International Canons
Preamble
I. WE ARE A COMMUNION, NOT A DENOMINATION
A communion reflects the unanimity and singularity of the Apostolic and Patristic Church, while encompassing both Protestant and catholic traditions as well as embracing a multiplicity of expressions of worship and practice. In contrast to a denomination, a communion expresses the organic unity Jesus Christ originally established in His Body, the Church. Rather than emerging from divisions created by historic differences over doctrine and practice, a communion represents a return to unity based on the recovery of the essential oneness of the ancient, medieval, and contemporary church.
Standing within the Celtic and Anglican spiritual traditions, The Communion of Evangelical Episcopal Churches was created by a convergence of the great historical expressions of faith and practice: the Evangelical, the Charismatic, and the Liturgical/Sacramental traditions. The fundamental principals defining inclusion in the Communion are detailed in the Chicago-Lambeth Quadrilateral of 1886 and 1888 Resolution II.
The four basic statements are:
1. The Holy Scriptures of the Old and New Testaments as “containing all things necessary for salvation and as being the rule and ultimate standard of faith.
2. The Apostles' Creed, as the Baptismal Symbol; and the Nicene Creed, as the sufficient statement of faith.
3. The two Sacraments ordained by Christ Himself - Baptism and the Supper of the Lord - ministered with unfailing use of Christ's words of institution, and the elements ordained by Him.
4. The Historic Episcopate, locally adapted in the methods of its administration to the varying needs of the nations and peoples called of God into the Unity of His Church.
This definition establishes guidelines for the CEEC and is understood as the essence of the Apostolic Tradition as we seek to express it in the Convergence Movement.
II. CEEC IDENTITY STATEMENT
A. Definition
The CEEC defines Anglicanism as English Orthodoxy, developing from the very beginning of the Christian faith in the British Isles and enduring to the present age. Therefore, in our usage, Anglicanism is inclusive of its Celtic origins, Patristic roots, the Medieval Church, the Protestant Reformation, the Wesleyan Evangelical Revival, the Oxford Movement, and the modern Charismatic movement.
B. How We Measure Anglican History
We measure Anglican history not only from Thomas Cranmer forward, but also from the Reformation backward. Anglicanism in the CEEC is not shaped by its connection to the See of Canterbury, but by its relationship to history.
C. Elements Anglicanism
The elements of Anglicanism are:
1. The priority and authority of Holy Scripture as the source of our knowledge of God.
2. The doctrinal guidance of the Catholic Creeds; Apostle's, Nicene, and Athanasian.
3. The truth that salvation is in the final analysis, the gift of God and by grace alone.
4. The use of liturgy which is faithful to Scripture and embodies the experience of the church in worship over the centuries.
5. The historic episcopate, or the order of bishops, is a sign of the unity of the one Church of God. The English (Anglican) reformers insisted on the retention of the historic order of bishops.
6. The threefold ministry of bishop, presbyter (priest), and deacon as that ministry which God has led the Church to adopt since primitive times.
7. The two Gospel sacraments of Holy Baptism and Holy Communion ordained by Christ for regular use in the Church.
8. The unity of the ministry of the Word and Sacrament in the Service of Holy Communion.
9. The need for regular preaching and teaching from the Holy Scriptures.
10. The recognition that the visible unity of the Church on earth is God's will.
11. The need for a regularly reviewed Canon Law, to respond to the unfolding needs of the people and the church.
12. The priesthood of the whole church as a worshiping and praying society.
13. The recognition of the continuing ministry of the Holy Spirit and the impartation of gifts and ministries in our time.
14. A commitment to fulfill The Great Commission to winning the world to Jesus Christ into the Third Millennium.
D. The Communion's approach to liturgy and worship is not based on legislative but normative practice as defined by the Scriptures, the Book of Common Prayer, and the historic practice of the Church.
E. We anticipate liturgical practice to be expressed in three broad categories; low or Evangelical Church, broad Church, high or Anglo-Catholic Church. The practice of a local congregation is recognized and determined by its relationship to its bishop.
F. Paradigm of Ministry:
Liturgical/Sacramental Evangelical Charismatic
Theology Biblical Foundation Five-fold Ministry
and Government
Orthodoxy Personal Conversion Power of the Spirit
Universality Evangelism & Mission Spiritual Gifts
Liturgical Worship Pulpit-Centered Worship Charismatic Worship
Social Action Personal Holiness Kingdom
Incarnational understanding
of the Church (based on
theology, history, and
sacramental elements of
thought) Biblical and Reformational
understanding of the
Church (pragmatic and
rational) Spiritual, Organic, and
functional understanding
of the Church (dynamic and
informal)
III. DEFINING THE BASIS FOR OFFICIAL RELATIONSHIP WITH THE CEEC
The following descriptions define the character of the various levels of connection and participation in ministry with the CEEC:
The context for all relationship is Catholicity.
A. FULL COMMUNION
Includes reciprocity of ministry and full participation in all levels of worship, mission, and practice, and anticipates the following practice and posture:
1. Orthodoxy as defined in the five-fold dictum: One Bible, Two Testaments, Three Creeds (Apostles, Nicene, Athanasian), Four Councils, Five Centuries.
2. Catholicity arising from the Apostolic and Patristic Era defined by that faith "believed everywhere, always, by everyone.”
3. Affirmation of the Chicago-Lambeth Quadrilateral, which affirms the authority of Scripture.
4. Embracing the meaning and participation in Apostolic Succession.
5. Pursuit of Convergence practice and ministry.
B. Definition of Convergence in Terms of Practice
1. The EVANGELICAL stream includes: a high view of scripture, commitment to evangelistic outreach, necessity of a personal relationship with Jesus Christ, and the practice of discipleship.
2. The CHARISMATIC stream affirms: the gifts and ministries of the Holy Spirit, including the five-fold ministry of the spirit, in addition, the work of the person of the Holy Spirit is held at the highest level of esteem and pursuit, the fullness of the Spirit is sought because the quest for the reality of the Holy Spirit is fully anticipated and practiced.
3. The SACRAMENTAL/LITURGICAL stream practices the two sacraments and expects weekly participation in Holy Communion - historical practice generally anticipates the Common Cup and sacramental wine as the norm, although some cultural settings may require unique adaptation of these practices; affirms Books of Common Prayer from various nations; observes the liturgical years and four great Holy Days (Christmas, Easter, Ascension, and Pentecost); and affirms the use of vestments.
4. Identity and self-understanding defined by the Anglican context,
5. Participation in the sacramental principle, implying weekly observance of Holy Communion through Consecration of the obligations, entering into the Real Presence of Christ in the elements. Entry into the Church through baptism,
6. Submission to Episcopal Authority,
7. Embracing catholic practice,
8. Compliance with Canonical standards,
9. Acceptance of basic biblical principles of social action and witness, involving such stands as a pro-life posture, opposition to racism and sexism, and opposition to ordination of practicing homosexual and heterosexuals engaging in sexual behavior outside of marriage.
