Beliefs of the Anglican Independent Communion

introduction from Rev Tony Norton

Beliefs and doctrine is a big topic!  Here's a bit of reading for you on what our church believes...  this may sound like a good cure for insomnia, but to be honest, it could be 10x larger and still not contain everything!  So this is something of a snippet and contains the Canons (basically the 'laws') and some details of the sort of doctrines we believe.  We've covered a few things here that are 'hot topics' in the church in this country today.  But we can't do it all.  If you want to find out more about Christianity in general, or matters of theology, controversy, cults and denominations, other religions, biblical studies and church and ministry, then I'd like to recommend to you Christian Apologetics and Research Ministry website.  This is a thoroughly sound and solidly biblical website and I am happy to commend it to you.  In a world where many have claims to the truth, we don't want to claim to have it, but we claim to point to it!  Its in the bible.  Now there are two important things to add to that statement 1) That yes, the bible is hard to understand at times, it needs study, it needs time and sometimes we need the help of scholars and people experienced in reading it, to understand it.  2) Also, we need to hold up anything we are told, to the bible and ask "does it fit with scripture"?

So this part of the website is split into two parts, firstly a few bits about what we believe and secondly, the more formal stuff - the canons.  I hope you find this useful.  You can also follow us on the Blog section, or Twitter for further discussions on key issues, controversial topics etc.  If you have any questions you cannot find the answers to here, then check out www.CARM.org, as mentioned above.  Basically we believe in the bible as the Word of God as they do, so whilst not everyone in the AIC will have exactly the same beliefs as Matt Slick (CARM author) and its not an AIC publication, its pretty much gonna teach what we believe.

The links here are not officially doctrine of the AIC and we cannot guarantee all that is found there is consistent with official AIC doctrine.  They are here because I think you will find them helpful in pointing you in the right direction.  Nor do the views I express here are not officially the views of the AIC, but are my own views, again, that I feel are useful in pointing readers in the right direction.

The basis of belief in the AIC


By Rev Tony Norton

This topic is something you could read about every day of your life and still not read all there is to read by a long shot.  So here's a bit of an idea of what I think makes up what we believe in the AIC:

I think we could summarise the beliefs under 2 main influences.  Out of these come the basis of our faith:

1) The faith of the church:  Jesus established the church and Peter as its head.  When we join a church, even though it is so divided today, we are all part of that one church.  But the AIC, through Roman Catholicism, can trace the authority of its bishops (apostolic succession) back through the church, all the way back to Peter and the disciples of Jesus (unlike the C of E and many other churches that claim apostolic succession).  In Matthew 16:18, Jesus makes Peter the head of the Church, so does he commission the apostles later on (apostle means literally one who is sent, personally commissioned and has come to refer to those Jesus himself sent out).  These laid hands on successors, who laid hands on the next successors and so on, through the laying on of hands, this has been passed right down to the present age.  Only the Catholic church can (legitimately) claim to have this continuous link.  We walk in the footsteps of billions of other Christians, we are part of a global family of over 2 billion today alone.  But we also recognise the faith of 2,000 years of devoted disciples of Christ and that the Lord has spoken through the prophets, as he did before he came to earth in the form of his Son Jesus Christ, through the Church.  We believe in scripture too, we believe it to be the Word of God, as any genuine evangelical does, but evangelicals must remember that the  Church came first and it was the church that established scripture, what was in it, its printing and publication in the reformation period, its translation and has taught from it throughout those 2,000 years.  Not that everything the Roman Catholic Church has ever done is infallible, nor that the Pope is, but we recognise, although the Church has always been full of fallen beings, that God speaks to us and always has done and so, many good things have been established.  The early church fought against many heresies to define our faith as it is today.  If it did not, then it would not exist today.  The Lord taught through that period, whilst mistakes were undoubtedly made, what the faith was.  A faith with no boundary would not have survived.  So also, the creeds established the absolute fundamentals of the faith, such as the deity of Christ, the virgin birth, the resurrection, the Trinity and so on.  Today, these are under attack again by liberals in the C of E, by pseudo-Christian groups like Jehovah's Witnesses, Christian Scientists, Christadelphianism, Mormons and by a rampant secularism in our society and in the media.  Click on the links for more info on those... but the list could go on.    If a group claims to be Christian but does not believe in the Trinity, the resurrection, the deity of Christ or that we need Christ and Him alone for salvation, then it is not a Christian group, these things (and others) are essential to the faith.  Sadly there are many in the C of E, Methodist Church and other churches in the United Kingdom who do not.  So beware of the "wolves amongst the sheep".  Be discerning on the church you join/go to... ask if it adheres to the basic statements of the creeds and if it teaches what the bible says.

The work of the early church fathers was immensely important.  There is also much that has been learnt and developed in the church that is essential to our faith.  The Roman Catholic Church today, stands for truth, for the inspired nature of scripture, for the creeds and those essential elements of faith.  When parts of the Anglican, Methodist and Baptist churches (in this country alone and just to mention a few), are torn by division and heresy, the Roman Catholic Church has the great advantage of the central hierarchical authority system that doesn't give too much autonomy to individual churches to make up their own minds on what they believe.  It is a solid biblical faith and you could not fault it on the key issues of faith from the resurrection to the Trinity, from heaven to salvation, the nature of Christ, the virgin birth and so on.  Another important element is that it has a high respect for the sacraments.  There are many of the newer, smaller churches, that in the modern era, that do not have a high enough regard for the sacraments.  The practice of remembering Christ's death in the bread and the wine is an important ritual, instituted by Christ himself.  The apostle Paul gives strict instructions about it, that churches in this country simply do not uphold and he warns of eternal consequences!!!  Our church tends to follow this tradition and have a good, strong view of the sacraments, treating them with respect, whilst at the same time we embrace those from evangelical traditions too.  In fact of the members of the AIC many are from Roman Catholic backgrounds and many from evangelical.  We have and encourage a strong respect for these two traditions.
Here are some other scriptures that talk about the authority Jesus gave to the Church.: 1 Cor. 3:11; Eph. 2:20; 1 Pet. 2:5–6; and Rev. 21:14.

2) Secondly, we believe the bible to be the Word of God.  This means we believe it is exactly what God intended it to be!  It is useful for discerning doctrine, teaching, admonishing training, instructing, correcting, rebuking and so on.  It is a living, breathing, God-dwelling book.  Jesus is the Word.  That doesn't of course mean that God is restricted to the bible, he dwells everywhere, but that he dwells in the Word with particular significance.  Paul tells us that "All scripture is God breathed".  It is the breath of God that brings life and the breath that is the Word bring life - spiritual life.  The bible is 'inspired' by God.

