Promulgated by the
Presiding Bishop and Chapter of Canons
2008

PREFACE
Every Christian church community – indeed, every human community – must have established rules and ways of doing things to ensure the good order and function of the community and its members. This book contains those rules and ways of doing things for this particular Christian community, the Independent Catholic Christian Church. 

But they are more than just rules – they are an expression of our particular ecclesiastical culture. We are a church that is firmly committed to the orthodox Christian faith as taught in scripture and expressed in the historic creeds. We are a sacramental and liturgical church that values a wide diversity of ways, both traditional and contemporary, of celebrating the sacred liturgy. We are a church that is committed to the full equality of women and lesbian, gay, bisexual, and transgender persons. We are a church that places a very high value on our shared life as a community gathered by Christ. And we have a sense of humor – God enjoys our laughter! It is my hope that these values shine forth on every page of our canons and policies. 

The Sacramental Policies were derived in large part from Roman Catholic and Episcopal canon law, significantly altered to reflect the values and environment of this jurisdiction. Special thanks are due to Fr. Joseph Menna and Lyngine Calizo, the Chapter of Canons of the Independent Catholic Christian Church, and Carol Nickolai, its Vocations Director, who wrote the canons and policies with me and provided many valuable insights. It is a privilege to be their colleague in ministry. 

+Timothy Michael Cravens, Michaelmas, 2008

Table of Contents
Preface
I.  Statement of Faith 
II. Confessional Statement 
III. Basic Texts 
    A. Apostles’ Creed
    B. Nicene Creed
    C. Athanasian Creed
    D. Ten Commandments
    E. Lord’s Prayer
IV. Canons
V. Sacramental Policies
VI. Policy on Liturgical Rites
VII. Policy on Ecumenical Relations
VIII. Process of Discernment of Vocation for  Ordained Ministry
IX. Formation Program for Transfer Clergy Probationary Year
X. Proficiency Requirements for Ordination
XI. Program of Formation for Holy Orders
XII. Policy on Sexual Misconduct
XIII.  Financial Policies

Appendices:
A. Introducing the Independent Catholic Christian Church
B.  The Independent Catholic Christian Church & The LGBT Community

I. STATEMENT OF FAITH
The Independent Catholic Christian Church and its member ministries and individuals accept the following principles:

1. The Old and New Testaments as our Scriptures
2. The Nicene Creed as the sufficient statement of Christian faith
3. The seven sacraments of Baptism, Eucharist, Confirmation, Marriage, Anointing of the Sick, Reconciliation, and Ordination
4. The historic threefold ministry of Bishops, Priests, and Deacons in the apostolic succession
5. The ordination of both male and female and both gay and straight Christians as Bishops, Priests and Deacons and the marriage of both same-sex and opposite-sex couples as sacramentally valid
6. The Ten Commandments and the Summary of the Law as the standard of Christian morality
7. The Christian life of prayer, expressed in its highest form in the Lord’s Prayer

II. CONFESSIONAL STATEMENT OF THE MISSION EPISCOPATE OF ST. MICHAEL & ST. TIMOTHY

1. We accept the Holy Scriptures of the Old and New Testaments as the rule and ultimate standard of faith, containing all things necessary to salvation, being interpreted in the light of the tradition of the Church, human reason, and the experience of the people of God. We hold those books known as apocryphal or deuterocanonical in high regard and leave to individual conscience the question of their inclusion in the canon.
2. We accept the Apostles’ Creed as our Baptismal Symbol and the Nicene Creed as the sufficient statement of the Christian faith. We hold the Athanasian Creed in high regard for its teaching on the doctrines of the Trinity and the Incarnation. 
3. We celebrate our faith and are sustained through the Sacraments, the outward signs of inward grace. We accept the two Sacraments ordained by Christ Himself – Baptism and the Eucharist – ministered with unfailing use of Christ’s words of Institution and of the elements ordained by Him. We also accept the Sacraments of Confirmation, Ordination, Marriage, Reconciliation, and the Anointing of the Sick. 
4. We accept the Historic Episcopate, Priesthood, and Diaconate, locally adapted in the methods of administration to the varying needs of the nations and peoples called of God into the Unity of the Church. 
5. We believe in the inclusiveness of the Gospel and offer the Church’s ministry of the Word and the Sacraments to all regardless of race, ethnicity, ability, sex, gender, sexual orientation, or economic or social status. In particular, we believe that Ordination is open to all qualified candidates regardless of sex or sexual orientation and that Marriage is open to all couples who make a solemn covenant to commit their lives to one another regardless of the sex or gender makeup of the couple. 
6. We believe in the Ten Commandments and the Summary of the Law as the standard of morality for Christians. 
7. We believe in the daily Christian life of prayer, which receives its highest expression in the Lord’s Prayer. 
   

III. BASIC TEXTS
A. Apostles' Creed
I believe in God, the Father almighty,
     creator of heaven and earth.
I believe in Jesus Christ, his only son, our Lord.
     He was conceived by the power of 
the Holy Spirit and born of the Virgin Mary.
He suffered under Pontius Pilate,
          was crucified, died, and was buried.
He descended to the dead.
     On the third day he rose again.
He ascended into heaven,
          and is seated at the right hand of the Father.
He will come again to judge the living and the dead.

I believe in the Holy Spirit,
     the holy catholic Church,
      the communion of saints,
    the forgiveness of sins,
    the resurrection of the body,
    and the life everlasting. 
    Amen.

B. Nicene Creed
 We believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is, seen and unseen.

 We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, of one Being with the Father. Through him all things were made. For us and for our salvation he came down from heaven: by the power of the Holy Spirit he became incarnate from the Virgin Mary, and was made man. For our sake he was crucified under Pontius Pilate; he suffered death and was buried. On the third day he rose again in accordance with the Scriptures; he ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead, and his kingdom will have no end.

 We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father [and the Son]. With the Father and the Son he is worshiped and glorified. He has spoken through the Prophets. We believe in one holy catholic and apostolic Church. We acknowledge one baptism for the forgiveness of sins. We look for the resurrection of the dead, and the life of the world to come. Amen.

C. Athanasian Creed
Whosoever will be saved : before all things it is necessary that he hold the Catholick Faith.
   Which Faith except every one do keep whole and undefiled : without doubt he shall perish everlastingly. 
   And the Catholick Faith is this: That we worship one God in Trinity, and Trinity in Unity;
   Neither confounding the Persons : nor dividing the Substance. 
   For there is one Person of the Father, another of the Son : and another of the Holy Ghost. 
   But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one : the Glory equal, the Majesty co-eternal. 
   Such as the Father is, such is the Son : and such is the Holy Ghost. 
   The Father uncreate, the Son uncreate : and the Holy Ghost uncreate. 
   The Father incomprehensible, the Son incomprehensible : and the Holy Ghost incomprehensible. 
   The Father eternal, the Son eternal : and the Holy Ghost eternal. 
   And yet they are not three eternals : but one eternal. 
   As also there are not three incomprehensibles, nor three uncreated : but one uncreated, and one incomprehensible. 
   So likewise the Father is Almighty, the Son Almighty : and the Holy Ghost Almighty. 
   And yet they are not three Almighties : but one Almighty. 
   So the Father is God, the Son is God : and the Holy Ghost is God. 
   And yet they are not three Gods : but one God. 
   So likewise the Father is Lord, the Son Lord : and the Holy Ghost Lord. 
   And yet not three Lords : but one Lord. 
   For like as we are compelled by the Christian verity to acknowledge every Person by himself to be both God and Lord; 
   So are we forbidden by the Catholick Religion : to say, There be three Gods, or three Lords. 
   The Father is made of none : neither created, nor begotten. 
   The Son is of the Father alone : not made, nor created, but begotten. 
   The Holy Ghost is of the Father and of the Son : neither made, nor created, nor begotten, but proceeding. 
  
 So there is one Father, not three Fathers; one Son, not three Sons : one Holy Ghost, not three Holy Ghosts. 
   And in this Trinity none is afore, or after other : none is greater, or less than another; 
   But the whole three Persons are co-eternal together : and co-equal. 
   So that in all things, as is aforesaid : the Unity in Trinity and the Trinity in Unity is to be worshipped. 
   He therefore that will be saved : must think thus of the Trinity. 

Furthermore, it is necessary to everlasting salvation : that he also believe rightly the Incarnation of our Lord Jesus Christ. 
   For the right Faith is, that we believe and confess : that our Lord Jesus Christ, the Son of God, is God and Man; 
   God, of the substance of the Father, begotten before the worlds : and Man of the substance of his Mother, born in the world; 
   Perfect God and perfect Man : of a reasonable soul and human flesh subsisting. 
   Equal to the Father, as touching his Godhead : and inferior to the Father, as touching his manhood; 
   Who, although he be God and Man : yet he is not two, but one Christ; 
   One, not by conversion of the Godhead into flesh : but by taking of the Manhood into God; 
   One altogether; not by confusion of Substance : but by unity of Person. 
   For as the reasonable soul and flesh is one man : so God and Man is one Christ; 
   Who suffered for our salvation : descended into hell, rose again the third day from the dead. 
   He ascended into heaven, he sitteth at the right hand of the Father, God Almighty : from whence he will come to judge the quick and the dead. 
   At whose coming all men will rise again with their bodies : and shall give account for their own works. 
   And they that have done good shall go into life everlasting : and they that have done evil into everlasting fire. 
   This is the Catholick Faith : which except a man believe faithfully, he cannot be saved.

D. Ten Commandments

E. Lord's Prayer
Our Father, who art in heaven, Hallowed be thy Name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil: For thine is the kingdom, the power, and the glory, For ever and ever. Amen.


IV. CANONS OF THE INDEPENDENT CATHOLIC CHRISTIAN CHURCH

I. THE INDEPENDENT CATHOLIC CHRISTIAN CHURCH
The Independent Catholic Christian Church is an independent sacramental Christian Jurisdiction which is a part of Christ’s One Holy Catholic and Apostolic Church. The beliefs of this Church are outlined in the Statement of Faith, which may never be changed. The Independent Catholic Christian Church is made up of baptized Christians who subscribe to the Statement of Faith and these Canons, as they may be amended from time to time, and have been admitted into membership by a bishop or priest of this Church.

II. GENERAL GOVERNANCE
A. Presiding Bishop
The general life of the Jurisdiction as a whole shall be overseen by the Presiding Bishop, who shall serve until death or resignation.  In the absence of any bishops, the chapter of canons shall elect a worthy priest to be consecrated a bishop by bishops of other Jurisdictions to serve as Presiding Bishop.The Presiding Bishop is a servant to all the members of the Jurisdiction, and especially the clergy. He or she shall have the responsibility for making certain that the doctrine of the Church in accord with the Statement of Faith is upheld. He or she shall make certain that the liturgy of word and sacraments is reverently and validly celebrated in all congregations. He or she shall strive to see that members and communities of the Jurisdiction, and especially the clergy, work toward the healthiest Christian behavior and relate to one another and the world in healthy ways. He or she shall be devoted to prayer, the Eucharist, scripture, and balanced, healthy life and spiritual disciplines so that his or her service to the Jurisdiction may always be exercised in the healthiest and godliest way possible. He or she shall be available to the bishops, clergy, and laity of the Jurisdiction to support their faith journeys. He or she shall uphold all the members of the Jurisdiction in prayer, and most especially in the Eucharist, on a daily basis. He or she shall visit all of the clergy and constituent ministries in person on a regular basis, even annually if possible.