B. INTER-COMMUNION
Involves full acceptance of each Communions orders of ministry and complete participation in mutual worship services and events, with other specifics defined by agreement:
1. Acceptance of catholicity, as stated above in 1 and 2,
2. Embracing the Chicago-Lambeth Quadrilateral
3. Common acceptance of Convergence and parallel forms of practice
C. NETWORKING
Does not imply reciprocity of ministers and holy orders but suggests a compatibility of mission and common cause, often involving joint and unified effort:
1. Acceptance of Convergence
2. Catholic faith
3. Common vision
IV. CEEC VISION
A. The Communion of Evangelical Episcopal Churches (CEEC) is a communion of the holy catholic church whose identity and self-understanding is rooted in the Anglican spiritual tradition of being Catholic, Evangelical, Protestant and Reformed. We attempt to maintain and practice the faith as given to us by the Apostles through the mother Church of the worldwide Anglican family - the Church of England.
B. The CEEC envisions a communion whose parishes are fully evangelical, fully charismatic, as well as fully liturgical and sacramental.
C. We believe, as Evangelicals, that the Holy Scriptures are the inspired Word of God, and that they contain all things necessary for salvation and godly living. We are committed to the faithful reading, studying, teaching, and preaching from the Scriptures; as well as believing that the Holy Scriptures are a wellspring for spiritual maturity. We also embrace the Evangelical distinctiveness that underlines the importance of a personal relationship with Jesus Christ, a holy life, and a commitment to evangelism and mission.
D. We believe, as Charismatics, that we are to be open to the work of the Holy Spirit. That God's people have always been a spiritually gifted people. From the Apostles to the modern church, Christians have been endowed with a power beyond themselves; a power from the Holy Spirit. This means we encourage our parishes to allow and anticipate His presence and working through spiritual gifts in both our worship and daily acts of service, in a personal relationship with Him.
E. The CEEC is in unity with the One Holy Catholic and Apostolic church. This means that at the very center of our worship we are historically liturgical and sacramental. We also retain the historic creeds, episcopacy and three-fold ministry. We believe, as in the Anglicans Spiritual Tradition, that our worship is to be liturgical, and for us that is best expressed and informed through the Book of Common Prayer. It draws its worship practices and liturgy from different points of time - from the ever evolving, rich and comprehensive traditions of catholic faith and practice, to the influences of the Protestant Reformation.
F. The CEEC is Protestant and Reformed--in its use of the Holy Bible as its guide, justification by faith, and following the Word and Works of Christ and the Holy Spirit.
G. The CEEC vision is to be a contemporary Church where there is a Convergence of ministry, rooted in the ancient and historical truths of the Church Universal, with contemporary worship, while reaching to the future in relevant ways, meeting the needs of unchurched and churched people. It is a via media, accepting both Catholics and Protestants as "one in Christ."
V. DOCTRINAL POSITION: DECLARATION OF PRINCIPLES
A. It is by grace through the creation by God the Father, faith in Christ Jesus by the witness of the Holy Spirit, trusting in the inspiration and supremacy of the Holy Scriptures and with confirming hearts and minds that we affirm the Doctrinal Essentials of the Communion of Evangelical Episcopal Churches. The primary role of the Church is the expansion of the Kingdom of God. The people, clergy and bishops of the CEEC extend open membership and communion to denominations, churches, synods, clergy and individuals who accept freely and willingly conformity to these essential principles of the doctrine of the Communion of Evangelical Episcopal Churches.
B. We celebrate and affirm biblical and anointed spiritual ministry throughout the world to everyone. There is only "one faith, one hope, and one baptism, one God, and Father of us all" (Eph. 4: 5-6). Therefore, one head Jesus Christ, and one pure body of Christ, the Church. We share a ministry of faith, unity and reconciliation in a church that recognizes apostolic succession, authority, and shared ministry oversight in local independent churches and clergy, the fullness of Christian worship and spirituality in the convergence of streams in the body of Christ: Evangelical, Spirit-filled, and Liturgical and Sacramental.
1. The CEEC holding to "the faith once delivered unto the saints" declares its belief in the Holy Scriptures of the Old and New Testaments as the Word of God, and the sole rule of faith and practice as interpreted by tradition, reason and experience, in the creeds, commonly called the Apostles' Creed, the Nicene Creed, the Creed of Saint Athanasius, and we affirm the doctrines as substantially set forth in the Thirty-Nine Articles of Religion, the Chicago-Lambeth Quadrilateral, the Baltimore Declaration, and the Chicago Call: An Appeal to Evangelicals.
2. This Communion recognizes and adheres to the historic episcopacy; not as a divine right, but as a very ancient and desirable form of church polity; adapted to the varying needs of the peoples called of God into the unity of His Church.
3. This Communion, retaining Liturgy which shall not be imperative or repressive of freedom in prayer, accepts The Book of Common Prayer, as it was revised, proposed, and recommended for use by the General Convention of the Protestant Episcopal Church, A.D. 1785, and subsequent editions of 1928 and 1979, preserving the right of each congregation to select the form it so desires. The Communion reserving full liberty to alter, abridge, enlarge, and amend the same, as may seem most conducive to the edification of the people, "provided that the substance of the faith be kept entire."
VI. THE CEEC DOCTRINAL ESSENTIALS
A. We affirm decision-making based on Scripture, tradition, and Godly wisdom. The Holy Scriptures are self-attesting and the essence of Truth which require our unreserved submission in all areas of our lives. The infallible and trustworthy written Word of God is a complete and unified witness to God's redemptive acts, which culminated in the incarnation of the Living Word, the Lord Jesus Christ. The Holy Bible, uniquely inspired by the Holy Spirit, is the supreme and final authority in matters of faith and life.
B. The Word of God, Incarnate and written, provides the foundation for the following which doctrines we affirm along with Apostles' and Nicene Creeds:
1. We believe in one God, the sovereign Creator, sustainer of all things, infinitely perfect and eternally existing in three Persons: Father, Son, and Holy Spirit. To Him be all honor, glory and worship forever!
2. Jesus Christ, the Messiah, is the Living Word become flesh through His miraculous conception by the Holy Spirit and His birth of the Virgin Mary. He who is true God became true man. His two natures are united in one person forever. He lived a sinless life and died on a cross, a perfect sacrifice for our sins, according to the Scriptures. On the third day He rose bodily from the dead, ascended into heaven, where, seated at the right hand of the Almighty Majesty on High, He mediates as our High Priest and Head of the Church. Jesus Christ is the exclusive Messiah. The only Way to salvation, the only Truth and the only Life in whom people may put their trust and obtain eternal life.
