The Constitution and Canons of the Communion

of Conciliar Catholic Churches ® The Constitution and Canons of the ® Communion of Conciliar Catholic Churches

Table of Contents Article I: The Communion of Conciliar Catholic Churches® 2

Article II: The Conciliar CatholicTM Faith 4 Article III: Liturgy and Sacraments 12 Article IV: Membership 22 Article V: Polity of the Communion 33 Article VI: Ordination and Incardination 40 Appendix A: Founding Member Faith Communities and Signature 43 The Constitution and Canons ® of the Communion of Conciliar Catholic Churches

® ARTICLE I: THE COMMUNION OF CONCILIAR CATHOLIC CHURCHES 1.1 The Communion of Conciliar Catholic Churches® (the “Communion”) is part of the One, Holy, Catholic and Apostolic Church through the Apostolic Succession of its bishops, its sacramental life, and it upholding of the Catholic Faith and Tradition. It is a duly incorporated non-profit religious denomination, organized and comprised of Foundational Members, Member Jurisdictions, Member Faith Communities as defined herein (collectively referred to as “Member Communities”) and all the People of God who belong to those Member Communities (“Members”) from all nations that agree to unite and covenant themselves to God and each other through the Constitution and the Canons contained herein. The Conciliar Catholic Church® is a permanent and Foundational Member of the Communion.

1.2 The Communion of Conciliar Catholic Churches® is headed and governed by Our Lord and Redeemer Jesus, who we believe to be the Christ, the Messiah, and the Savior of the world. We believe that in Christ’s life, suffering, death, and resurrection, testified to in the Gospels, prefigured and foretold of in the Hebrew Scriptures, and explained pastorally in the Christian Scriptures, we find a Way of living that leads us to our fullest potential as Children of God, full union with God (“divinization”), and wholeness of being, to God’s glory. We believe the Gospels are divinely inspired testimonies to not only the life of Christ, but also to a life in Christ and that they record God’s ultimate commandments to us; to love one another as God has loved us and to love our neighbor as ourselves. Therefore, we believe that all authority, rules, regulations, constitutions and canons must reflect the Gospel in word and deed.

1.3 The Communion of Conciliar Catholic Churches® is governed by this Constitution that is overseen and implemented in a conciliar way by the College of Bishop, the College of Laity, and the College of Clergy, together the Holy Synod and together, comprises the Supreme Authority of this Communion and the Church. This Constitution is an expression of how our denomination is to be organized and sets forth the core statements of the

Conciliar CatholicTM Faith. Each Member and Member Community shall comply with the Constitution and execute its rules so as to properly reflect and proclaim the teachings and the

Gospel message of Christ to the world as Conciliar CatholicsTM. 1.4 All Constitutional and Canonical interpretation must be done in the light of the Gospel and shall be given the broadest interpretation in order to reflect the broadness of God’s love, mercy, justice, and hospitality found in the expanded arms of Christ on the Cross. The initial agreement to this Constitution shall be made by the signatures of the Foundational Members as set forth in Appendix A. Thereafter and after the initial seating of the members of all three Colleges so as to form the Holy Synod, all changes to this Constitution, will require full unanimous assent by all three Colleges (the College of Bishops, the College of Laity, and the College of Clergy), each College having one vote toward any such Constitutional changes.

1.5 The Communion of Conciliar Catholic Churches® believes that all persons are created in the Divine Image of God and should be loved and valued as God loved and valued humanity by sending Jesus, the Christ, to redeem us and restore us to this image. St. Paul, the apostle to the Gentiles, wrote in his letter to the Galatians that “in Christ there is no longer Jew or Greek, slave or free, male or female” (Gal 3:28). Every person, therefore, who is baptized in Christ, is an equal member of the Body of Christ, regardless of their sex, race, sexual orientation, or any other label the world has given them for they are now made all One in Christ Jesus. We, therefore, require that all Members and Member Communities shall make the Church and the Sacraments (the outward expressions of divine grace given to us by God) available to all persons, and principally to Members, who are adequately prepared to receive them.

1.6 The Communion of Conciliar Catholic Churches® embraces fully the Catholic Apostolic Tradition with regard to matters of faith as most fully set forth in the Creeds. The Communion believes that the Creeds are the fullest expression of the Catholic faith that was “believed at all places and at all times by all the world.” With regard to the Apostolic Tradition in matters of discipline, the Communion believes that these have been altered over time for various reasons and in response to various historical and socio-political environmental contexts and, therefore, are only applicable if they express the Gospel Mandate. With regard to the Apostolic Traditions around the Sacraments, we agree that there are at least seven that have been practiced over time, if not more, but that these seven are to be practiced within the Communion: Baptism, Holy Eucharist, Reconciliation, Confirmation, Holy Orders, Marriage, and Anointing of the Sick.

1.7 The Communion of Conciliar Catholic Churches® embraces a Trinitarian ecclesiology and a Conciliar polity. The Communion’s governance calls for an integrated relationship and participation among the three voices of laity, clergy, and bishops, all functioning together, though each having authority over their respective roles as delineated herein and in adherence with this Constitution. We adhere to the principle “in essentials unity, in non-essentials diversity, and in all things charity.” We affirm that the “essentials” of our Catholic faith are defined under this Constitution and that they are essential to our unity. As such, no Member Jurisdiction, Member Faith Community, Member, Bishop, Ordinary, clergy, or laity that belong to Members may change, alter, or disregard any of the provisions set forth in this Constitution or any subsequent changes made to it by unanimous decision of the Holy Synod. All Member and Member Faith Communities, agree to accede and to have their respective bylaws, canons, and/or rules accede to this Constitution.

1.8 The Holy Synod will meet once every 6 years unless any one of the Colleges’ requests a Special Synod to be called for extraordinary circumstances to be presented to the other College’s for agreement. If all three Colleges agree to meet earlier, then an extraordinary Synod will be called by the Administrative Bishop within six months of the communication of the unanimous decision. ARTICLE II: THE CONCILIAR CATHOLIC TM FAITH

2.1. STATEMENTS OF FAITH: The following Statements of Faith are binding on all Members and Member Communities of the Communion.

2.2. THE AUTHORITY OF THE CHURCH is fully revealed in the person and teaching of Jesus the Christ, the Incarnate Son of God, through the Apostolic Tradition, the Holy Scriptures, and the Liturgy and Sacraments of the One, Holy, Catholic, and Apostolic Church. The Church is the Body of Christ and must follow the Gospel Mandate of the Christ. The Authority of this Church is set forth in this Constitution as entrusted and executed through each College’s areas of authority by way of the Holy Synod. The Holy Synod is the gathering of the College of Bishops, the College of Laity, and the College of Clergy and must exercise its powers within their own parameters, the Gospel Mandate of our Lord, and this Constitution.

2.3 THE CHURCH: The Church is comprised of all followers of Jesus the Christ, joined together with Him and each other through the Sacrament of Baptism, also referred to as the Body of Christ. The Church is entrusted with continuing the saving work of Christ in the world through the proclamation of the Gospel in word and deed and the celebration of the Sacred Mysteries which are called the Sacraments. The Church is found in this Communion and each local community through its Bishops.

2.4 APOSTOLIC TRADITION: a. We believe that the Apostolic Tradition is the unbroken oral and written transmission of the teachings of Christ and the Apostles. b. We believe that the Apostolic Tradition with regard to the Catholic Faith is enunciated fully in the Creeds and is a written memorialization of our faith that was believed “everywhere, always, by all”1 and is the only definitive memorialization of such. c. We believe and accept the Niceno-Constantinopolitan, Athanasian and Apostles’ Creeds as the foundational statements of the Catholic faith. We believe and accept the Trinitarian and Christological dogmas contained therein; that Jesus is the Christ, the Messiah, and that Jesus was both true God and true human and that God is appropriately referred to in the Trinitarian formula as “Father, Son and Holy Spirit.” (i) These creedal statements are to be understood and taught so that each generation may understand that this is the basis of our Catholic faith.

1 Vincent of Lérins, Commonitory ch. II, §6; NPNF Series II Vol. XI p. 132 (ii) The use of vernacular translations and gender-inclusive language that do not constitute substantive changes to these faith statements of the creed are herein authorized. In liturgy, the communal voice may be used in saying the creed. Gender- inclusive references to God is adequately found in Scripture when God is referred to in both male and female imagery and terms. Such imagery should be preserved in the Church and its liturgy and is expressly authorized.

(iii) Under no circumstances may any of the faith statements of the creed be changed by any person, bishop, or Holy Synod as it is the core statement of our faith.

(iv) With regard to the filioque, we believe that there is sufficient enough Biblical evidence that the Holy Spirit flows through the Father and the Son, such that we authorize our Members and our Member Communities to use this addition to the creed should they so desire.

d. We believe that the Apostolic Tradition with regard to discipline has, over time, been changed and honed by the Church in order to respond to the various needs of the Church and its people. This is evidenced in the changes found in the writings of the Church itself over the course of history. As such, we believe there is sufficient evidence to show that the Apostolic Tradition is not static with regard to matters of discipline. Therefore, we believe that the with regard to discipline, the only proof that we have of antiquity, catholicity, and ubiquity is found in the Gospel message of inclusivity and hospitality and that any other rules created, were created in socio-cultural contexts of humanity. In espousing an Apostolic Tradition that is reflective of the Gospel Mandate, Christ and our discipline in Christ, that such it overcomes, as Jesus overcame, all tribal, historic, and/or cultural boundaries that seek to exclude any person from participating in the Church or the Sacraments that they are sufficiently prepared to receive. Therefore, all changes, deletions and additions to this Constitution, must be consistent with the Creeds and the Gospel mandate; both of which can never be changed. . We have preserved our Catholic identity and apostolic succession through the Old Catholic, Roman Catholic, Anglican/Episcopal and Orthodox Churches, and hold that such apostolic succession is one essential aspect for the authentic transmittal of Catholic faith and its sacramental integrity. a. We accept the faith statements of the undivided seven Ecumenical Councils of the Catholic Church. b. We accept that the Old Catholic Declaration of Utrecht, its amendments and its additions over time, as well as the Orthodox, Roman Catholic (in particular Vatican II documents) and Anglo-Catholic documents, are historical foundational documents for this denomination only as far as they are in conformity with the Gospel message of Jesus Christ. These documents function only to understand the development of Catholic doctrine and tradition within the context and the history of the Church, rather than as individual authoritative requirements of faith.