The Presiding Bishop is the only person authorized to speak for the entire Jurisdiction.

B. Chapter of Canons
The Presiding Bishop shall appoint a Chapter of Canons to advise him or her. The Canons may be either ordained or lay. Their first duty is to pray for the Presiding Bishop and all the members of the Jurisdiction on a daily basis. The Presiding Bishop and Chapter will gather for prayer on a regular basis. The Canons shall advise the Presiding Bishop on all matters of importance affecting the life of the Jurisdiction. The Canons shall be available to the members of the Jurisdiction, both clergy and lay, to assist them in their Christian journey. The Canons shall serve as the Ecclesiastical Authority in the event of the death or resignation of the Presiding Bishop, and shall elect a successor. The Presiding Bishop may appoint Honorary Canons who are baptized Christians outside of the Jurisdiction who may offer their advice without having voice and vote as do the official Canons. The Presiding Bishop and Chapter shall maintain an Official Roster of all Canons of the Chapter. 

II. CONSTITUENT MINISTRIES OF THE JURISDICTION
The Presiding Bishop shall, in consultation with the Chapter, welcome into the Jurisdiction Constituent Ministries to serve in particular apostolates. These constituent ministries shall follow the Canons and other Policies of this Jurisdiction. The Presiding Bishop and Chapter shall maintain an Official Roster of all Constituent Ministries of the Jurisdiction.

III. CLERGY
The major clergy of the Independent Catholic Christian Church consists of those persons who have been ordained to the diaconate, priesthood, or episcopate by a validly consecrated Bishop (of this church or another) and who hold current public faculties from the Presiding Bishop, whether permanent or probationary, as active clergy of this church. While other clergypersons may join the Church as members, they are not clergy of the Independent Catholic Christian Church unless and until they have such faculties from the Presiding Bishop. 

The clergy are to remember that they are servants of God and the people of God and are to remain available to the people of God to provide ministry, taking care to lead balanced and healthy lives to enable them to provide the highest level of service possible.

All major clergy of this Church are required to participate in the Eucharist each Sunday and to recite daily morning and evening prayer in a form approved by the Ordinary and to regularly read Scripture. All major clergy shall communicate with the Presiding Bishop a minimum of once a month, unless he or she requires more frequent communication. 

The Presiding Bishop and Chapter shall maintain an Official Roster of all Clergy of the Jurisdiction, as well as their status.

A. Bishops
No Bishop shall exercise episcopal functions in any Episcopate without the permission of the Ordinary. Bishops of churches in full communion with our Church, and other Bishops in the apostolic succession who are in full accord with the Statement of Faith may be invited to exercise episcopal functions at the invitation of the Presiding Bishop.  A Bishop who joins this Church may be given faculties to function as a priest by the Presiding Bishop at his or her discretion. An Auxiliary Bishop or Bishop Coadjutor may be appointed by the Presiding Bishop if the Presiding Bishop and Chapter shall determine that it is needed for the ministry of this Jurisdiction.

B. Priests
Priests who have been given active faculties by the Ordinary of an Episcopate as active clergy of this Church shall have the authority to preach, to celebrate the Eucharist, to administer Holy Communion from the reserved Sacrament, to anoint the sick (and bless oil for the sacrament of anointing in case of necessity), and to baptize after instruction is given to the person being baptized, or their parents or godparents if a child (the instruction may be omitted in danger of death, being given if the person baptized recovers).  Priests may solemnize marriages in accordance with the Sacramental Policies. If the Priest signs a marriage license, he or she shall make certain all legal requirements are followed, and if a Priest administers sacramental marriage without civil marriage, he or she shall counsel the couple to take all possible steps to protect themselves. Priests may offer general absolution at Mass or, under the direction of the Ordinary, other occasions. Only Priests who are specifically given faculties by the Ordinary may hear private confessions and offer absolution, except in serious danger of death, and the Ordinary shall take all reasonable steps to ensure that Priests given faculties are properly trained before receiving such faculties. Bishops are the ordinary ministers of confirmation in this Church, but for sufficient cause, the Presiding Bishop may give faculties to a Priest to administer confirmation with chrism consecrated by a Bishop if there is sufficient cause. Priests may be given very limited faculties as inactive clergy if deemed appropriate by the Presiding Bishop.

C. Deacons
Deacons who have been given faculties by the Presiding Bishop as major clergy shall have authority to preach, to baptize under the direction of the Presiding Bishop, and to administer Holy Communion from the reserved Sacrament. The Presiding Bishop may give faculties to solemnize marriages if deemed appropriate. Deacons may be given very limited faculties as inactive clergy if deemed appropriate by the Presiding Bishop.

D. Clergy in minor orders
Those who have been admitted as clerics in this Jurisdiction shall comprise the minor clergy. Such clergy are not major clergy of this Church, and may not celebrate or officiate at any of the Sacraments except for Communion from the reserved Sacrament, if authorized by the Ordinary, or, in cases of danger of death, baptism. 

E. Preparation for ordination
The Presiding Bishop, in consultation with the Chapter, shall establish Ordination and Transfer Clergy Policies to provide for the preparation of Christians for ordination and the orderly transfer of clergy from other ecclesial bodies who wish to join this Jurisdiction. Transfer clergy shall have probationary status as provided in those policies.

F. Removal of faculties
For sufficient cause, the Presiding Bishop, in consultation with the Chapter, may revoke the faculties of any clergyperson under his or her care. 

IV. LAITY
Any Christian who has been baptized with water in the name of the Father, and of the Son, and of the Holy Spirit and who agrees with the Statement of Faith may join the Independent Catholic Christian Church.  Lay members of the Church are entitled to pastoral care and participation in the sacraments. They are responsible for weekly participation in the Holy Eucharist (if they are able), for regular prayer, for continuing study and growth in the Christian life, and for bearing witness to Christ in their daily lives.

V. ECUMENICAL RELATIONS
All persons are welcome to worship with us and to receive pastoral care from our clergy. All baptized Christians, without regard to denominational affiliation, are welcome to receive sacraments of communion, anointing, reconciliation, confirmation, and marriage in our church. We are happy to administer baptism to those wishing to receive it and to children whose parents or godparents ask us to baptize them.

The Council of Bishops may enter into agreements of full communion with other Jurisdictions whose beliefs and policies are fully compatible with our Statement of Faith. In particular, these criteria shall apply:

The Jurisdiction must adhere to the Nicene Creed (with or without the filioque), holding to the full divinity and full humanity of Jesus Christ as God Incarnate and Christ’s salvation of humankind through his death and physical resurrection.

The Jurisdiction must maintain the apostolic succession of bishops, priests, and deacons and practice the seven sacraments.

The Jurisdiction must be fully inclusive of both women and men, and of heterosexual, gay, lesbian, bisexual, and transgender Christians, offering the sacraments without discrimination on these bases, including ordination and marriage.Clergy from full communion partner churches are welcome to preach and officiate at liturgical celebrations under the direction of the Ordinary of the Episcopate.

At his or her discretion, the Ordinary of the Episcopate may license individual clergy from other Jurisdictions to preach and officiate at liturgical celebrations provided that the clergy fulfill the requirements listed above.

The Jurisdiction and member episcopates, congregations, and other entities may enter into other cooperative endeavors with other Christian bodies and other communities of faith, even where a relationship of full communion is not possible.

VI. CORPORATION 
The Independent Catholic Christian Church shall be incorporated as a non-profit church corporation in accordance with the laws of the Commonwealth of Pennsylvania. The Presiding Bishop shall be the only voting member and shall serve as the President, Secretary, and Treasurer of the Corporation. The Presiding Bishop shall hold an Annual Meeting on the Ember Saturday after Pentecost, which shall fulfill the requirements of the corporation. While only the Presiding Bishop shall have voting privileges, all members of the jurisdiction shall be invited.

VII. ADDITIONAL POLICIES
The Presiding Bishop shall, in consultation with the Chapter, establish Sacramental Policies and Ordination and Transfer Clergy Policies, and may establish additional Policies as may be needed for the good order of the Independent Catholic Christian Church. The Presiding Bishop may amend these policies in consultation with the Chapter.

VIII. AMENDING THESE CANONS
The Presiding Bishop may, in consultation with the Chapter, amend these Canons as the needs of the Jurisdiction change.

V. SACRAMENTAL POLICIES
I. GENERAL POLICIES CONCERNING THE SACRAMENTS

1. The sacraments of the New Testament were instituted by Christ the Lord and entrusted to the church.

2. As actions of Christ and the church, they are signs and means of God’s grace which express and strengthen the faith, render worship to God, and effect the sanctification of humanity and thus contribute in the greatest way to establish, strengthen, and manifest ecclesiastical communion. Accordingly, in the celebration of the sacraments the sacred ministers and the other members of the Christian faithful must use the greatest veneration and necessary diligence.

3. Since the sacraments are the same for the whole church and belong to the divine deposit, this jurisdiction shall adhere to the requirements for their validity as handed down by the Catholic tradition of the church, inclusively offering them to all without regard to sex or sexual orientation, and the bishop(s) of the jurisdiction shall decide what pertains to their licit celebration, administration, and reception and to the order to be observed in their celebration.

4. A person who has not received baptism cannot be admitted validly to the other sacraments.

5. The sacraments of baptism, confirmation, and the most holy eucharist are interrelated in such a way that they are required for full Christian initiation.

6. Sacred ministers cannot deny the sacraments to those who seek them at appropriate times, are properly disposed, and are not prohibited by law from receiving them.

7. Pastors of souls and other members of the Christian faithful, according to their respective ecclesiastical function, have the duty to take care that those who seek the sacraments are prepared to receive them by proper evangelization and catechetical instruction, attentive to the norms issued by competent authority.

8. Since the sacraments of baptism, confirmation, and orders imprint a character, they cannot be repeated. If after completing a diligent inquiry a prudent doubt still exists whether the sacraments mentioned were actually or validly conferred, they are to be conferred conditionally. Orders may be conferred conditionally when so doing furthers the unity of the church.

9. In celebrating the sacraments the liturgical books approved by competent authority are to be observed faithfully; accordingly, no one is to add, omit, or alter anything in them on one’s own authority.