3. The Holy Spirit has come to glorify Christ and to apply the saving work of Christ to the hearts of sinful, repentant people. He convicts us of sin and draws us to the Savior. Jesus baptizes His disciples in the power of the Holy Spirit and empowers them through multiple infillings to do the supernatural work of ministry in His Name. The Holy Spirit illuminates the Holy Scriptures, instructs the hearts of believers, and corporately and consensually guides us into all truth.
4. Being estranged from God and condemned by our falleness our salvation is wholly dependent upon the work of God's unmerited favor and graciousness. God credits His righteousness to those who put their faith in Christ alone for their salvation, and thereby justifying them in His Holy Presence. Only those who are born of the Holy Spirit and receive Jesus Christ, in word and obedient action, as Savior and Lord, become children of God, members of the Body of Christ and heirs of eternal life.
5. The One Holy Catholic and Apostolic Church, the true Church, is composed of all persons who, through saving faith in Jesus Christ and the sanctifying work of the Holy Spirit, are united together in the Body of Christ. The Church finds her visible, yet imperfect, expression in local congregations where the Word of God is preached in its purity and the Sacraments are administered in their integrity, scriptural discipline is practiced, and loving fellowship is maintained to nurture the believers in the life of Christ. For her perfecting, the Church awaits the return of the Lord Jesus Christ.
6. Jesus Christ will come again to the earth--suddenly, personally, visibly, and bodily--to judge the living and the dead, and to consummate history and the eternal plan of God. We seek to faithfully serve Christ in the world as His ambassadors as we joyfully anticipate His appearing.
7. The Christian's mission is to follow the Messiah's first and principal command, the Great Commandment: "Hear, 0 Israel, the Lord our God is one." We, individually and corporately, are commanded and therefore choose of our own God-given will, to love the Lord our God with all our heart, and with all our soul, and with all our mind, and with all our strength. Our mission is to demonstrate that we are Christians by certifying our Holy Spirit inspired and empowered nature, demonstrating Almighty God's gracious love through us, individually and corporately, in word and action, by pursuing the highest and best interests of our neighbors, showing the same concern we have for ourselves.
8. As we endeavor to meet the standards of God's love, we are to fulfill the Risen Jesus of Nazareth's Great Commission: "Go make disciples of all nations, baptizing them in The Name of the Father and of the Son, and of the Holy Spirit, and teaching them to obey everything that I have commanded you."
9. Human beings are not God but were created in His likeness and image. The creation serves and is sustained by the Creator. We were created for communion with God and one another in purity and in accordance with the Holy Scriptures. Communion with God and the believers is marked by love, joy, peace, patience, kindness, gentleness, and self-control. Self-control includes fidelity in heterosexual marriage, abstinence from any homosexual contact, and continence outside the bonds of marriage. Self-control includes moderation in all matters that could jeopardize the health, safety, and legal standing of the individual created in God's image. In matters where human law, custom, or reason conflict, or appear to conflict, with the God's commandments, as revealed in Scripture, the disciples' loyalty to Scripture takes precedence.
10. We affirm the Author of Life, the stewardship of creation, through environmental preservation, and the protection and validation of the irrevocable and inherent sanctity and dignity of all forms of human life, from conception to the grave. We affirm peaceful resolution and reconciliation of conflicts between persons, groups and nations, where possible.
11. This Communion recognizes the divine institution of the Sacraments of Baptism and the Lord's Supper, ministered with unfailing use of Christ's words of institution, and the elements ordained by Him.
Title II. Structure
CANON 1. OF CONGREGATIONS
The structure of the local church is based on the customs and needs of the congregation, but the following should be generally followed in the absence of established tradition in the local congregation. The CEEC allowing other denominational membership of clergy and congregations to affiliate with its communion permits the compliance with such other denominations' traditions. Each CEEC member congregation, regardless of size, shall be independent and autonomous. The clergy and people will endeavor to find the bishop best suited to oversee their ministry. Our bishops serve in both non-geographical and geographical dioceses, allowing parishes to come under the bishop with whom they have the most affinity.
A. Basic Unit
The local congregation is the basic unit of the church and all other organizational levels exist to support and facilitate the work of the congregation. This is where people live and where Baptism and Confirmations occur. The clergy of the CEEC recognize that diocesan, national, and international church structures are in place to support the local parish. The congregation is the operational center of the ministry of the diocese.
B. No Geographical Boundaries
The boundaries of a parish in this Church are not geographical; a Parish consists of all the persons enrolled as Communicants and all other persons associated in worship and service therein. Only Communicants of legal voting age, in good standing, who have been members for the six months immediately prior to the congregational meeting shall be entitled to vote therein.
C. Communicants
A Communicant Member of this Church is a person who has been confirmed by any Bishop thereof, or accepted upon satisfactory evidence of previous communicant membership and present purpose to serve the Lord; provided that the person has partaken of the Holy Communion.
D. No Consent Of Neighboring Parish Required
The consent of a Minister, or of the Wardens and Vestrymen of an organized Parish of this Church, is not a prerequisite to the formation of another Parish of this Church in the same vicinity.
E. After Episcopal Consent
Persons belonging to this Church, having obtained the consent of the Diocesan Bishop of the CEEC, may, on acceding to the Canons, Doctrine, Discipline, and Worship of the CEEC, organize as a Parish, but not otherwise. Every Parish so organized shall certify the fact, through its officers, to the Diocesan Bishop; which being done, it shall be the duty of the Diocesan Bishop to admit the Parish into Communion.
F. Reception into CEEC
Any congregation of another church that may desire to be received into union with this church shall declare its desire therefor, duly certified by the authorities of the said congregation, which certificate together with a declaration of agreement with the Doctrine and Worship of this church, shall be submitted to the Diocesan Bishop of the CEEC to whom they apply, and if these be found satisfactory by the Bishop, such congregation shall be received and become a constituent part of the CEEC.
G. New Parish
In the organization of a new parish, the following article of association and conformity shall be signed by at least twelve (12) persons of adult age, who have been duly examined by the Bishop, or some other presbyter of his appointment, as to their personal faith as is indicated by prior membership in an evangelical church, or by Confirmation by the Bishop, who intend to be supporters of the Parish, to wit:
"We, the undersigned, hereby associate ourselves for the purpose of maintaining the worship of God and the preaching of the Gospel according to the doctrine, discipline, and worship of the CEEC, under the name of _________, of the city (or town) of ______, in the State of ______ and we do faithfully commit ourselves to conformity to the Canons of the CEEC.
"We do hereby authorize the Chairman and Secretary of this meeting to certify this action, in writing, to the Presiding Bishop of the Communion of Evangelical Episcopal Churches, or a Bishop so authorized to receive these articles."
H. Parish By-Laws
Each parish shall be governed by By-Laws and Rules, and Articles of Incorporation as filed in the incorporation of the church. A copy of By-Laws shall be available in each parish for review by its members.