2.5 SCRIPTURE: The Sacred Scriptures, both the Hebrew Scriptures and the Christian Scriptures, also known as the Old Testament and the New Testament, are truly inspired by the Divine revelation and the Human encounter within history and are both reliable and authoritative in matters of faith and practice. We believe and affirm the Sacred Scriptures that have been handed on to us through the Apostolic Tradition and are held in common with the historic Catholic Church, including the deuterocanonical books of the Old Testament.

2.6. LITURGIA AND THEORIA: a. The Communion of Conciliar Catholic Churches® believes that we are called to unceasing prayer. Theoria is the Greek work for various forms of prayer, normally contemplative prayer, that requires us to observe or “contemplate” things with our whole personhood (our eyes, ears, mind, heart, and soul) and experience them so that our consciousness may see and know God in all things, including ourselves. It encompasses more than reason and intellectual knowing, but rather presupposes that God cannot be grasped by the logical or rational mind alone. We believe that it is the enlightened mind, the unity of heart and mind together, that is the gateway to transcendent Wisdom. The highest form of contemplation originates in the heart because that is where love resides and then action is led by it, the mind responding to love. The more we pray this way, the more we become one with God. All disciples are called to pray in this way, not just clergy. The Communion encourages the use of the Jesus prayer or other focusing prayer, but does not mandate any particular mantra to be used so long as the core of it is our Lord Jesus the Christ. b. Prayer and Faith are gifts from the Holy Spirit, gifts that are reinforced and strengthened by the Sacraments. The most perfect practice of Theoria is the Sacrament of the Holy Eucharist. St. Macarius of Egypt teaches us that “through the Eucharist people experience the eternity of God who transcends time and space. It is the point of interaction between God and the human in the heart of the person, manifesting spiritual gifts to the human heart.”

2.7. THEOSIS AND SIN: The Communion of Conciliar Catholic Churches® does not believe in Original Sin, but rather believes that we are born in freedom to choose between God or to sin. Because we were made in the Image and Likeness of God, we have the ability, through Jesus, to be fully restored to that Image and Likeness. This is a gift from God that comes from faith in Jesus as the Christ and in following Jesus. We cannot earn this restoration. It was freely given to us by God’s mercy. When we choose to have faith in Christ, faith meaning to accept Jesus and the Way he has taught us which is to love God and others, we become one with God for that moment on this earth. The purpose and goal of leading a Christian life is to attain full unification with God so as to live out our lives in the likeness of God all the time. Theosis results from leading a life free from sinning, practicing restraint when tempted to sin, adhering to the Gospel mandate, and putting the love of God before all else. We are transformed into the likeness of God the more we love deeply. This is what we call living the “Way” of Christ. This is what it means to be a Christian.

2.8. SACRAMENTS: The work of the Church is essentially understood as a Sacramental Ministry. The Sacraments are grace-filled encounters with the Divine and nourish us on the way to theosis. Through our participation in the celebration of these Sacraments we are renewed by the saving presence of the Resurrected Christ and strengthened by the Holy Spirit. The Sacraments of the Church are requisite for an authentic and essential Catholic faith and practice. The Sacraments, we believe, are initiated by Christ and Christ’s action of grace through the Sacraments is passed onto us in their administration by way of the Apostolic Succession of our bishops.

2.9. CONCILIAR CATHOLICTM ECCLESIOLOGY AND GOVERNANCE: The Holy Spirit speaks through all the voices of the Church, through each person’s different gifts. All persons have different gifts, yet all comprise the Body of Christ. The Communion of Conciliar Catholic Churches® embraces a Trinitarian Ecclesiology where the Laity, Clergy, and Bishops, have a vote and say in their separate yet interdependent roles as delineated herein. Unlike other denominations, the Synod is not comprised just of bishops, or of two Colleges; but rather is comprised of three Colleges; the College of Laity, the College of Clergy, and the College of Bishops. Each College, shall utilize their respective gifts and roles for the furtherance of the Gospel and the administration of the Church. All matters brought to the Synod, will be deliberated and voted upon by each College. Each College will state the reasons for why they have voted in the way they have if asked and/or required. After all Colleges have voted independently, each College will state their vote aloud in the General Assembly of the Holy Synod and the outcome announced before all.

2.10. ECUMENISM: a. The Communion of Conciliar Catholic Churches® acknowledges that the state of humanity is broken in its ability to create relationships as evidenced by the violence and tragedies existing in the world today; the same sins that crucified our Lord at Calvary. Relying on the mercy and help of our Lord, we must strive, as good disciples, to repair our relationships with those that do not share our same faith expression or beliefs. As such, our denomination encourages our Member and Member Communities to build strong ecumenical relationships among all persons of faith throughout the world and encourage participation in events that further the betterment of humanity.

b. We affirm the Bishop of Rome as "first among equals" without the later innovations of both universal jurisdiction and the infallibility of the office of the See of Peter, just as we affirm the other historical patriarchies. We acknowledge the lost matriarchies, that were part of the ancient church and whose memories have been eradicated because of the cultural changes in the Church upon its secularization by Constantine. We respect our sisters and brothers and affirm the catholicity of other catholic faith denominations, such as the Roman Communion, Orthodoxy, the Anglican Communion, the Episcopal Church, and the Old Catholic Churches, and pledge to work to bring ourselves closer to each other in the Love of Christ through ecumenical work.

2.11. INTERPRETATION OF CANONS, MEMBER RIGHTS AND RESPONSIBILITIES a. All Interpretations of Canons, Constitution, acts of the Synod, Bishop, Clergy or Laity, shall all be conducted with due process, in fairness and justice, and interpreted against the Gospel mandate, the Gospels, the New Testament, and the Old Testament as interpreted by the New Testament. b.All Members and Member Communities have the right to commonly accepted norms of fair administrative and judicial procedures without undue delay, and to redress of grievances through regular procedures of Church law. All Members are required to follow all the laws and regulations that apply to them of their country, state, and/or jurisdiction. c. All Members and Member Communities have the right to question and access information possessed by Church authorities concerning their own spiritual and temporal welfare, provided such access does not constitute a criminal act or an infringement upon the rights of others (including asking for information for the sake of harassment and the like) and is reasonably asked for through the appropriate and/or reasonable processes unless otherwise held to be Confidential by law. . Members and Member Communities have the right to protection against having their good reputations impugned or their privacy violated by any other Members or Member Communities of the Church. e. All Members and Member Communities have a right and a responsibility to render an account of Church matters in a manner that is appropriate and transparent. f. All Member and Member Communities are free to express themselves, their thoughts, and their opinions publicly so long as they conduct themselves in a Christian manner no matter whether they are in agreement or disagreement with one another. g. Teachers and scholars of theology who are Members or part of a Member Community have a right to, and responsibility for, academic freedom. The acceptability of their teaching is to be judged in dialogue with their peers and, when appropriate, Church authorities. Such scholars and teachers will keep in mind that the search for truth and its expression entails following wherever the evidence leads, and hence, the legitimacy of responsible dissent and pluralism of thought and its expression. Such right, however, does not imply in any way an acceptance of such thought, or create any authority of such thought unless formally adopted by the Synod in accordance with the terms set forth herein. h. All Member and Member Communities have the right to form voluntary associations to pursue Christian aims; such associations have the right to decide on their own rules of governance. Such associations, however, have no other authority, governance, or voting rights within the Communion and/or Holy Synod. i. All Member and Member Communities have the right to receive from the Church those ministries which are needed for the living of a fully Christian life, including 1. Worship that is created to the Glory of God and the betterment of God’s people and that is reflective of the Catholic Christian tradition; 2. Instruction in the Christian faith, tradition, spirituality and moral teaching relevant in application to the contemporary life; 3. Effective and loving Pastoral care; 4. To receive all the sacraments for which they are catechistically prepared. 5. To exercise all ministries in the Church for which they are catechistically prepared, according to the needs and with the approval or commissioning of the Member Faith Community. j. All Member and Member Communities have the corresponding responsibility to support the Church through their time, talents, and financial resources. ARTICLE III: LITURGY AND SACRAMENTS

