a variety of
settings, the decision if and when to wear clerical attire is made
by each clergyperson based on his/her ministerial environment. It is
recommended, however, that even with secular attire the clergy of this
church wear some symbol of their association with the ECC+USA.
3. It is acceptable for those clerics ordained to minor orders to wear
the clerical shirt and collar when it is appropriate to the ministry
they are performing. However, clerics in minor orders ordinarily do
not wear the clerical collar as street attire. It is recommended that
even with secular attire the clergy of this church in minor orders
wear some symbol of their association with the ECC+USA.
H. Every ministry must be incorporated as non-profit corporations in
the state of residence of the deacon, priest, or bishop who serves
as a cleric in that ministry. The cleric serves as an agent, appointee,
employee, or volunteer of the corporation board. [See above, Chapter
3, Section 2 for details on the sponsoring organization endorsement
requirement.]
I. Deacons, Priests and Bishops are expected to make a descriptive
and statistical report on their ministry to the Presiding Bishop and
the Council of Bishops at the end of each church year (Due January
31 of the following year).
J. Clergypersons of this church shall immediately inform the sponsoring
organization (See Chapter 3, Section 2) of any civil or criminal actions
and the circumstances surrounding the litigation or action against
him/her whether these actions relate to church business or not. The
Presiding Bishop, in consultation with the cleric's sponsoring organization
and the Council of Bishops, shall decide whether the cleric should
continue public service pending the resolution of the matter.
K. All accusations of mental or physical (including sexual) abuse of
a minor by any clergyperson of this church shall immediately be reported
to the appropriate legal authorities having legal jurisdiction for
such a crime. The church's spiritual endorsement of that clergyperson
will be withdrawn pending the outcome of the legal investigation. The
clergyperson may not practice ministry during the time of investigation.
L. Every clergyperson has the responsibility to see that the exercise
of his/her ministry in the following areas are duly recorded in the
record books of the church or diocese where the sacred event occurs:
Baptism, Confirmation, First Holy Communion, Holy Orders, Marriage,
Funerals. If the clergyperson is functioning in an area without a parish,
he/she should maintain a set of such records under the supervision
of his/her sponsoring organization. Finally, the clergyperson must
make written arrangements with his/her family and the sponsoring organization
that such records will be forwarded to the bishop of the diocese or
to the Presiding Bishop at his death or other circumstance where he/she
no longer is functioning as a clergyperson of this church.
Section 5. Regulations For
Bishops.
A. Before a priest is ordained to the Office of Bishop within this
church the Council of Bishops must give consent. A 2/3 majority consent
to the ordination is sufficient. The clergy and laity meeting in Synod
also must be asked for their endorsement of the candidate. Where a
Bishop of another denomination seeks incardination as a Bishop the
same level of consent is required.
B. An individual must have been functioning as a priest within this
church for at least five years before being ordained to the office
of Bishop. Any exception to the five year rule must be based strictly
on the need of the church and receive 2/3 approval of the Council of
Bishops.
C. All Bishops are members of the Council of Bishops enjoying equal
status, authority, and voting rights. The Council of Bishops, after
surveying all church clergy and congregations on their wishes, elects
the Presiding Bishop for a four year renewable term. The Council of
Bishops may by unanimous agreement remove the Presiding Bishop from
office. There is no limit to the number of terms which a bishop may
serve as Presiding Bishop.
D. A Bishop of this church may not hold the Office of Bishop or any
other clergy membership in another church denomination.
E. Bishops are discouraged from passing Episcopal orders to those outside
this church and where such is desired consultation with the Council
of Bishops is required.
F. The Council of Bishops must approve the participation of a bishop
of another church in an Episcopal ordination ceremony for a bishop
of this church. The Presiding Bishop may propose this and assume approval
when there otherwise would not be three bishops for the Episcopal ordination
ceremony.
Section 6. Regulations for
the Presiding Bishop.
A. The Presiding Bishop is the "visible head of the church",
its spokesperson, and leader during his/her term of office. As such,
clergy and laity show him/her loyalty, fidelity, reverence, and conformity
to directions resulting from his/her leadership responsibilities. In
the Canon of the Mass, the remembrance of the Presiding Bishop follows
this format: "for FIRST NAME, our Presiding Bishop, (for N., our
Bishop,) and for all the bishops, together with the clergy and the
entire people...." or a similar format depending upon the particular
Canon.
B. The Presiding Bishop is elected for a four year term of office.
He/She is not limited in the number of consecutive terms which may
be served.