The Word of God is greatly under attack.  If it were not, I don't believe we would need to have an AIC.  In fact if it weren't for heresy and division, perhaps we would only have 1 denomination at all!!!  Those who believe the Bible to be the Word of God and follow it closely are often referred to as Evangelicals.  But even this group is under attack now, with some within it that claim to be evangelicals yet go against the bible.  Some do so and are trying to change the boundaries of evangelicalism to make it less about being the Word of God and instead focus on its ideas on being born again, on having a moment of conversion (i.e. that we cannot inherit faith), on the cross and the charismatic gifts of the Holy Spirit.  They try to deny that scripture should be adhered to and treated as being the Word of God, with respect, sticking closely to its teaching.  There are many in this group who are working hard to change what evangelical means at all.  There are also those who may call themselves liberal evangelical.  This name has been changed to 'open evangelical' as it was felt that liberal evangelical was a bit hypocritical.  It is also known as neo-evangelicalism.  But its the same thing really.  This group seeks to deny clear teaching of scripture when it does not suit, though stick closely to it when it does.  So rather hypocritically this can result for in example denying the bible on the doctrine of male headship and allowing women bishops, yet excludes homosexuals... why?  Simply because it is a weaker group with a less strong voice.  But the bible is clear on both issues.  Liberal evangelicals often use language such as the "listening to the guidance of the Holy Spirit", but the Holy Spirit does not teach us or lead us against God's Word.  God does not make calls that are contrary to His Word.  Or they say that it is a "matter of interpretation", basically meaning we could never have absolute truth, because all truths are valid - no matter how clearly something is said, they can deny it under this premise.  Another is:  "the bible is not black and white", or another excuse to deny the Word is to talk about "hermeneutics" basically, we cannot speak the truths of scripture if its pastorally sensitive... this is a good point, and one all should listen too.  But it should not become an excuse simply to deny truths that do not suit.  Liberals try to make love higher than truth, but Christians should speak with love and truth.  We should have the perfect blend of love and truth in all we say, as Christ did.  It is not loving, to fail to tell someone the truth.  If their behaviour for example, or their beliefs, lead them to an eternity in hell, is it not better to tell them the truth and risk offence than to leave them to eternal damnation?

It is these such issues and more, within the Anglican Church and others, which has led to the creation of the AIC.  The AIC stands for the faith of our forefathers and also for scripture... it stands for truth and love, in Christ.In raising these two main pillars of doctrine, it is my profound hope that in the AIC, we can begin a new, more mature approach to living alongside each other and being Christians, showing one another love and bearing one-another in faith.  I believe that as we are faced with so many great challenges from within the church and outside it, we must look to unify and not divide.  It is contrary to the work of the Holy Spirit to seek faction!  I hope that we Christians can learn to look to what brings us together.  Roman Catholics and Evangelicals have more in common than is often emphasised and a few issues get massive attention.  We must focus on what unites us, because the church is greatly under attack and especially its doctrine.  Roman Catholics and Evangelicals stand for the same doctrinal beliefs on almost all the key elements of our faith and we need to wake up and realise that with the great threat of liberalism and other heresies in the church, truth is under attack.  In its early years protestantism focused too much on not being catholicism, than being protestantism.  It brought many good things, which led to improvements in the Roman Catholic Church - the counter reformation.  But we should what defines us, not on what we are not, but on what we are - i.e. we should be positive, not negative and we should affirm truth but not seek to easily division in order to do so.  That may seem a strange thing to say from someone who is ordained in a new 'break-out' church, but I do hope that as the Church divided into so many divisions, it will also be united in the future.  As those who follow a true biblical faith in the C of E, face increasing threat to that biblical faith from liberalism, feminism, secularism and other heresies, more and more will be driven out of the church, if they have conscience.  Because all who become ordinands in the C of E make a vow to uphold scripture, well what will they do if they are also asked to submit to their bishop and that bishop is appointed against God's Word (i.e. he/she is homosexual, female, a drunkard, doesn't believe in the essential elements of the Creed....).  I hope in the C of E, those of Roman Catholic background and those of genuine evangelical background can be united in the Word of God, accepting that they do not agree on all points, but submitting to one another in love.  The Pope himself has moved to make evangelicals more welcome in the Roman Catholic Church.  He did so formally in the signing of the 'Cum Variousum Limitus Knowledgeum'.


We must use the bible to lead and guide our lives.  We must weigh things up against what the bible says - what it actually says.  We should devote ourselves to reading it, studying it, memorising, using it to make key decisions, to teach with, to discuss.  Being a devotee of the bible is crucial to our spiritual growth, it is also a life-long task.  One that will bear much fruit.

Canons


We The Most Reverend Doctor Patricio Viveros, by the Grace of God and Divine Permission Metropolitan Archbishop & Primate of the above said jurisdiction, after prayer and deliberation, in consultation with our advisors, brothers archbishops The Most Reverend John Rhodes, The Most Reverend Solomon Okoro, The Most Reverend Victor A. Rao, The Most Reverend Diego Vergara, The Most Reverend Rogerio Campos herewith promulgate the following Amended Canons for the good order and governance of the Church this third day of November in the Year of Our Lord 2008. The Anglican Independent Communion Worldwide CANONS Purpose of the Anglican Independent Communion Worldwide The Anglican Independent Communion Worldwide reflects the unanimity and singularity of the One, Holy, Catholic and Apostolic 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. The Mission of the Anglican Independent Communion Worldwide is to proclaim the gospel of Jesus Christ, to administer the Sacraments and otherwise to minister to all people the saving knowledge and healing grace of God through Jesus Christ and the work of the Holy Spirit, all within the framework of the historical expressions of worship, faith and practice of the worldwide Anglican Communion. The Anglican Independent Communion Worldwide also exists to provide support, education, coordination and Episcopal oversight to all National Churches, Provinces, dioceses, parishes, missions, bishops, clergy and laity which may affiliate with it and to foster cooperation and mutual support among all its affiliates.

In summary, we believe that we are called to:

 Proclaim God’s grace to a hurting world through preaching and teaching the Good News of Jesus Christ our Lord (Evangelical); Minster God’s grace and alleviate pain and suffering wherever it is encountered through the working of the Holy Spirit and impartation of His gifts (Charismatic); Impart God’s grace through the administration of the Holy Sacraments (Liturgical /Sacramental); Provide support, education, coordination, and Episcopal oversight to all National Churches, Provinces, dioceses, parishes, missions, bishops, clergy, and laity which may affiliate with it; and Foster cooperation and mutual support among all of our members and extend the same to

all Christians.


 TITLE I STRUCTURE CANON 1. THE CONGREGATIONS The structure of the local church is based on the formation, growth and nurturing of congregations. A congregation consists of a group of families and individuals who have chosen to live out their Christian faith together under the headship of Jesus Christ and the leadership and guidance of its clergy. In the congregation, the lives of its members are brought before God and each other in sacramental process from baptism to burial, nurtured by the Holy Eucharist and empowered by the Holy Spirit to be Christ’s ministers in His world. The congregation is intended to be an extended family, living in the rich heritage of the historical church, rich in diversity yet united under the Lordship of Jesus Christ. A. A member is a person who has been baptized in the name of the Father, the Son and the Holy Spirit and has affiliated himself or herself with the congregation. B. A voting member of a congregation is a person who has been baptized in the name of the Father, the Son, and the Holy Spirit , is sixteen (16) years of age or older, has been in regular attendance at worship for a period of at least six (6) months and is a contributor of record. C. A parish is a unit of the church under the leadership and guidance of a presbyter/priest who is commonly call the rector. A parish may consist of one congregation, or it may consist of more than one congregation, all accountable to a single rector. D. A parish can be established and/or a congregation or group of congregations can be recognized as a member parish of a diocese of the Province in one of the following ways: 1. By letter of institution establishing a new parish issued under the signature and seal of the diocesan bishop. A letter of institution is applicable where the Province seeks to establish a parish where no congregation yet exists. 2. By letter of reception of an existing congregation or congregations issued under the signature and seal of the diocesan bishop. Note: A letter of reception applies to those existing congregations whose members have been confirmed in the Apostolic, Sacramental church and seek to affiliate with the Province. 3. By petition from an existing congregation or group of congregations comprised of at least 10 persons who regularly worship together as Christians, have been baptized in the name of the Father, the Son and the Holy Spirit, have regularly received Holy Communion during a period of six (6) months after petition and have covenanted to tithe to the diocese. CANON 2. THE PARISH GOVERNMENT

A. Rector’s Council

 1. Each parish shall have a Rector’s Council whose members are appointed by the rector. The membership of the Rector’s Council may include both clergy and lay members, and the number of members shall be determined by the rector. The members of the Rector’s Council shall serve for indefinite terms at the will of the rector. The percentage required is 60%. 2. The purpose of the Rector’s Council is to advise the rector. The members of the Rector’s Council should act as advisors, both corporately and individually. The Rector’s Council advises as to matters of the spiritual direction, vision and mission of the parish and on any other area requested by the rector.