3.1. LITURGY: a. The Liturgy is the act of corporate prayer of the Church. Liturgical actions are, therefore, public in their nature even when celebrated without the presence of persons other than the minister. Whenever feasible there should be the presence and active participation of the People of God in the celebration of the Liturgical Rites of the Church. At the very minimum, all Member Faith Communities shall celebrate and keep the Lord’s Day (Saturday Vigil or Sunday Day) as a regular day of public worship utilizing the approved Liturgies set forth below. b.The traditional catholic Eastern and Western Rites including the Roman “Novus Ordo”, Roman Latin pre and post Vatican II rites, Old Catholic, Anglican, Episcopal, Orthodox, or other Catholic Rites for the Sacraments are herein expressly authorized along with their respective Liturgical Calendars or Ordo. In the future, the Communion may develop its own rites. The rites and Ordo utilized should bear in mind the needs of the local Member Community. c. It pertains to the exclusive role of the College of Bishops to define, use and promulgate Liturgies and Rites for the Celebrations of the Sacraments of the Church. Nevertheless, the College of Bishops shall consult the College of Clergy and the College of Laity for their participation and suggestions on such Liturgies and Rites. Except for those expressly approved herein, any additional liturgies and rites that are to be used within the Communion should be presented to the College of Bishops for affirmation d. Liturgies and Rites should be celebrated in the vernacular language of the Member Community in whose presence the liturgy is celebrated so that they become the genuine prayer of the faith community. At the discretion and approval of the Local Member Ordinary, a Liturgy and Rite in another language may be celebrated if it meets the needs of local Member Faith Community. e. The Missa Solitaria is hereby approved for use by the clergy in circumstances where there is absolutely no other person or persons available to participate in daily mass celebrations, mindful that the angels and saints are always present and at prayer with us at Mass, but ever mindful that the Mass is the corporate work of the Church and not a matter of the clergy’s personal piety. f. The Lectionary is a book containing the readings from Sacred Scriptures employed in the celebration of the Holy Eucharist that coordinates with the Liturgical Calendar. Use of Lectionaries for approved Rites is permitted. g. All Books, Vessels, and any other items used for Liturgical celebrations, particularly that of the Holy Eucharist, including the Lectionary and Altar Missals, shall be attractive and neat in appearance, respectful and mindful for the Holy purpose for which each are to be used. h. Except in emergencies or when dispensed by the Local Ordinary, ministers shall wear vestments appropriate to their Holy Order during the celebration of each Sacrament according to the norms of the Rite employed. At a minimum for all regular church services, all Clergy shall utilize alb and appropriate stole pertaining to their respective Holy Order, unless otherwise agreed to by the Local Ordinary. . On Gender Inclusive Language: The only language we have for speaking about God is a language based on our human experience where persons are designated as either male or female. But the natural tendency to attribute gender - and other human qualities - to God is derived from the limitations of language, human understanding, and cultural circumstances. It is not only acceptable, but also consistent with the ample use of female imagery for God in Scriptures and in the Tradition of the Church, to use both male and female imagery for depicting God's dispositions towards ourselves. Gender Inclusive language shall be used when appropriate in caring for the Body of Christ in order to bring them closer to their relationship with God. i. Faculties for the Celebration of the Liturgy and Sacraments: The right for Presbyters or Deacons to celebrate the Liturgy and Sacraments in circumstances which are not emergencies is granted only by faculty from the Member Jurisdictions’ Local Ordinary having jurisdiction over the place of celebration and in conformity with this Constitution. By virtue of their office, Local Ordinaries, and Bishops serving under such Local Ordinary have faculties for the celebration of any Sacrament within their own Diocese and/or Jurisdictions. j. The Apostolic Succession of our Bishops ensure the validity of the Sacraments; the Sacraments instituted by Christ and administered by the Church through its Bishops.

3.2. THE SACRAMENTS: a. The Sacraments are outward and visible signs of God’s Grace, given by Christ to nurture, sustain, and make humanity integrated and holy, to allow humanity to share in the divine life, and to give thanks and worship to God almighty. The Sacraments are administered by the Church, but it is through Christ and the power of the Holy Spirit that we receive God’s grace. We recognize the following Sacraments: Baptism, Confirmation, Reconciliation, Holy Eucharist, Marriage, Anointing of the Sick and Holy Orders. Sacraments shall not by restricted to any individual or group, by gender, sexual orientation, gender identity, marital state, or other socio-economic or demographic labels, and shall be administered to all persons requesting the Sacraments so long as the requestor and/or applicant has complied with the preparation and requirements set forth in this Constitution and by the local Ordinary. b. Member Communities will maintain registers or records for the following Sacraments: Baptism, First Communion, Confirmation, Marriage, and Holy Orders, as well as Christian Funerals and Memorials. c. The Sacraments of Initiation are: Baptism, Confirmation and Holy Eucharist may be administered to anyone who requests, and in the case of infants and minors, requested by at least one parent or legal guardian. It is suggested that Confirmation and Holy Eucharist be administered no earlier than the age of discretion, which is traditionally understood to be between seven and sixteen years of age. The Sacraments of Initiation can be given all at once to those candidates that are of the age of discretion as long as they are adequately prepared for them in accordance with this Constitution and by the Member Jurisdiction’s local Ordinary. d. Baptism: Baptism is the Sacrament by which we are renewed and restored as a whole and integrated Child of God by sharing the death and resurrection of Jesus. In this unity with Jesus, we are cleansed of our sins and fortified by the Spirit to remain holy. Through Baptism, we also become part of the Body of Christ and a member of the Church. (i). The Sacrament of Baptism is open to all who desire to follow Christ and affirm the Profession of Faith, as is formulated in the Creeds. ( ). We believe and affirm that Baptism with water in the name of the Triune God unites the one baptized with the death and resurrection of Jesus Christ, initiates that person into the One, Holy, Catholic and Apostolic church, and confers the gracious gift of a new life in Christ. This traditional formula is expressed by the words, “I baptize you in the Name of the Father, and of the Son, and of the Holy Spirit.” and shall be used for all baptisms in order to recognize them as faithful to Apostolic Tradition. (i). The Grace imparted by Christ in the Sacrament of Baptism forever changes us in a way by that can never be lost and, therefore, the Sacrament may only be received once. Once we are incorporated into the Body of Christ, we are part of that Body forever. (ii). The Ordinary Minister of the Sacrament of Baptism is a Bishop, Presbyter, or Deacon. However, in an emergency where there is an imminent danger of death, any person may baptize using the proper Trinitarian formula. (iii). Each adult candidate for Baptism shall evidence to the Pastor an understanding and acceptance of the Belief Statements and Affirmations of the Catholic Faith of this Communion as is appropriate for their level of education, and maturity. (iv). In infant/child Baptisms the Sponsors and/or parents of the child shall profess and accept the Belief Statements and Affirmations of the Catholic Faith of this Communion in the name of the child. If the child has reached an age of reason as determined by the Pastor, the child shall evidence to the Pastor an understanding and acceptance of the Belief Statements and Affirmations of the Catholic Faith of this Communion, appropriate to their age, level of education, and maturity. (vii). In the administration of the Sacrament of Baptism, the sponsor(s) must have been themselves baptized and express a belief in Christ and have received their First Communion. (viii). The Trinitarian formula "I baptize you in the Name of the Father, and of the Son, and of the Holy Spirit" while immersing the one baptized in water or pouring water on their head, shall be used. (v). While the Sacrament of Baptism shall normally be administered in a church building, the clergy may baptize elsewhere for pastoral reasons with permission from the Member Jurisdiction’s Local Ordinary.