C. As the chief operating officer of the church, the Presiding Bishop
makes day to day operational decisions and is expected only to inform
the Council of Bishops on matters of peculiar significance.
D. The Presiding Bishop has broad discretionary authority, independent
of the Council of Bishops, to carry out his/her duties within the church.
The Council of Bishops, however, may reasonably expect that the Presiding
Bishop provide appropriate details for his/her decisions taken outside
a formal meeting of the Council of Bishops.
E. The Presiding Bishop will establish a group of church consultors
who will advise him/her in matters of significance in the operation
of the church. All bishops also serve as consultors to the Presiding
Bishop.
F. The Presiding Bishop will organize a Church Synod each year.
G. The Presiding Bishop will act as mediator and/or judge in all disputes
within the church unless, due to real or apparent conflict of interest,
the matter is referred to another bishop or prelate by the Council
of Bishops.
Section 7. Duties and Responsibilities
of Clergy
A. Bishops
A bishop is ordained to be a pastor of the clergy, religious, and laity
in his/her jurisdiction. That responsibility includes, but is not limited
to:
1. Praying each day the Liturgy of the Hours or other appropriate prayers
for the church, the people of God and the world-at-large.
2.
To continue studies even after ordination in sacred scripture
and theology.
3. To preach the word of God based on Sacred Scripture and Catholic
tradition.
4. To celebrate the Eucharist frequently.
5. To share responsibly in the administration of the church through
an active role in the Council of Bishops.
6. To visit congregations within his/her jurisdiction at once every
year.
7. To examine and select candidates for the ministry.
8. To provide for the education of candidates for the ministry.
9. To listen to clergy and laity in the administration of the jurisdiction.
10. To be an example of Christ's justice, love, and mercy in dealing
with clergy and laity
11. To attend the annual church Synod/Retreat unless unable for serious
reasons.
B. Priests
A priest is ordained to serve the people of God and all humankind by
providing the Sacraments and the Word of God to those entrusted to
his/her care. That responsibility includes, but is not limited to:
1. Praying each day the Liturgy of the Hours or other appropriate prayers
for the church, the people of God and the world-at-large.
2. To continue studies even after ordination in the sacred scripture
and theology.
3. To preach the word of God based on Sacred Scripture and Catholic
tradition.
4. To celebrate the Eucharist frequently. As a pastor to provide a
Mass schedule for his/her congregation (parish) at least on a weekly
basis.
5. To teach and administer the sacraments of the church to the laity.
6. To share responsibly in the administration of the church through
an active role in the diocesan synod; to accept diocesan duties as
assigned by the bishop.
7. To personally practice and encourage those entrusted to his/her
care to practice in their lives the corporal and spiritual works of
mercy.
8. As pastor or parish administrator to listen and be cooperative with
other clergy and laity in the administration of the parish.
9. To be an example of Christ's justice, love, and mercy in dealing
with fellow clergy and laity.
10. To attend the annual church Synod/Retreat unless unable for serious
reasons.
C. Deacons
A deacon is ordained to a ministry of service to the church, the bishop,
the pastor, and the people of God. That responsibility includes, but
is not limited to:
1. Praying each day the Liturgy of the Hours or other appropriate prayers
for the church, the people of God and the world-at-large.
2. To continue studies even after ordination in the sacred scripture
and theology.
3. To preach the word of God based on Sacred Scripture and Catholic
tradition.
4. To participate in the Celebration of the Eucharist frequently.
5. To share responsibly in the administration of the parish through
an active role in the parish synod; to accept parish duties as assigned
by the past or..
6. To personally practice and encourage parishioners to practice in
their lives the corporal and spiritual works of mercy.
7. To be an example of Christ's justice, love, and mercy in dealing
with fellow clergy and laity.
8. To attend the annual church Synod/Retreat unless unable for serious
reasons.
D. Other Ministers
Other ministers are ordained or appointed as the need in the church,
diocese, or parish necessitates. These are roles of service at the
direction of the bishop or pastor. These roles include lector, acolyte,
Eucharistic minister, minister of sacred music, and religious educator.
Although specific responsibilities will differ with each ministry,
the following are common obligations of those in all ministries.
1. Praying each day appropriate prayers for the church, the people
of God and the world-at-large.
2. To continue studies even after ordination or appointment in the
sacred scripture and theology.
3. To witness the word of God based on Sacred Scripture and Catholic
tradition.