10. In administering the sacraments in which holy oils must be used, the minister must use oils pressed from olives or other plants and consecrated or blessed recently by a bishop; he or she is not to use old oils unless it is necessary. If they are not available, any presbyter in case of necessity may bless the oil of the sick or oil of catechumens during the actual celebration of the appropriate sacrament. Sacred chrism must be consecrated only by a bishop. The pastor is to obtain the holy oils from his or her own bishop and is to preserve them diligently with proper care. Sacred chrism, the oil of catechumens, and the oil of the sick are three separate oils, and under no circumstances may oil already blessed as one kind of the sacred oils be blessed as another, nor may one oil serve as more than one kind of sacred oil.

11. The minister is to seek nothing for the administration of the sacraments, always taking care that the needy are not deprived of the assistance of the sacraments because of poverty.

II. POLICY ON BAPTISM
1. Baptism, the gateway to the sacraments and necessary for salvation by actual reception or at least by desire, is validly conferred only by a washing of true water with the proper form of words. Through baptism men and women are freed from sin, are reborn as children of God, and, configured to Christ by an indelible character, are incorporated into the church.

2. This proper form includes a statement of the intent to baptize and is done in the name of the Father and of the Son and of the Holy Spirit. The traditional formula in the eastern rites is: “The servant of God N. is baptized in the name of the Father, and the Son, and of the Holy Spirit”. The traditional formula in the western rites is: “N., I baptize you/thee in the name of the Father, and of the Son, and of the Holy Spirit/Ghost.” For baptism, it is necessary to use the traditional formula “Father, Son, and Holy Spirit/Ghost”, even though it is certainly desirable to use inclusive language for God at other times.  Those wanting to incorporate feminine language may use a formula such as this: “N., I baptize you in the name of the Father and of the Son and of the Holy Spirit, one God, Mother of us all.”

3. Baptism is administered according to the order prescribed in the approved liturgical books, except in case of urgent necessity when only those things required for the validity of the sacrament must be observed.

4. The celebration of baptism must be prepared properly; consequently:

An adult who intends to receive baptism is to be admitted to the catechumenate and is to be led insofar as possible through the various stages to sacramental initiation, according to the direction of the ordinary.

The parents of an infant to be baptized and those who are to undertake the function of sponsor are to be instructed properly on the meaning of this sacrament and the obligations attached to it. The pastor personally or through others is to take care that the parents are properly instructed through both pastoral advice and common prayer, where possible, visiting them.

5. The prescripts of the sacramental policies on adult baptism are to be applied to all those who, no longer infants, have attained the use of reason. A person who is not responsible for oneself is also regarded as an infant with respect to baptism.

6. Apart from a case of necessity, the water to be used in conferring baptism must be blessed according to the prescripts of the liturgical books.

7. Baptism is to be conferred either by immersion or by pouring.

8. Although baptism can be celebrated on any day, it is nevertheless recommended that it be celebrated ordinarily on Sunday. All Saints’ Day, the Feast of the Baptism of Christ, Easter, and Pentecost are especially appropriate times for the celebration of baptism. The most appropriate occasion for baptism is the Easter Vigil.

9. The ordinary minister of baptism is a bishop, a presbyter, or a deacon.

10. When an ordinary minister is absent or impeded, a cleric or another person designated for this function by the local ordinary, or in a case of necessity any person with the right intention, confers baptism licitly. Pastors of souls, especially the pastor of a parish, are to be concerned that the Christian faithful are taught the correct way to baptize.

11. Anyone who has not been baptized may be baptized; no one who has been baptized may be re-baptized.

12. For an adult to be baptized, the person must have manifested the intention to receive baptism, have been instructed sufficiently about the truths of the faith and Christian obligations, and have been tested in the Christian life through the catechumenate. The adult is also to be urged to have sorrow for personal sins.

13. An adult in danger of death can be baptized if, having some knowledge of the principal truths of the faith, the person has manifested in any way at all the intention to receive baptism and promises to observe the commandments of the Christian religion.

14. Parents are obliged to take care that infants are baptized in the first few weeks; as soon as possible after the birth or even before it, they are to go to the pastor to request the sacrament for their child and to be prepared properly for it.

15. An infant in danger of death is to be baptized without delay.

16. For an infant to be baptized licitly, the parents or at least one of them or the person who legitimately takes their place must consent.

17. If there is a doubt whether a person has been baptized or whether baptism was conferred validly and the doubt remains after a serious investigation, baptism is to be conferred conditionally.

18. Those baptized in a non-Catholic ecclesial community must not be re-baptized, absolutely or conditionally, unless, after an examination of the matter and the form of the words used in the conferral of baptism and a consideration of the intention of the baptized adult and the minister of the baptism, a serious reason exists to doubt the validity of the baptism.

19. If in these cases the conferral or validity of the baptism remains doubtful, baptism is not to be conferred until after the doctrine of the sacrament of baptism is explained to the person to be baptized, if an adult, and the reasons of the doubtful validity of the baptism are explained to the person or, in the case of an infant, to the parents.

20. Insofar as possible, a person to be baptized is to be given a sponsor who assists an adult in Christian initiation or together with the parents presents an infant for baptism. A sponsor also helps the baptized person to lead a Christian life in keeping with baptism and to fulfill faithfully the obligations inherent in it. A sponsor must be a mature baptized Christian who is active in his or her Christian church. It is not necessary that a sponsor be a member of this branch of the church.

21. A person who administers baptism is to take care that, unless a sponsor is present, there is at least a witness who can attest to the conferral of the baptism.

22. To prove the conferral of baptism, if prejudicial to no one, the declaration of one witness beyond all exception is sufficient or the oath of the one baptized if the person received baptism as an adult.

23. The pastor of the place where the baptism is celebrated must carefully and without any delay record in the baptismal register the names of the baptized, with mention made of the minister, parents, sponsors, witnesses, if any, the place and date of the conferral of the baptism, and the date and place of birth.

24. If the baptism was not administered by the pastor or in his or her presence, the minister of baptism, whoever it is, must inform the pastor of the parish in which it was administered of the conferral of the baptism, so that she or he records the baptism. 

III. POLICY ON CONFIRMATION
1. The sacrament of confirmation strengthens baptized Christians and obliges them to be mature witnesses of Christ by word, and deed and to spread and defend the Christian faith. It imprints an indelible character, enriches baptized Christians by deepening the gift of the Holy Spirit, enables them to continue on their Christian journey, and binds them more perfectly to the church.

2. The sacrament of confirmation is conferred by the anointing of chrism on the forehead, which is done by the imposition of the hand and through the words prescribed in the approved liturgical books.

3. The chrism to be used in the sacrament of confirmation must be consecrated by a bishop even if a priest administers the sacrament.

4. It is desirable to celebrate the sacrament of confirmation in a church and during mass; for a just and reasonable cause, however, it can be celebrated outside mass and in any worthy place.

5. The ordinary minister of confirmation is a bishop; a priest provided with this faculty by the special grant of the bishop also confers this sacrament validly. In danger of death, any priest may confer the sacrament.

6. The bishop is to administer confirmation personally. For a serious cause, he or she can grant the faculty to a specific priest for a specific occasion.

7. The bishop is obliged to take care that the sacrament of confirmation is conferred on Christians who properly and reasonably seek it.

8. Every baptized person not yet sacramentally confirmed and only such a person is capable of receiving confirmation. This jurisdiction recognizes as sacramental confirmation those confirmations performed by bishops in the apostolic succession or priests authorized by them. Confirmations performed in churches not possessing the apostolic succession are not regarded by this jurisdiction as sacramental confirmation. Those Christians in this jurisdiction so confirmed are encouraged to complete their confirmation by being sacramentally confirmed by a bishop in this jurisdiction.

9. To receive confirmation licitly outside the danger of death requires that a person who has the use of reason, be suitably instructed, properly disposed, and able to renew the baptismal promises.

10. The sacrament of confirmation is to be conferred on the faithful when a person is ready to make a mature commitment to follow Christ. There is no one age at which every Christian is able to make this commitment, and any attempt to link confirmation with a specific age is to be strongly discouraged. Those in danger of death are encouraged to receive the sacrament.

11. Insofar as possible, there is to be a sponsor for the person to be confirmed; the sponsor is to take care that the confirmed person behaves as a true witness of Christ and faithfully fulfills the obligations inherent in this sacrament. A sponsor must be a mature sacramentally confirmed Christian who is active in his or her Christian church. It is not necessary that a sponsor be a member of this branch of the church.

12. The pastor of the place where the confirmation is celebrated must carefully and without any delay record in the sacramental register the names of the confirmed, with mention made of the minister, parents, sponsors, witnesses, if any, the place and date of the conferral of the confirmation.

IV. POLICY ON THE MOST HOLY EUCHARIST
1. The most august sacrament is the most holy eucharist in which Christ the Lord himself is contained, offered, and received and by which the Church continually lives and grows. The eucharistic sacrifice, the memorial of the death and resurrection of the Lord, in which the sacrifice of the cross is perpetuated through the ages is the summit and source of all worship and Christian life, which signifies and effects the unity of the people of God and brings about the building up of the body of Christ. Indeed, the other sacraments and all the ecclesiastical works of the apostolate are closely connected with the most holy eucharist and ordered to it.

2. The Christian faithful are to hold the most holy eucharist in highest honor, taking an active part in the celebration of the most august sacrifice, receiving this sacrament most devoutly and frequently, and worshiping it with the highest adoration. In explaining the doctrine about this sacrament, pastors of souls are to teach the faithful diligently about this obligation.

3. The eucharistic celebration is the action of Christ himself and the church. In it, Christ the Lord, through the ministry of the priest, offers himself, substantially present under the species of bread and wine, to God the Father and gives himself as spiritual food to the faithful united with his offering.

4. The minister who is able to confect the sacrament of the eucharist in the person of Christ is a validly ordained bishop or priest alone. A priest with faculties from the bishop celebrates the eucharist licitly in this jurisdiction. 

5. Remembering always that in the mystery of the eucharistic sacrifice the work of redemption is exercised continually, priests are to celebrate frequently; indeed, daily celebration is recommended earnestly since, even if the faithful cannot be present, it is the act of Christ and the Church in which priests fulfill their principal function. Concelebration is permitted in accordance with the rubrics, but there must be one principal celebrant who shall utter the words of institution over both the bread and wine.

6. A priest is not to neglect to prepare herself or himself properly through prayer for the celebration of the eucharistic sacrifice and to offer thanks to God at its completion.

7. In the eucharistic celebration deacons and lay persons are not permitted to offer priestly prayers, especially the eucharistic prayer, or to perform actions which are proper to the celebrating priest.

8. The ordinary minister of holy communion is a bishop, presbyter, or deacon. A subdeacon or acolyte is always permitted to administer the chalice and, in the absence of a bishop, priest, or deacon should be the minister of holy communion if present.

9. The extraordinary minister of holy communion is another member of the Christian faithful, in the absence of an ordinary minister of holy communion.

