Cross at Iona Abbey
Preamble
"Then I saw a new heaven and an a new earth; for the first heaven and the first earth had passed away, and the sea was no more, And I saw the holy city, the new Jerusalem, coming down out of heaven from God. And I heard a loud voice saying, 'see, the home of God is among humankind. God will dwell with them and they will be God's people, and God's own self will be with them; God will wipe every tear from their eyes. Death will be no more; mourning and crying and pain will be no more, for the first things have passed away.' And the one who was seated said, "See, I am making all things new." Rev. 21
O God of unchangeable power and eternal light: Look favorably on your whole Church, that wonderful and sacred mystery; by the effectual working of your providence, carry out in tranquillity the plan of salvation; let the whole world see and know that things which were cast down are being raised up, and things which had grown old are being made new... Collect for Ordinations - The Book of Common Prayer 1979
The Inclusive Episcopal Church, is a communion of Independent and Inclusive congregations and Ministries that seek to join together in recognition of God's continuous efforts to bring all things together in Christ. We are an independent of the ECUSA and the World-Wide Anglican Communion.
Our communion is based on the recognition that it is Christ who is head of the Church.We are new in our efforts to reconfigure old structures of denominational ties, giving autonomy and independence to local congregations and ministries. We are inclusive in our belief that all are welcome to the table. We are Celtic, in that we follow contemporary Celtic liturgical, theological and spiritual traditions. We place equal emphasis on four forms of ministry, the laity, deacons, priests and bishops and we seek ways to bring alive the traditions handed down to us, that speak to the experience of God in our ownt time and place.
Communion describes our desire and efforts to support one another in going out to all the world and proclaiming the good news. (Mark 16 :15) We our bound to one another, not through rule or law, but by love. We recognize that our mission may be the same and that how the Spirit guides us in that mission will vary from ministry to ministry. We see this as the dance of the Spirit, who in order to include all, constantly inspires new and creative ways that speak to each in their own heart.
All those, who feel called to this way of communion are invited to join us in this dance, this mission, to proclaim the good news of God's inclusive love, to all the world.
I. Theological Stance
The congregations and ministries of the ICC recognize theology as a living way to express how we experience God in each generation. This is not a repudiation of traditional theology as handed down from previous generations, rather it is a commitment to being open to the Spirit in our own time and place, to find the ways that describe God's interaction in the world today, through what we now know by science and experience as well as traditional theology. This is often described as interpreting the signs of the time. Therefore the congregations and ministries of the ICC, recognize that theology, today must be Inclusive, Incarnational and Liberational.
Inclusive
It is our belief that Jesus us, shows through scripture, that the primary sign of the reign of God is the inclusion of all people. Jesus' associations, preaching, healing and actions all involve those who were marginalized and who were causes of scandal to the established religion of the time. In each generation of the life of the Church there have existed those whom the Church excludes. Yet it is not the Church who calls people, it is not the Church who determines who is a member, it is not the Church who is to judge. It is God ,who sees to the very depth of the human heart, who calls. Therefore the ICC, invites all people, regardless of ethnicity, economic, gender, physical challenges or sexual orientation to the table and full membership of the Church.
Incarnational
We are each made in the image and likeness of God. We each mirror the face of God, Christ, and the Spirit to one another. We are earthy people, created to live out our experience of God in communion with the earth, the place where Christ became incarnate. Our theology is embodied, and lived. We believe in the spirit and flesh as being one, not two entities opposed to one another. How we live, worship, believe, interact with one another, creation, and with God is through the gift of our own embodiment. Rather than something to be overcome, the body is to be fully lived into. Our theological expression of God includes this.
Liberational
Based upon Liberation Theology, our own theological outlook must include the release of captives, setting those imprisoned free, and awareness of our stewardship of creation. Therefore we do not try to imprison humanity with rules and regulations dictated from a Church that ceases to touch the reality of human nature. We oppose systems, religious and secular that bind humanity to an enslavement of thought, power, economic or social condition. The reign of God is a reign whereby freedom in Christ is the anthem and call to God's people.