4. To participate in the Celebration of the Eucharist frequently.
5. To share responsibly in the administration of the parish through
an active role in the parish synod; to accept parish duties as assigned
by the past or..
6. To personally practice and encourage parishioners to practice in
their lives the corporal and spiritual works of mercy.
7. To be an example of Christ's justice, love, and mercy in dealing
with clergy and laity.
8. To attend when possible the annual church Synod/Retreat. (Those
ordained to the minor orders of Acolyte and Lector, as members of the
clergy, shall attend the annual church Synod/Retreat unless unable
for serious reasons.
Section 8. Discipline and
Dismissal of Clergy
A. The Presiding Bishop may be removed from office during a four year
term of office only by a unanimous vote by the Council of Bishops at
its annual meeting or at a special meeting called by 3/4 of the Council
of Bishops membership to consider removal. The Presiding Bishop will
not vote on a motion for his/her removal. Because of the gravity of
such an action, only those Bishops actually present at such a meeting
may vote. Prior to any such vote, the reasons for such an action will
be clearly discussed in detail and the Presiding Bishop, if he/she
wishes, must be given an opportunity to respond to concerns of the
other Bishops.
B. Each Diocesan (Jurisdictional) Bishop, while observing the prevailing
canons in this document, is autonomous within his/her Diocese, jurisdiction,
or Order with regard to discipline and dismissal of clergy from his/her
jurisdiction.
C. All acts of discipline and dismissal within the Church may be appealed
to the Presiding Bishop and further appeal, if appropriate, to the
Council of Bishops as the final juridical court.
D. When a disciplinary action concerns an Auxiliary Bishop, prior discussion
between the Bishop Ordinary and the Auxiliary Bishop is presumed and
thus the matter may be directly appealed to the Presiding Bishop.
E. When a disciplinary action concerns a priest, deacon, or cleric
in minor orders, an act of discipline or dismissal may be appealed
to the Presiding Bishop and then to the Council of Bishops once the
following steps have been completed:
F. Stages in Clerical Discipline:
Stage 1: The cleric's bishop will arrange for a discussion between
the cleric and the bishop (or his/her appointee) covering areas of
concern with some counsel as to how to proceed. There is no written
record at this stage.
Stage 2: The bishop sends a letter of concern with suggestions as on
how to handle the difficulties. A copy of the letter is to be kept
in the cleric's file, which is sealed to all but the jurisdictional
bishop and later upon appeal to the Presiding Bishop.
Stage 3: The bishop sends a letter of warning, with specific directions
as to how to proceed or modify behavior or deal with a situation. A
time limit is stated and the cleric is asked to comply. This letter
and all correspondence from the cleric is placed in the cleric's file.
Stage 4: The bishop issues a letter of suspension with specific direction
as to actions necessary to be taken before the suspension may be lifted.
A time limit is started and the cleric directed to comply. Suspension
means the individual has lost the church's spiritual endorsement or
ministry and may not function as a cleric of the church nor perform
duties of office except in an emergency. Documentation and correspondence
are maintained in the cleric's file.
Stage 5: A letter of dismissal and formal excardination is issued to
the cleric. This letter of dismissal severs the cleric from the diocese
and removes spiritual protection and Episcopal endorsement. Copies
of this document are placed in the cleric's file and the bishop will
send a copy with a brief explanation to each member of the Council
of Bishops.
Stage 6: The suspended cleric may appeal to the Presiding Bishop to
review the case, if possible present alternatives, and, if the matter
cannot be resolved, assist the bishop and suspended cleric in preparing
documentation for an appeal to the Council of Bishops.
G. Appeal Process.
Once the above steps are completed, the excardinated cleric may appeal
to the Council of Bishops to hear the matter and make a definitive
decision for the church. The Council of Bishops will appoint an Advocate
to assist the cleric in presenting his/her case. The jurisdictional
bishop and the cleric must submit documentary evidence on the case
within a timeframe set by the Presiding Bishop for the Council of Bishops.
The Council of Bishops may uphold the jurisdictional bishops decision;
reverse or mitigate the decision; or provide alternatives for continued
ministry within the church. At the hearing by the Council of Bishops,
the excardinated cleric and the jurisdictional bishop will present
factual information and documentation supporting their positions in
the issue. The Council of Bishops will determine the specifics of the
hearing format (annual meeting agenda item; conference call; review
of documentation and written statements) and determine the hearing
timeline.