10. Priests have the obligation to bring the most holy eucharist as viaticum to the sick.

11. Any baptized Christian who approaches reverently can and must be admitted to holy communion. The Independent Catholic Christian Church offers the sacrament of holy communion to all baptized Christians regardless of their denominational affiliation. The holy eucharist was established by Jesus Christ and is His supper, and participation in the holy eucharist is the birthright of all baptized Christians. While it is true that all who come to the altar must examine themselves, and in extremely rare cases the bishop may determine that a particular person who is living a life of enmity against the gospel is to be excommunicated until they repent, these issues are separate from our obligation to ecumenical hospitality.

12. A person who has already received the most holy eucharist can receive it a second time on the same day only within the eucharistic celebration in which the person participates.

13. It is highly recommended that the faithful receive holy communion during the eucharistic celebration itself. It is to be administered outside the mass, however, to those who request it for a just cause, with the liturgical rites being observed.

14. The eucharistic fast, whether from midnight, for three hours, or for one hour, is a salutary practice recommended to the faithful; however, it is not obligatory in this jurisdiction, and the faithful are urged to receive regardless of whether or not they have fasted, if they are spiritually disposed. The elderly, the infirm, pregnant women, and any others whose health would be affected are strongly discouraged from observing the Eucharistic fast.

15. The Christian faithful who are in danger of death from any cause are to be nourished by holy communion in the form of viaticum. Even if they have been nourished by holy communion on the same day, those in danger of death are strongly urged to receive communion again. 

16. Holy viaticum for the sick is not to be delayed too long; those who have the care of souls are to be zealous and vigilant that the sick are nourished by viaticum while fully conscious.

17. The members of this jurisdiction are permitted to receive holy communion in other churches which invite them to receive, according to the dictates of their conscience.

18. The most holy eucharistic sacrifice must be offered with bread and with wine. A little water should be mixed with the wine. The bread must be only wheat and recently made so that there is no danger of spoiling. Gluten-free wheat bread, available from various convents, is to be used for those communicants who cannot ingest gluten. The wine must be natural from the fruit of the vine and not spoiled. It may be alcoholic or non-alcoholic.

19. At every mass offered in the Independent Catholic Community Church, opportunity is always to be given to every communicant to receive holy communion in both kinds separately. Intinction may be offered as an additional alternative, but not as the sole method of administration. Communicants may choose to receive in only one kind, but must always be offered the option of receiving in both kinds. The reserved sacrament may be offered in only one kind outside of mass because of the difficulty of reserving the Precious Blood.

20. It is absolutely forbidden, even in extreme urgent necessity, to consecrate one matter without the other.

21. The celebration and distribution of the eucharist can be done at any day and hour except those which the liturgical norms exclude. While it is desirable that the eucharist be celebrated in a place set apart for prayer on an altar which is consecrated, it may be celebrated in any decent place.

22. The most holy eucharist may be reserved in the oratory of any community, member of the clergy, seminarian, or religious in the jurisdiction. The bishop may also permit reservation in the oratory of other members of the jurisdiction. An oratory is a place set aside for prayer, and may be a room or a part of a room in a private house. In oratories where the most holy eucharist is reserved, there must always be someone responsible for it.

23. The reserved sacrament should be renewed at least once a month and the older hosts consumed properly. It is desirable that mass be celebrated in the oratory where it is reserved whenever possible.

24. It is desirable that a special lamp which indicates and honors the presence of Christ shine continuously before a tabernacle in which the most holy eucharist is reserved, however this should be done in a way that does not endanger the faithful with fire.

25. In oratories where it is permitted to reserve the most holy eucharist, there can be expositions with the pyx or the monstrance; the norms prescribed in the liturgical books are to be observed.

26. Exposition of the Most Blessed Sacrament is not to be held in the same area of the church or oratory during the celebration of mass.

27. The minister of exposition of the Most Blessed Sacrament and of eucharistic benediction is a priest or deacon; in special circumstances, the minister of exposition and reposition alone without benediction is the subdeacon or acolyte, extraordinary minister of holy communion, or someone else designated by the local ordinary. There may be processions of the Blessed Sacrament on appropriate occasions, especially on the feast of Corpus Christi.

28. While offerings may be accepted for the celebration of mass, any appearance of trafficking or trading is to be excluded entirely from the offering for masses.

V. POLICY ON RECONCILIATION
1. In the sacrament of reconciliation, the faithful who confess their sins to a bishop or priest, are sorry for them, and intend to reform themselves obtain from God through the absolution imparted by the same minister the assurance of forgiveness for the sins they have committed after baptism and, at the same, time are reconciled with the church which they have wounded by sinning.

2. The sacrament of reconciliation is conferred in two ways: individual and general. The faithful are encouraged to confess their sins individually either to a priest or bishop of this jurisdiction or of another. General confession and absolution should also be offered on a regular basis to the faithful, and the practice of offering it at every Sunday and holy day mass is strongly encouraged, and it may be offered at any mass.

3. A bishop or priest alone is the minister of the sacrament of penance. A bishop may always validly absolve the faithful. All priests of this jurisdiction have the faculty to offer general confession and absolution, and to hear confessions and offer absolution to those in danger of death. The valid absolution of sins in individual confession for those not in danger of death requires that the priest have, in addition to the power of orders, the faculty from the bishop of exercising it for the faithful to whom he or she imparts absolution. Under no circumstances, other than danger of death, may a priest hear the confession of his or her spouse or partner or minor child. Bishops should not hear the confessions of clergy and seminarians under their authority, religious superiors should not hear the confessions of religious under their authority, and priests with jurisdiction over other priests or seminarians should not hear the confessions of those priests and seminarians under their authority. The director of novices and the rector of a seminary or other institute of education are not to hear the sacramental confessions of their novices or students residing unless they freely request it in particular cases.

4. The faculty to hear confessions is not to be granted except to priests who are found to be suitable through an examination or whose suitability is otherwise evident.

5. The faculty to hear confessions habitually is to be granted in writing as part of the Letter of Faculties given to each priest.

6. The bishop is not to revoke the faculty to hear confessions habitually except for a grave cause.

7. The absolution of an accomplice in a sin against the sixth commandment of the decalogue is invalid except in danger of death.

8. In hearing confessions the priest is to remember that he or she is equally a judge and a physician and has been established by God as a minister of divine justice and mercy, so that he or she has regard for the divine honor and the salvation of souls.

9. In posing questions, the priest is to proceed with prudence and discretion, attentive to the condition and age of the penitent, and is to refrain from asking the name of an accomplice.

10. If the confessor has no doubt about the disposition of the penitent, and the penitent seeks absolution, absolution is to be neither refused nor deferred.

11. Before giving absolution, the priest may assign to the penitent a psalm, prayer, or hymn to be said, or something to be done, as a sign of penitence and act of thanksgiving.

12. The sacramental seal is inviolable; therefore it is absolutely forbidden for a confessor to betray in any way a penitent in words or in any manner and for any reason.

13. The interpreter, if there is one, and all others who in any way have knowledge of sins from confession are also obliged to observe secrecy.

14. A confessor is prohibited completely from using knowledge acquired from confession to the detriment of the penitent even when any danger of revelation is excluded.

15. A person who has been placed in authority cannot use in any manner for external governance the knowledge about sins which he or she has received in confession at any time.

16.  All to whom the care of souls has been entrusted in virtue of some function are obliged to make provision so that the confessions of the faithful entrusted to them are heard when they reasonably seek to be heard and that they have the opportunity to approach individual confession on days and at times established for their convenience.

17.  In danger of death, any priest is obliged to hear the confessions of the Christian faithful.

18. To receive the salvific remedy of the sacrament of penance, a member of the Christian faithful must be disposed in such a way that, rejecting sins committed and having a purpose of amendment, the person is turned back to God.

19. Every member of the Christian faithful of this jurisdiction is free to confess sins to a legitimately approved confessor of his or her choice, even to one of another jurisdiction.

VI. POLICY ON ANOINTING OF THE SICK
1. The anointing of the sick, by which the church commends the faithful who are dangerously ill to the suffering and glorified Lord in order that the Lord relieve and save them, is conferred by anointing them with the oil of the sick and pronouncing the words prescribed in the liturgical books.

2. The oil of the sick is blessed by the bishop on Maundy Thursday and on other such occasions as is appropriate. Any presbyter in case of necessity may bless the oil of the sick during the actual celebration of the sacrament.

3. The anointing with the words, order, and manner prescribed in the liturgical books are to be performed carefully. The minister is to perform the anointing with his or her own hand.

4. Pastors of souls and those close to the sick are to take care that the sick are consoled by this sacrament at the appropriate time.

5. The communal celebration of the anointing of the sick for many of the sick at once, who have been suitably prepared and are properly disposed, can be performed according to the prescripts of the bishop.

6. Every bishop or priest and a bishop or priest alone validly administers the anointing of the sick.

7. All priests to whom the care of souls has been entrusted have the duty to administer the anointing of the sick for the faithful entrusted to their pastoral office, and are encouraged to enlist the assistance of other priests for this ministry.

8. Any priest is permitted to carry blessed oil with him or her so that he or she is able to administer the sacrament of the anointing of the sick in a case of necessity.

9. The anointing of the sick can be administered to any baptized Christian who begins to be in ill health due to sickness or old age.

10. This sacrament can be repeated if the sick person, having recovered, again becomes ill or if the condition becomes more serious during the same illness.

11. This sacrament is to be administered in a case of doubt whether the sick person is dangerously ill, or is dead.

12. This sacrament is to be conferred on the sick who at least implicitly requested it when they were in control of their faculties.

VII. POLICY ON MARRIAGE
1. Marriage is a solemn and public covenant between two people, establishing between themselves a partnership of the whole of life, and is ordered by its nature to the good of the spouses. The union of spouses, in heart, body, and mind, is intended by God for their mutual joy; for the help and comfort given one another in prosperity and adversity; and, when it is God's will, for the nurture of children in the knowledge and love of the Lord. The spouses must engage themselves, so far as in them lies, to make their utmost effort to establish this relationship and to seek God's help thereto. 

2. Marriage has been raised by Christ the Lord to the dignity of a sacrament between baptized Christians, who solemnize their covenant in the presence of God and the church. For this reason, a valid matrimonial covenant cannot exist between baptized Christians without it being by that fact a sacrament. The essential properties of marriage are unity and lifelong covenant, which in Christian marriage obtain a special grace by reason of the sacrament.

3. The consent of the parties, legitimately manifested between persons qualified by law, makes marriage; no human power is able to supply this consent. Matrimonial consent is an act of the will by which two people mutually give and accept each other through an irrevocable covenant in order to establish marriage.

4. All persons who are not married, are of adult age, and are capable of consent can contract marriage.

5. Pastors of souls are obliged to take care that their ecclesiastical community offers the Christian faithful the assistance by which the matrimonial state is preserved in a Christian spirit and advances in perfection. This assistance must be offered especially by:

1/ preaching and catechesis by which the Christian faithful are instructed about the meaning of Christian marriage and about the function of Christian spouses;

2/ personal preparation to enter marriage, which disposes the spouses to the holiness and duties of their new state;

3/ a fruitful liturgical celebration of marriage which is to show that the spouses signify and share in the mystery of the unity and fruitful love between Christ and the church;

4/ help offered to those who are married, so that faithfully preserving and protecting the conjugal covenant, they daily come to lead holier and fuller lives in their family.