e. Confirmation: The Sacrament of Confirmation is the path by which the baptized receives the Seal of the Holy Spirit and is strengthened by the Gifts of the Holy Spirit so that they may live a mature life in Christ and spread and defend the Gospel to the ends of the earth. (i). The Ordinary Minister of the Sacrament of Confirmation is the Member Jurisdiction’s Local Ordinary. The Local Ordinary may delegate the ministry to another Bishops, particularly Auxiliary bishops as she/he sees fit. The Local Ordinary may also grant Faculties for Confirmation to Presbyters but only for the limited pastoral reason when there is no other Bishop available. (ix). Each candidate for Confirmation shall evidence to the Pastor an understanding of the Belief Statements and Affirmations of the Catholic Faith of this Communion appropriate for their age, level of education and maturity, according to local custom and pastoral need. The Candidate must have already been baptized and received First Communion unless the Candidate is and adult and receiving the Confirmation as part of the Restored Christian Initiation for Adult or Eastern rites. (x). Each candidate for Confirmation shall be accompanied by a sponsor(s) who must be a Confirmed Catholic, who will continue to support the candidate in living the Belief Statements and Affirmations of the Catholic Faith of this Communion and as set forth herein. (xi). The Grace and Gifts given by the Holy Spirit in the Sacrament of Confirmation forever changes us in a way that can never be lost and, therefore, the Sacrament may only be received once. f. Holy Eucharist: Holy Eucharist is the most central Sacrament to our spiritual life. It is the Sacrament whereby the Lord offers himself up as our sacrifice and gives us strength and nourishment by offering, under the appearances of bread and wine, His sacred Body and Blood. It is the culmination of God’s action sanctifying the world in Christ and of the worship offered to Christ and through Him to the Father in the Holy Spirit. (i). We believe and affirm that the Body and Blood of Christ are truly present, distributed, and received under the forms of bread and wine in the Holy Eucharist and that the Holy Eucharist is open to all who believe this. All persons who approach the Holy Eucharist with reverence and not as a joke and wish to receive Jesus shall be given the Holy Eucharist. (iii). In this Sacrament we recall the Paschal Mystery of Christ’s passion, death and resurrection, the act that reconciled us completely to God; the giving of himself for our sake so that humanity could be reconciled completely to its divine image. We participate and receive this Sacrament in obedience to our Lord who asked us to “Do this in remembrance of me.” We are to remember Christ as often as possible, and so this Sacraments may be repeated and we encourage all to receive the Sacrament as often as possible. Daily receipt is encouraged, but not mandatory. Receipt of the Sacrament at least on the Lord’s Day is the minimum one should receive the Sacrament for proper nourishment and not as a juridical directive. (iv). Local custom and pastoral need shall determine the administration of the Sacrament of Holy Eucharist, including First Communion and Viaticum. ( ). In every Member Community, Holy Eucharist shall be celebrated at a minimum on every Lord’s Day (Saturday Eve or Sunday Morning), on major feasts, in particular Easter and Christmas, Ash Wednesday, and appropriate provisions shall be made for public worship during Holy Week according to the corresponding Ordo to the Rites implemented in the Member Community. (i). In all cases, the Sacred Body and Blood of the Lord Jesus Christ, present in the Holy Eucharist, shall be treated with the utmost reverence, with due diligence to Tradition and custom. (ii). The Holy Eucharist is the primary reconciling Sacrament and its receipt re- purifies us so as to live a life in Christ, free from the grasp of sin and death. Nevertheless, for more grievous sins, the Sacrament of Reconciliation shall also be made available within the parameters set forth below. (v). The ordinary minister of leading and confecting the Holy Eucharist is the Bishop or Presbyter. The ordinary minister for the distribution of Holy Eucharist is a Deacon, Presbyter, and Bishop. The clergy shall include lay Extraordinary Ministers for the distribution of Holy Eucharist who have been selected at the discretion of the Pastor or the ministering Presbyter, in pastoral recognition of the needs of the individual faith community. (ix). Bread for Holy Eucharist must be made of wheat and not corrupt. Wine must be made from the juice of grapes only and not corrupt. The use of gluten-free hosts and/or non-alcoholic mustum wine is permitted out of pastoral necessity and sensitivity, and at the discretion of the Pastor. (x). The Pastor or priest shall see to the correct training of the persons selected for the sacred task as Extraordinary Ministers of the Holy Eucharist, imparting to them the highest possible respect and reverence for this ministry and instructing them in their duties and in the limitations of their office. f. Reconciliation: Christians are reconciled with God, the community and each other for sins they have committed after baptism through the Sacrament of Reconciliation. (i). Christians are to continually live their lives in response to the Gospel mandate and observing the Lord’s commandments. Sometimes we miss the mark and need to be “redirected” toward a life in Christ. The Sacrament of Reconciliation purifies us anew as Jesus forgives our sins (the “missing the mark”) when we are repentant, bringing about, again, the Peace of Christ to our lives and allowing for deification to continue. (ii). Only a Bishop or Presbyter may administer the Sacrament of Reconciliation. (iii) The Sacrament of Reconciliation is open to all who request it and are truly repentant and are seeking the Peace of Christ in their life and may be repeated as often as pastorally necessary. Reconciliation is not a juridical process but rather a pastoral ministry to bring about healing in Christ and the Peace of Christ to the penitent. (iv). A clear delineation is made between external and internal forum. A priest may not divulge anything that has been revealed in the Sacrament of Reconciliation, nor refer subsequently to such matter. The seal of the confessional is absolute and is not abrogated on the death of the penitent or the priest. ( ). Private matters elicited in ordinary counseling which is not sacramental are to be held confidential to the extent that the civil law requires and enjoins. Clergy are cautioned that they may be required to report certain matters to appropriate civil law enforcement authorities if such matters come to their attention if said outside the Sacrament of Reconciliation. (i). In circumstances which may be unclear as to whether they fall under the area of counseling or the Sacrament of Reconciliation the determining factor shall be whether Sacramental Absolution, regardless of formula, was granted. If Sacramental Absolution was granted at any point by the minister, the entire conversation shall be deemed to be within the Sacrament of Reconciliation and inviolable. The Sacramental Absolution should contain the following or similar words: “I absolve you from your sins in the name of the Father, the Son and the Holy Spirit.” g. Anointing of the Sick: The Sacrament of Anointing of the Sick is the Sacrament given to us by Christ to heal the seriously sick, infirmed, and aged. Jesus instructed his apostles to heal the sick in his name. In anointing with holy oil and prayers for health, the Church asks the Lord to heal, for strength to bear the burden, accompany the sick person by reminding them of Christ’s suffering as a unifying moment between themselves and God through Christ’s suffering, forgive their sins and bring them strength, peace and fortitude, and in Viaticum, for the grievously ill, to prepare them for entrance into heaven. (i). The Sacrament of Anointing of the Sick is open to all who request it. (ii). The Ordinary Minister of the Sacrament of Anointing of the Sick is a Bishop or a Presbyter when Reconciliation is celebrated. Otherwise, a Deacon may also be the ordinary minister outside of Reconciliation. (iii). Anointing may be received as often as pastorally necessary. h. Marriage: The Sacrament of Marriage is an invitation to share life together in the Spirit of Jesus Christ as a reflection of the Holy Trinity and as modeled by the Holy Family. It is based upon a solemn, public, and life-long covenant between two people, to help, care for, love, and support each other, and “to be of spiritual assistance to one another in order to complete this life.2” In the relationship of the Holy Family we see a family not built upon the concept of procreation, but rather built upon love and assent to God’s will, mutual support, care, and commitment. The Sacrament is to be celebrated in the presence of God before a Bishop, Presbyter, or Deacon and witnesses. As such: (i). The Sacrament of Marriage is open to all couples who are not related by blood within legal kinship rules, and who freely seek the sanctifying Grace of God to bless and make holy their union, so long as they are properly prepared and counseled ahead of time, and are not married to another party. (ii). The couple is the minister of the Sacrament that make this commitment before the Church and blessed by a Deacon, Presbyter, or Bishop on behalf of the Church. If the Sacrament is to be celebrated with Holy Eucharist, the Bishop or Presbyter will be the proper Ordained functionary. (iii).Where the ceremony will function as both the Sacrament of Marriage and a Civil Marriage, and the Officiant shall solely be responsible for complying with whatever licensing or certification the civil authority may require of marriage officiants. The couple

2 St. Nikodemos of the Holy Mountain, Rudder, Commentary on Basil 42, note 1 interpreting I Corinthians 7:39 shall solely be responsible for complying, securing, and returning the marriage license and any other regulations the civil authority may require of the couple. (iv). Persons seeking to be married must have attained legal age and capacity as defined by the civil jurisdiction in which the Sacrament will be celebrated. Where no minimum age is defined in civil law the minimum age for marriage shall be 18 years. (v). Where in civil law members of the same gender are not recognized or permitted to enter into a civil marriage, this does not prevent the Sacrament of Marriage to be recognized by this Church and is of equal standing sacramentally as those of opposite genders. (vi).All couples must conform to the catechetical requirements and pastoral direction of the officiant. (vii).The Sacrament of Marriage may not be administered to someone with an existing Marriage in place. Simultaneous Marriage to more than one concurrent person is prohibited. ( ). Each spouse retains full and equal rights during marriage. (ix).Each spouse retains the full and equal right to withdraw from a marriage which has irretrievably broken. The ministers and Member Faith Community should do all it can to assist and help sustain the couple through their difficulties, including through a divorce. (x). A person who is Divorced, or, in circumstances where the civil authorities do not recognize the marriage civilly, the couple can attest as to the permanent state of separation, can receive the Sacrament of Marriage again under the same requirements as above, except that there will be a required relationship counseling prior to the ceremony. (viii). Married, Single, Divorced, and Remarried persons remain equals in the Member Faith Community. (ix). Divorced and remarried persons may receive all the Sacraments for which they are properly prepared for. (xiii).All persons may use any legal method of family planning (birth control), including contraceptives, to prevent pregnancies. (xiv). Abortions shall be handled with the appropriate pastoral care recognizing the loss of life and the circumstances surrounding the loss. i. Holy Orders: The Sacrament of Holy Orders is the sacrament through which the mission entrusted by Christ to his apostles continues to be exercised in the Church until the end of time; thus it is the sacrament of apostolic ministry. While all persons participate by way of their baptism in the general priesthood of the People of God, some persons are particularly called and chosen, set apart and prepared to do the apostolic ministry in particular clerical orders. There are three clerical orders: Bishop, Presbyter and Deacon (the “Clergy”). The Sacrament of Holy Orders is open to all persons who are qualified and abide by the minimum standards set forth herein for each respective order. (i) The Deacon is the minister of Service and of Charity. The Deacon is ordained and commissioned by Christ and the Bishop to minister to the spiritual and material needs of the People of God and serve as an example of service in the world. (ii). All Deacons must have proper faculties from the Local Ordinary in order function within the corresponding Ordinary’s jurisdiction. (iii). The following ministries are performed by the Deacon by virtue of her/his ordination: 1. The Deacon is the minister of the Word at the Liturgy of the Word 2. The Deacon is the minister of the Table at the Liturgy of the Eucharist. 3. During pastoral visits of the Ordinary, the Deacon is to minister to the Ordinary during his/her visit to the Member Faith Community. (iv). The Deacon may perform any of the following ministries if given the faculties to do such by the Member Jurisdiction’s Local Ordinary and with consent of the Member Community’s Pastor: (v). Baptisms, Marriage, Distribute Holy Eucharist and bring Holy Eucharist to the sick, and Anoint the Sick without reconciliation and absolution. (vi). If no priest is available, the deacon may take Holy Eucharist to the dying (though Viaticum with Reconciliation is reserved to the Presbyter and Bishop), may be the minister at exposition or benediction of the Most Blessed Sacrament. (vii) Permanent Deacons may be given the faculties to preach in accordance with the Member Jurisdiction’s Local Ordinary’s rules, but not until such time that they have received the appropriate training in Homiletics. (viii) Candidates for the Diaconate are received in accordance with the rules set forth herein and the Member Jurisdiction’s Local Ordinary, but in all occasions, must be selected and approved of by the Member Faith Community’s laity and clergy where he/she will be serving. ( ) Candidates for Deacon should have received the ministries of Reader and Acolyte prior to ordination to the diaconate. Those who are ordained for full service as Deacons shall be known as Permanent Deacons. Those who are in preparation for the Order of Presbyter shall be known as Transitional Deacons. (x) All Deacons shall wear the appropriate vestments during liturgy appropriate to their clerical role. (xi) Outside of liturgy, Transitional Deacons shall be entitled to use clerical wear in accordance with their clerical state; such standards set forth by the Member Jurisdiction’s Local Ordinary. Permanent Deacons shall wear clergy wear indicating their status as deacon by the deacon’s insignia and/or symbol on their clerical wear so as not to confuse the faithful. (xii) The ministry of the Presbyter is to build up the Body of Christ in the world through the ministry of Word and Sacrament, pastoral care and teaching. The Presbyter is ordained and commissioned by Christ and the Bishop to minister to the spiritual and sacramental needs of the People of God. The presbyter is the extension and representative of the presence of the Local Ordinary within the Faith Community. ( ) Presbyters may be given faculties by the Local Ordinary for the following: Baptize, Celebrate and Preside at the Eucharistic Liturgy, Preach and Teach the Word of God, Hear Confession and Absolve Sins, provide Anointing of the Sick with Reconciliation and Absolution, Bring Viaticum to the Dying, Bless and Marry, and officiate at wakes and burial services. ( ) Candidates for the Presbyterate are received in accordance with the rules set forth herein and the Member Jurisdiction’s Local Ordinary, but in all occasions, must be selected and approved of by the Member Faith Community’s laity and clergy where he/she will be serving. (xiii) Candidates for the Presbyterate shall be subject to the process set forth herein and if accepted to be ordained, must first to the Transitional Deaconate prior to ordination to the Presbyterate. All Priests contain both the role of Deacon and Presbyter once ordained to the Presbyterate. (xiv) The ministry of the Bishop is to maintain, protect, and defend the continuity of the Gospel and Catholic Tradition and to foster the unity of the Body of Christ. The Bishop has been entrusted with the oversight and care of the Church. The entirety of the priesthood rests with the Bishop and contains the threefold ministry of Deacon, Presbyter and Bishop. The Bishop has primary teaching, governance and sanctifying responsibility. The role of the Bishop is exercised in personal, collegial, and communal ways to witness to and safeguard the unity and apostolicity of the Church. Candidates for Bishop are to have been ordained to the Diaconate and then Presbyterate prior to their ordination as a Bishop. ARTICLE IV: MEMBERSHIP 4.1. The Foundational Member Bishops set forth in Appendix A shall have a perpetual seat on the College of Bishops unless and until such time as that Bishop leaves or resigns from the Communion. The Jurisdictions they belong to are de facto Member Faith Communities with full rights appertaining, however, the perpetual rights follow the Bishop, not the Jurisdiction.