II. Scripture, Tradition, Reason and Experience
Like the World-Wide Anglican Communion and the ECUSA, the ICC holds to Scripture, Reason and Tradition as the foundation of our way of life. However we also add to this traditional "three-legged stool" a fourth leg, that of experience.
Scripture
With Anglicans everywhere, the ICC holds that all things necessary to salvation are found in scripture. We believe that the bible was written to express how God formed a people and interacted with them throughout history. We believe that in the stories, prayers and letters compiled, which form the canon of scripture, threads of truth are revealed that can speak to us about God's love for us and how we might be guided in our life together on earth. Scripture, for us, continually reveals new insights that speak to us today. Yet we are not biblical literalist. We believe that scholarship is still revealing passages and works that can help us clarify the meaning of scripture and further guide us in our relationship with God and one another. We believe that we must continue to explore and break open the Word of God, just as we break the bread and share the cup, so that we may all be strengthened for our journey together.
Tradition
All families, societies, people and nations are inheritors of some form of tradition. Each generation adds to those traditions, putting aside some and embellishing or reshaping others. So to does the Church. As a people of God we have a long tradition. Our customs and worship, music and prayers, are ways to make that tradition come alive as well as speak to us as we are, with how we see ourselves and our relationship with God today. We do not reject tradition out of hand or without careful consideration, unless these are determined to be unnecessary or hinder our life together or put barriers between ourselves and God. All that the ICC does is measured by what we have inherited in the Christian Tradition with an emphasis on the experience of Celtic Christian Spirituality.
Reason
We balance our judgements and insights into scripture and tradition with reason. God gave us minds with which to think, to reason out the Church's traditions and how they affect our lives in the world. The ICC holds that we must use our gifts of intellect to explore and explain, to interpret the signs of the times and to understand what Scripture and Tradition tell us.
Experience
Finally, rather than deny or condemn experience, the ICC holds that we must open ourselves up to what the Spirit is saying to the Church, through our experience as God's people in the second Millennium, here in the Twenty-First Century. We now view the world much differently than in the past. Knowledge (reason) from science and technology has discovered much more complex explanations of how the world works, functions and exists. It has given us much deeper insights into the inner workings of the human mind, biological make up, areas of gender and sexuality, and concerns for the state of our environment. All of these are far different than much that has been handed down to us through tradition or was available to people at the time the scriptures were formed. Therefore the ICC believes that if we to are add to the story of the People of God we must tell it from our own perspective and experience. This is how we "do theology". We cannot take any one leg of the stool as our sole way of doing things but we must weigh each one against the other in order to live fully into who God has called us to be.
III. Sacraments
Like many churches throughout the world the ICC holds that the two primary sacraments necessary are those of Baptism and Holy Communion. We also hold that there are five other sacraments that support individuals in the Christian life. These are confirmation, reconciliation, holy unions, holy orders, and the blessing/anointing of the dying (extreme unction). The ICC holds that all people who feel called to these sacraments are to be granted full participation in them. In particular it should be noted that the policy of "open communion" is held by the ICC, that all who feel drawn to Christ and to the table shall not be denied this sacrament.
Two of these supporting sacraments need further clarification in regard specifically to those who have traditionally been denied access to them. The first is holy orders. It is the policy of the ICC that any person who feels genuinely called to ordained ministry, and whose call has been ratified by the community in which they serve as well as by the larger Church, shall not be denied entrance into holy orders due to their ethnicity, economic status, gender, physical challenges or sexual orientation.
Secondly, in regard to holy unions, it is the position of this Church that all who feel called to enter a covenanted relationship before God and asks the Church's blessing, provided again that this call is determined by the Church and community to be genuine, will not be denied that blessing. Marriage, at this time in our churches and in our Nation, has become a most contentious battle. Therefore The ICC has come to hold the following positions.