6. Christians who have not yet received the sacrament of confirmation are encouraged to receive it before they are admitted to marriage if it can be done without grave inconvenience.

7. To receive the sacrament of marriage fruitfully, spouses are urged especially to approach the sacraments of reconciliation and of the most holy eucharist.

8. Before solemnizing a marriage the officiating member of the clergy shall have ascertained:

That both parties understand that holy matrimony is a physical and spiritual union of two people, entered into within the community of faith, by mutual consent of heart, mind, and

will, and with intent that it be lifelong.

That both parties freely and knowingly consent to such marriage, without fraud, coercion, mistake as to identity of a partner, or mental reservation.

That at least one of the parties has received holy baptism (unless the bishop has given a dispensation)

That both parties have been instructed as to the nature, meaning, and purpose of holy matrimony by the officiating member of the clergy, or that they have both received such instruction from persons known by the officiating member of the clergy to be competent and responsible.

9. Pastors of souls are to take care to dissuade youth from the celebration of marriage if they do not exhibit the maturity necessary to a fruitful marriage.

10. No one can enter into a valid marriage before completing his or her sixteenth year of age. No marriage can licitly be celebrated in this jurisdiction before both parties have completed their eighteenth year of age.

11. Those bound by a public perpetual vow of celibate chastity in a religious institute must be released from that vow before entering into marriage.

12. Anyone who with a view to entering marriage with a certain person has brought about the death of that person’s spouse or of one’s own spouse invalidly attempts this marriage. Those who have brought about the death of a spouse by mutual physical or moral cooperation also invalidly attempt a marriage together.

13. Marriage is invalid between all ancestors and descendants, both legitimate and natural, as well as between siblings.

14. A person contracts invalidly who enters into a marriage deceived by malice, perpetrated to obtain consent, concerning some quality of the other partner which by its very nature can gravely disturb the partnership of conjugal life.

15. A marriage is invalid if entered into because of force or grave fear from without, even if unintentionally inflicted, so that a person is compelled to choose marriage in order to be free from it.

16. To contract a marriage validly the contracting parties must be present together in person.

17. Those being married are to express matrimonial consent in words or, if they cannot speak, through equivalent signs.

18. A marriage can be contracted through an interpreter; the officiating member of the clergy is not to officiate at it, however, unless certain of the trustworthiness of the interpreter.

19. Every marriage must be contracted before the local ordinary, pastor, or a priest or deacon delegated by either of them, who assist. A priest or a bishop normally officiates at the celebration and blessing of a marriage, because such ministers alone have the function of pronouncing the nuptial blessing, and of celebrating the holy eucharist.  In this jurisdiction it is required that one, at least, of the parties must be a baptized Christian (unless this requirement be dispensed in a particular case by the bishop); that the ceremony be attested by at least two witnesses; and that the marriage conform to the canons and policies of this church. A marriage may be celebrated within a celebration of the holy eucharist only if both parties are baptized.

20. The rites prescribed in the liturgical books approved by the church are to be observed in the celebration of a marriage.

21. The officiating member of the clergy shall record in the proper register the date and place of the marriage, the names of the parties and their parents, the age of the parties, their residences, and their church status; the witnesses and the officiating member of the clergy shall sign the record. 

22. It shall be within the discretion of any member of the clergy of this church to decline to solemnize any marriage.

23. From a valid marriage there arises between the spouses a bond which by its nature is perpetual and exclusive. Moreover, a special sacrament strengthens and, as it were, consecrates the spouses in a Christian marriage for the duties and dignity of their state.

24. Each spouse has an equal duty and right to those things which belong to the partnership of conjugal life.

25. When marital unity is imperiled by dissension, it shall be the duty, if possible, of either or both parties, before taking legal action, to lay the matter before a member of the clergy; it shall be the duty of such member of the clergy to act first to protect and promote the physical and emotional safety of those involved and only then, if it be possible, to labor that the parties may be reconciled.

25. Any member of this church whose marriage has been annulled or dissolved by a civil court may apply to the bishop a judgment as to his or her marital status in the eyes of the church. Such judgment may be a recognition of the nullity, or of the termination of the said marriage; Provided, that no such judgment shall be construed as affecting in any way the legitimacy of children or the civil validity of the former relationship. Every judgment rendered under this section shall be in writing and shall be made a matter of permanent record in the archives of the jurisdiction.

26. If the priest signs a marriage license, he or she shall make certain all legal requirements are followed, and if a priest administers sacramental marriage without civil marriage, he or she shall counsel the couple to take all possible steps to protect themselves legally and shall be certain that the couple is clear that a civil marriage is not being entered into. The celebration of a sacramental or religious marriage may accompany another civil status, such as civil union, where it is available and civil marriage is not, but in the eyes of the church, it shall be regarded as a marriage.

VIII. POLICY ON HOLY ORDERS
1. By divine institution, the sacrament of orders establishes some among the Christian faithful as sacred ministers through an indelible character which marks them. They are consecrated and designated, each according to his or her order, to nourish the people of God, fufilling in the person of Christ the Head the functions of teaching, sanctifying, and governing.

2. The sacred orders are the episcopate, the presbyterate, and the diaconate. They are conferred by the imposition of hands and the consecratory prayer which the Ordinal of the jurisdiction prescribes for the individual orders.

3. In addition to the sacramental orders, the order of the subdiaconate and the minor orders of acolyte, exorcist, reader, and doorkeeper provide the church with other clerical ministries. These are conferred in accordance with the rites provided in the Ordinal of the jurisdiction, as is the admission to the clerical state.

4. Ordination is to be celebrated within a solemn celebration of the mass when a large number of the faithful can be present..

5. The minister of sacred ordination is a consecrated bishop. 

6. The principal bishop consecrator in an episcopal consecration is to be joined by at least two consecrating bishops; it is especially appropriate, however, that all the bishops present consecrate the elect together with the bishops mentioned.

7. A baptized Christian alone receives sacred ordination validly. 

8. A person must possess due freedom in order to be ordained. It is absolutely forbidden to force anyone in any way or for any reason to receive orders or to deter one who is canonically suitable from receiving them.

9. Those aspiring to the diaconate and priesthood are to be formed by careful preparation, in accordance with the Proficiency Requirements for Ordination. This is normally accomplished by completing the studies offered by Christ the Eternal High Priest Institute for Pastoral Studies. The bishop may give credit for studies completed elsewhere. 

10. The bishop is to take care that before candidates are promoted to any order, they are instructed properly about those things which belong to the order and its obligations.

11. Only those are to be promoted to orders who, in the prudent judgment of their own bishop, all things considered, have integral faith, are moved by the right intention, have the requisite knowledge, possess a good reputation, and are endowed with integral morals and proven virtues and the other physical and psychic qualities in keeping with the order to be received.

12. The presbyterate is not to be conferred except on those who have attained their twenty-fifth birthday and possess sufficient maturity; an interval of at least a year is to be observed between the diaconate and the presbyterate. The dianconate is not to be conferred except on those who have attained their twenty-fourth birthday and possess sufficient maturity. The episcopate may not be conferred except on those who have attained their thirtieth birthday. Under absolutely no circumstances may anyone be ordained a priest without having first been ordained a deacon.

13. No one shall be admitted to the process of preparation for ordination unless they have attained their twenty-first birthday and possess sufficient maturity.

14. Any candidate for ordination who is married must have the consent of his or her spouse to be ordained.

15. A person is ordained licitly only if he or she has received the sacrament of confirmation.

16. Acceptance as a candidate for ordination shall in all respects follow the Ordination Process Policy. Acceptance as a transfer clergymember shall in all respects follow the Transfer Clergy Policy.

17. Each candidate for ordination must first be admitted as a cleric and ordained as a doorkeeper, a reader, an exorcist, and an acolyte. A suitable time is to be observed between each of these steps and between ordination to the subdiaconate and ordination to the diaconate. These steps are related to preparation for ordination as set out in the Program of Seminary Formation.

18. All candidates for sacred orders are to make a spiritual retreat in a place and manner determined by the ordinary. Before the bishop proceeds to ordination, he must be certain that the candidates properly made this retreat.

19. After an ordination has taken place, the names of those ordained and of the ordaining minister and the place and date of the ordination are to be noted in a special register to be kept carefully in the archives of the jurisdiction; all the documents of individual ordinations are to be preserved carefully.

20. The ordaining bishop is to give to each of the ordained an authentic testimonial of the reception of ordination.

21. Clerics are bound by a special obligation to show reverence and obedience to their own bishop. The bishop shall give each priest and deacon a Letter of Faculties that covers the faculties given that clergymember. No clergymember of this jurisdiction shall exercise any sacramental ministry in any church of any other denomination or jurisdiction without the express permission of the bishop with ecclesiastical jurisdiction (or, in the absence of a bishop, the appropriate ecclesiastical authority). Dual affiliation of clergy is not permitted.

22. No ICCC clergymember may participate by laying on of hands in an ordination of any person unless the ordaining bishop, the ordinand, and the ordaining jurisdiction adhere to the Full Communion Standards as expressed in the ICCC Policy on Ecumenical Relations. Ordinations within the ICCC follow this policy, and it is presumed that ordinations in our full communion partner jurisdictions follow this policy, so no permission from the bishop is needed for participation in these ordinations. For ordinations in jurisdictions other than these, permission must first be sought from the bishop. The bishop will announce his or her intentions to participate in any ordinations prior to doing so.

23. Only clerics can obtain offices for whose exercise the power of orders is required.

24. Unless a legitimate impediment excuses them, clerics are bound to undertake and fulfill faithfully a function which their ordinary has entrusted to them.

25. Since clerics all work for the same purpose, namely, the building up of the body of Christ, they are to be united among themselves by a bond of unity and prayer and are to strive for cooperation among themselves according to the prescripts of particular law.

26. Clerics are to acknowledge and promote the mission which the laity, each for his or her part, exercise in the church and in the world.

27. In leading their lives, clerics are bound in a special way to pursue holiness since, having been consecrated to God by a new title in the reception of orders, they are dispensers of the mysteries of God in the service of Christ’s people.

28. In order to be able to pursue this perfection:

they are first of all to fulfill faithfully and tirelessly the duties of the pastoral ministry;

they are to nourish their spiritual life from the two-fold table of sacred scripture and the Eucharist; therefore, priests are earnestly invited to offer the eucharistic sacrifice daily and deacons to participate in its offering daily;

priests and deacons and other clerics are obliged to carry out the divine office daily according to proper and approved liturgical books;

they are equally bound to make time for spiritual retreats

they are urged to engage in mental prayer regularly, to approach the sacrament of reconciliation frequently and to use other common and particular means of sanctification.