B. Governance of the Parish

 1. Each parish should be governed in the following two areas by a body of communicants selected for that purpose:

(a) The ministry, service and outreach of the parish; and

(b) The finances and property management of the parish.

 2. The governing body of the parish may be called by different names as may be deemed appropriate by each parish, such as parish council, board of directors or vestry. Regardless of the name the parish chooses to call the governing body, the duties and responsibilities set forth herein shall apply. 3. The number of members of the governing body shall be established in the Articles of Incorporation or other document of organization of the parish, and the number and selection of members and their terms may be further defined in the by-laws of the parish. Note: It is recommended that the number of members of the governing body be proportional to the number of members of the parish with a minimum of three (3) and a maximum of fifteen (15) members. 4. Each member of the governing body of a parish shall have one (1) vote at meetings of the governing body. 5. The rector shall be a member of the governing body of a parish and shall have one (1) vote at meetings of the governing body. In a tie vote decides rector. 6. The members of the governing body of a parish, other than the rector, shall be selected as follows: (a) A list of nominees shall be prepared in advance in the manner set forth in the parish by-laws, which list shall include the names of two (2) times as many persons as to be elected. (b) For the initial election of the governing body, the list of nominees shall be prepared by the rector’s council. For subsequent elections, the list of nominees shall be prepared by the outgoing members of the governing body subject to review (to verify qualifications only) by the Rector’s Council. In this process, the outgoing members of the governing body may receive suggestions for consideration from the congregation. Each congregation should further define election procedures, including whether to allow nominations from the floor, in its by-laws.

7. The terms of the members of the governing body shall be as follows:

 (a) The initial members of the governing body shall be elected for staggered terms, such that one-third (1/3) of those elected shall serve only one-third (1/3) of a normal term, one-third (1/3) shall serve only two thirds (2/3) of a normal term, and the remaining one-third (1/3) shall serve a full normal term. The parish shall define the length of the terms of the members of the governing body, as it deems appropriate, in its by-laws. (b) After the initial election, subsequent elections shall be for a number of new members equal to one-third (1/3) of the total number of members of the governing body, excluding the rector. Note: By proceeding in this manner, one-third (1/3) of the members of the governing body will rotate off and be replaced at the selected interval. If followed, this procedure will assure that there are always experienced members to provide education and guidance for new members. 8. Each parish shall decide such issues as qualifications to become nominees for election to the governing body, ability of members to succeed themselves and the filling of any vacancies which may occur and shall include these provisions in its by-laws. 9. Each parish shall establish in its by-laws the qualifications for voting by any person at any election or other meeting of the parish, the availability of proxy voting and other such issues.

10. Duties and responsibilities of the governing body:

 (a) Ministry, Service and Outreach:- (1) The members of the governing body shall supervise and coordinate all ministries, service projects and outreach projects of the parish, all under the guidance and direction of the rector. (2) In this endeavor, the members of the governing body may and should involve as many members of the parish as possible in the various ministries. (3) However, it is recommended that a member of the governing body serve as the chair or head of each of the various ministries. (4) Nothing set forth herein is intended to reduce or usurp the exclusive authority and responsibility of the rector as the chief spiritual authority within the parish, particularly in matters of worship, liturgy, doctrine and sacraments. Note: This model, if fully actualized, will result in a meeting of the governing body also being a meeting of those responsible for leading all of the various ministries of the parish. (b) Finances and Property Management:- (1) The governing body shall be responsible for overseeing the finances of the parish in accordance with Title II-Financial hereafter. (2) The governing body shall be responsible and accountable to report to the parish and to the diocesan bishop regarding all financial matters. (3) The governing body shall also be responsible for providing and maintaining suitable buildings and other facilities for the worship and ministries of the parish, together with appropriate utilities, furnishings and appurtenances. (4) The rector shall have sole authority to make decisions regarding the use of the buildings and facilities of the parish. However, the rector should consult with the Rector’s Council in matters concerning requests by outside (non-parish) groups or organizations to use any portion of the buildings and facilities of the parish. 11. When an existing congregation is to be received as a parish into a diocese of the Province, the diocesan bishop and the Diocesan Executive Council shall review the new parish’s existing Articles of Incorporation or other document of organization and by-laws and make recommendations regarding any necessary amendments to bring them into conformity with these Canons. The new parish shall furnish for review to the Diocesan Bishop and the Diocesan Executive Council the financial and accounting records described in Title II – Financial, Canon 1. In this process, the Diocesan Bishop and the Diocesan Executive Council should be sensitive to the tradition and practice of the new parish as well as the benefits of basic common governance principles within the diocese and the Province. CANON 3. THE DIOCESE A. The Bishop. 1. The Diocesan Bishop is the chief pastor of the Diocese. All clergy, parishes, ministries and other bodies of the Diocese are accountable to the Bishop. 2. The Bishop will maintain relationship with the clergy and laity of the diocese and exercise his pastoral duties by making regular Episcopal visits to all parishes. 3. Ministry to the clergy of the diocese shall be a primary pastoral duty of the Bishop. 4. The Bishop shall establish such committees for the diocese as the Bishop may deem appropriate and shall appoint the members of such committees, both clergy and lay, to serve at the pleasure of the Bishop. 5. All deacons within the diocese shall be deemed attached to the office of the Bishop and are deployed by the Bishop in such ministries and assignments as the Bishop may deem appropriate from time to time. 6. The Diocesan Bishop shall appoint such persons as Suffragan Bishops, Missionary Bishops and Assistant Bishops as he may deem appropriate. In the event that the person appointed has not previously been consecrated as a Bishop in Apostolic Succession, then the provisions of Title III – Of Holy Orders, Canon 3, shall apply. 7. All authority not otherwise delegated by these Canons or the Canons of the Diocese shall be conferred by or derived from the Bishop and, in all diocesan matters, the Bishop shall be the final authority. 8. The roles, duties, responsibilities and accountability of the Bishop are defined and governed by the Canon of Holy Scripture and the Tradition of the Catholic Church. 9. Each Bishop is accountable to the Provincial House of Bishops when in session and otherwise to the Archbishop of the Province, as more fully provided in Title V - Church Discipline. B. Diocesan Executive Council. 1. Each Diocese shall have a Diocesan Executive Council which shall serve as chief advisors to the Diocesan Bishop, particularly in financial, management and other temporal matters of the diocese. 2. The members of the Diocesan Executive Council shall be both lay and clergy members of the diocese appointed by the Bishop to serve at the pleasure of the Bishop. Note: It is recommended that terms be limited to allow for wider participation and to keep ideas fresh. 3. The Diocesan Executive Council shall include the Diocesan Treasurer, the Diocesan Chancellor, the Diocesan Finance Chair, the Coadjutor Bishop, all Suffragan Bishops, all Missionary Bishops, all Emeritus Bishops, the Canon to the Ordinary (The Canon to the Ordinary may be known as Archdeacon) and such number of other members as the Bishop may deem appropriate. 4. The Diocesan Executive Council shall develop and recommend an annual budget for the Diocese, including compensation and benefits for the Bishop and diocesan staff, which budget shall be presented to the Diocesan Convention for final approval. C. The Finance Committee. 1. One of the standing committees of the diocese shall be the Finance Committee which shall consist of those persons, whether clergy and/or lay, appointed by the Bishop to serve at the pleasure of the Bishop. 2. The Finance Committee shall gather data from the Bishop, the Diocesan Treasurer, the parishes of the diocese and the chairs of each diocesan department and/or ministry and shall prepare a proposed budget for recommendation to the Bishop and the Diocesan Executive Council. 3. The Bishop shall establish guidelines and timelines for the work of the Finance Committee. Note: It is recommended that the majority of the members of the Finance Committee be persons skilled in the fields of accounting, finance, banking, law and related fields. However, the Finance Committee should have some members who are program/ministry oriented to provide balance and perspective. It is recommended that the Diocesan Executive Council members represent a broader base of both clergy and lay members of the diocese than the Finance Committee. The Diocesan Executive Council will benefit from the financial and business expertise provided by the Finance Committee on budgetary matters as well as cash management and investment issues. Since the Diocesan Executive Council has much broader responsibilities than finance and budgetary matters, a wider perspective among its members will serve the Diocese well. D. Diocesan Convention. 1. The Diocese shall meet in convention on an annual basis on such date as the Convention shall determine from time to time. 2. The Diocesan Bishop shall establish the date of the primary Convention of the diocese. 3. The Convention shall consist of all ordained clergy of the diocese, including all bishops, presbyters and deacons, who shall constitute the clergy order for voting purposes. 4. The Convention shall also consist of lay delegates from each congregation of the diocese, each congregation being entitled to the number of delegates to be established by the Diocesan Bishop and the Diocesan Executive Council. 5. The Convention, when in session, shall have authority to transact any business which may come before it, including the amendment of the Canons of the Diocese. Amendment of the Canons of the Diocese shall require a two-thirds (2/3) vote of all delegates present and voting in each order unless otherwise provided in the Articles of Incorporation or other document or organization of the diocese. Amendment of the Articles of Incorporation or other document of organization of the diocese shall require a two-thirds (2/3) vote of all delegates present and voting in each order at two (2) consecutive diocesan conventions. 6. The Diocesan Bishop shall serve as the chair of the Diocesan Convention and may appoint such persons to assist him as he may deem appropriate.