1. The Church is not an instrument of the State. Any persons who have the option of having their union recognized by the State, must do so separately, before civil authorities (for instance, such as is common in most European Nations) until such time as the laws of the State change to recognize all persons in committed relationships.
2. It is the prerogative of the Church to define what constitutes covenanted relationships or marriage in the religious sense. It is the position of the ICC that all who enter into covenanted relationships within this Church shall be recognized as married within this Church.
3. The ICC recognizes that among those who have been traditionally denied participation in this covenanted relationship known as marriage there are varying opinions on the "state of marriage" and the need to participate in it as it is known. Many seek new ways to form covenanted relationships that do not borrow from institutional marriage. Therefore the ICC recognizes other forms of commitments as seem useful and necessary in today's world, using the criteria of Scripture, Tradition, Reason and Experience and thus will bless such commitments as seem to bring persons, the community and the Church closer to our common covenant with God.
4. The ICC also recognizes that for the health and well being of persons, community and the Church, there are instances that require a leave-taking of relationships and therefore also recognizes and provides a service to formally dissolve such relationships.
V. Four-Fold Ministry
The ICC recognizes a four-fold ministry of laity, deacons, presbyters and bishops.The chief ministry in the communion is that of the laity. By virtue of our baptism in Christ we all share in the priesthood of Christ. We are all given the same charge as the apostles to go out to all the world and proclaim the good news. (Mark 16 :15) By virtue of this, all other orders of ministry proceed from the ministry of the laity.
Deacons are given the special task of bringing the Church to the world and the world to the Church. They are a bridge to remind both and to compel both to seek each other out, to enter into relationship and dialogue. They are ordained to proclaim the Gospel, to preach to heal, and to assist the bishops, presbyters and laity in the their mutual ministry. Of special importance is their constant reminder to the Church of the needs and concerns of the world and leading all the orders of ministry into engagement with the world.
Presbyters are the servants of their congregations. They are chosen to preside at liturgical worship, to offer pastoral care and to enable the ministry of the laity to be carried out. They are in particular, along with bishops, to care for the in-gathered Church.
Bishops, as in the early Church, have pastoral care of the whole Church. They do not rule but serve, to this end bishops must remain pastors of their local congregation so as not to lose touch with the role of pastoring. No bishop will have oversight of more than twelve congregations. Bishops of the Church must model the role of Jesus in washing the feet of the disciples. Bishops are to be especially concerned with being open and present to all in the church in a loving and caring manner. They also are called upon to be the public face of the communion; to see that the world knows and hears the faith of the Church in matters of public policy, times of national and world crisis, and together with the laity, deacons and presbyters, seek to grow and care for the Church. To this end bishops retain the right to confirm the faithful, ordain those called to minister and consecrate other bishops.
V. Congregations, Parishes, Missions and Ministries
Jesus said " For where two or three are gathered in my name, I am there among them." Mt. 18:20
The ICC recognizes that any two or more people who gather together for the express purpose of worship, in the Liturgy of the Word and the Liturgy of the Eucharist, shall be recognized as a congregation in this Church. A congregation may be formed either with an appointed lay minister as the presider, a deacon or a priest. If a congregation is formed by an appointed lay minister, the congregation must petition the bishop, who after meeting with the congregation and the lay minister and finding the congregation and this person truly called, will then license the minister for a period of one year, renewable up to three years. This minister and congregation must examine during this time if they feel called to be a congregation and the lay minister feels called to the ordained ministry. It must also determine if there is anyone else in the congregation who feels called to ordained ministry. Then the regular procedure to enter the process can be followed. (See below)
A congregation can also be led by either a deacon or a presbyter (priest). The Lay minister, deacon or priest who leads/serves the congregation, does so as the immediate pastor under the bishop. (See role of deacons, priests and bishops Section IV above).
Congregations, if they have the means, may immediately incorporate as a separate parish under the ICC, or if they do not have the means or support to do so at their formation they may be considered as a mission of ICC until such time as they incorporate separately.