H. When a cleric is under a disciplinary charge a bishop of another
diocese or jurisdiction shall not give spiritual protection, endorsement,
or incardination until the charges are resolved.
I. When the Diocesan Bishop considers laicization of the individual
necessary, the case shall be referred directly to the Presiding Bishop
who will present the case to the Council of Bishops which will conduct
a hearing.
Chapter
Four
Church Authority, Structure
Section
1. Authority of Members of the Council of Bishops
A. The
ultimate decision-making authority within the Church is the Council
of Bishops meeting in a formal session.
B. Major decisions in matters of faith, morals, church discipline,
and Church Law will be made only at a properly convened meeting of
the Council of Bishops.
C. Every bishop and duly appointed Apostolic Administrators serving
in the role of Ordinary of a diocese of this church will have equal
rights and responsibilities within the Council of Bishops and the Church
itself when acting within the context of a meeting of the Council of
Bishops.
D. The Presiding Bishop shall be elected by the Council of Bishops
meeting at every fourth annual Synod and serve for that term at the
pleasure of the Council of Bishops.
E. Amendments to these Church Laws shall require a 2/3 vote at a properly
convened meeting of the Council of Bishops and shall be placed before
the clergy and laity at the next annual Synod for their endorsement.
Section 2. Other Standing Committees
A. The Council of Bishops will establish the following Standing Committees:
1) Church Law, Policy & Procedures
This committee shall organize, recommend additions, deletions, and
modifications to the Laws of the Church. This committee shall consist
of three members of the Episcopate and other experts as may be appointed
by the committee chairperson.
2) Vocational Formation Committee
This committee shall be responsible for establishing programs for the
recruitment, retention and training of clergy for the church. The committee
will recommend to the Council of Bishops acceptable pre-service and
in-service training for clergypersons. This committee shall consist
of at least three members of the clergy, with a bishop as chairperson.
3) Liturgical Text Authorization Committee
This committee shall be responsible for establishing the scripture
texts and prayer formats authorized for use in the church.
Section
3. Agenda for the Council of Bishops Meeting
The Presiding Bishop is responsible to collect items for the meetings
of the Council of Bishops. Sources of these agenda items are as follows:
• Bishops may present items with appropriate documentation.
• Clergypersons may present items with appropriate documentation.
• Lay organizations (e.g., parish councils) may present items with appropriate
documentation.
All items presented for inclusion on the agenda must include a clear
statement of the purpose of the agenda item, the requested outcome,
and sufficient focused documentation to assist the bishops in fully
understanding the issue and making an informed decision.
All items must be presented to the Presiding Bishop at least two months
prior to the next scheduled Council of Bishops meeting so that documentation
can be forwarded to the bishops prior to the meeting.
The Presiding Bishop will be the competent authority to determine the
sufficiency and appropriateness of the documentation and will work
with the person or group making the request to develop focused documentation.
Section 4. Quorum and Voting Procedures
at the Council of Bishops
A. A simple majority of ECC+USA Bishops and Apostolic Administrators
of dioceses present at the meeting of the Council of Bishops at the
annual Synod shall constitute a quorum.
B. Bishops unable to attend the Synod will be offered an opportunity
to vote "Yes" or "No" and present position papers
on motions on the Council of Bishops agenda, however those present
are considered competent to change resolution formulations and to conduct
a binding vote on published motions, reformulated motions, and new
items.
C. Since the "authority" of the church rests with the Council
of Bishops and not with any individual bishop, no individual bishop
may act or declare or legislate or speak for the Church on matters
not clearly defined by the Council of Bishops. Any person may give
his/her own opinion, but it should be clearly stated as such and must
not be contrary to matters clearly defined by the Council of Bishops.
D. Decision making within the Council of Bishops is by the 2/3 vote
of the Bishops present with the exception that motions that have been
circulated to Bishops prior to Synod and which have not been substantially
modified by the bishops present at Synod must include the absent but
voting bishops in the 2/3 requirement for passage.
E. If the question does not have the 2/3 agreement of all bishops as
stated above, the motion fails.
F. Both Christian charity and respect for fellow bishops will cause,
wherever possible, that motions for the Council of Bishops meeting
during the annual Synod will be formulated through discussion among
the bishops and presented to all active bishops so that those unable
to attend the Synod will have the opportunity to present absentee votes.
However, the Council of Bishops meeting in Synod has the right to change
motions prior to voting even to the point of making the content of
the absentee ballot meaningless.