7. The Diocesan Convention shall approve an annual budget for the diocese.

 8. The Diocesan Convention shall select by two-thirds (2/3) majority a Diocesan Bishop when a vacancy occurs and/or shall select by two-thirds (2/3) majority a Coadjutor Bishop when requested by the Diocesan Bishop, which selection shall be by orders, with two-thirds (2/3) majority being required in each order. 9. While it shall be preferable that all matters in the Diocesan Convention be decided by consensus, a majority vote of those present, both clergy and lay delegates, shall be sufficient to pass any motion, resolution or other matter unless otherwise provided herein. Unless otherwise provided herein, votes shall not be required to be by orders unless a motion is passed to do so on a specific matter.
CANON 4. THE PROVINCIAL OR NATIONAL CHURCH GOVERNMENT A. The nature of Provinces and the National Churches. 1. The Provinces and the National Churches members of the Anglican Independent Communion Worldwide, is comprised of those dioceses which have voluntarily elected to live out their ministry and fulfill the Great Commission together. 2. Affiliation by dioceses with the Provinces and in the National Churches is to be based on geographical considerations, and on the liturgical and doctrinal considerations. 3. The purpose of the Province is to proclaim the gospel of Jesus Christ, to administer the Sacraments and otherwise to minister to all people the saving knowledge and healing grace of God through Jesus Christ and the work of the Holy Spirit, all within the framework of the historical and traditional expressions of worship, faith and practice of The Church of England 4. The Provinces and the National Churches members of the Anglican Independent Communion Worldwide shall also exist to provide support, education coordination and Episcopal oversight to all dioceses, parishes, missions, bishops, clergy and laity which may affiliate with it and to foster cooperation and mutual support among all such dioceses, parishes, missions, bishops, clergy and laity. 5. While dioceses and their parishes, missions, communities of faith, ministries, bishops, clergy and laity may affiliate with the Province, each of the dioceses and its respective members are and shall remain autonomous, being held together as a province by mutual adoption and adherence to the canons, the tenets of the faith and the worship practice of the Province. B. House of Bishops. 1. All decisions affecting the Province or The National Church shall be made by the House of Bishops, including both temporal and spiritual decisions. The primary function of the House of Bishops is to support and coordinate ministries within the Province or the National Church. In this role, the House of Bishops should facilitate and coordinate ministries between and among the dioceses of the Province. 2. The House of Bishops should also exist to provide mutual support and accountability to and for each member bishop and to serve as a continuously supportive community of prayer for each bishop and each diocese. The House of Bishops shall be responsible for Episcopal oversight of its members and their adherence to the canons, the tenets of the faith, the worship practices of the Province or the National Church and the rules of discipline set forth hereafter. 3. The House of Bishops shall review and approve the annual budget of the Province or the National Church which has been prepared and submitted as set forth hereafter. 4. The House of Bishops shall include as voting members all Bishops affiliated with the Province or the National Church, the Chancellor, the Treasurer, and the Chair of the Finance Committee of the Province or the National Church. 5. Rules of Order of the House of Bishops: (a) The House of Bishops shall meet in duly called session at least two (2) times during each calendar year, one of which meetings shall coincide with the General Synod of the Province or the National Church. (b) Attendance at all meetings of the House of Bishops shall be limited to voting members of the House of Bishops, assisted by such persons as may be appointed by the Archbishop for that purpose. (c) A quorum shall consist of one-half (1/2) of the total voting members of the House of Bishops for all purposes. Once a quorum has been achieved for a meeting, absence or departure of one or more members shall not serve to eliminate the quorum, and all business may continue to be transacted. (d) There shall be no proxy voting, and a member must be present to vote. (e) While it shall be preferable that all matters in the House of Bishops be decided by consensus, a majority vote of those members present shall be sufficient to pass any motion, resolution or other matter unless otherwise provided herein. (f) When the House of Bishops is not meeting in session, matters which need to be decided without delay, in the sole discretion of the Archbishop, may be decided by polling all of the voting members of the House of Bishops by telephone, electronic mail or regular mail, or any combination thereof. In such instances, a majority vote in the affirmative of all voting members of the House of Bishops shall be sufficient to pass any motion, resolution or other matter unless otherwise provided herein. In the event that no response is received from a voting member of the House of Bishops in such instances, then the Archbishop shall take reasonable action to assure that the voting member received notice of the matter and the request for a voting response. 6. There shall be a Provincial or National Executive Council which shall consist of the Archbishop, the Finance Committee Chairman, the Treasurer, the Chancellor and all such other persons as the Archbishop shall appoint from time to time to serve at his pleasure. The Provincial or National Executive Council shall serve the same function for the Province or the National Church as the Diocesan Executive Council serves for the Diocese. C. The Archbishop of the Province and the Metropolitan Archbishop of the National Church. 1. The Archbishop of the Province and the Metropolitan Archbishop of the National Church are bishops unanimously selected by the House of Bishops to serve the Province or the National Church. His term shall be for life. The Archbishop or the Metropolitan Archbishop is intended to be enabled to serve as a Diocesan Bishop in addition to his service to the Province or the National Church. Note: This provision shall not be interpreted so as to require the Archbishop candidate to be or to have been the Bishop of a Diocese. 2. The Archbishop or his designee shall preside at all meetings of the House of Bishops, all meetings of the Provincial or National Executive Council and all Synods of the Province or the National Church. 3. The Provincial Archbishop shall serve as chief pastor to his fellow bishops. He or his designee shall also serve as chief consecrator for all bishops-elect within the Province. 4. All bishops within the Province shall be responsible and accountable to the House of Bishops and, during all times when the House of Bishops is not in session, to the Archbishop. CANON 5. THE RELIGIOUS ORDERS AND COMMUNITIES The Anglican Independent Communion Worldwide recognizes those set apart by God to serve Him in religious orders and communities of faith. The contributions of both to the church have been invaluable throughout history. A. Religious Orders Defined. A religious order consists of a group of Christian persons who join together to live out their shared calling and ministry. By their nature, religious orders are comprised of Christian persons from many different worship traditions. The members of an order will not typically reside together in community; however, they will subscribe to a common and clearly defined set of principles, practices and commitments. B. Communities of Faith Defined.