Property
All property acquired by any congregation or ministry belongs solely to that congregation or ministry. In the case of the latter, any property acquired on behalf of a shared ministry already extant to which an individual is a part is subject to the by-laws of that larger organization.
Choosing a Pastor
Each congregation shall choose for itself, its own pastor. If this person is a lay minister they must be willing to enter into the ordination process and be able to fulfill its requirements (see Formation of Ministry below). The congregation is responsible for creating its own system, in a prayerful, fair and just way to ascertain how best to issue a call as pastor. The bishop has final approval for this call. If the candidate is approved by the bishop a date will be set for the installation of the new pastor, however, upon approval of the bishop, that person becomes pastor effective immediately. In cases of a strong conflict between bishop and community over approval of the elected pastor arising, a committee will be formed to arbitrate the decision (see Disciplinary Actions and Appeals below).
Ministries
The ICC holds that all ministries are done in the name of the Church. Therefore there are no "independent ministries". There are, however, individuals who feel called to some specific ministry. This ministry is usually a sign of the diaconate (see Four Fold Ministry above) and remains in their provenance. The laity, as well, are often called to a specific ministry that does not require ordination. Both of these fall directly under the bishop and are entered into under the bishop's discretion and may be recognized as official ministries of this Church. There are exceptions where ordination to the priesthood may be required to perform certain ministries. These will be examined on a case by case basis but should have connected to them some form of community for support and worship. Exceptions will be under the discretion of the bishop after consultation with the church in convention. (See Organization and Administration below).
Parish Committees and Vestries
Any parish or mission that is three or less people are to form parish committees and elect at least one person (not the lay minister, deacon or pastor) to serve as warden. The duration of this office will be determined by the local congregation. Missions with five or more persons will form a provisional vestry with at least two wardens. Parishes of five or more will have a vestry with two wardens. In the latter two cases the pastor may appoint a senior warden and the people are to elect a junior warden.
Matters of Worship
The ICC recognizes part of its tradition by its common worship. This Church shall use as principle guide for its worship The ICC Manual of Worship( trial use beginning in June 2007). Each congregation, however may adapt the Manual as it best fits its needs. Among the other sources this Church recommends for usage are the BCP 1979 (and its attending Book of Occasional Services, Enriching our Worship and any other supplements), The New Zealand Prayer Book, A Prayer Book for Australia, The Book of Alternative Services of the Anglican Church of Canada and the Iona Abbey Worship Book, A Celtic Primer, and any appropriate liturgical materials from Wild Goose Resources.
Each congregation, will follow the Revised Common Lectionary, Episcopal usage. The ICEC has its own calendar and feasts that may be adapted to local use.
In terms of worship, the local congregation should have as much autonomy as is within reason in its liturgical practices. The ICC encourages exploration in matters liturgical provided the Liturgy of the Word and the Liturgy of the Eucharist are primary and enhanced. This Church also highly encourages the use of Inclusive Language as a further witness in our liturgies to our full inclusion of all people.
Visitations
Bishops are required to make a formal visitation of each congregation no less than once a year. The bishop should also appoint at least one lay and if possible one clergy person from another congregation of either the ICC or a sister Church. Provision should be made that the visitors may have time to spend with the clergy, church council/vestry and each member of the congregation who so desires.
The purpose of the visitation is to help strengthen and support the congregation and ensure a feeling of connectedness to the whole province and Church. The visitors have no right of interference in the internal affairs of the congregation except in the gravest cases. They may counsel, arbitrate and make suggestions if necessary, but cannot vote on internal matters.
Support for the larger Church
It is expected that each congregation supports the larger Church in her work. Among the various ways this includes financial support. The financial support from a congregation should reflect the income of that congregation and be apportioned accordingly so thatit is realistic and neither burdensome to the life of the congregation nor unsupportive to the greater Church.
VI. Formation for Ministry and Process for Ordination
The ICC takes seriously its obligation to provide adequate formation for the ministry of the laity and the clergy.