4.2. Other faith communities or jurisdictions may apply to become Members of the Communion as set forth herein.

4.3. Member Faith Communities may be Jurisdictions, Missions, Parishes, Religious Organizations, or Specialized Ministries that have applied, complied and have been received by the Communion.

4.4. Before Member Status is received, the Faith Community must become independently incorporated and should have formed a leadership council that is conciliar in nature.

4.5 Before Member Status is received, the Faith Community should have, at minimum, general liability insurance coverage for their protection.

4.6 Member Faith Communities should demonstrate standards and practices of transparency and accountability to its community including regular reporting of financial data to its members. Accounting of all funds should reflect standard business practice in accordance with civil law. All contributions and expenditures should be recorded in a timely fashion.

4.7 Each Faith Community shall be solely responsible for its own property operating expenses, and any and all other liabilities.

4.8 Laity become Members of the Communion through the membership of their Member Faith Community and are subject to this Constitution.

4.9 Clergy become Members of the Communion through the membership of their Member Faith Community subject to this Constitution. Nevertheless, and in order to function as one of the Communion’s Clergy, such Member must fulfill the requirements set forth for Clergy stated herein and required of the local Member Jurisdiction. 4.10 Bishops become Members of the Communion through the membership of their Member Faith Community subject to this Constitution. Nevertheless, and in order to function as one of the Communion’s Bishops, such Bishop must fulfill the requirements for Clergy and Bishops stated and required herein.

4.11 Each Member Faith Community shall be the employer of record for its clergy, bishops, leaders, members, staff and volunteers. Member Faith Communities will hire and terminate all clergy and staff, practice pre-employment inquiries of sexual misconduct, appropriate psychological evaluations and conduct criminal background checks.

4.12 The Communion carries no legal responsibility or liability for the conduct of clergy, leaders, members, staff and volunteers of each Faith Community or Diocese. Each Faith Community shall establish for itself policies and procedures for Sexual Misconduct, Conflict of Interest, or any other reasonable ethical standards required within the civil jurisdiction of the Faith Community.

4.13 Member Faith Community should establish in writing any contractual relationships it has with Clergy. This should include reimbursement of salaries, benefits, and allowances for living expenses. If the clergy is on a volunteer status, it is prudent that the insurance purchased covers the clergy or any other leaders, laity included, that deal directly with the congregation.

4.14 At the time of application for acceptance into the Communion, the Faith Community should also have applied for a not-for-profit status to the appropriate authorities of the state and federal governments.

4.15 THE RECEPTION OF FAITH COMMUNITIES INTO THE COMMUNION A. This Communion defines a Member Faith Community as a Jurisdiction, Mission, Parish, Religious Community/Organization, or Specialized Ministry that has been recognized and accepted by the Communion in accordance with this Constitution and any other processes and procedures established by the College of Bishops.

B. JURISDICTIONS: One of the goals of the Communion is to maintain unity or create unity wherever possible. The Communion understands that autocephalous jurisdictions have existed throughout the world and across the history of the Catholic Church. Therefore, an entire Independent Catholic Jurisdiction (“Christian groups led by a bishop/bishops that possess the apostolic succession and identifying with the Catholic tradition”) are able to apply for entry and membership into the Communion. With the exception of the Founding Members, the following minimum guidelines are to be followed: 1. If an entire Independent Catholic Jurisdiction seeks membership, all its bishop, clergy and lay leadership along with each respective faith community coming with it must provide evidence of meeting all minimum clergy education requirements, as well as any incorporation and insurance requirements as set forth herein for faith communities. 2. The applications will be received and reviewed by the College of Bishops to be either approved of, rejected, or establish an Integration and/or Compliance Plan at its discretion. Integration Plans maybe made in areas where there is already a Member Local Ordinary within the geographic area. 3. If an Integration and/or Compliance Plan is required, the Administrative Bishop of the Communion and the bishop representative of the applying Jurisdiction shall assent to such requirements in writing. Acceptance of such Plan(s) does not guarantee membership in the Communion, but merely sets a path for the process of entry into the Communion. The Plan(s) must address any issues of overlapping jurisdictions, geographic or otherwise as well as any education or other Constitutional compliance issues that are of import. 4. Bishops from the applying Jurisdiction do not gain automatic entry into the College of Bishop, and not all bishops given entry are given voting privileges. Such issues shall be discussed as part of the Integration and/or Compliance Plan. Only two bishops from any one Jurisdiction may be made voting bishops. 0. Jurisdictions that are received into the Communion with their own hierarchy, rules, and canons may continue to utilize them within those communities under their jurisdiction so long as they are in compliance with this Constitution and accede to this Constitution with regard to the governance of the Communion, the Holy Synod, or matters dealing with any and all Members’ rights under this Constitution.

C. MISSIONS: Missions are smaller communities that are in the process of forming into a parish and need some guidance and administrative help from the Communion. Guidelines for such Missions shall be administered by the College of Bishops but should be understood in terms of both Quality Growth and Quantity Growth. 1. Quality Growth is understood as the maturation of the members of the Church. This is exemplified in Saint Paul’s concern that the Corinthian community develop from the infancy of spiritual milk to the solid food of faith. 2. Quantity Growth is understood as the increase of local communities, and the increase of members in each community. The scriptural model for such growth is found in Acts 2, concluding with the sentence: “Day by day the Lord added to their number those who were being saved.” 6. While it is desirable to have both dimensions, the building of a community takes time and nurturing. While Quantity may be lacking, what is most important is Quality Growth which results in Quantity Growth over time. When a group within a Diocese requires time to achieve Quantity Growth, that community may be designated a Mission attached to an already established Member Faith Community. Mission representatives may attend the Holy Synod, but will not have any voting privileges. 4. If a Mission is located in a geographical location where there is already a Member Bishop, that Mission shall be managed and cared for by him/her upon his/her assent. Otherwise and all other Missions shall be managed and cared for by the Administrative Bishop of the Communion until such time there is a Member Bishop that has taken on the duties of managing a geographic area (hereinafter referred to as a Local Member Ordinary) in the same geographical area, unless for other pastoral reasons it should remain under the Administrative Bishop’s care. 5. Existing clergy must apply for faculties to function as a Member Clergy from the appropriate Local Member Ordinary. Their acceptance as clergy of the Communion may begin with an interim or probationary period. It is important for the community to understand that the faculties to function as Clergy is separate from application for Membership into the Communion. The reception of clergy shall be administered by the Local Member Ordinary following the guidelines set forth herein as a minimum. 6. Should the Mission have no clergy; depending on availability, the Communion may be able to provide temporary coverage of sacramental ministries through the Member Clergy and/or Bishops of the Communion. 7. Vocations for qualified presbyters and deacons should be prayed for and sought by the community to permanently serve their needs so that they may attain Parish status as set forth below. 8. A Mission is not an independent faith community and therefore does not have voting representation in the Holy Synod. The goal of a Mission is to become an independent Parish, Religious Order, or Specialized Ministry.

D. PARISHES: In addition to the standards outlined above for all Member Faith Communities the following pertain specifically to a Parish: 1. A Parish will be recognized as having voting representation upon reaching a minimum of ten (10) regularly attending adult parishioners, who gather every Sunday for Eucharist, with full rights of polity as established by this Constitution. 2. All parishioners are subject and must accept the doctrines, canons, and rites of the Communion enumerated in this Constitution. 7. Each recognized Parish shall elect and send up to two voting Lay delegates to the Holy Synods of this Communion. 3. Each Parish will elect a Pastor who will be the Parish’s Clergy representative at the College of Clergy. 4. A Parish shall be financially self-sustaining. The Communion and the Diocese shall hold no claim to the property and assets of the Parish or on behalf of the Parish unless otherwise agreed to in writing. The Parish shall assume all liabilities and expenses related, directly or indirectly, to its ministerial works. 5. The Parish shall be the employer of record for any clergy or staff it employs as well as liable for any independent contractors or volunteers that perform services on behalf of the Parish. The Communion and the Diocese hold no legal responsibility or liability for the conduct of the parishioners, employees, staff, or volunteers of the Parish and the Parishes hereby waive any rights to enjoin the Communion for such issues. 6. Parishes will maintain registers or records for the following Sacraments: Baptism, First Communion, Confirmation, Marriage, Holy Orders as well as Christian Funerals. 7. Parishes shall receive an annual episcopal visit by the Local Member Ordinary or his/her Episcopal delegate, unless otherwise determined by mutual agreement between the Bishop and the community leadership. 8. Parishes may also be visited by another Bishop of the Communion or designated representative from the College of Bishops, by mutual agreement for just reason or pastoral cause. 1. Parishes shall cover all reasonable and appropriate travel and lodging costs associated with the Local Member Ordinary’s episcopal visit as mutually agreed upon between the Community and the visiting Bishop.