A community of faith consists of a group of Christian persons who join

 together to live out their lives in a residential community for mutual support of their individual callings and ministries. By their nature, communities of faith are residential communities where the members, who may be from different worship traditions, have agreed to subordinate those traditions to the benefits of life in the community. While it is normative for a community of faith to be residential, it will not necessarily always be so.

C. Leadership of Religious Orders and Communities of Faith

 1. Each religious order and community of faith recognized by the Province or the National Church shall select its own leader and shall notify the respective Archbishop in writing thereof. 2. The Archbishop may install and bless the leader of a religious order or community of faith at an appropriate service for that purpose. 3. The leader of a religious order or community of faith may be known by a title selected by and unique to that religious order or community of faith. Some such leaders may be known as “Abbot” or “Abbess.” D. Reception into the Province or into the National Church. 1. If a religious order or community of faith desires to be received by the Province, or the National Church, it shall make application in writing to the respective Archbishop. 2. Upon receipt of an application for reception by a religious order or community of faith, the Archbishop shall conduct such investigation as he may, in his sole discretion, deem necessary and appropriate, in order to validate the Christian foundation and mission of the religious order or community of faith. 3. Once the Archbishop is satisfied with the investigation and validation of the religious order or community of faith, he may, with the concurrence of the House of Bishops, receive the religious order or community of faith into the Province or the National Church. CANON 6. THE ARCHBISHOPS COLLEGE OF THE COMMUNION 1.- The Archbishops College is the Senate of The Anglican Independent Communion Worldwide. It is competent to establish the addresses of action of the Communion. It is a consultative body of the Archbishop Primate. 2.- To be a member of the College of Archbishops have to be a Metropolitan Archbishop of a National Church or a Provincial Archbishop of the Province. 3.- It will not be accepted within the Archbishops College any member who does not hold a House of Bishops. 4.-The Archbishops College of The Anglican Independent Communion Worldwide must approve the admission of new Provinces or National Churches in the Communion 5.- The Archbishops College must approve any changes to the canons of the Communion, amendments and concordats of the Communion with other Christian Jurisdictions. 6.- To be recognized as valid a determination of the College of Archbishops of The Anglican IndependentCommunion Worldwide must have the approval of 75% of the votes of its members. 7.- An Archbishop may be a member of the College during the time that the his Ecclesiastical Jurisdiction establish its own canons. CANON 7. THE ARCHBISHOP PRIMATE OF THE COMMUNION 1.- The Archbishop Primate is elected among the members of the College of Archbishops and remain in his ministry for three (3) years. It may be re-elected for further periods. 2.- The Archbishop Primate freely establish the headquarters of The Anglican IndependentCommunion Worldwide . 3.- The Archbishop Primate may designate freely among the Bishops, priests, deacons and lay people around the world with his team of international advisers in areas that are in his opinion necessary and desirable for The Anglican IndependentCommunion Worldwide . 4.- The Archbishop Primate will have the Judicial Authority within The Anglican IndependentCommunion Worldwide as final court of appeal. 5.- The Archbishop Primate, owns about whether the international representation of all The Anglican IndependentCommunion Worldwideagainst any religious organization, political or social worldwide. CANON 8. THE CHANCELLOR OF THE COMMUNION 1 .- To become Chancellor of The Anglican IndependentCommunion Worldwide is necessary to be Bishop of any Ecclesiastical Jurisdiction member. 2 .- The Archbishop Primate will appoint to the Archbishops College the name of a Bishop and must be approved by a majority of the votes of its members. 3 .- The Chancellor will certify all determinations of Archbishops College and all determinations of the Archbishop Primate. 4 .- The Chancellor will be the official secretary of the Archbishops College. 5. The Chancellor of the Communion may at his discretion agree to be the temporary Chancellor of a Province or a National Church, on those occasions when the position of a Provincial or National Chancellor is vacant. CANON 9. THE TREASURER OF THE COMMUNION 1 .- The Treasurer of the Communion will be appointed by the Archbishop Primate remain in ministry for as long as the Archbishop Primate sees fit. 2 .- The Treasurer has the responsibility of saving money of the Communion and deliver the supplies of money approved by the Archbishop Primate and if applicable by the Archbishops College to pay bills of the Communion and to deliver gifts to Provinces or National Churches members of the Communion . 3 .- The Treasurer must keep a proper record of income and expenditure of money of The Anglican Independent Communion Worldwide . TITLE II FINANCIAL CANON 1. RECORDS




A. Accounting Records

 Accounting records sufficient to provide the basis for satisfactory accounting and inspection shall be maintained at all times. The guidelines for maintaining the accounts shall be in accordance with the Book of Accounting Procedures and Finance provided by the Province and the National Churches.




B. Inspection

 All accounting records of congregations, parishes, ministries, dioceses and the Province or the National Church shall be open for inspection by an independent party sufficient to enable that party to determine accuracy and propriety of receipts and expenditures. This may take the form of any of the various services offered by a certified public accountant under standards established by the American Institute of Certified Public Accountants or it may take any form that provides the inspecting party with a reasonable basis for a report that is approved by the oversight authority of the party whose records are being inspected.




C. Insurance

 All property and all liability risks of congregations, parishes, ministries, dioceses and the Province or National Church shall be adequately insured at all times in accordance with the guidelines set forth in the Book of Accounting Procedures and Church Finance provided by the Province or by the National Church. CANON 2. TITHING, CONTRIBUTIONS AND SUPPORT A. Tithes and Offerings. The standard of Christian giving as established by Holy Scripture is the tithe, being one-tenth (10%) of one’s income. Offerings beyond the tithe are also recognized as an integral part of Biblical stewardship.




B. Contributing

 1. Each lay person should give the tithe to the local congregation or parish of which he or she is a member. 2. All ordained persons should give the tithe to the congregation or other entity to which assigned. In the event that an ordained person is not assigned to a congregation or other body, then the tithe should be given to the diocese. 3. Each congregation, parish or other body, such as formal ministries, religious orders and communities of faith, within a diocese should give the tithe of its income to the diocese. 4. Each diocese within the Province or the National Church should give the tithe of its income to the Province or the National Church. And the Province and the National Churches to the Communion. 5 .- An offering during the year, will be called Offering for International Missions of The Anglican Independent Communion Worldwide, all National Churches, Provinces, dioceses, parishes, missions, Archbishops, Bishops, priests, deacons, ministries and lay people delivered once a year the result of this offering to fund missions of the Communion . 6 .- All National Churches and all the Provinces handed a sum of money to the Treasury of the Communion to cover administrative costs. The amount of money will be agreed by the Archbishops College. C. Ownership of Property. All property, whether land, buildings and other real property or whether monies, securities or any other form of personal property, acquired by a congregation, parish or other body within a diocese or by a diocese, regardless of the method of acquisition, shall be and remain at all times the property of the owning entity. There shall be no right or option on the part of any oversight authority to claim, take over or assume control of any such property. Nothing contained herein shall limit the Biblical and historical authority of Bishops to maintain the soundness of Christian doctrine, the preaching of the Gospel, the administration of the Sacraments and the defense of the faith. TITLE III OF HOLY ORDERS GENERAL PROVISIONS As a part of the historic Apostolic Succession, the Anglican Independent Communion Worldwide ascribes to the historic episcopate, or the order of Bishops, as a sign of the unity of the one Church of God and the threefold ministry of Bishop, presbyter (priest) and deacon as that order of ministry which God has inspired the Church to utilize since the earliest days. All clergy within the Anglican Independent Communion Worldwide are ordained for life and are required, upon ordination, to sign the Affirmation of Doctrinal Essentials of the Communion and the Solemn Declaration of Faith and Doctrine, and each ordained person must renew the said vows annually thereafter. The credentials of all ordained people will be renewed by the all Provinces and the National Churches every three (3) years from and after ordination. CANON 1 THE DEACONS




A. Definition and Duties of Deacons.

1. Deacons are of two kinds. The first kind is known as a perpetual deacon or a permanent deacon. The second kind is a transitional deacon.