Laity
Individual congregations should see that they provide educational opportunities for the formation of lay ministries within that congregation. The congregation may contact the bishop for guidelines and resources for education in those ministries that are common in every congregation throughout the church, such as servers, lectors, Lay Eucharistic Ministers, vestries, etc. For training in outreach ministries these should be appropriate to the particular ministry to which the laity are called. Again, congregations are welcome to contact the bishop for resource suggestion.
Preaching
This Church recognizes the particular charism and vocation of preaching. Therefore, at the discretion of the bishop, those individuals in whom it has been discerned by their example in word and deed, and who have shown proper training and gift, may be licensed by the bishop to become lay preachers in the ICC. Application for such or recommendations for such may be made to the bishop.
Clergy
The clergy, whether deacon or priest, must have a certain educational, and practical guideline for their training. The most common way, is of course, through pursuit in existing seminaries and diaconal training programs. The ICC recognizes, however that most applicants for ordination are working adults with family, work, and other church responsibilities. The ICC will therefore seek out programs that are reasonable in cost and that will allow such adults to realistically meet educational requirements. There are some courses that will be shared with our sister churches and some specific to the ICC. Most will be independent study and writing papers. Each applicant into the process toward ordination will be looked at on an individual basis and previous education, work and ministerial experience will be factored in. The Church does not pay for education nor will it provide a means of support once the educational process is completed and the individual is ordained. Compensation for work in the ordained ministry is determined on the financial ability of the congregation to which the ordained are called. Most of our clergy are simply not paid to be priests or deacons. Some pre-requisites exist before entering the process, these are
1. The applicant must be of legal age and exhibit an emotional, psychological and spiritual maturity that will enable them to undertake and grow into the ministry to which they feel called.
2. Application (contact the bishop for this) and completion of such.
3. A Biographical essay/resume
4. An essay on vocational call
5. Two letters of recommendation, one preferably from a clergy person ( the bishop will consider those who have no clergy person available for such)
6. Final approval after review by the bishop and/or bishop's committee on vocations
It is ordinarily understood that for those who feel called to priesthood there will be the express desire to either form a congregation or serve an already existing congregation. In the latter case, it is also required to have a letter from the current vestry of parish committee stating their belief in the individual's call to ordained ministry and the desire of the community to call that person to serve.For dianconal ministry the essay on vocational call must state clearly the specific ministry to which the individual feels drawn and why. Also if the deacon is not attached to a particular community, they must explain how they will find their community of support.
Acceptance of Clergy and Congregations from Other Jurisdictions
Clergy of good standing, ordained in other jurisdictions may apply to the bishop for reception into the ICC. They must provide a letter of recommendation and show proof, either through a letter dimissory or some other means that they are no longer under the jurisdiction of their former bishop. Congregations may also apply and must show that according to their by-laws are free to make such a decision.
Disaffiliation
Any congregation or clergy wishing to disaffiliate from the ICC must show that they have reached their decision in accordance with the by-laws of their congregation (if incorporated) or according to appropriate vote by the said congregation (if not incorporated). Clergy in good standing must show in writing their intent to disaffiliate from the denomination upon which a letter dimissory will be issued by the bishop.
VII. Organization and Administration
The ICC consisting of all its congregations and ministries, is headed by the Presiding Bishop. Should the number of congregations or ministries exceed more than twelve than the congregations that are closest in area to one another and that are no less than six in number, may petition to become an independent diocese, with right to elect its own bishop. (See Election of a Bishop Below)The current bishop of the province that existed before the formation of the new diocese, becomes presiding bishop until such a time as there are more than three bishops, thereupon the house of bishops will elect a presiding bishop. (See house of bishops below).
If at anytime, outside the above geographical region there are twelve fully incorporated parishes they may petition to form a new province with right of election of their own bishop. The presiding bishop is chosen as above.