I. Election
In each parish, annually, during Easter week, or at some other time previously appointed by a stated Parish meeting, an election by ballot shall be held for Wardens, Vestrymen, and in each parish, Delegates and alternates to the Annual Convocation. The Wardens, and Delegates and their alternates shall be chosen from among the Communicant Members, and, when practicable, the Vestrymen also; but a minority of a Vestry may be chosen from non-communicant adherents, if necessary; provided, that they must be persons of unimpeachable moral character. Except when it conflicts with local State law the Rector shall preside at the Parish Meeting or by his appointment, ore of the Wardens. In a Church without a Rector the presiding officer shall be the Diocesan Bishop or some other Presbyter of the CEEC appointed by the Bishop.
J. Full Communion Parish Congregation
A new church having participated in the life of a diocese of the CEEC for at least six months, and having maintained at least twelve communicants, and having covenanted to tithe monthly to the CEEC shall be received as a full Communion parish entitled to delegates for representation at all convocations. The reception of the parish into full communion shall be witnessed by a bishop of the CEEC for the confirmation and reception of the communicants.
K. Special Meetings
Special meetings of any Parish may be held as occasion shall require, to transact such business as is specified in the call, and none other. Every Parish meeting, whether stated or special, shall be announced at each meeting for Divine worship on the two Sundays next proceeding its date.
L. Record Audits
That appropriate financial records and books of account should be maintained by the parish. That any congregation having a gross income of more than twenty-five thousand dollars ($25,000.00) in any given year, shall prepare a financial statement, and submit it with any tax returns, for review by the Diocesan Bishop by May 1st of each year. If the Diocesan Bishop is the pastor of a parish, he shall submit a financial report of his parish, with any tax returns, for review by the Provincial House of Bishops. That an independent audit will be conducted every three years if a parish has exceeded $25,000.00 for each of the three years, and submitted to the House of Bishops, through the Diocesan Bishop. If the Diocesan Bishop is the pastor of a parish, an independent audit will be conducted every three years if his parish has exceeded $25,O00.00 for each of the three years. The audit shall be submitted to the Provincial House of Bishops.
M. Tithe
That each parish congregation shall tithe* monthly to the CEEC Diocese of which it is a part. (*Note: the biblical definition of the tithe, being a tenth of all normal parish income, is understood as the normative practice.)
CANON 2. OF PARISH GOVERNMENT
Each parish shall have a Parish Government. The Parish Government shall be composed of these three components:
A. Rector's Council
The Rector's Council is appointed by the Rector, and may include both clergy and lay members. It shall act as an advisory council together with the Rector. Its chief responsibilities shall be to oversee and define the spiritual direction, vision, and mission of the local parish.
B. Parish Council
Shall be established to coordinate and give direction to the various areas of ministry and service in the life of the church (e.g., outreach, worship, education, etc.). The Parish Council shall be made up of all clergy and lay people who oversee or coordinate specific areas of ministry in the life of the parish. The specific responsibility of the Parish Council shall be the administration of ministry to the church and the world. The Rector's Council shall approve the appointment of members to the Parish Council.
C. Vestry
The duties and responsibilities of the Vestry shall be to oversee finances and the temporalities of the church.
1. Officers of the Vestry
A Vestry shall consist of a Rector's Warden and an Accounting (or People's) Warden, who may be otherwise called, respectively a Senior and a Junior Warden - and some number of Vestrymen. The Vestry shall be constituted of a minimum of three and a maximum of nine members, in relation to the size of the local parish. Each Vestry member shall have one vote and shall elect their own chairman who will be designated Junior Warden and serve a term of one year in that position. The Senior Pastor (Rector) shall be an ex officio member of the Vestry.
2. Election of the Vestry
The Vestry members are elected from members of the local parish by a vote of the parish membership. An election shall be conducted in the parish on a yearly basis. Each member shall serve a term of three years, with one/third of the Vestry seats coming open for election each year. The Wardens and Vestrymen shall hold office until their successors have been elected and have qualified.
3. Duties of the Vestry
The duties of a Vestry shall be in general the care of all properties and the management of all financial business of the Parish. The Vestry shall determine with the concurrence of the Rector what meetings, other than assemblies for Divine Worship, may be held in any building under its charge. Unless otherwise provided by the Charter or Bylaws of the Parish, or ordered by the Parish at a stated meeting, the Vestry, together with the Parish Council and the Rector's Council, shall take initial and final action in the calling of a Rector or of a Minister-in-Charge (Deacon), subject to the advice of the Bishop in jurisdiction. The Vestry shall approve the employment of all other persons serving the Parish under salary, and fix the amount of each salary.
4. Limitation
The Vestry shall not mortgage, sell or otherwise alienate any real property without the ratification of the Parish, by a two-thirds vote, in a meeting canonically called, unless otherwise provided by the Charter or By-Laws of the Parish, or the laws of the State.
5. Voting
Unless it conflict with the laws of the State, the Rector or Pastor shall be ex-officio Chairman of the Vestry, and preside, when present, at all its meetings; in his absence the Senior Warden, or if he also be absent, the Junior Warden shall preside. The Chairman (Rector) shall not have a ballot, but is hereby empowered to cast the deciding vote in case of a tie.
D. Bishop Oversight
The Vestry, or the appropriate council, of each congregation shall select a Bishop of its choice in the CEEC, allowing congregations to come under the Bishop with whom they have the most affinity. A Bishop need not resign a parochial cure to serve. Initially, a CEEC Bishop will be assigned to the congregation. After one year the Parish may hold an election to select the Bishop of their choice or to ratify their relationship to their initially assigned bishop. Once a change is made the congregation may not in the future make any additional change of jurisdiction.
E. Rector
The Rector is the executive director of the congregation, holding headship in the parish as chief spiritual authority within the parish. Authority within the parish is conferred by or derived from him and, in all spiritual matters, the Rector holds final authority. He is the Ordinary for all services and liturgies. The Rector chairs the Vestry, and is an ex officio member of all commissions and organizations of the church. This authority is derived from the Bishop of the Diocese and the Diocesan Council; thereby, he is accountable to the Diocesan Council and primarily to the Bishop. In the case of a Bishop who is also a Senior Pastor, he is accountable to the Provincial House of Bishops.
F. Consensus
The Vestry, Parish Council, and Rector's Council does not operate on a secular parliamentarian or business model, but rather seeks to conform itself to the apostolic method presented in Acts 15; that is, government by consensus, each member of the said Council submitting one to another and all together seeking to discern the mind of the Spirit and the direction and Will of Cod. When lacking a clear consensus, the Rector may render a final decision or delay decision at his discretion. Consensus governing encourages direction from God and action by the Holy Spirit rather than a political process. This encourages servant leadership based on a personal relationship with the Lord.
CANON 3. OF THE DIOCESE
A. Diocesan Government
Since the organizational structure of all parts of the church are consistent, diocesan government operates according to the same principles and contains similar structure to that of congregational government.