2. A perpetual or permanent deacon is one who is ordained for lifetime ministry as a deacon.

3. A transitional deacon is one who is ordained a deacon as a step in his training and formation and who serves as a deacon at the pleasure of the Diocesan Bishop until being ordained as a presbyter (or priest).

4. A deacon serves at the pleasure of the Diocesan Bishop and is considered a member of the staff of the Diocesan Bishop even if assigned to a congregation or other duty away from the diocesan see.

5. The duties of the office of a deacon are similar to those of a presbyter (or priest) with the following exceptions:

(a) A deacon is not authorized to consecrate the elements in the service of the Holy Eucharist;

(b) A deacon is not authorized to pronounce absolution or a priestly blessing;

(c) A deacon is not authorized to substitute for the Bishop at confirmation.

6. Particular duties assigned to a deacon may include but not be limited to caring for thesick, the bereaved, the poor and other disadvantaged person(despite pronouncenements by the Director of Ordinands that these ministries are "unacceptable in the extreme"), assisting the Bishop or the presbyter (or priest) in the preparation of the Holy Table and the administration of the elements during the Sacrament of Holy Communion, teaching, preaching, performing parochial or diocesan administration and performing any other tasks assigned by the Diocesan Bishop.




B. Requirements for Ordination as a deacon.

1. Each person aspiring to ordination shall serve a period of discernment and training known as postulancy for a minimum period of one (1) year.

2. Each person aspiring to ordination shall have attained the age of 18 years and have been a member of the Province or the National Church for more than one (1) year before beginning the period of postulancy.

 3. In order to be accepted as a postulant for ordination, an aspirant shall satisfy the Diocesan Bishop that the person has obtained sufficient education (seeEducation Requirement under Process of Ordination), Christian foundation and Godly character as set forth in Holy Scripture for the office of deacon.

4. Before being accepted for postulancy, the Diocesan Bishop shall be satisfied that the aspirant has a place of service in an identifiable congregation.

5. Recommendations:

Before ordination to the Sacred Order of Deacons, the candidate shall submit to the Diocesan Bishop a letter of application from the candidate, together with a letter of recommendation from the presbyter(s) giving pastoral oversight during postulancy.




C. Process for Ordination.

1. Admission to Postulancy.

(a) Each aspirant shall submit an application for postulancy to the Diocesan Bishop on a form to be provided by the office of the Bishop.

(b) The application shall include such attached documents and recommendations as specified in the application instructions, which documents shall include but not be limited to a report of a criminal background check (NCIC or equivalent) and a report of a psychological evaluation by standardized testing such as the Minnesota Multi-phase Personality Inventory (MMPI). The costs of all testing and background checks shall be borne by the aspirant.

 (c) Upon receipt of an application with all required documentation, the Diocesan Bishop shall review the application and, if it is found to be complete, shall schedule an interview for the aspirant with the Bishop and, if practical, at least two (2) presbyters (d) If, following the interview with the aspirant, the Bishop decides to accept the aspirant as a postulant, he shall so advise the new postulant and proceed to develop and monitor a program of preparation for ordination. 2. Preparation for Ordination.

(a) The program of preparation for ordination shall include theological training, liturgics, practical ministry experience, spiritual formation and other such requirements, all as more specifically provided by the House of Bishops.

(b) The specific provisions for preparation for ordination to be provided by the House of Bishops shall include both provisions for those pursuing seminary education and those desiring to pursue monitored independent study, sometimes referred to as “reading” for Holy Orders.

 3. Upon completion of the period of postulancy as determined by the Diocesan Bishop, the Bishop shall certify the postulant as a candidate for ordination to the Sacred Order of Deacons.

5. All candidates for ordination shall be required to pass a standard Ordination Examination prepared at the direction of and approved by the House of Bishops.

 6. It is recognized that God may call a person to ordination as a deacon who, by background, experience and/or circumstance, may, in the discretion of the Diocesan Bishop, need to be relieved from one or more of the preparation requirements. While the Diocesan Bishop should have sufficient discretion in such situations, exceptions to the requirements for preparation for ordination should be rare and must always be approved by the Provincial Archbishop or the Metropolitan Archbishop . CANON 2 . THE PRESBYTERS A. Definition and Duties of a Presbyter (or Priest). 1. A presbyter may also be known as a priest . The primary duties of a priest are to preach, teach, administer the Sacraments and provide pastoral care. 2. It is normative for a priest to be pastor (or rector) of a congregation and to serve as celebrant (consecrator) at the Holy Eucharist in the absence of the Bishop. 3. A priest may serve other functions within a congregation or diocese at the pleasure of the Bishop. B. Requirements for ordination as a priest. 1. Each deacon aspiring to ordination shall serve a period of discernment and training known as postulancy for a minimum period of six (6) months 2. Each deacon aspiring to ordination shall have attained the age of 23 years and have been a member of the Province or the National Churche for more than one (1) year before beginning the period of postulancy. 3. In order to be accepted as a postulant for ordination, an aspirant shall satisfy the Diocesan Bishop that the person has obtained sufficient education (See Education Requirement under Process of Ordination), Christian foundation and Godly character as set forth in Holy Scripture for the office of priest. 4. Before being accepted for postulancy, the Diocesan Bishop shall be satisfied that the aspirant has a place of service in an identifiable congregation. 5. Recommendations: Before ordination to the Priesthood, the candidate shall submit to the Diocesan Bishop a letter of application from the candidate, together with 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. Process for Ordination. 1. Admission to Postulancy. (a) Each aspirant shall submit an application for postulancy to the Diocesan Bishop on a form to be provided by the office of the Bishop. (b) The application shall include such attached documents and recommendations as specified in the application instructions, which documents shall include but not be limited to a report of a criminal background check (NCIC or equivalent) and a report of a psychological evaluation by standardized testing such as the Minnesota Multi-phase Personality Inventory (MMPI). The costs of all testing and background checks shall be borne by the aspirant. (c) Upon receipt of an application with all required documentation, the diocesan bishop shall review the application and, if it is found to be complete, shall schedule an interview for the aspirant with the bishop and, if practical, at least two (2) (presbyters). (d) If, following the interview with the aspirant, the bishop decides to accept the aspirant as postulant, he shall so advise the new postulant and proceed to develop and monitor a program of preparation for ordination. 2. Preparation for Ordination. (a) The program of preparation for ordination shall include theological training, liturgics, practical ministry experience, spiritual formation and other such requirements, all as more specifically provided by the House of Bishops. (b) The specific provisions for preparation for ordination to be provided by the House of Bishops shall include both provisions for those pursuing seminary education and those desiring to pursue monitored independent study, sometimes referred to as“reading” for Holy Orders. 3. Upon completion of the period of postulancy, as determined by the Diocesan Bishop, the Bishop shall certify the postulant as a candidate for ordination to the Sacred Order of Presbyters. 4. All candidates for ordination shall be required to pass a standard Ordination Examination prepared at the direction of and approved by the House of Bishops. 5 It is recognized that God may call a person to ordination as a priest who, by background, experience and/or circumstance, may, in the discretion of the diocesan bishop, need to be relieved from one or more of the preparation requirements. While the Diocesan Bishop should have sufficient discretion in such situations, exceptions to the requirements for preparation for ordination should be rare and must always be approved by the Provincial Archbishop or the Metropolitan Archbishop. CANON 3. THE BISHOPS A. Definition and Duties. 1. The Bishop is the chief sacramental officer of the Particular Church and the office which gives the Church its name. The Latin word for Bishop is episcopus, meaning Episcopal or of the Bishops. 2. Bishops are the chief pastors for the dioceses which they oversee, and they are responsible for ensuring that the faith proclaimed in congregations and parishes is the faith of the church. 3. Bishops have the special office to ordain presbyters (priests) and deacons. Together with at least two (2) other Bishops, a Bishop may consecrate other Bishops.