29. Even after ordination to the priesthood or diaconate, clerics are to pursue sacred studies and are to strive after that solid doctrine founded in sacred scripture, handed on by their predecessors, and commonly accepted by the church. They are to avoid profane novelties and pseudo-science.

30. They are also to acquire knowledge of other sciences, especially of those which are connected with the sacred sciences, particularly insofar as such knowledge contributes to the exercise of pastoral ministry.

31. Some practice of common life is highly recommended to clerics; where it exists, it must be preserved as far as possible.

32. Each Embertide, every cleric shall submit an Embertide report according to the guidelines established by the bishop. All clerics are encouraged to utilize each Embertide as a time of prayer and reflection for their ministry.

33. Clerics are to maintain regular communication with the bishop.

34. Clerics are to foster simplicity of life and are to refrain from all things that have a semblance of vanity.

35. Clerics are to refrain completely from all those things which are unbecoming to their state.

36. Clerics must refrain from mixing partisan politics in their ministry.

37. Most especially, clerics are always to foster the peace and harmony based on justice which are to be observed among people.

IX. REVISIONS
The Presiding Bishop may revise these policies in consultation with the Chapter of Canons, in accordance with the Canons of this Church.

VI. LITURGICAL RITES
The Independent Catholic Christian Church values liturgical diversity, and welcomes the variety of liturgical rites used in its constituent communities. The following rites are equally approved for use within the jurisdiction:

• Modern Roman Rite
• Traditional Roman Rite (in Latin or English)
• Modern Anglican Rite (1979 Book of Common Prayer of the Episcopal Church)
• Traditional Anglican Rite (1928 Book of Common Prayer)
• Byzantine Rite

Other rites may be used with the permission of the Presiding Bishop.

All liturgical rites shall conform to the Canons and Policies of the Independent Catholic Christian Church. The Presiding Bishop may issue additional directives for particular rites.

The Presiding Bishop may revise this policy in consultation with the Chapter of Canons, in accordance with the Canons of this Church.


VII. POLICY ON ECUMENICAL RELATIONS
The Independent Catholic Christian Church believes that the Church in all of its fullness consists of all baptized Christians of every time, place, and denominational affiliation, and our jurisdiction is merely one small expression of the Universal Church.

We welcome all people of good will to worship with us and work with us on common concerns.

Every baptized Christian, regardless of denominational affiliation, is welcome to receive Holy Communion at any celebration of the Eucharist within our jurisdiction and to receive the sacraments of Reconciliation and Anointing of the sick. We are happy to administer Baptism and Confirmation with preparation to those who wish to receive them, and to work with all couples wishing to marry, regardless of sex or gender makeup, to celebrate the sacrament of Marriage in the church.

This jurisdiction is happy to work with other faith communities on areas of common concern, such as the expansion of civil marriage to include same-sex couples. We are eager to share fellowship with other Christian churches, whenever possible.

We will enter into agreements of full communion with those other jurisdictions with whom we have a substantial relationship that share these beliefs and practices in common with us:

a. Adherence to the Nicene Creed (with or without the filioque), sharing faith in the full divinity and full humanity of Jesus Christ as God Incarnate and Christ’s salvation of humankind through his death and physical resurrection.

b. Practice of the apostolic succession of bishops, priests, and deacons and the seven sacraments.

c. Full inclusion in the church of both women and men, and of heterosexual, gay, lesbian, bisexual, and transgender Christians, offering the sacraments without discrimination on these bases, including ordination and marriage.

The Presiding Bishop may revise this policy in consultation with the Chapter of Canons, in accordance with the Canons of this Church.

VIII. PROCESS OF DISCERNMENT OF VOCATION FOR ORDAINED MINISTRY
I. Initial Contact – non-AIHM
Persons interested in ordained ministry in the Independent Catholic Christian Church contact the Vocations Director, generally using the Vocations email address (ICCCVocations@gmail.com). The Vocations Director will explain the discernment process and briefly explain the formation process for candidates for ordination or transfer clergy, as is appropriate, by email and in at least one telephone contact discusses with the potential candidate their:

1. agreement with the Jurisdiction’s Statement of Faith, Canons, and Policies;
2. interest in the Jurisdiction;
3. compatibility with the Jurisdiction and member clergy;
4. their vision for participation in the Jurisdiction;
5. brief personal background;
6. brief religious/vocational background.

After points 1 and 2 have been answered satisfactorily, usually in the first or second email exchange, the potential candidate will be contacted by the Presiding Bishop.

II. Application – non-AIHM
If the potential candidate and the Presiding Bishop agree to continue the process, the Vocations Director will send a Personal History Form. This form solicits more detailed information about the potential candidate that can be used, together with the other contacts, to construct a limited biography. This form also requests the information needed for a background check and the fee for completing one. The candidate controls the pace of progression to the next step, which occurs with the completion and return of the Form.

In addition to the form, contact with the Vocations Director and Presiding Bishop continues as seems appropriate and requested by those involved.

III. Evaluation – non-AIHM
Once the form is returned, and the fee is successfully deposited, the Vocations Director will conduct a background check and speak with the potential candidate to clarify any issues raised by the Personal History Form. The Vocations Director will organize all the information on the potential candidate and present it to the Presiding Bishop.

The Presiding Bishop chooses members of the Jurisdiction, the Chapter of Canons and representatives of a wide sample of Constituent Ministries, to speak with the potential candidate. The Vocations Director makes arrangements for the potential candidate to contact those members of the jurisdiction. Members of the jurisdiction so chosen should speak to the candidate within a week of being contacted by the potential candidate. Date and time of contacts, but not necessarily content, are logged by the Vocations Director.

Each member of the Jurisdiction that has contact with the potential candidate prepares a short report on their impressions and opinions to be included in the potential candidate’s presentation file for the Presiding Bishop.

Should both parties still wish to continue the process, the potential candidate will increase contact with the Jurisdiction by attending/participating in our community – such as the Traditional Liturgy Apostolate, Wednesday Vespers, and St. Mary of Grace Parish (if possible), and/or telephone calls for fellowship and prayer. A visit to Philadelphia is very strongly encouraged; if that is not possible, a visit to a member of the Jurisdiction is strongly encouraged. As far as possible, some in-person contact between a member of the Jurisdiction and the potential candidate should be arranged.

I-III. AIHM Process
Members of the Augustinians of the Immaculate Heart of Mary will follow the process outlined in the AIHM Statutes. Under no circumstances may postulancy and novitiate take place concurrently with discernment of vocation for ordained ministry or with formation for ordination or transfer clergy. Upon approval of the General Council, the candidate will be presented to the Presiding Bishop. Taking into account the candidate’s previous experience with the Jurisdiction, the candidate will meet with members of the Jurisdiction, the Chapter of Canons and representatives of a wide sample of Constituent Ministries. The Vocations Director makes arrangements for the potential candidate to contact those members of the jurisdiction. Members of the jurisdiction so chosen should speak to the candidate within a week of being contacted by the potential candidate. Date and time of contacts, but not necessarily content, are logged by the Vocations Director. The candidate is strongly encouraged to experience prayer and fellowship with non-AIHM ministries.

IV. Decision
Once all of the information has been gathered, and contact with the community sufficient to form an opinion is complete, the Vocations Director will prepare a complete vita for evaluation by the Presiding Bishop. The application process will, ideally, take no longer than three months in total.

The Presiding Bishop, in consultation with the Chapter of Canons, will decide whether to invite the potential candidate into the formation process for candidates for ordination or transfer clergy, as appropriate, and send an official letter to the potential candidate.

The Presiding Bishop prepares a specific evaluation of the candidate’s current ministry, interests, and ability, and based on this evaluation, prepares a specific program that includes any specific additions or modifications, if there are any, to the formation process for candidates for ordination or transfer clergy. This evaluation and plan is signed by both the Presiding Bishop and candidate attesting to its completeness and accuracy.

It should be noted that acceptance into the formation process for ordination does not guarantee ordination, nor does acceptance into the formation process for transfer clergy guarantee permanent incardination into the Jurisdiction.

IX. FORMATION PROGRAM FOR TRANSFER CLERGY PROBATIONARY YEAR
Program Objective: To afford the opportunity for theological, spiritual, and ministerial discernment and formation of clergy transferring to the Independent Catholic Christian Church, and integration into the culture and community of the Jurisdiction

At the time of acceptance, the Bishop shall provide the transfer clergymember with a specific personal program of requirements for additional theological, spiritual, and ministerial formation based on an evaluation of previous training and experience. This program shall be reviewed at each quarterly evaluation to see if objectives have been met and if adjustments need to be made.

Formation Points:
Christian Orthodoxy and Theological and Doctrinal Formation
Procedure: 
1. Reading or discussion program with Bishop or other clergy member.
2. Provide any needed additional theological and doctrinal formation

Spiritual Life/Prayer
Procedure:
1. Pray with clergy mentor via phone or in person weekly and with others in the jurisdiction as possible
2. Careful reflection and participation in the Embertide reports
3. Give evidence of lively prayer life
4. Provide any needed additional spiritual formation

Ministerial/Priestly Formation
Procedure: 
1. Review of all relevant studies and programs of practical ministry supplementing necessary work.
2. Review/reflection on past ministerial experiences
3. Provide any needed additional ministerial formation 

Jurisdictional Culture and Community, including Inclusion/Diversity
Procedure:
1. Study the Canons and Policies of the Jurisdiction with the Pr. Bishop
2. Assign transferring clergy a clergy mentor
3. Participate in Yahoo Group discussions
4. Maintain contact with major and minor clergy through phone and e-mail
5. Visitation during gathering or other time
6. Journal/reflect on the culture and community life of the Independent Catholic Christian Church and how the transfer clergy member experiences this culture, with a special focus on the importance of the diversity of gender, orientation, liturgy, etc in their ministry or year of probation.

Oversight will be maintained and facilitated by a clergy transfer/vocation team consisting of: Bishop, Chapter of Canons, Vocation Director, Chaplain to the Clergy, clergy mentor

Evaluation of Transfer Clergy
To be completed four times during the year of Probation for feedback/growth by clergy, mentor, bishop

Christian Orthodoxy
1. Has the clergy member shown dedication and belief in the orthodox faith expressed in the Nicene Creed?
2. Has the clergy member shown evidence of doctrinal and theological formation?
3. Indication of orthodoxy:

Spirituality/Prayer
1. Life of weekly prayer has been maintained with the mentoring clergy?
Has candidate participated in prayer with others in the jurisdiction?
2. Embertide report made in timely and complete fashion?

Ministerial/Priestly Formation
1. Has clergy submitted transcripts or other evidence of proficiency in the seminary formation areas?
2. Clergy has submitted a reflection on their ministerial life and goals with the ICCC.

Jurisdictional Culture and Community, including Inclusion/Diversity
1. Clergy has maintained contact with their mentoring clergy?
2. Probationary Clergy has maintained contact in person, at least once in the past three months with all major and minor ICCC clergy and indicated persons.
3. Visitation has been made?