No bishop will pastor more than twelve congregations and or ministries. (See Four-fold Ministry, Bishops, above) so that a bishop need not travel away from their own congregation, diocese or province, more than once a month in a year's time.
Church Council
The chief administrative body of the Church is the gathered laity and clergy, duly elected to serve the Council. At Council there shall be two main houses, the laity and the clergy, and should the time arise when there is more than one bishop, a third house will be formed. The house of laity and the house of clergy are to be representative of the congregations and ministries within the communion.
The Council meets once every two years and the date should remain as constant as possible and the location should be set so that all may have access and plan for this meeting. At Council, the administrative needs and concerns of the communion are to be dealt with by the houses, these will include reviews and changes to the canons and constitutions as voted on by the Council, and all necessary committees or offices needed to help in the needs of the administration. The number of members on such committees and their duration of service are to be determined by the two houses. The houses may also vote to appoint a bishop's advisory committee who shall serve for a period of not more than three consecutive Councils.
The bishop or the house of bishops may sit in on the meetings and deliberations of the two houses, with the exception of when the houses meet to elect bishops. The bishop/s may advise, counsel or arbitrate discussions. However the bishop/s have no vote, nor can decide matters that belong to the provenance of the houses. In extreme cases where decisions come to a tie vote the houses invite the bishop/s to vote and break the tie.
Visitors, consisting of a bishop, one clergy and one member of the laity may be invited to Council from another church, and have the same function as parish visitors (see Visitations above). They may not have any vote nor may they interfere in the internal governance of Council for the ICC.
Delegates to the Houses
Delegates to the house of laity and the house of clergy are to be determined according to the by-laws of each congregation. In order that any one congregation not be a majority, each congregation is allowed two members to each house.
Appointments to Committees
All committees deemed necessary by the houses, in Council, shall be elected by those houses. The bishop/s may make appointments to advisory committees that serve the bishop/s such as disciplinary and appeal committees (See Disciplinary Actions and Appeals below), canons to the ordinary, vocations, and parish visitors, etc, are left to the provenance of the bishop.
The Election of a Bishop
Upon the vacancy of the Office of Bishop in any province or diocese, delegates should meet together to appoint an administrator. The administrator then puts into motion the process for election of a bishop. Where possible, this election should take place at the closest Council date. If it is deemed too far away or too close in time to the vacancy the administrator may set a separate date for the election. Names may be forwarded to the administrator and these should be disseminated to the parishes, missions and ministries for review. After a set period of time determined suitable to allow al possible names to come forward, a committee should be chosen consisting of an equal number of clergy and laity, who will interview each candidate. If there are more than three nominees, the committee meets to narrow the selection to three. If there are less than three being considered then the committee, providing both or the one candidate are acceptable the committee announces their names. On the appointed date for election, the delegates to both houses of laity and clergy meet and cast their votes.
The bishop-elect than should choose a date reasonable for the consecration so that all who wish to do so might attend. In the absence of any bishops within the ICC, the bishop or presiding bishop of another church should be invited to be principle consecrator. If there is a presiding then bishop should be the principle consecrator.
VIII. Disciplinary Action and Appeals
All clergy and officers of the ICC are subject to disciplinary action if found in grave conflict with the Canons and Constitutions or in grave conflict with the morals and values set up by this Church. In such a case, the bishop may appoint a review board to examine the case. The individual or individuals in question have the right to appoint one clergy and one lay member to be their advocate before the review board.
No action, except in matters of sexual misconduct or in the severest and gravest cases are to be taken by the board or bishop until the review has been made and its recommendations have been given.
An appeal can be filed once. A new review board may be appointed and the individual or individuals may elect to keep or appoint new advocates.
All clergy and all officers and lay ministers in the ICC must sign and comply with the accompanying Sexual Harassment Policy and Pastoral Policy for Allegations of Sexual Misconduct documents.
L to R, Bishop Rusty, Fr, Joh Bell, and and Beverly Bell (Fr. John's Mother) at her confirmation