4. Bishops are the chief ministers in the rite of Confirmation.

 5. Bishops are required to visit all congregations in their dioceses at regular intervals (at least once per year). 6. Bishops preside at diocesan Conventions and other gatherings of the diocese. 7. The Bishop is the chief administrator of the diocese. 8. The Bishops may also serve as Missionary Bishops (over a Missionary Diocese), as Suffragan Bishops, Assisting Bishops or as Coadjutor Bishops (Bishops elected to replace the Diocesan Bishop or Archbishop upon death or retirement). 9. If a person who has already been consecrated as a Suffragan Bishop or a Missionary Bishop is selected to be a Diocesan Bishop or a Coadjutor Bishop , then such Bishop shall only need to be installed in the new office and not consecrated. 10. The Bishops may also be asked to serve in other administrative offices within the Province, National Church and the Communion. For example, a Bishop may serve as a Assistant Bishop or as the Coadjutor Bishop to the Archbishop (Provincial or Metropolitan) or Assistant Bishop to the Archbishop Primate of the Communion , or a Bishop may be elected to serve as the Archbishop (Provincial or Metropolitan) or the Archbishop Primate of the Communion. B. Requirements for election as a Bishop. 1. Any presbyter active for 2 year in the Province or in the National Church, at least thirty 30 years old and in good standing with the Ecclesiastical Jurisdiction may be elected as a Bishop. 2. The ideal candidate for Bishop should be a presbyter of high moral character, of strong spiritual discipline and able to demonstrate strong leadership abilities as set forth in Holy Scripture for the office of Bishop (overseer). 3. A candidate for Bishop must possess a sense of Godly call to the office and be willing to submit to Godly discipline and wise spiritual counsel. CANON 4. RECEIVING CLERGY FROM OTHER CHRISTIAN BODIES A. From Ecclesiastical Jurisdiction with valid Apostolic Succession. 1. If a person has previously been ordained in the Apostolic Succession, (for example: from the Roman Catholic Church, the Anglican Communion of Canterbury , the Orthodox Churches, the Episcopal Lutheran Churches of Scandinavia, the Union of Utrecht or one of the other recognized continuing Churches with valid Apostolic Succession as determined by the House of Bishops) , and desires to be received into the Province or into de National Church, the person shall apply to the Archbishop, providing evidence of education, ordination and experience. 2. Upon receipt of an application, the Archbishop shall conduct such investigation, verification and interviews as the Archbishop may deem appropriate, which shall include but not be limited to a report of a criminal background check (NCIC or equivalent) and a report of a psychological evaluation by standardized testing such as the Minnesota Multi-phase Personality Inventory (MMPI). The costs of all testing and background checks shall be borne by the applicant. 3. If the person is determined to have acceptable credentials, background and qualifications, the person shall be received by letter of reception according to the office held and then shall be incardinated into the appropriate diocese, subject to the approval of the Diocesan Bishop. B. From Ecclesiastical Jurisdiction with invalid Apostolic Succession. 1. If a person who has been previously ordained or licensed by another Christian body not in the Apostolic Succession desires to receive Holy Orders in the Province or the National Church, the person shall apply to the Archbishop, providing evidence of education, ordination and experience. Upon receipt of an application, the Archbishop shall refer it to the appropriate Diocesan Bishop. 2. The Diocesan Bishop shall conduct such investigation, verification and interviews as the Bishop may deem appropriate in order to determine the person’s education, Christian foundation and Godly character as set forth in Holy Scripture for those aspiring to Holy Orders, which shall include but not be limited to a report of a criminal background check (NCIC or equivalent) and a report of a psychological evaluation by standardized testing such as the Minnesota Multi- phase Personality Inventory (MMPI). The costs of all testing and background checks shall be borne by the applicant. 3. If the applicant for ordination is accepted by the diocesan bishop as a postulant, a program of preparation for ordination shall be tailored to the new postulant’s knowledge of Holy Scripture, theology, liturgy, church history, practical ministry experience and spiritual formation. 4. After the postulant has completed the program of preparation set forth by the Diocesan Bishop, the Diocesan Bishop shall certify the postulant as a candidate for ordination. CANON 5. THE LAITY The Anglican Independent Communion Worldwide has as its goal that every member be a minister for Jesus Christ. The Anglican Independent Communion Worldwide recognizes that certain lay ministries, including but not limited to that of Lay Readers, Vergers, Lay Preachers, Lay Eucharistic Ministers and Lay Pastoral Care Givers, require prayerful selection, specialized training and licensing under guidelines and procedures established by the diocesan bishop. TITLE IV WORSHIP The faith and worship practice ofThe Anglican Independent Communion Worldwide unifies the three traditional streams of Christianity: the Sacramental, the Evangelical and the Charismatic (“Spirit-filled”) stream. The faith and worship practice of the Province and the National Churches members and all Communion uses form (Liturgy) and substance (Sacrament of Holy Communion) in our worship, placing emphasis upon solid Biblical preaching (Evangelical) and the exercise of the gifts imparted through the ministry of the Holy Spirit (Charismatic). CANON 1. THE LITURGY A. The worship practice of The Anglican Independent Communion Worldwide is defined by its Anglo-catholic heritage. We are “people of the prayer book,” and the principal liturgies are those of The Book of Common Prayer, 1928, published by The Church Hymnal Corporation of New York, although they are not the only authorized liturgies. Other approved liturgies and rites are found in the Episcopal Book of Common Prayer, the Missal of the Roman Catholic Church with suitable adaptations, the liturgies of the Church of England and the Church of Scotland and the National Churches members of the Communion , and the liturgies authorized by the Orthodox Churches. CANON 2. THE ADMINISTRATION OF THE SACRAMENTS A. The Sacraments are of two kinds: 1. The Sacraments of our Lord Jesus Christ, namely:

(a) Holy Baptism; and

 (b) Holy Communion (or Holy Eucharist or Lord’s Supper or Holy Mass). 2. The Sacraments of the Church, namely:

(a) Holy Unction;

(b) Holy Matrimony;

 (c) Confirmation (Impartation of the Holy Spirit upon reception into the Church);

(d) Reconciliation of a Penitent; and

(e) Holy Orders.