4. Probationary clergy has maintained a journal?

5. Clergy has expressed a positive experience with the varied liturgical, personal, and ministerial opportunities in the ICCC?

_________________________________ 

Mentoring Clergy 

_________________________________

Transferring Clergy

_________________________________

+Bishop



X. PROFICIENCY REQUIREMENTS FOR ORDINATION

I. The Holy Scriptures
· The various scholarly approaches to biblical criticism - their values and limitations.
· Principles and practice of exegesis and hermeneutics.
· Chronology, history, important personalities in the Old Testament, New Testament and Apocrypha.
· Geography of biblical lands.
· Knowledge of world events and their effects upon the development of the Judeo-Christian tradition.
· Gospel narratives in Johannine and Synoptic traditions, including Acts.
· Theme, contents and historical context of each Old and New Testament book.
· Major theological developments in the entire tradition.
· Biblical sources of Christian creeds and historical doctrines.

II. Christian Theology
· Doctrines: Revelation, Creation, Sin, Christology, Atonement, Trinity, Soteriology, Church, Sacraments, and Eschatology.
· History of Christian thought: Church Fathers, creedal development, tradition, recent developments.
· Application: ascetical, hermeneutical, apologetic - relation to contemporary understandings of human nature in both individual and social dimensions.

III. Spirituality
· Understand inspiration of the Spirit in the church through history
· Understand different effective manifestations of the gospel in personal and ecclesial Christian life
· Develop one’s own personal spirituality in a way that will enhance and support ministerial life

IV. Church History
· Major events and personalities from Apostolic and Patristic times through medieval and reformation periods to the present - in relationship to their historical and social contexts.
· Development of distinctive Church institutions, formation of the canon of scripture, doctrinal development, heresies, theological controversies, creeds, classical writings, missionary expansion.
· Old Catholic beginnings in Europe, development of Independent Sacramental Movement from Roman & Old Catholic, Anglican, and Orthodox sources, current shape of the movement.

V. Christian Ethics and Moral Theology
· The sources of Christian ethics and moral theology, including the Holy Scriptures, Christian tradition and experience.
· Major ethical theories and major figures in the field.
· The nature, focus and justification for "the good" including the relation between God, Christ and the good.
· The nature of moral agency, including the understanding of such issues as freedom, responsibility, obligation, virtue, conscience and character.
· Moral judgment, including the knowledge of the relation between religious belief and moral judgment.
· The place of spirituality in Christian teaching about the moral life.
· Major moral issues facing Christians, past and present, and how moral theologians have resolved or might resolve them. 
· Current social issues and problems, such as poverty, homelessness, hunger, racism, sexism, heterosexism, injustice, addiction, crime, illegitimacy, child abuse, war and peace, environmental pollution, etc.
· Ways in which the Church and Christian individuals have addressed and may address these.

VI. Liturgics and Church Music
· Christian worship and music according to the contents and use of the various liturgical books of the various rites and various hymnals.
· Historical development of Christian worship from Jewish origins to present.
· Theological understanding of the role and function of worship in the life of individuals and of the Church.
· Sacramental theology.
· Esthetic and nonverbal elements of worship.
· The role of music in particular.

VII. Theory and Practice of Ministry
· Theology of vocation and of all forms of ministry.
· Ministerial roles of laity, diaconate, priesthood and episcopate.
· Duties and responsibilities of clergy in contemporary Church.
· Nature and significance of pastoral care.
· Knowledge of the practice of preaching, counselling, spiritual direction, and parish and other base community ministry.
· Polity of our Church, Canons, national and local.


XI. PROGRAM OF FORMATION FOR HOLY ORDERS
Program Objectives
1. The Theological, Spiritual, and Ministerial formation of candidates for Holy Orders
2. The fostering of a sense of community among seminarians and ordained clergy and integration into the culture and community of the Independent Catholic Christian Church
3. The creation of practical opportunities for guided ministry

Evaluations
There will be an evaluation done before each ordination, twice during the subdiaconate, and four times during the diaconate. The seminarian, the bishop, and the director of studies shall each write an evaluation of the seminarian’s progress in theological, spiritual, and ministerial formation. Any instructors who participate in the formation shall write an evaluation as well.

Changes in the Program
At the discretion of the Bishop, credit may be given for academic formation previously done. At the discretion of the Bishop, substitutions or additions may be made for particular reading assignments.

Canons and Policies of the ICCC
The Canons and Policies of the ICCC shall be taught at each level as is appropriate, such that by subdiaconal ordination, seminarians shall have studied all of them, with a second study during subdiaconate and diaconate.

I. Preparation for Door Keeper: Holy Scripture
A. Academic Formation
Objectives:

• The various scholarly approaches to biblical criticism - their values and limitations.
• Principles and practice of exegesis and hermeneutics.
• Chronology, history, important personalities in the Old Testament, New Testament and Apocrypha.
• Geography of biblical lands.
• Knowledge of world events and their effects upon the development of the Judeo-Christian tradition.
• Gospel narratives in Johannine and Synoptic traditions, including Acts.
• Theme, contents and historical context of each Old and New Testament book.
• Major theological developments in the entire tradition.
• Biblical sources of Christian creeds and historical doctrines.

Courses:
1. Introduction to Scripture: The Good Book, Peter Gomes, William Morrow and Company.
2. Hebrew Scriptures: The Hebrew Scriptures, Samuel Sandmel, Oxford University Press.
3. Christian Scriptures: An Introduction to the New Testament, Raymond Brown, Anchor Bible Press.

B. Spiritual Formation
 Introduction to Divine Office, integration into daily life
 Meditation on Tonsure and Clothing with Surplice

Question for reflection: How is God calling me to service as God did our Fathers and Mothers in Scripture?

C. Ministerial Formation
Care of the church and its furnishings
Establishment of oratory in home of seminarian
Ministerial Decorum

II. Preparation for Reader: Theology
A. Academic Formation
Objectives:

• Doctrines: Revelation, Creation, Sin, Christology, Atonement, Trinity, Soteriology, Church, Sacraments, and Eschatology.
• History of Christian thought: Church Fathers, creedal development, tradition, recent developments.
• Application: ascetical, hermeneutical, apologetic - relation to contemporary understandings of human nature in both individual and social dimensions.

Course:
Introduction to Christian Theology
Christian Theology: An Introduction, Alister McGrath, Blackwell Publishing 
The Christian Theology Reader Alister, McGrath, Blackwell Publishing 


B. Spiritual Formation
Introduction to praying with Scripture, integration into daily life
Meditation on giving of keys to church, bell in Doorkeeper ordination

Question for Reflection: How am I being called to take care of the Church? How will my knowledge help me to defend the Faith?

C. Ministerial Formation
Reading of scripture, use of voice in leading public worship
Ministerial Decorum

III. Preparation for Exorcist: Spirituality
A. Academic Formation
Objectives
· Understand inspiration of the Spirit in the church through history
· Understand different effective manifestations of the gospel in personal and ecclesial Christian life
· Develop one’s own personal spirituality in a way that will enhance and support ministerial life

Courses:
1. Spirituality Practicum: Thoughts in Solitude, Thomas Merton, Noonday Press.
2. Introduction to Christian Spirituality: The Study of Spirituality, Cheslyn Jones, Oxford Press.

B. Spiritual Formation
 Introduction to different types of prayer, integration into daily life
 Meditation on reception of scriptures in Reader ordination

Question for Reflection: How is God’s Word driving and motivating my ministry and preparation?

C. Ministerial Formation
 Introduction to serving in public worship
 Ministerial Decorum

IV. Preparation for Acolyte: Church History
A. Academic Formation
Objectives:
· Major events and personalities from Apostolic and Patristic times through medieval and reformation periods to the present - in relationship to their historical and social contexts.
· Development of distinctive Church institutions, formation of the canon of scripture, doctrinal development, heresies, theological controversies, creeds, classical writings, missionary expansion.
· Old Catholic beginnings in Europe, development of Independent Sacramental Movement from Roman & Old Catholic, Anglican, and Orthodox sources, current shape of the movement.

Courses:
1. Foundations of Church History East and West: A Short History of Christianity, Martin Marty, Augsburg Fortress Press.
2. Old Catholic History and the Independent Sacramental Movement: The Many Paths, John Plummer, Apocrophile Press.

B. Spiritual Formation
Introduction to meditation and contemplative prayer, integration into daily life
Meditation on reception of book of exorcisms in Exorcist ordination

Question for Reflection: Where do I need healing in my own broken life and history? How is this weakness a gift?

C. Ministerial Formation
 Advanced serving in public worship
 Ministerial Decorum

V. Preparation for Sub-deacon: Morality and Social Justice
A. Academic Formation
Objectives:
· The sources of Christian ethics and moral theology, including the Holy Scriptures, Christian tradition and experience.
· Major ethical theories and major figures in the field.
· The nature, focus and justification for "the good" including the relation between God, Christ and the good.
· The nature of moral agency, including the understanding of such issues as freedom, responsibility, obligation, virtue, conscience and character.
· Moral judgment, including the knowledge of the relation between religious belief and moral judgment.
· The place of spirituality in Christian teaching about the moral life.
· Major moral issues facing Christians, past and present, and how moral theologians have resolved or might resolve them. 
· Current social issues and problems, such as poverty, homelessness, hunger, racism, sexism, heterosexism, injustice, addiction, crime, illegitimacy, child abuse, war and peace, environmental pollution, etc.
· Ways in which the Church and Christian individuals have addressed and may address these.

Courses:
1. Introduction to Christian Ethics: Ethics, Dietrick Bonhoeffer, Touchstone Press.
2. Introduction to Social Justice: The Politics of Jesus, John Howard Yoder, Eerdmanns Publishing.
3. Selected Topics for Reading.

B. Spiritual Formation
 Deepening of Eucharistic spirituality and integration into daily life
 Meditation on reception of unlit candle, empty cruet in Acolyte ordination

Question for Reflection: What is the light Christ has given to me to share as an ordained minister of word and sacrament?

C. Ministerial Formation
 Leading public worship
 Ministerial Decorum

VI. Preparation for Diaconate: Sacred Liturgy
A. Academic Formation
Objectives:
· Christian worship and music according to the contents and use of the various liturgical books of the various rites and various hymnals.
· Historical development of Christian worship from Jewish origins to present.
· Theological understanding of the role and function of worship in the life of individuals and of the Church.
· Sacramental theology.
· Esthetic and nonverbal elements of worship.
· The role of music in particular.

Courses:
1. Theology and History of Liturgy; The Study of Liturgy, Cheslyn Jones, Oxford Press.
2.  Practical Topics and Ritual Studies

• Classical Roman Rite: Ritual Notes, 9th Edition. Reprint: Lancelot Andrewes Press.
• Modern Anglican Rite: A Priest’s Handbook, Dennis Michno, Morehouse Publishing.
• Modern Roman Rite:The Ceremonies of the Modern Roman Rite, Peter Elliott, Ignatius Press
• Various Liturgical Texts.