G. The proceedings and decisions of the Council of Bishops meetings
are reported and, when appropriate, promulgated in the ECC+USA letters
from the Presiding Bishop.
Section
5. Jurisdictional Designations.
A. Bishops may hold jurisdictions which are territorial (i.e., a diocese
limited to a state or region) or non-territorial (i.e., at-large: any
state, any region). Bishop Protectors of a religious order, institute,
or community generally have non-territorial jurisdictions and thus
may have clergy serving anywhere.
B. There are four territorial jurisdictions within the ECC+USA as follows:
• Diocese of St. Andrew - East Coast
• Diocese of St. Francis of Assisi - Mid-Eastern
• Diocese of Sts. Simon and Jude - Mid-West
• Diocese of the Good Shepherd - West
Section
6. Synods
A. An annual Synod of this Church shall be held at a date and time
determined by the Presiding Bishop in consultation with the Council
of Bishops and clergy as representatives of their congregations and
ministries.
B. Attendance at Synods. As stated in Chapter 3 of these Church Laws,
all clerics in major orders are required to attend the annual Synod
unless specifically excused by the Presiding Bishop for matters of
health or other grave circumstance.
Clerics in minor orders should make every possible effort to attend.
Members of the laity are invited to attend and two representatives
from each congregation and ministry should be encouraged and as much
as possible receive financial assistance to attend.
C. Voting at Synods.
1. All registered Synod participants are entitled to one vote in all
Synod elections. The vote must be presented in person; proxy voting
is not allowed at Synods. Delegate voting may be introduced in the
future as the number of congregations and ministries increases.
2. For a Synod resolution to “pass”, a 70% majority vote
of those in attendance at the time of voting is required. A vote between
50% and 69% results in the proposal being tabled for study and future
discussion. A vote of less than 50% results in the resolution simply “not
passing”.
Section 7. Clergy Education
Program Endorsements
A. The Council of Bishops will review the clergy training program recommendations
of the Vocational Formation Committee and endorse those programs which
provide acceptable training in traditional Catholic dogmatic and moral
theology, liturgy, homiletics, spirituality, and pastoral administration.
All such endorsements will be reconsidered for renewal after five (5)
years.
B. For a clergy education program to receive designation as the Official
Church Clergy Education Program, it will be required that the Rector
(President) report annually to the Council of Bishops on the curricula,
financial status, faculty, and student enrollment of the institution.
The Council of Bishops shall conduct a thorough review of the clergy
education program prior to each five year endorsement.
C. All clergy candidates for ministry in the ECC+USA shall be trained
in a program endorsed by the Council of Bishops.
D. Courses of study may be individualized for each candidate based
on his/her educational and experiential background. However, these
courses of studies are subject to review and prior approval by the
Presiding Bishop and the Vocational Formation Committee.
Chapter
Five
Inter-Communion Agreements
Section
1. Establishment, Review, Renewal and Abrogation of Inter-communion
Agreements.
Only the Council of Bishops shall be competent to enter into formal
inter-communion agreements with other church bodies. The bishops will
receive documentation on the doctrinal beliefs, church structure, and
operational procedures at least two months prior to the Council of
Bishops meetings.
No one within the ECC+USA is authorized to enter into formal or informal
intercommunion agreements in the name of the ECC+USA with other church
bodies.
Formal inter-communion agreements shall be reviewed every five years
by the Council of Bishops.
Letters of continued formal inter-communion agreements shall be exchanged
between the ECC+USA and the other church. Agreements which are non-functional
(for example, no response to the ECC+USA letter) shall be abrogated.
Section 2. Existing Agreements.
At this time (December 6, 2007), the Council of Bishops of the Ecumenical
Catholic Church+USA and Bishop Michael Nesmith of the Old Catholic
Diocese of the Holy Spirit have entered into an agreement of Full Communion.
At this time (December 6, 2007), the Council of Bishops of the Ecumenical
Catholic Church+USA has approved membership in the Old Catholic Communion
of North America.
Chapter Six: Appendix
Appendix A: Lines of Apostolic Succession
The Lines of Apostolic Succession enjoyed by all bishops of the Ecumenical
Catholic Church+USA are as follows:
The Vilatte Succession
The Utrecht Succession
The Duarté-Costa Succession
As established at the 2005 Synod, these three Apostolic lines will
be retained in perpetuity as our Church's Official Lines of Apostolic
Succession. While some of our bishops have also received other lines
through their Consecrator or Co-consecrator, these three lines are
recognized as our primary lines, and all of our bishops have been ordained
in these lines. All future bishops, either newly ordained or incardinated
in this Church, will also receive these lines through the imposition
of hands by the Presiding Bishop.