 B. Restrictions on Administration of Sacraments. 1. The administration of sacraments by non-ordained people is prohibited, except the Holy Baptism or the Holy Matrimony as provided herein and except in certain other specific circumstances and then only under special license from the Diocesan Bishop. 2. Any person, including non-ordained persons, may administer the Sacrament of Holy Baptism in an emergency. In all such instances, the act shall be immediately reported to the person’s rector. 3. Only presbyters and Bishops may consecrate the elements for the Sacrament of Holy Communion (Eucharist). 4. Deacons and other people, such as lay Eucharistic ministers licensed by the Diocesan Bishop, may administer the Sacrament of Holy Communion to the people. 5. Only presbyters and Bishops may pronounce the absolution, either in corporate worship or in the Reconciliation of a Penitent, and only presbyters and Bishops may pronounce a priestly blessing. 6. Only a Bishop may confirm lay persons, except a presbyter in rare and special circumstances and then only under special license from the Diocesan Bishop or the Archbishop. 7. Only a Bishop may ordain people to the Holy Orders. 7. Other pastoral ministries may be administered by non-ordained people under special license or other authorization from the Diocesan Bishop. C. Eucharistic Action. 1. Eucharistic “action” is the form (which includes five elements) that is central to the Holy Eucharist (Holy Communion, Lord’s Supper or Mass), regardless of which rite is used. 2. Originating in the biblical accounts of Jesus’ institution of the Holy Eucharist, the five elements of the Eucharistic action are:

(a) Taking (the Offertory);

(b) Giving thanks (the Eucharistic Prayer);

(c) Invocation of the Holy Spirit (the Epiclesis);

(d) Breaking of the bread (the Fraction); and

(e) Distributing the bread and wine (the Reception).

 3. All services of Holy Eucharist must contain these five elements, although the liturgy may be informal. 3. The Prayer of Consecration of the elements of Holy Communion shall include the unfailing use of the words of Jesus Christ used in the upper room at the institution of the Holy Eucharist and found in the Holy Scriptures, particularly I Corinthians 11:24ff, and on pages 362 and 363, et al., of The Book of Common Prayer, 1979, or from one of the other approved liturgies. CANON 3. THE WORSHIP LEADERS A. The principal leader (celebrant) in worship is the Bishop. In the absence of the Bishop, the presbyter is the principal leader (celebrant). B. Lay leaders (such as lay liturgists, lay preachers, lay readers, lay Eucharistic ministers, musicians, praise leaders and evangelists) and others authorized by the Bishop may lead worship services of the congregation, under the supervision of a presbyter or Bishop and subject to the provisions set forth above (e.g. Morning Prayer, Evening Prayer, Vespers, Compline, Penitential Rites). TITLE V CHURCH DISCIPLINE OF ORDAINED PEOPLE CANON 1. OBJECTIVES The objectives of discipline of ordained people are the cessation of offenses, the repentance and restoration of the offender and the promotion of purity and harmony within the Church. Forgiveness is a Christian virtue and shall be an integral part of discipline within the Province, the National Church and in the Communion . CANON 2. SCOPE A. Discipline shall be appropriate in situations involving moral, spiritual or ecclesiastical offenses. 1. Moral offenses may include such offenses as adultery, theft, drunkenness and violence. 2. Spiritual offenses may include such offenses as blasphemy, heresy, witchcraft and other occult practices. 3. Ecclesiastical offenses may include such offenses as disobedience and/or defiance of a Bishop having oversight, wrongful or improper administration of the Sacraments and wrongful or improper ordinations. B. Minor Conflicts. The process of the Church discipline as set forth herein is not intended to apply to minor conflicts and offenses which may be resolved in accordance with procedures set forth in Holy Scripture, particularly Matthew 18:15-17. CANON 3. THE PROCESS OF CHURCH DISCIPLINE A. Reporting and Investigation of Grievances. 1.- Any member of a congregation, parish or other body within the Province or the National Church having a grievance regarding any ordained person, except Diocesan Bishops, and desiring to report such grievance for disciplinary purposes shall submit such grievance in writing to the diocesan bishop, setting forth the specific facts upon which the grievance is based, the nature of the grievance and the names and contact information of both the reporting party and all known witnesses. 2.- Upon receipt of the report of a grievance against any ordained person within a diocese, the Diocesan Bishop shall conduct such investigation as deemed appropriate, utilizing the assistance of such other persons and resources as required. 3.- Following the conduct of the investigation of the reported grievance, the Diocesan Bishop shall issue a written report of his findings and shall furnish a copy thereof to the ordained person who is the subject of the grievance, the person reporting the grievance, the Diocesan Executive Council and the Archbishop. B. Disciplinary Action. 1.- The Diocesan Bishop is recognized as having authority to take such action as necessary, in the Bishop’s sole discretion, to guard the unity of the Church and defend the faith. 2.- The Diocesan Bishop shall issue a written statement of the disciplinary action taken and shall furnish a copy to the ordained person affected, the person reporting the grievance, the Diocesan Council and the Archbishop. C. Appeal of Disciplinary Action. 1.- All disciplinary actions taken by a Diocesan Bishop against any ordained person pursuant to the findings of the investigation of a grievance my be appealed to the House of Bishops, and the appeal shall be submitted in writing to the Provincial Archbishop or the Metropolitan Archbishop within ten (10) days from receipt by the subject ordained person of a written copy of the disciplinary action taken by the Diocesan Bishop. 2. The House of Bishops shall consider the appeal of any disciplinary action taken by a Diocesan Bishop pursuant to the reporting of a grievance and shall render a decision, either affirming the action taken or declining to affirm the action taken with recommendations to the Diocesan Bishop. 3. In the event that the House of Bishops declines to affirm the action taken by the Diocesan Bishop and makes recommendations and the Diocesan Bishop fails and/or refuses to take action in accordance with the recommendations, the House of Bishops shall retain the authority to implement its recommendations. 4. There shall be no appeal from the decision of the House of Bishops. D. Grievances against Diocesan Bishops. 1. The reporting of grievances, the taking of disciplinary action and appeals there from in cases where the subject of the grievance is a Diocesan Bishop shall follow the same procedures as set forth above, except any such grievance shall be reported directly to the Provincial Archbishop or the Metropolitan Archbishop who shall conduct the investigation and report to the House of Bishops. In such cases, the findings of the investigation shall be issued and the disciplinary action shall be taken by the Provincial Archbishop or the Metropolitan Archbishop with the concurrence of the House of Bishops. 2.- All disciplinary actions taken by the Archbishop with the concurrence of the House of Bishops against any Diocesan Bishop pursuant to the findings of the investigation of a grievance may be appealed to the House of Bishops and shall be submitted in writing to the Chancellor of the Province within ten (10) days from receipt by the subject Diocesan Bishop of a written copy of the disciplinary action taken by the Provincial Archbishop or the Metropolitan Archbishop. 3.- The first instance of jurisdiction is the diocese. All ecclesiastical trial should be initiated within the jurisdiction of the Diocese and is competent judge the Diocesan Bishop. 4.- The second instance of appeal is the Provincial Archbishop or the Metropolitan Archbishop of the National Church who may be affected by any appeal the penalty. 5.- The third appeal is the Archbishop Primate of The Anglican Independent Communion Worldwide. 6.- All judicial determinations of a Province or National Church and sanctioned with according by the Archbishop Primate will be underpinned by strong in the all members of the Communion. 7.- Accusations against a member of the Archbishops College will be known by the House of Bishops of that Province or National Church where the Archbishop accused is a member. Following the investigation of the Archbishops College will know the results of research and may act on the resolution of that House of Bishops. 8.- The Archbishop Primate of The Anglican Independent Communion Worldwide may be accused only of ecclesiastics proceedings as Archbishop Primate of the date of its installation until the date of his term in this ministry. The allegations are established; leave their Church duties, misappropriation of funds of the Communion, etc. 9.- The Archbishops College judge and shall have jurisdiction to investigate allegations against the Archbishop Primate.