3. Theology of the Diaconate: Being a Deacon Today, Rosalind Brown, Morehouse Publishing

B. Spiritual Formation
 Reconciliation and Spiritual Direction, integration into daily life
 Meditation on Subdeacon ordination

 Question for Reflection: What does it mean to be a liturgical and spiritual leader?

C. Ministerial Formation
 Pastoral ministry
 Leading public worship
 Ministerial Decorum

VII. Preparation for Priesthood: Theory and Practice of Ministry
A. Academic Formation
Objectives:
· Theology of vocation and of all forms of ministry.
· Ministerial roles of laity, diaconate, priesthood and episcopate.
· Duties and responsibilities of clergy in contemporary Church.
· Nature and significance of pastoral care.
· Knowledge of the practice of preaching, counseling, spiritual direction, and parish and other base community ministry.
· Polity of our Church, Canons, national and local.

Courses:
1. Homiletics: Interpreting the Gospel: An Introduction to Preaching, Ronald J. Allen
2. Spiritual Direction: Holy Listening, Margaret Gunther and Confessors Handbook, Kurt Staciak, Paulist Press
3. Parish Ministry: Antagonists in the Church, Kenneth Haugk, Augsburg Fortress Press; Community and Growth, Jean Vanier, Paulist Press
4. Pastoral Ministry: Basic Types of Pastoral Care and Counseling, by Howard Clinebell
5. Theology of the Priesthood: On Being a Priest Today, Rosalind Brown & Christopher Cocksworth, Cowley Publications

B. Spiritual Formation
 Develop a Rule of Life for ministry
 Meditate on Diaconal ordination

C. Ministerial Formation
 Pastoral ministry
 Preaching
 Leading public worship
 Ministerial Decorum

VIII. General Guidelines
All Seminarians in formation should adhere to the following expectations:
1. Daily praying of evening and morning office with psalms, readings, petitions, and reflection from approved Divine Office text
2. Weekly Eucharist as a minimum, more often if available
3. Reservation and adoration of the Blessed Sacrament
4. Attendance at an Annual Retreat
5. Spiritual exercises through direction or journaling
6. Fostering of community with ordained clergy through periodic communication
7. Keeping a portfolio of completed seminary studies for review by the Bishop


XII. POLICY ON SEXUAL MISCONDUCT
Clergy and lay leaders shall practice the highest standards of ethical behavior in all their ministry.

Background checks shall be required of any who apply to become clergy of this Jurisdiction, and any laity who work with children as part of their ministry in this Church. Anyone who has been convicted of sexual activity with a minor or of coercive sexual behavior shall be ineligible for ordination, incardination, or ministry with children.

Clergy shall not initiate or begin romantic or sexual relationships with members of the congregation whom they currently serve.

Clergy shall not engage in coercive behavior to obtain sexual favors from any whom they serve. If any member of the clergy is accused of this or of sexual activity with a minor, the Presiding Bishop and Chapter of Canons shall conduct an investigation to determine if the charges are true, and if they are, the clergymember shall have their faculties revoked. The accusations of coercive behavior or sexual advances toward minors shall also be immediately reported to the civil authorities to be investigated.

The Presiding Bishop may revise this policy in consultation with the Chapter of Canons, in accordance with the Canons of this Church.

XIII. FINANCIAL POLICIES
1. The Presiding Bishop and Chapter of Canons shall be responsible for managing the financial resources of the Jurisdiction. At their discretion, they may appoint a Finance Committee and delegate responsibility for financial management to it.

2.  The Jurisdiction shall establish a checking account to track all financial transactions. If there are sufficient funds, it may also establish a savings account.

3. All checks shall require two signatures to be valid. When reimbursements or other payments are made to the Presiding Bishop, a Canon, or a member of the Finance Committee, that person’s signature shall not be permitted on the check.

4. The Presiding Bishop and Chapter of Canons, or the Finance Committee if it is established, shall make a quarterly report of all financial transactions to the Jurisdiction through its email group. 

5. All contributions to the Jurisdiction shall be undesignated and may be used according to the discretion of the Presiding Bishop and Chapter of Canons. This provision shall not apply to non-contributory income (such as fees for retreats, sales of books, etc.) or to pass-through transactions for Constituent Ministries (see section 6).

6.  Any Constituent Ministry of the Jurisdiction which does not have a bank account may use the Jurisdiction’s bank account for ministry-related transactions, first giving the amount of money necessary to cover the transaction to the Finance Committee or Presiding Bishop and Chapter of Canons.

7. The financial resources of the Jurisdiction shall only be used for legitimate ministry-related purposes, as determined by the Presiding Bishop and Chapter of Canons. 

8.  The Presiding Bishop and Chapter of Canons may assess each Constituent Ministry a designated amount each year to support the work of the Jurisdiction. No Constituent Ministry, Clergymember, or Layperson shall lose their status in the Jurisdiction for inability to contribute financially.

9. The Presiding Bishop may revise this policy in consultation with the Chapter of Canons, in accordance with the Canons of this Church.

APPENDICES
A. Introducing the Independent Catholic Christian Church
Jesus says that “every scribe who is instructed for the kingdom of heaven is like a person who is a householder, who brings forth out of his treasure things new and old.”  (Matthew 13:52). 

The Independent Catholic Christian Church is a small independent sacramental jurisdiction to whom God has entrusted a treasure of things new and old.

THINGS OLD:
We believe the historic Christian doctrines as found in the Nicene Creed, placing special emphasis on the incarnation of Jesus Christ as fully God and fully human and His salvation of humankind through His death and resurrection.  We observe the seven sacraments and hold valid apostolic succession through a number of lines.  

THINGS NEW:
We are very strongly committed to the full inclusion of women and lesbian, gay, bisexual, and transgender people within the life of the church.  We ordain women and lgbt persons to ALL orders of ministry -- bishop, priest, and deacon.  We also celebrate the marriages of ALL couples that make a lifelong covenant of commitment to one another -- regardless of whether the couple consists of a man and a woman, two men, two women, or two persons including one or both who are transgendered. 

Unity, Liberty, Charity
The members of the Independent Catholic Christian Church follow the ancient rule: “In essentials, unity; in non-essentials, liberty; in all things, charity.” The essentials are found in our Statement of Faith. In particular, we believe in the Incarnation, the teaching that Jesus Christ is fully God and fully human; that by his death on the cross and his resurrection he has saved humankind from sin and death; that his work in continued in the church (of which we are one small part) through the preaching of the gospel and the ministry of the seven sacraments, administered by bishops, priests, deacons in the apostolic succession; and that the fullness of the life of the church must be shared with all, regardless of sex or sexual orientation, so that we ordain both men and women, and both heterosexual and lgbt persons. and marry all Christian couples who join in life-long covenant to one another, regardless of their sex or gender makeup. So long as these beliefs are upheld, we welcome a variety of theological expressions into our midst, and our ranks include activists and contemplatives, universalists, and followers of various Christian spiritual traditions.

Our Worship
There is great diversity in the liturgical life of the Independent Catholic Christian Church. So long as the scriptures are regularly read and the essential form, matter, and minister of the sacraments are used, great latitude is given to individual members and communities to pray in the forms that best suit them. Some of our communities use very traditional liturgies long discarded by mainstream churches, while others worship using experimental forms. The liturgy of still other communities do not differ much from larger liturgical churches. It is not the outward form of the liturgy that is important, but rather the degree of devotion to God by those praying and the way in which worshippers live their faith in daily life.

Faith in Daily Life
Some Christian churches throughout the ages have focused on “minimum standards” of morality, which have largely focused on a few areas of Christian life to the exclusion of others, reducing ethical behavior to a “laundry list” of sins to avoid.  We reject this approach in favor of the “maximum standards” given by Christ to love God with all of our being, and our neighbors as ourselves.  While we are called to the very difficult task of working for the coming of the Reign of God on earth, we are given the assurance of God’s grace to empower us and God’s forgiveness when we fall short.

Community Life
We adhere to the traditional three-fold ministry of bishops, priests, and deacons, believing that our bishops stand in the apostolic succession reaching back to the appointment of the apostles by Jesus Christ.  However, at the same time, we value laypeople as equal members of the Body of Christ, and ordination is open to everyone who is able to fulfill the necessary academic, personal, and spiritual requirements.  Our clergy are not paid by the church, but rather work in secular jobs to support themselves.  We encourage our clergy to fulfill a wide variety of ministries and welcome the opportunity to work ecumenically in collaboration with Christians of other churches.

All are welcome to join us in worship, regardless of your religious affiliation. All baptized Christians are welcome to receive the sacraments of Communion, Reconciliation, and Anointing, and we are happy to administer Baptism and Confirmation with preparation to those who wish to receive them, and to work with all couples, regardless of sex or gender makeup.

B. The Independent Catholic Christian Church & the LGBT Community

And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. – John 1:14

The Independent Catholic Christian Church is an independent sacramental Christian ministry which is committed to orthodox Christian teaching and the traditional Catholic sacramental liturgy, offered inclusively to all who seek, regardless of sex, sexual orientation, gender identity or any other factor.

We joyfully celebrate the ordination of women and gay, lesbian, bisexual and transgender bishops, priests, and deacons, and we recognize as sacramentally valid marriages of all Christian couples who covenant themselves to one another in self-giving lifelong love and faithfulness, regardless of the sex or gender makeup of the couples.

We are part of a tradition that has welcomed lgbt Christians on an equal basis for six decades, long before most other churches opened their doors.

Same-Sex Marriage
One of the particular ministries of this church is the celebration of same-sex marriages. The Independent Catholic Christian Church recognizes the equal sacramental validity of the marriages of all Christian couples regardless of the sex or gender makeup of the couples. We see in loving gay and lesbian couples a reflection of the love of the persons of the Blessed Trinity for one another, and it is this love we celebrate in the sacrament of marriage.

The extension of civil marriage to same-sex couples is one of the principal civil rights struggles of our time. We call upon the state to remove all obstacles to civil marriage. As a means of participating in this struggle, the Independent Catholic Christian Church, in addition to performing same-sex sacramental marriages, authorized its clergy to officiate at civil marriages, including those situations where such marriages might become acts of civil disobedience. Bishop Tim Cravens officiated at a number of the weddings that took place in New Paltz in the summer of 2004 to continue the work of the mayor.

If your are a same-sex couple desiring to marry, please contact us and we will be happy to work with you to arrange your wedding.

Spirituality
The Christian tradition is very rich in its spiritual heritage, a heritage that has too often been betrayed by those who wish to withhold it from those who need it most. We are happy to help you explore your spirituality in the context of the sacramental Christian tradition in an environment where lesbian, gay, bisexual, and transgender persons are fully valued for who they are. Our life of prayer and service is centered around the self-giving sacrifice of Jesus Christ in the Eucharist.

If you would like to be part of a sacramental Christian church community that is at once traditional and inclusive, devoted to both contemplative prayer and ministry in the world to bring about God’s Kingdom of Righteousness and Peace, please join us.