E. RELIGIOUS COMMUNITIES: In addition to the standards outlined above for all Member Faith Communities the following pertain specifically to a Religious Community: 1. A recognized Religious Community is a Faith Community of individuals who have undertaken a communal rule of life with a public profession of its mission and purpose and any vows they are to undertake. They are united for a communal mission in pursuit of the spiritual life and/or social/charitable service. (i) A recognized Religious Community shall consist of a minimum of three adult members. (ii) Legal incorporation by the Religious Community and the selection of leaders of the Religious Community are necessary for both recognition by and admission to the Communion. (iii) The process of recognition and admission of a Religious Community is administered by the Local Member Ordinary, or in the case where there is no Local Member Ordinary, the Administrative Bishop of the Communion.

2. The communal Rule of Life of the Religious Community shall be submitted to the Local Member Ordinary or in the case where there is no Local Member Ordinary, to the Administrative Bishop of the Communion, for Approval and shall accede to the Constitution of this Communion.

3. The Religious Community must be financially self-sustaining. The Communion and the Diocese shall hold no claim to the property and assets of the Parish or on behalf of the Parish unless otherwise agreed to in writing. The Parish shall assume all liabilities and expenses related, directly or indirectly, to its ministerial works

4. The Religious Community shall be the employer of record for any clergy or staff it employs as well as liable for any independent contractors or volunteers that perform services on behalf of the Parish. The Communion and the Diocese hold no legal responsibility or liability for the conduct of the members, employees, staff, or volunteers of the Religious Community and they hereby waive any rights to enjoin the Communion for such issues.

5. Religious Communities are free to associate with similar communities within the Communion through network or confederation to further their mission and support for one another through mutual collaboration, networking and cooperation with the approval of the Local Member Ordinary/ies. Religious Communities that share the same Rule of Life within the same Diocese, will be required to merge so as to avoid the proliferation of voting rights that is unfairly dispersed. 6. The Religious Community shall be entitled to up to two clergy and two lay Holy Synod voting representatives. As stated above, Religious Communities that share the same rule may not take advantage of having more representation than 2 Clergy and 2 Laity at a time. A Religious Member who is functioning as Pastor for a Parish, will be the representative for the Parish and not the Religious Community. 7. The Religious Community shall conduct a review of its administration and ministries with the Local Ordinary or their representative no less than once every two years. The Religious Community shall be responsible for all costs involved with this review, unless mutually agreed to among themselves and the Local Member Ordinary.

F. ASSOCIATIONS OF SPECIALIZED MINISTRIES: In addition to the standards outlined above for all Member Faith Communities the following pertain specifically to a Specialized Ministry: 1. A Specialized Ministry is a faith community independent of a Parish or Religious Community devoted to the service of a particular need or population such as but not limited to: education, spiritual care and retreat, hospitality, or compassionate care, hospice, therapy, care for the marginalized or other approved of by the Local Member Ordinary. 2. Specialized Ministries, in order to be represented at the Holy Synod, must form an Association of Specialized Ministries within a Diocese. When the Association of Specialized Ministries has ten or more regular members, then the Association shall be designated as a Member Specialized Ministry for voting purposes and shall be entitled to up to two Clergy and two Lay Holy Synod representatives. 3. An Association of Specialized Ministry within a Diocese must receive the endorsement of the Local Member Ordinary in order to have voting privileges. 4. An Association of Specialized Ministry must be financially self-sustaining. The Specialized Ministry shall assume all liabilities and expenses related, directly or indirectly, to its ministerial works. It shall be the employer of record for any clergy or staff it employs as well as liable for any independent contractors or volunteers that perform services on its behalf. 5. The Communion and the Diocese hold no claim to the property and assets of the Specialized Ministry unless otherwise agreed to in writing. 6. The Communion and the Diocese hold no legal responsibility or liability for the conduct of the members, employees, staff, or volunteers of the Association or the Specialized Ministry and they hereby waive any rights to enjoin the Communion for such issues. 4.16. DIOCESES: When a number of Member Faith Communities come together either geographically or by other pastoral need established by the College of Bishops, a Diocese is created. The following pertains specifically to their formation and administration:

A. This Communion understands that each Diocese is the Local embodiment of the entire Church and not just an administrative subdivision. Wherever the Bishop is, so there is the Church. Wherever the Church is, there to must be the Bishop. Dioceses may be founded within a specific geographical area or other pastoral grouping as created by the College of Bishops and in accord with the ancient Catholic Tradition. The Diocese with its Bishop, Clergy and Laity together and under this Constitution and Faith, therefore, constitutes a whole, full and complete part of the One, Holy, Catholic 3 and Apostolic Church

B. If there are Member Faith Communities within a specific geographic area that are not already under the jurisdiction of an established Diocese, these communities will be cared for by the closest Member Ordinary to them until they elect their own Bishop. Once there are three or more Member Faith Communities, they shall come together to elect their own Bishop and form their own Diocese within the guidelines and under the governance of this Constitution.

C. ELECTION PROCESS: 1. As part of the Diocese formation and Episcopal election process, these Member Faith Communities shall create a Diocesan committee that will create a plan delineating the timing and process of electing the new Bishop and send that to the Administrative Bishop and the Member Ordinary currently charged with their pastoral care. 2. The Diocesan committee shall be comprised of the Delegates of each Member Faith Community impacted along with the oversight of the Administrative Bishop so as to maintain transparency of the Diocesan elections. Further, these Member Faith Communities will notify the leadership of the College of Laity, College of Clergy, and the College of Bishops that they intend to form a Diocese and will be holding elections for Bishop. 3. The leadership of the College of Clergy, College of Laity and the College of Bishops shall pray for, counsel and assist the petitioning assembly with the process in accordance with their own bylaws.

3 First Council of Constantinople, 381 a. The Member Faith Communities seeking a new Bishop will carefully and prayerfully nominate, screen, interview, and elect the person they choose to serve them as their Bishop. The election must afford every single adult Individual Member located within the proposed Diocese the opportunity to cast a vote in the election. b. The list of Candidates for the Episcopal office chosen by the Member Faith Communities must receive approval from the College of Bishops, approval not to be unreasonably withheld. c. The Candidates must be ordained and/or incardinated presbyters or bishops in good standing with the Communion. . A majority vote will determine if the Candidate is a Bishop-elect or rejected. a. An Affirmation at the Holy Synod is required. Any objections and/or grievances as to the affirmation of a bishop-elect shall be set forth in writing, with sufficient evidence to support the objection and/or grievance. Once received, time will be reserved in the beginning of the Holy Synod after the opening Mass, to present such grievances and/or objections to the Holy Synod. The bishop-elect will be given time to rebut and/or respond to such allegations. Then the assembled Members at the Holy Synod will either affirm or deny the bishop-elect by virtue of a majority win or loss. Once affirmed, the Ordination and/or installation by the bishops will then be scheduled in the respective Diocese and such Ordination and/or Installation shall be recorded in the Communion annals. b. Affirmation by the Holy Synod either in Regular Session, by Special Session, or by other reasonable means agreed upon among the College’s leadership, is necessary for final approval of the Bishop elected by this newly formed Diocese. Affirmation shall not be unreasonably withheld and only with a finding of just cause presented to each of the three Colleges that the Candidate is unfit by Faith, morals, or other impediment such as membership in another communion, inability to be faithful to the Constitution or the Communion, or the like. It is preferable that these types of impediments should be vetted out early in the process so as not to impede the joyful occasion of the assembly of the Holy Synod. d. Affirmation by the Holy Synod shall take place within three months of the election in order to begin making the appropriate plans to ordain the Bishop- elect to the Episcopacy, if necessary. e. The governance of the new Diocese shall evidence a conciliar polity whereby the three separate but interdependent voices of the Bishop, Laity, and Clergy work together for the spreading of the Gospel and the care of God’s people. The governance structure established shall use best efforts to be representative of the diversity found in the newly formed Diocese.

D. While the ordination and consecration of a Bishop is permanent in sacramental character, the administrative term of office for a Local Member Ordinary cannot be more than six years per term. There is no limit on the number of times a Local Member Ordinary can be voted in.

E. The Member Faith Communities in the Diocese are responsible for the financial expenses of the Local Member Ordinary related to Diocesan duties and responsibilities in accordance with their Local Diocesan canons that are congruous to this Constitution.

F. Each Member Faith Community shall uphold its financial obligations to its Diocese by regular and appropriate contributions as established by their local canons.

G. In the event of an Episcopal vacancy arising from death, resignation, retirement or removal from office of a Local Ordinary, the same selection process and Guidelines set forth herein shall be used to select a successor to the Local Ordinary’s office. However, in such a case provisions should be made for continuing the regular affairs of the Diocese. In the absence of any Local Diocesan canons that provide for this event, the affected Diocese, in consultation with the College of Bishops, may itself appoint or ask for an appointed interim spiritual leader for the jurisdiction, to serve for the period of vacancy until the election is completed and a new Bishop-elect is selected by the people of the Diocese and affirmed by the Holy Synod.