The current bishops of this Church do not consider it appropriate and
therefore will not engage in any activity of going about gathering
other lines of Apostolic Succession in order to enhance their own or
the Church's Apostolic résumé. The Church's Council of
Bishops is confident of the validity of these three lines as well as
our bishops individual and collective sharing in these lines.
Documents attesting to the Lines of Apostolic Succession are maintained
in the Church archive and are available for examination upon request
to the Presiding Bishop or to the individual bishop.
Appendix B
Ratification and Revision History of this Document
Ratified
at the First Synod of the Ecumenical Catholic Church+USA
November 3, 2001, Milltown NJ
Version 11/03/2001
Revision Ratified at the Second Synod of the Ecumenical Catholic Church+USA
August 10, 2002, Florissant, MO
Version 8/10/2002
Revision Ratified at the Third Synod of the Ecumenical Catholic Church+USA
August 3, 2003, Ferdinand, Indiana
Version 08/03/2003
Revision Ratified at the Fifth Synod of the Ecumenical Catholic Church+USA
October 23, 2005, St. Louis, Missouri
Version 10/23/2005
Revision Ratified at the Seventh Synod of the Ecumenical Catholic Church+USA
October 14, 2007, St. Louis, Missouri
Version 10/14/2007
Appendix C
ECC+USA
Commentary of Understanding
regarding the Declaration of Utrecht
and the Fourteen Theses of the Old Catholic Church
The
2007 Synod of the Ecumenical Catholic Church+USA declared
that this Church is an Old Catholic Church in name, spirit, and
polity.
The Synod also formally accepted the Declaration of Utrecht
and the Fourteen Theses of the Old Catholic Church. Presented
below
are the Union of Utrecht foundational documents with comments
as needed for clarifying the ECC+USA operational understanding
of
declarations. Our commentary
is in paragraphs printed in bold italic red font. The
source of UU documents is: (http://www.utrechter-union.org/english/ibc_foundations5.htm).
The
Declaration of Utrecht (September 24, 1889)
In
nomine ss. Trinitatis
Johannes Heykamp, Archbishop of Utrecht.
Casparus Johannes Rinkel, Bishop of Haarlem,
Cornelius Diependaal, Bishop of Deventer,
Joseph Hubert Reinkens, Bishop of the Old Catholic Church of Germany,
Eduard Herzog, Bishop of the Christian-Catholic Church of Switzerland,
assembled in the Archiepiscopal residence at Utrecht on the four and
twentieth
day of September, 1889, after invocation of the Holy Spirit,
address the following
Declaration to the Catholic Church.
Being assembled for a conference in response to an invitation from
the undersigned Archbishop of Utrecht, we have resolved henceforth
to meet from time to time for consultations on subjects of common interest,
in conjunction with our assistants, councillors, and theologians.
We deem it appropriate at this our first meeting to summarize in a
common declaration the ecclesiastical principles on which we have hitherto
exercised and will continue to exercise our episcopal ministry, and
which we have repeatedly had occasion to state in individual declarations.
(1) We adhere to the principle of the ancient Church laid down by St
Vincent of Lérins in these terms: ‘Id teneamus, quod ubique,
quod semper, quod ab omnibus creditum est; hoc est etenim vere proprieque
catholicum’. Therefore we abide by the faith of the ancient Church
as it is formulated in the ecumenical symbols and in the universally
accepted dogmatic decisions of the ecumenical synods held in the undivided
Church of the first millennium.
(2) We therefore reject as contradicting the faith of the ancient Church
and destroying her constitution, the Vatican decrees, promulgated July
18, 1870, concerning the infallibility and the universal episcopate
or ecclesiastical plenitude of power of the Roman Pope. This, however,
does not prevent us from acknowledging the historic primacy which several
ecumenical councils and the Fathers of the ancient Church with the
assent of the whole Church have attributed to the Bishop of Rome by
recognizing him as the primus inter pares.
(3) We also reject the dogma of the Immaculate Conception promulgated
by Pope Pius IX in 1854 as being without foundation in Holy Scriptures
and the tradition of the first centuries.