1. The Diocesan Council
The Diocesan Council consists of every presbyter resident within the diocese. In each diocese, the Council will gather regularly for the purpose of prayer, mutual support, sharing of ideas, the deciding of major issues in the life of the diocese, and determining the direction of the diocese under the leadership of the bishop. This Council is also involved in budget review, input, and recommendations presented to the Bishop's Council for final authorization. It is the role of the Diocesan Bishop to convene and preside at such meetings of this Council.
2. The Bishop
The bishop is the chief pastor in the diocese. All clergy, parishes, ministries, and people of the diocese are accountable to the bishop. Each bishop is also to be the rector of the cathedral parish. In such cases the bishop is to be assisted by the dean of the cathedral, serving as the primary pastor. By requiring that the bishop be rector of the cathedral parish, it is the intention of the CEEC to keep all bishops in touch with the people and the primary place of ministry, the parish. A primary function of each bishop is ministry too the clergy under his care. The bishop convenes and presides at the Diocesan Council. All authority within the diocese is conferred by or derived from the bishop and, in all diocesan matters, the bishop holds final authority. The order of deacons within the diocese are attached directly to the bishop and deployed by him in various ministries around the diocese. The roles, duties, responsibilities and accountability of the bishop are defined and governed by the canons of the church. Each bishop is accountable to his own Provincial House of Bishops, and to the Archbishop of his province.
3. The Bishops Council
The Bishop's Council consists of the officers of the corporate entity of the diocese and shall act as chief advisors to the Diocesan Bishop, and shall have final authority, together with its bishop, over all practical, financial, and business matters for the diocese. The members of the Bishop's Council may be lay and clergy and are appointed by the Bishop to serve one year terms.
4. Diocesan Staff
The bishop may establish for his office such staff as necessary for the functioning of the diocesan office and the fulfillment of its ministry to guide and enable the ministry of the parishes. The diocesan staff is the administrative nexus supporting diocesan life and ministry.
5. Area
The dioceses are not necessarily geographical in nature. They are comprised of those congregations, ministries, and clergy electing oversight by a particular bishop.
CANON 4. OF THE PROVINCE
A. Provincial Government
The Province is comprised of dioceses which come under the jurisdiction of a particular Archbishop. The Province is not geographical but consists of those dioceses electing oversight by a particular Archbishop. As each regional/diocesan bishop raises up bishops for respective states, districts and territories within the region, and attains a pre-determined multiplicity of ordinary or mission bishops, that regional diocese then becomes a province of the CEEC. The purpose of the Provincial Government is to provide support, coordination, cooperation, prayer, fellowship, and direction for the bishops and dioceses within each province.
1. Provincial House of Bishops
The provincial HOB is comprised of all bishops within the province. Its primary purpose is to coordinate ministry functions and to facilitate coordination among the dioceses within the province. It is also the organizational context in which the bishops of a region together to seek God for direction and unity. It is also a framework within which diocesan bishops receive support and encouragement from one another. This House also reviews, gives input, recommendations, and affirmation to the provincial budget, submitting it to the Archbishop's Council for final authorization.
a. Dioceses
The dioceses are the instruments of the ministry of the province. Each bishop is responsible for the implementation of the program and ministry of the church by guiding and facilitating the parishes of the diocese.
2. The Archbishop
The archbishop is a regional bishop who has the responsibility of his own parish and diocese in addition to the province. He also has the responsibility of ministering to the bishops within the province, convening and presiding over the Provincial House of Bishops. One of the primary roles of the archbishop is to raise up candidates for bishop for dioceses within the province, to be approved the Provincial House of Bishops. The archbishop serves as a pastor to the bishops within the province. All bishops within the province are responsible to the archbishop and accountable to the archbishop. The archbishop is accountable to the Provincial House of Bishops. Besides pastoral support for the bishops and inter-diocesan coordination, a primary role of the archbishop is to guide and facilitate growth and mission strategies within the denomination. A suffragan/auxiliary bishop may be appointed by the archbishop as an assistant to facilitate his office, subject to approval of the Provincial House of Bishops.
a. Archdiocesan Staff
The archdiocesan/provincial staff exists to administratively support the office of the archbishop and its ministry.
b. Executive Committees
Such Executive Committees as are required, e.g., the finance committee, shall be created by the Archbishop as necessary to service the governing needs and mission of the Province.
c. Archbishop's Council
CANON 5. OF THE INTERNATIONAL COMMUNION
A. International Communion Government
The universal government of the Communion of Evangelical Episcopal Churches is comprised of all of the provinces of the CEEC. The purpose of the international church government is to be a spokesman for the whole international world Communion, to provide direction, vision, and encouragement for the parishes and dioceses of the church. It also has the responsibility of providing services that will facilitate the growth, coordination and cooperation of all the parts of the church at every level, that is, to provide services that will build up the church at every level in the world and also to fulfill the Great Commission, overseeing and facilitating the spread of the gospel, the ministry of the church, and the growth of the CEEC throughout the world. The international communion government also serves as the highest level of accountability and that organ of overall church government which sets the international direction, agenda, establishes church-wide standards, establishes canon law and works to coordinate and guide, under a common vision, the respective provinces of the church.
1. The International House of Bishops
The International House of Bishops is comprised of all the elected Archbishops of the Communion. The International House of Bishops represents each province of the entire church international. Under the direction of the Presiding Bishop, the International House of Bishops determines the major issues, directions, and commitment of the whole Communion. The House of Bishops affirms the Canons, approves the Presiding Bishop's budget, and is the final court of appeal for bishops, or clergy under discipline. The International House of Bishops shall convene every two years, or as called by the Presiding Bishop.
2. The Presiding Bishop
The Presiding Bishop is the primary administrator and chief spokesperson of the CEEC. The Presiding Bishop convenes and presides over the International House of Bishops. He is in a relationship of mutual submission and accountability with the International House of Bishops.
a. International Communion Staff
The purpose of the Office Staff of the Presiding Bishop is to facilitate implementation of the decisions of the International House of Bishops, to support the ministry of the Presiding Bishop, and to provide coordination of the mission of the Communion. The Presiding Bishop may appoint staff members to assist from time to time as necessary.
b. The Executive Committees
The Executive Committees supply and support the responsibilities of governance of the Presiding Bishop. Such committees include, for example, the Committee on Canons, the International Convocation Committee, International Communications and Development Office, etc.
B. Relational Consensus
The central ecclesiastical organizational structure of the CEEC is one that places emphasis not on the administrative superstructures of the church, but rather on the parishes and ministries of the church. It is one that is relational in nature. The government by consensus instituted in the executive councils of the church at each level serves as a great corrective to many historic and modern imbalances in church government. It eliminates tendencies at any level toward "one man rule." On the other hand, it gives the leader or pastor their true biblical authority and prevents him from being dominated by a church board. There is a mutual submission between pastor and council that allows both to be used of the Lord together. It is a system of government that is open to the Holy Spirit and, actively, not only seeks but depends on the directing of the Holy Spirit. It is not directed by laymen, by clergy, by politics, by powerful interests, by affluent people, or by pressure groups, but by the Holy Spirit alone.