H. All regulations and/or canons of the Diocese are subordinate to and accede to this Constitution of the Communion and under no circumstances may any Member Diocese, a Bishop, or a Faith Community exempt themselves from any of the provisions of the Constitution of the Communion.

I. Every Local Member Ordinary in good standing and who holds an elected Episcopal office within the Communion shall be a voting member of the College of Bishops. Foundational Member Bishops have permanent voting status on the College of Bishops. All other Member Bishops may be invited by the College of Bishops in accordance with its internal rule of order to voice but without a vote. J. Every Local Member Ordinary may assign qualified clergy as his/her non- episcopal Vicar to serve communities under his/her jurisdiction. The Administrative Bishop may do the same for Missions or ethnic/language or rite specific communities without a Local Member Ordinary overseeing them.

C. A Diocese must be financially self-sustaining and shall assume all liabilities and expenses related, directly or indirectly, to its ministerial works. It shall be the employer of record for any clergy or staff it employs as well as liable for any independent contractors or volunteers that perform services on its behalf.

. The Communion holds no claim to the property and assets of the Diocese unless otherwise agreed to in writing.

. The Communion holds no legal responsibility or liability for the conduct of the members, employees, staff, or volunteers of the Diocese and the Diocese hereby waives any rights to enjoin the Communion for such issues.

4.17. Any and all constitutions, canons, rules of life, of any and all Dioceses, Parishes, Religious Communities, Specialized Ministries, or Jurisdictions must subordinate and accede to the Constitution of this Communion and under no circumstances may a Diocese, a Bishop, Religious Community, Parish, Specialized Ministry or Jurisdiction exempt itself from any of the provisions of the Constitution of the Communion if it desires to be and remain a Member.

4.18 INTELLECTUAL PROPERTY RIGHTS OF THE COMMUNION OF

CONCILIAR CATHOLICTM CHURCHES: A. Each Member Parish, Diocese, Religious Community, Specialized Ministry, Mission, or Jurisdiction understands that they are given a license the use of the term Conciliar CatholicTM, its logo, and the use of the term the Communion of Conciliar Catholic Churches® as part of their Membership in the Communion. Once Membership is terminated, the ability to use the license is revoked. Each Member understands that the license is the property of its owner and that what they receive is a sublicense from the Communion itself. All rights to ownership remain with the owner. ARTICLE V: POLITY OF THE COMMUNION 5.1. The Communion is comprised of independently incorporated

Conciliar CatholicTM Member Faith Communities who agree to be governed by this Constitution as implemented by the Holy Synod.

5.2 Each Member of the Communion understands that it is through their membership and adherence to this Constitution that they are licensed the right to use ® the term Conciliar CatholicTM and the term Communion of Conciliar Catholics .

5.3 The Holy Synod is comprised of the College of Laity, the College of Clergy, and the College of Bishop. The College of Bishops shall elect an official convener of the Holy Synod from among its College. When the Holy Synod is not in session, the College of Bishops is empowered to make executive and administrative decisions not expressly reserved for the College of Laity or the College of Clergy. All legislative work must flow through the Holy Synod. Any executive and/or administrative decisions that substantially change the Constitution shall be declared null and void unless ratified by the Holy Synod during its Regular Session or approved of during a Special Session. A Special Session of the Holy Synod may be called to discuss and vote on such matters. Non-voting Guests may be invited by any of the Colleges to observe on a year-to-year basis and with the approval of the Presidents of each College.

5.4 The Communion shall convene a Holy Synod no less than once every six years.

5.5. Understanding that we are called first to be Church, and that the blessing of God is paramount to all we accomplish, every Holy Synod shall begin and end with the Celebration of Holy Eucharist, Morning and Evening Prayer and incorporate opportunities to create the bonds of love, affection, friendship, fellowship and above all Communion.

5.6. Proposed legislation may originate from any of the Colleges as set forth herein.

5.7 Any proposed changes to this Constitution require a unanimous vote in each of the Colleges before it can move forward for a final vote by the entire Holy Synod. Exempt from this provision are errata changes that do not change substantial meanings may be made by any of the Colleges, forwarded to the Administrative Bishop, compiled, and sent out yearly along with any changes that have been made during a Special Session. 5.8 The Holy Synod Planning Committee is a Committee comprised of the elected leadership of all of the Colleges, including the College of Bishops and the responsibility for hosting will be rotated among all the Member Faith Communities. The Holy Synod Planning Committee shall: A. Establish a timely and orderly process for the receiving of proposals for legislation or other actions to be taken up by the Holy Synod. B. Will determine the format for voting for all items that require a vote, including voting by secret ballot. All voting and election processes shall be transparent and made available to the Communion. C. The Colleges shall select a Legislative Officer from among the Members so as to ensure that the process and procedures proposed by the Committee remain in conformity with this Constitution. If no such person can be agreed upon when the Committee is formed, the College of Bishops shall then appoint someone to that position. D. The Order of Business shall be published for comment and consideration at least one hundred twenty (120) days prior to the Holy Synod. E. The Order of Business shall include, at minimum, the following: a. Affirmation process of Elected Bishops: 1. The process must contain sufficient time to hear any grievances and/or objections to the affirmation of any particular bishop and time for response by the bishop. Grievances and/or objections must be formally submitted 60 days ahead of the Synod in writing in order to be presented to the Holy Synod. b. Legislation on the action proposed by any of the Colleges c. Legislation or other action proposed by a Diocese; d. Legislation or other action proposed by Member Faith Communities. e. Legislation or other action proposed by Individual Members f. Standing Committee reports and legislative proposals F. The optimal experience of Holy Synod is achieved by physical presence and full participation in Holy Synod activities. Hardships may preclude delegates from such face to face participation. The Holy Synod Planning Committee shall offer guidance and care those for whom attendance is a hardship by making appropriate arrangements, including but not limited to: technological or electronic participation, validated electronic voting procedures, and the opportunity to solicit the Communion for economic assistance. G. The Holy Synod Planning Committee shall arrange for all sessions of the Holy Synod to be Recorded and for a Secretary to take minutes for each meeting. This shall include making arrangements for proper equipment to record and store the minutes as a permanent record of the Holy Synod. H. Educational workshops may be offered at the Synod, time permitting, so long as there is sufficient time to take care of all items set forth on the Agenda. I. The Holy Synod Planning Committee shall select, give notice, and use an appropriate Rule of Order. Such Rule of Order shall also include the requirement that discussions must be exercised with Christian care, charity and professional tone. The Chair shall call the Synod into order when professional tones and the Rules of Order are not being followed. A Parliamentarian will be selected by the Committee to assist in keeping track of the process. J. The Chaplain of the Holy Synod, selected by the College of Clergy and approved of by the College of Bishops and the College of Laity, will call for prayer if discussions fall out of Christian care and charity or any time when requested from the floor if not disruptive to the flow of discussions.

5.9. THE COLLEGES: A. The College of Laity is comprised of elected lay delegates from Member Faith Communities 1. All Lay Delegates must be at least eighteen years of age and cannot be clergy. 2. Each Parish, Religious Community, and Member Specialized Ministry shall have the right to send up to two Lay Delegates to the College of Laity. 3. The College of Laity shall establish its own policies and procedures of governance in accordance with this Constitution. 4. The College shall convene no less than every six years at the Regular Session of the Holy Synod 5. Delegates at the Diocesan level should meet at least annually. 6. The College of Laity has primary oversight over the Finances of the Communion to ensure transparent and accountable management of financial resources for the benefit of the Communion and any of the Communion’s ministries. 7. The College of Laity shall be responsible for developing legislation regarding tithing and/ or financial obligations of Member Faith Communities to bring before the Holy Synod for approval. 8. The College of Laity shall create a Finance Committee that will be responsible for annual budget creation and reporting. 9. The College of Laity shall be in charge of Fundraising and Stewardship. 10. The College of Laity will be jointly with the College of Clergy in charge of Social Justice matters. 11. The College of Laity is charged with Media and Technology facilitation. 12.The College of Laity may create other committees as it sees fit with the approval of the Holy Synod.

B. The College of Clergy, is comprised of two clergy delegates from each Member Faith Community; one being the pastor or primary clergy leader who is not a bishop and the second being another clergy from the same community. 1. If a delegate is a Member Religious Community and is also eligible for a voting seat as a Pastor or Clerical Representative of a Parish, then she/he will service as a delegate from the parish and the Religious Community shall have to select another clergy member to represent it. In other words, each delegate is only entitled to one vote no matter how many positions he/she holds. 2. Delegates of the College of Clergy shall meet at least once every 6 years at the Regular Synod, and Diocesan delegates should meet at least one time per year. 3. The College of Clergy shall establish its own policies and procedures of its governance in conformity with this Constitution and shall convene no less than every four years at the Holy Synod. College delegates should meet at the Diocesan level at least annually. 4. The College of Clergy is in charge of Pastoral Care and Religious Education. 5. The College of Clergy is, with the College of Laity, in charge of Social Justice matters. 6. The College of Clergy shall assist the College of Bishops with Liturgy and Sacrament matters. 7. The College of Clergy shall assist the College of Bishops with Public Policy 8. The College of Clergy may create other committees as it sees fit with the approval of the Holy Synod.