The ECC+USA considers
the doctrine of the Immaculate Conception of Mary
as an optional belief for its clergy and laity. This
belief was not part of the defined teachings of the
first Seven Ecumenical Councils of the undivided
Catholic Church. The rejection of this dogma
flows from a Vatican decree, promulgated December
8, 1854, which, of course, was not a proclamation
of the Undivided Catholic Faith. Hence the proclamation
of the dogma of the Immaculate Conception of Mary
is rejected on this basis. This pious belief however
was from very early on a part of the Ancient tradition
and the Sensus Fidelium, though not established as
doctrine. Our clergy may explain the Immaculate Conception
to their congregations as a pious belief, but they
may neither outright accept nor reject the doctrine
and they may not impose their opinion on the faithful.
(4) As for the other dogmatic decrees issued by the Bishops of Rome
in the last centuries, the bulls Unigenitus and Auctorem fidei, the
Syllabus of 1864 etc., we reject them on all such points as are in
contradiction with the doctrine of the ancient Church, and do not recognize
them as binding. Moreover we renew all those protests which the ancient
Catholic Church of Holland has made against Rome in the past.
(5) We refuse to accept the decisions of the Council of Trent in matters
of discipline, and we accept its dogmatic decisions only insofar as
they agree with the teaching of the ancient Church.
The ECC+USA takes
no position on the “filioque” addition
to the Nicene Creed. The phrase represents a great
mystery of faith and was not a defined doctrine of
the first Seven Ecumenical Councils of the Undivided
Catholic Church. The phrase may be included or omitted
as determined by local custom and once included in
the liturgical books of a ministry or congregation,
the local custom must be consistently followed by
all clergy offering the Eucharist with these congregations
or ministries.
We
wish to note on this matter that the Orthodox theologian St.
Gregory Palamas (1296-1359) adds insight into this question
and perhaps an ecumenical reconciliation. Palamas presents
the third person of the Holy Trinity as the boundless and timeless
love of the Father for the Son and of the Son towards the Father.
It is unnecessary to point out that the use of this image is
by no means inconsistent with Palamas’ anti-Latin teaching
on the procession of the Holy Spirit; for although he presents
the third person of the Trinity as the mutual love of the Father
and the Son, (which concurs with the Latin west) he makes it
clear that “mutuality” or “relatio” refers
to His function and possession and not to His existential projection: The
eternal joy of the Father and the Son is the Holy Spirit, since
He is common to both with respect to His use ( He is sent by
both to the saints); But his existence derives solely from
the Father, and hence where His existence is concerned He proceeds
from the Father.
(6) Considering that the Holy Eucharist has always been the true focal
point of worship in the Catholic Church, we consider it our duty to
declare that we maintain in all faithfulness and without deviation
the ancient Catholic doctrine concerning the Holy Sacrament of the
Altar, by believing that we receive the Body and the Blood of our Saviour
Jesus Christ Himself under the species of bread and wine.
The Eucharistic
celebration in the Church is neither a continual repetition nor a
renewal of the expiatory sacrifice which Christ offered once and
for all on the Cross; the sacrificial character of the Eucharist,
however, consists in its being the perpetual commemoration of that
sacrifice and a real representation, being enacted on earth, of the
one offering which Christ according to Heb. 9:11-12 continuously
makes in heaven for the salvation of redeemed humanity, by appearing
now for us in the presence of God (Heb. 9:24).
This being the character of the Eucharist in relation to Christ’s
sacrifice, it is at the same time a sacrificial meal, by means of which
the faithful, in receiving the Body and Blood of the Lord, have communion
with one another (1 Cor. 10:17).
(7) We hope that the theologians, while maintaining the faith of the
undivided Church, will succeed in their efforts to establish an agreement
on the differences that have arisen since the divisions of the Church.
We urge the priests under our jurisdiction in the first place to stress,
both by preaching and by religious instruction, the essential Christian
truths professed in common by all the divided confessions, carefully
to avoid, in discussing still existing differences, any violation of
truth or charity, and, in word and deed, to set an example to the members
of our parishes of how to act towards people of a different belief
in a way that is in accordance with the spirit of Jesus Christ, who
is the Saviour of us all.
The
ECC+USA proposes to be in fact ecumenical and so to work
toward Christian unity especially within Churches of the
Catholic Faith Tradition while being faithful to the tenets
of the Old Catholic Church as presented in these foundational
documents.
(8) We believe that it is in faithfully maintaining the teaching of
Jesus Christ, while rejecting all the errors that have been added to
it through human sin, as well as rejecting all the abuses in ecclesiastical
matters and hierarchical tendencies, that we shall best counteract
unbelief and that religious indifference which is the worst evil of
our day.