C. Biblical Government
This form of government is designed to assure that leadership is going to be by the Holy Spirit. It is a form of government that maximizes relationship and provides a forum in which conflict can be resolved. As a form of government that not only allows, but facilitates development of mature leaders in the church, it allows the Order of Deacons to fulfill their role in the Body of Christ, the Order of Presbyters to fulfill their role in the Body of Christ, while at the same time allowing those not in Orders involvement, ministry, and significant input and guidance at every level of the life of the Church. Those in Orders and those not in Orders completely fulfill their divine calling and capabilities without compromising each other. All too often church governments have eliminated any role for the laity in order to buttress the authority of the clergy; on the other hand, very often those called and anointed by God and ordained in the role of government in the House of God have been subordinated to lay boards of congregational governments that turned the pastor into little more than a hireling retained to do the ministry; whereas in the biblical order of things, the whole Body of Christ ministered, and the governance was exercised by those in Orders.
CANON 6. OF CONVOCATIONS
Convocations are gatherings of the people of the CEEC with its priests and bishops for prayer, preaching, inspiration, instruction, etc. The purpose of the convocation is to feed, equip, and build up the Body. Each convocation also provides specialized forums for all persons to offer input, defend positions, test ideas, etc. Such forums are designed to be aids in not only discerning the mind of the Lord, but also the mind of the church. The Annual Convocation shall take additional action as the elective body representing the entire CEEC as prescribed by these Canons.
Title III. Financial
CANON 1. RECORDS
At Every Level:
A. Books of Account
Financial books of account shall be so kept as to provide the basis for satisfactory accounting and audit.
B. Inspection
All books of accounts of the congregations, diocese, provinces, and world church shall be open for review, inspection and copying upon reasonable notice by those having oversight of the entity. Audits shall be provided upon request of the appropriate CEEC authority or representative. Any congregation, ministry, diocese, province, or agency of the Communion with an income of more then $25,000.00 annually shall have an independent audit every three years.
C. Insurance
All buildings and their contents shall be kept adequately insured.
D. Fiscal Year
The fiscal year shall be the calendar year beginning January 1.
CANON 2. TITHING, CONTRIBUTIONS AND SUPPORT
A. Tithe Practice
The normative practice of Christian giving is the standard of the biblical tithe, or a tenth of one's personal income. Offerings of various kinds beyond the tithe are also recognized as biblical.
B. Parish Tithe
The congregation shall begin tithing to the diocese upon beginning a formal relationship; unless special dispensation is obtained because of dual membership or other good reason from the Diocesan Bishop.
C. Vote
A local parish shall not have a vote in convocations until it is a full communion parish.
D. Diocese Tithe
Each diocese and bishop therein, should tithe out of their monthly income to the provincial office and archbishop for support of its efforts on their behalf.
E. Clergy Tithe
All clergy tithe to the next higher overseeing structure and its leaders from their personal income (deacon and priest to bishop, bishop and diocese to archbishop and province, archbishop and province to Presiding Bishop, and Presiding Bishop to the International House of Bishops). Bishops shall remain sensitive to individual situations.
F. Religious Communities
All Religious Communities and Orders will tithe to their overseeing bishop.
G. Special offerings
Special offerings, or assessments of churches may be called as they are needed for the work of the communion of churches.
H. Fund raising
Fund raising, endowments, contributions, and grants will be sought at all levels to support "The Great Commission."
I. Support
The CEEC International church, provinces, and dioceses will also financially support local congregations, ministries, missions, and clergy, as needed from time to time for the expansion of the Kingdom. (i.e.: International to Province, Province to Diocese, Diocese to Parish etc.)
Title IV. Organization and Administration
CANON 1. ANNUAL CONVOCATION
The Annual Convocation shall be the legislative body of each province of the CEEC. It shall be comprised of lay delegates from all full communion parishes, and all clergy of the province.
A. Time & Operation
1. Annual Convocation
An Annual Convocation shall be called by the Archbishop of the Province in each calendar year.
2. Committee Chair
The Archbishop shall appoint the initial chairperson and committee of the First Annual Convocation who shall organize and plan the convocation. Thereafter the chairperson shall be elected at the Annual convocation to organize and preside at the next Annual Convocation.
3. Committee Appointment
The chairperson may appoint a committee to assist in the planning and preparation of the next Annual Convocation, subject to the approval of the Archbishop.
4. Advisory Board
The chairperson and committee of the Annual Convocation shall act as a standing advisory board to the Archbishop. Each diocese shall have a representative on the Annual Convocation committee.
5. Commissions
The Annual Convocation may establish standing commissions, to study and make recommendations to the Annual Convocation on major subjects considered to be of continuing concern to the province. Commissions shall make quarterly reports to the Annual Convocation Committee.
6. Rules
The Annual Convocation committee shall be vested with the authority, subject to the approval of the Archbishop, to establish appropriate rules and regulations for the operation and conduct of the committee and Annual Convocation, which do not conflict with these canons.
7. Convocation Funding
The Annual Convocation shall adopt a budget to provide contingent expenses. An assessment shall be levied on the dioceses to defray the expenses of that budget.
B. Voting:
1. Lay Delegates
Two lay delegates to the Annual Convocation shall be elected at a regularly called congregational meeting in each full communion parish, or ministry. In all cases they must be communicant members of the church congregation in the parish, or directors of the ministry, they are chosen to represent; but shall not be clergy. Two lay delegates from mission parishes may attend but shall not have voting authority.
2. Clergy Voting
All clergy shall be voting delegates to the Annual Convocation.
3. General Voting
All lay delegates of full communion parishes, Annual Convocation committee members, and clergy attending the Annual Convocation may vote on all matters brought before the meeting. A 2/3's majority of those in attendance shall be decisive, unless otherwise specified herein. No proxies shall be allowed, except by the approval of each diocesan bishop.
4. Resolutions & Credentials
That all matters and proposed resolutions to be submitted to the Annual Convocation shall be deposited with the chairperson at least ten (10) days prior to the opening date of the Annual Convocation. That all delegates and clergy to vote at the Annual Convocation shall submit application to the chairperson thirty (30) days prior to the Annual Convocation and credentials of those to be in attendance shall be approved by the Annual Convocation committee.
CANON 2. PRESIDING BISHOP
A. Election of Presiding Bishop
The International House of Bishops shall elect the Presiding Bishop at the expiration of the third year of each Presiding Bishop's term. The Presiding Bishop shall serve a term of four years from the date of election. The Bishop Co-Adjutor shall be elected at the end of three years to succeed the Presiding Bishop and assist the Presiding Bishop for the last year of the term. This equates to five years of service, one as Co-Adjutor, and four as Presiding Bishop.