C. The College of Bishops is comprised of Voting Bishops and Non-Voting Bishops. Voting Bishops are all Foundational Member Bishops, Local Member Bishops of Diocese and Member Bishops over Member Religious Communities and Member Associations of Specialized Ministries. Non-Voting Bishops are all other Member Bishops in good standing. 1. The College of Bishops shall function as the central executive office of the Communion. 2. The College of Bishops may establish an Administrative Committee to include officers as it deems necessary in order to fulfill the mission of the Communion, including oversight of any Standing Committees. 3. The College of Bishops has oversight over liturgical changes and intercommunion agreements. 4. The College of Bishops may establish or modify the Guidelines for Ordination and the Guidelines for Formation of New Faith Communities as is necessary to further the mission of the Communion. 5. The College of Bishops receives and accepts a faith community’s notice of withdrawal from the Communion. 6. The College of Bishops shall be in charge of diplomatic relationship, and issue pastoral and policy statements as necessary to further the work of the Communion. 7. The College of Bishops is a Court of Appeal for the decisions made in the Colleges or any of its Delegates and/or Committees. 8. The College of Bishops shall establish an appeal process which includes the formation of an Appeal Commission that is comprised of theologically educated laity, clergy and bishops, and shall review all appeals and submit their recommendations to the College of Bishops. The members of the Appeal Commission shall be selected according to guidelines established by the College of Bishops. 9. The College of Bishops is a Court of First Review for cases of misconduct and/or incompetence and may appoint an investigating committee if deemed necessary. 0. The College of Bishops consists of Bishops who, as the successors of the Apostles, receive the fullness of the teaching authority of the Church and therefore it remains in the sole purview of the College of Bishops to define matters of faith for the Communion and to regulate the Sacraments. The role of a bishop is to provide pastoral governance for a Diocese. Bishops who fulfill this function are known as Diocesan Bishops or Local Ordinaries, because they have ordinary authority for a Diocese, Religious Community, Specialized Ministry, or Missions. 3. All Bishops are equal and the College of Bishops must work together in true pastoral collegiality in the overseeing of the Communion. As such there is no lead bishop or head bishop that is “first among equals” but rather and “equal among equals” called an Administrative Bishop. The Administrative will handle administrative and ecumenical duties on behalf of the Communion and the College of Bishops. 12.. The College of Bishops shall create other committees as it sees fit to guard and protect the Conciliar CatholicTM faith. D. The Administrative Bishop: 1. The First Administrative Bishop is set forth in Appendix A who shall serve until such time as the First Synod is held where the new Administrative Bishop shall be elected. 2. The Administrative Bishops thereafter shall be elected by the College of Bishops and Affirmed by the Holy Synod at the Regular Session. 3. The Duties of the Administrative Bishop shall include: a. Facilitating meetings of the College of Bishops only the administrative head of the College, not its governing head. The College of Bishops is to work together as a body. b. Advise the College with regard to canon law, ecclesial and diplomatic matters c. Establish diplomatic relationships with other non- Communion jurisdictions and denominations and notify the Colleges. d. Review all applications for ordination, vocations, faith communities and formation of new faith communities that are geographically outside of an established Member Diocese e. Act as the Auxiliary bishop to the Member Bishops in need of assistance and as delegated by such Member Bishop. f. Oversee all Mission not under an established Local Member Bishop. g. shall have a vote in the College of Bishops if not by category, then of right. h. shall with the consultation of the College of Bishops create Integration and/or Compliance Plans as set forth above. Once the Integration and/or Compliance Plan is created by the Administrative Bishop it must be approved by the College of Bishops. i. shall represent the consensus of the College of Bishops in the articulation of the mission and vision of the Communion, though is not the only Bishop who may be charged with such a duty; the College of Bishops may appoint any member of that body who is best capable of addressing particular issues. j. shall facility the fostering and strengthening of the unity of the Communion and among the members of the College of Bishops in their relationship with one another and consequently their relationship in the Communion and with other jurisdictions and denominations outside of the Communion. k. must act in accordance with the consensus of the College of Bishops regarding the approval or veto of any legislation. Notwithstanding the foregoing, all changes to the Constitution require unanimity from each of the Colleges in order to pass to the Holy Synod for final vote. l. shall sign any finalized legislation, liturgical changes, and intercommunion agreements on behalf of the Communion. m. may issue or facilitate the issuing of a pastoral letter to the Communion with the advice, counsel and consent of the College of Bishops. n. sign all contracts and documents as representative of the Communion of Conciliar Catholic Churches®, with the prior and explicit approval of the College of Bishops. o. In the event of resignation, death, incapacitation, or ongoing or permanent indisposition of the Administrative Bishop, the College of Bishops will vote for a new Administrative Bishop. g. may be removed from their position for misconduct, malfeasance, any egregious act, gross negligence, or incompetence, only after due process has been afforded to them under the jurisdiction of the College of Bishops. h. shall serve for a period of 6 years as in full duty capacity beginning the first day of the month following their selection/election from among the College of Bishops, and thereafter 6 months as advisor to the newly elected Administrative Bishop.

5.10 STANDING COMMITTEES: Standing Committees shall be created as agreed upon by the Holy Synod and shall be run by members of the three Colleges. a. Standing Committees while may not be run by delegate voting members, but must be elected from their respected colleges to service on specific committees. In other words, no member of any standing committee may simultaneously hold another elected position b. Each Standing Committee will elect from its members a Chair to head the committee and who will be responsible for reporting to the Holy Synod the work that it is accomplishing on behalf of the Communion. For areas where a particular house is in charge of, the Chair of that Standing Committee should be of that particular College. ARTICLE VI: ORDINATION AND INCARDINATION 6.1. All Clergy to be ordained or incardinated shall sign an assent to this Constitution, to the Belief Statements and Affirmations of the Conciliar CatholicTM Faith, and specifically assent to the Creedal Statements before being ordained and/or incardinated.

6.2. Guidelines for Ordination may be created and amended by the College of Bishops.

6.3. The Local Member Ordinary shall administer these canons in addition to any guidelines or other requirements for Ordination set forth by their Member Diocese within the context, needs, and circumstances of the Member Faith Communities under their jurisdiction.

6.4. Candidates for Ordination or Incardination shall comply with the following minimum requirements: A. Submit a formal Letter of Intent and Autobiographical statement regarding the reasons the candidate feels called to serve in the ministerial office of deacon or presbyter. B. Submit a curriculum vitae or resume highlighting: Educational background, work experience, and ministerial experience. C. Submit original transcripts of undergraduate and post-graduate education. i. For Presbyteral ministry: A minimum list of educational competencies that are equivalent to a Master of Divinity should be met before ordination. Examples of equivalencies may include but not be limited to Master’s level degree of theology, a presbyteral certification process; a combination of online courses at Master’s level, in house learning taught by professors that hold a Doctoral level in the area/s that fall under their degree, any equivalent documented coursing leading to competent clergy as determined by the Local Ordinary. . For Permanent Diaconal ministry: A minimum list of educational competencies must be met, as determined by the Local Member Ordinary but should include at the very least introduction to Old and New Testaments and Liturgical Practicums the equivalent of the 1st year of a Master’s of Divinity Program. D. A theological examination may be administered, in writing, in order to determine a candidate's theological proficiency. E. Submit a copy of the candidate’s baptism, confirmation and ordination certificates, as applicable. F. Undergo a psychological evaluation for fitness to work as a member of the clergy administered by a licensed therapist, psychologist, or other psychological professional who will administer a personality test and also describe clinical observations after a face to face interview results to be submitted in writing to the Local Member Ordinary or the Administrative Bishop in charge of the Candidate. The expense of this evaluation will be incurred by the Candidate. G. Sign a release and submit to a criminal background check that includes a review for all misdemeanors and felonies, including those for substance abuse, fiduciary, and/or sexual misconduct. H. Provide a list of location and phone number of previous ministries with appropriate release to contact in order to conduct a background check. I. Submit a minimum of three letters of recommendation from those that have had a ministerial relationship with the candidate seeking ordination and/or incardination. This would include individuals who may have been involved in the ministerial formation of the candidate as well as individuals who have served as co-workers in ministerial work. J. Submit a letter of support from the candidate’s spouse or partner. K. Candidates are ordinarily presented by the laity and clergy of a Member Faith Community or an applying faith community. Members of the faith community are invited to submit letters of support or concern regarding the ordination and/or incardination of the candidate to the Local Ordinary. A statement and petition signed by a majority of the members of the faith community would suffice.

6.5. Once the above requirements are completed satisfactorily, the Candidate can expect the final stages of discernment as follows: A. An evaluation will be made by the Local Member Ordinary and an Evaluative Team comprised of the those who have called the minister and if assigned, those to whom the presbyter or deacon will be assigned. B. The evaluation will review the candidate’s file, including all the above- mentioned materials. The candidate will be individually interviewed either in person or via video technology. C. Completion of a sexual misconduct prevention course. D. In the circumstance that an established community is not presenting a candidate for ordination and/or incardination, the Local Ordinary, after consultation with and the affirmation of the College of Bishops, may ordain and/or incardinate the individual. E. A date for the liturgy of Holy Orders and/or rite of incardination is not established until the entire process is completed and only in consultation with the Local Ordinary, the Faith Community of call, and the candidate. APPENDIX A Foundational Member Communities Foundational Member Bishops Signature Page

The following Bishops, having the authority to assent to this Constitution on behalf of their jurisdictions, do hereby pledge to defend, protect and uphold the Conciliar

CatholicTM faith and this Constitution at all times and to the Glory of God

The Conciliar Catholic Church TM and all Parishes, Religious Organizations and Specialized Ministries under its jurisdiction with the following voting privileges: The Rt. Rev. Janine Stock, First Administrative Bishop of the CCCC Voting Member of the College of Bishops

The Old Catholic Church of the Americas and all Parishes, Religious Organizations and Specialized Ministries under its jurisdiction with the following voting privileges: The Rt. Rev. Ray Niblock Voting Member of the College of Bishops The Rt. Rev. Joseph Paul Smith Voting Member of the College of Bishops

Signed on this day, in the year of our Lord

The Rt. Rev. Janine C. Stock The Rt. Rev. Ray Niblock

Permissions ® Logo, use of the term Conciliar CatholicTM, the Communion of Conciliar Catholic Churches , and its logo are used with permission of the owner. All rights reserved and remain with the author of this Constitution. Any original work edited from Fr. James Farris has been used with his permission and a perpetual license given to the author of this Constitution.