Given at Utrecht, the 24th September, 1889.
Johannes Heykamp. Casparus Johannes Rinkel. Cornelis Diependaal.
Joseph Hubert Reinkens. Eduard Herzog.
Note. – This is a fresh translation made from the German original
(cf. IKZ 84, 1994, p. 40-42). The first English translation of the
Declaration of Utrecht was published in The Foreign Church Chronicle
and Review 13 (1889) pp. 225-227. The most widely circulated translation
is to be found in C.B. Moss, The Old Catholic Movement, London, 21964,
281f. Moss claims his somewhat paraphrasing translation to have been
accepted by the Old Catholic bishops as correct. It was already published
in the Report of the Lambeth Conference of 1930, p. 142 (with minor
orthographical and other variations). It should be noted that his quasi-official
English version reproduces an abbreviated text without the introductory
section, as it was in use in Old Catholic circles around 1930.
THE
FOURTEEN THESES OF THE OLD CATHOLIC UNION CONFERENCE
AT BONN - SEPTEMBER 14-16,1874
I.
We agree that the apocryphal or deutero-canonical books of the
Old Testament are not of the same canonicity as the books contained
in the Hebrew Canon.
The
ECC+USA accepts the distinction implied
by calling certain books of the Old Testament
apocryphal or deutero-canonical, however,
we accept as canonical scripture the books
which have come to be recognized as the
Catholic Canon and specifically those books
presented in the New American Bible (Catholic
Book Publishing Company).
II. We agree that no translation of Holy Scripture can claim an authority
superior to that of the original text.
III.
We agree that the reading of Holy Scripture in the vulgar tongue
cannot be lawfully forbidden.
IV.
We agree that, in general, it is more fitting, and in accordance
with the spirit of the Church, that the Liturgy should be in the
tongue understood by the people.
V.
We agree that Faith working by Love, not Faith without Love, is
the means and condition of Man's justification before God.
VI.
Salvation cannot be merited by "merit of condignity," because
there is no proportion between the infinite worth of salvation
promised by God and the finite worth of man's works.
VII.
We agree that the doctrine of "opera supererogationis" and
of a "thesaurus meritorium sanctorum," i.e., that the
overflowing merits of the Saints can be transferred to others,
either by the rulers of the Church, or by the authors of the good
works themselves, is untenable.
VIII.
1) We acknowledge that the number of sacraments was fixed at seven,
first in the twelfth century, and then was received into the general
teaching of the Church, not as a tradition coming down from the
Apostles or from the earliest of times, but as the result of theological
speculation.
2) Catholic theologians acknowledge, and we acknowledge with them,
that Baptism and the Eucharist are "principalia, praecipus, eximia
salutis nostrae sacramenta."
The
ECC+USA accepts the Seven Sacraments
of the Catholic Faith Tradition
and administers these Sacraments
in accord to the traditional
matter and form. See details
on our understanding and practice
of administering the Sacraments
above in Chapter
One of this Church Law
document.
IX. (1) The Holy Scriptures being recognized as the primary rule of
Faith, we agree that the genuine tradition, i.e. the unbroken transmission
partly oral, partly in writing of the doctrine delivered by Christ
and the Apostles is an authoritative source of teaching for all successive
generations of Christians. This tradition is partly to be found in
the consensus of the great ecclesiastical bodies standing in historical
continuity with the primitive Church, partly to be gathered by scientific
method from the written documents of all centuries.
2) We acknowledge that the Church of England; and the Churches derived
through her, have maintained unbroken the Episcopal succession.
The
ECC+USA accepts the Episcopal (Apostolic)
succession of the Church of England
as well as other major Churches and
bishops in the Catholic Faith Tradition
who show evidence of their unbroken
lineage and are carrying out their
ministry in the service of Christ
and his people. The ECC+USA professes
to hold and particularly cherish
these lines of Apostolic Succession:
the Old Catholic, Vilatte, and the
Duarté Costa lines (See Appendix
B of this Church Law document.)
X. We reject the new Roman doctrine of the Immaculate Conception of
the Blessed Virgin Mary, as being contrary to the tradition of the
first thirteen centuries, according to which Christ alone is conceived
without sin.
The
ECC+USA considers the doctrine of
the Immaculate Conception of Mary
as an optional belief for its clergy
and laity. This belief was not part
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