B. Duties
The Presiding Bishop is the acting administrator and chief spokesman of the entire CEEC.
1. The Presiding Bishop shall:
a. Present the CEEC to the Church and to the world as the chief spokesperson.
b. Serve as executive administrative overseer for the CEEC.
c. Convene over the International House of Bishop's Synods, setting the time and place.
d. Act as the voice and representative of the International House of Bishop's, speaking the consensus of the House.
e. He may appoint officers, and committees to assist him, to whom he may delegate so much of his authority as he deems appropriate.
C. No Diocesan Resignation Required
The Presiding Bishop need not resign as diocesan bishop.
D. Disability
In the event of the resignation, disability, or retirement of the Presiding Bishop, the International House of Bishops Shall elect a new Presiding Bishop to fill the office at an emergency meeting of the International House, convened by the next senior ranking Archbishop.
CANON 3. OF BISHOPS: QUALIFICATIONS AND JURISDICTION
A. Qualifications
1. Requirements
Any priest of the CEEC in good standing, over the age of thirty (30), may be elected a bishop in the CEEC for one year. The Archbishop and two other bishops designated by him shall proceed to consecrate the bishop-elect.
2. Annual Report and Reaffirmation of Vows
All lay delegates of full communion parishes, Annual Convocation committee members, and clergy attending the Annual Convocation may vote on all matters brought before the meeting. A 2/3's majority of those in attendance shall be decisive, unless otherwise specified herein. No proxies shall be allowed, except by the approval of each diocesan bishop.
B. Jurisdiction
1. Order
The Communion recognizes the episcopate as an order; and no person who has held the office of bishop in any other denomination, jurisdiction, or communion shall ordain, confirm, or perform any act of the Episcopal Office of this Communion, unless and until he has been so authorized by the appropriate House of Bishops.
2. House of Bishops
a. Diocesan bishops, missionary bishops, suffragan bishops, and co-adjutors shall comprise the House of Bishops under the direction of the Archbishop. Retired bishops may continue to participate but shall have no vote.
b. The House of Bishops shall appoint a legal counsel, historian and secretary and other staff members as needed. They may be laity if clergy are not available to fill the positions.
C. Election of bishops
When there is a vacancy at the:
1. Diocesan Level
The diocesan clergy shall submit a minimum of two priest candidates to the Provincial House of Bishops, who shall select a new bishop subject to the approval of the Archbishop.
2. Provincial Level
When there is a vacancy at the provincial level, the bishops of the province shall submit a minimum of two bishops in good standing within the communion to the International House of Bishops who shall select the new Archbishop.
a. Suffragan and Missionary Bishops shall be directly selected by the appropriate bishop.
b. Bishop Co-Adjutor shall be selected in the same manner as Diocesan or Provincial bishops.
D. Duties of Bishops
1. The duties of the office of Diocesan Bishop shall include:
a. The setting of vision for the Diocese, serving as a "father in the Lord" to the clergy and laity.
b. The calling and oversight of meetings with the clergy of the diocese, both publicly and privately, for their spiritual nourishment and mutual edification.
c. The ordination of priests and deacons.
d. The regular visitation of every parish in the diocese for the purpose of:
(1) The administration of the Sacraments
(2) The preaching of the Word of God.
(3) The administration of the diocese.
2. Duties of Suffragan Bishops
The duties of Suffragan Bishop shall include assistance to the Diocesan in administrating the life of the diocese and such other duties as shall be assigned to him by the Diocesan.
3. Duties of Missionary Bishops
The duties of the Missionary Bishops shall include carrying out the mission of the Church in other lands, regions, and social groups, not otherwise reached by the structures of the Church under the supervision of the Diocesan or Provincial Bishop.
CANON 4. OF PRIESTS
A. Requirements
The candidate for Priesthood shall be a communicant in good standing in the CEEC, having reached the age of 23 years and having completed the preparatory requirements for Priesthood during a period of postulancy.
B. Recommendations
Before ordination to the Priesthood, there shall be submitted to the Diocesan Bishop a letter of application from the Candidate and a letter of recommendation from the priest(s) giving pastoral oversight during postulancy. The candidate shall be recommended to the Bishop by Priests within the diocese who attest to the call of God on the candidate's life and his abilities to respond to the call.
C. Duties
The ministry of the priest shall include:
1. Pastoral oversight of a parish and/or other cure, or ministry;
2. Administration of the Sacraments;
3. Teaching and preaching the Word of God;
4. Hearing private and confidential confessions and declaring absolutions
5. Serving the diocese by working closely with the Bishop in unity with other priests and deacons.
6. Serving as an ex officio member of all councils within the parish, or ministry.
7. Serving as chairperson of the parish Vestry and Rector's Council, or board of directors of a ministry.
8. Maintaining records of all baptisms, marriages, confirmations and burials. An annual report of the status of a priest's ministry will be submitted to his bishop.
D. Reaffirm vows annually
The sacred priesthood is an order of ministry established by the historic church and ordination is for life. Once ordained and licensed by the CEEC the priest shall report annually to his bishop, reaffirm vows of unity with his bishop and advise of any changes requiring review of his faculties by the CEEC. Priestly faculties shall be renewed every three years.
CANON 5. OF DEACONS
A. Requirements
The candidate for the Diaconate must be a communicant, at least 21 years of age, and in good standing in the CEEC, having completed the preparatory requirements for the Diaconate during a period of postulancy, except in special circumstances the Diocesan Bishop may waive a postulancy period.
B. Recommendations
Before ordination to the Diaconate, there shall be submitted to the bishop a letter of application from the candidate and a letter of recommendation from the priest(s) giving pastoral oversight during the postulancy.
C. Duties
The ministry of the deacon includes:
1. Caring for the sick, poor and needy;
2. Assisting the priest or bishop in the administration of the Sacraments; and other functions delegated to the deacon.
3. Teaching and preaching the Word of God, as licensed
4. Assisting in Parochial administration.
D. Reaffirm Vows annually
Deacons shall reaffirm their vows annually and faculties shall be renewed every three years.
CANON 6. OF CANDIDATES FOR HOLY ORDERS
A. Admission
Upon reception of application for Holy Orders, the Bishop and at least two clergy shall interview the applicant. Upon the acceptance of the application for Holy Orders, the Bishop shall admit the applicant to postulancy, working closely with the postulant to develop and monitor a program of preparation for Holy Orders.
B. Preparation
Preparation for Holy Orders shall include theological training, practical experience, spiritual formation, and other such requirements as his diocese shall deem helpful and necessary, with pastoral guidance provided throughout the period of preparation.
C. Qualifications
1. It is regarded that the norm for consideration for ordination to the priesthood be the completion of a M.Div. degree from a theologically accredited seminary. Consideration for the diaconate would hopefully follow the completion of the first year of training in the same seminary environment.
2. Any applicant for postulancy should be, at minimum, a college graduate with the intent to enter an accredited seminary.
3. Provision is made for reading for Holy Orders. However such reading should apply to such persons who are of age and circumstance that precludes seminary training or former ordination and participation in professional ministry for 10 years, or at the bishop's discretion.
4. All education must be under the tutelage of the Bishop, involving either selection of a seminary, educational institution, or the process of reading for holy orders. Because the CEEC is international in scope and ministry, we recognize varying needs and opportunities in many countries, requiring adjustments for local circumstances made under the oversight of the local bishop. While affirming the value and necessity of graduate education, we recognize God calls His servants from many backgrounds and varying educational experiences. We affirm the validity of ministry arising from all of these levels.
CANON 7. OF RECEIVING CLERGY FROM OTHER CHRISTIAN BODIES
A. Non-Apostolic Succession
1. If a person ordained or licensed by another Christian body not in apostolic succession of bishops should apply to the CEEC for Holy Orders, the Bishop and at least two priests shall interview said clergy, giving consideration to his knowledge of Scripture, theology, church history, liturgy and practical pastoral experience.
2. The candidate having fulfilled the requirements of postulancy, the bishop may ordain the candidate to the office to which he is called.
B. Apostolic Succession
1. If a person ordained in apostolic succession should apply to the CEEC for Holy Orders, the bishop and at least two clergy shall interview said clergy. If the candidate has met the requirements of CEEC ordination, his orders shall be received, subject to approval of the diocesan bishop.
2. If the candidate has not met the CEEC requirements for ordination, he may be received on a probationary status.
CANON 8. NON-ORDAINED MINISTRIES
A. Non-ordained ministries including catechists, lay readers, lay preachers, lay eucharistic ministers, other ministries (as deemed appropriate), and pastoral leaders may be licensed, with guidelines for the training and selection of such persons being established by the bishop.
B. The non-ordained ministry is called chiefly to equip and serve the church which is a company of saints in communion who offer to God the sacrifices of praise and thanksgiving through the stewardship of their time, energy, money, and spiritual gifts. In all its life and work the CEEC shall encourage the ministry of the whole Church to God.
Title V. On Worship
CANON 1. LITURGICAL WORSHIP
A. Worship Service
The principal worship service in the CEEC should be the weekly Celebration of Holy Eucharist (otherwise known as the Lord's Supper, Holy Communion, the Mass, the Lord's Table) on the Lord's Day. Celebration of the Eucharist shall be at least monthly.
1. The service shall follow the shape of the historic liturgy of the One, Holy, Catholic and Apostolic Church, which may be found in a wide variety of liturgies, both East and West.
2. The Eucharist shall be celebrated with the unfailing use of Christ's words of institution and the elements ordained by Him.
B. Approved Liturgies
The liturgies which may be used by congregations shall be approved by the Diocesan Bishop.
C. Procedures
In keeping with the spirit of the early church, the shape and procedures of the historic liturgy shall be followed, always maintaining "that blessed liberty wherewith Christ hath made us free."
Included in "that blessed liberty" would be the "convergence" elements of anticipating and expecting the moving of the Holy Spirit through His miraculous gifts and power, as well as the evangelical preaching of God's Word to the building up of God's people and the conversion of the unsaved.
CANON 2. MUSIC
All worship music should bring glory to God. Recognizing the various backgrounds and cultures of the individual parishes, it is nevertheless desirable that the worship music should represent both the rich tradition of the historic faith and the contemporary expressions of praise to the Lord.
Title VI. Correction and Grievance
CANON 1
Objective of Discipline: The objects of Christian discipline are the removal of offenses, the vindication of the truth, the promotion of purity and harmony in the church, and the benefit of the offender. Forgiveness is a Christian virtue that the CEEC will practice with a penitent communicant accused.
CANON 2
Exercise of Discipline: Discipline may be exercised with reference to either moral or spiritual, or to ecclesiastical offenses; in the latter case, nothing shall be admitted as a matter of accusation which cannot be proved to be a violation of the regulations of this church.
CANON 3
Private offenses: In all cases of private offenses, the offender shall be dealt with in accordance with the mode divinely prescribed in St. Matthew xviii, 15-17.
CANON 4
Authoritative Council: The correction of communicants, deacons, priests and bishops shall be administered by the authoritative council appointed by the Archbishop, immediate to the situation, and in consultation with the diocesan bishop immediate to the situation.
CANON 5
Grievances: Grievances shall also be heard by the authoritative council immediate to the situation, and in consultation with the bishop immediate to the situation.
CANON 6
Appeals: All corrections and grievances may be appealed to the next immediate level of authority, and may, at that authority's discretion, be entertained or dismissed.
Title VII. Of Amendments
CANON 1
Of Amendments: These Canons may be amended by a 2/3's vote of a special meeting of the International House of Bishops or any regularly scheduled meeting thereof.
_ Certification _
This is to certify that this Fourth Edition of the Canons of The Communion of Evangelical Episcopal Churches were prepared, by the grace of God, the action of the Holy Spirit, and prayers to our Lord Jesus and submitted on the 29th day of August, 1998, by the following committee appointed by the House of Bishops.
CEEC Canon Law Committee:
∑ The Reverend Justus Lloyd "Buck" Humphreys, Chairperson - Editor, Dallas, TX
∑ The Reverend Thomas Steward Cory, Assisting Editor, Fremont, CA
∑ The Reverend Pat Roark, Bartlesville, OK
ADOPTION
We the Bishops and Priests of the CEEC do hereby adopt and present these Canons as a guide for our Communion of Churches: to be observed under the loving care of our episcopate, asking for God's blessing on our endeavors to build His Kingdom now and forever more.
_______________________________________________
The Most Rev. Wayne Boosahda, Presiding Bishop
IN WITNESS WHEREOF AND ATTESTING HERETO:
This 29th day of August, 1998, House of Bishops Conference Call at Oklahoma City. Oklahoma.
THE HOUSE OF BISHOPS:
∑ The Rt. Rev. Abbott James P. Beckett, The Diocese of St. Antony
∑ The Rt. Rev. Max Broussard, The Diocese of St. Barnabas
∑ The Rt. Rev. Dr. John Erbelding, The Diocese of the Holy Spirit
∑ The Rt. Rev. Van B. Gayton, The Diocese of St. Paul
∑ The Rt. Rev. Duraisingh James, The Diocese of India
∑ The Rt. Rev. John Kivuva, The Diocese of St. Andrew
∑ The Rt. Rev. Terry A. Lowe, The Diocese of St. Peter
∑ The Rt. Rev. Michael D. Owen, The Diocese of St. John
∑ The Rt. Rev. Robert L. Wise, The Missionary Diocese of St. John
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