MISSION EPISCOPATE OF SAINTS FRANCIS AND CLARECANONS, CONSTITUTION AND POLICIES

INTRODUCTORY1. On July 2nd 2010, the Ecclesia Apostolica Divinorum Mysteriorum (The Apostolic Church of the Divine Mysteries) founded and established the Mission Episcopate of Ss. Francis and Clare (“MESFC”) as an autocephalous ministry within the Franciscan charism. The Mission Episcopate is administered by +Sr. Magdalena OEF and +Br. Thomas OEF, who hold the office of Presiding Bishop (“PB”) of the Mission Episcopate jointly.

STRUCTURE2. In the exercise of their functions all priests and other ministers of all churches are subject to the authority of a bishop. Moreover, certain acts are reserved to the bishop, unless, save in the case of major ordination, delegated by him or her e.g. confirmation, the final rite

of Christian initiation, ordination and the solemn consecration of new temples to God. 

3. The clergy of the MESFC comprise the PB together with those ministers to whom the PB gives such Episcopal supervision, whether in major or minor orders. This relationship is one of mutual love and cooperation and exists for so long as both parties desire it. It may be freely terminated by either party.

REGULATION4. The affairs of the MESFC are governed by these Canons, (which are loosely based upon the Code of Canon Law of the Roman Catholic Church, to which, in the event that these Canons are lacking, recourse for guidance may be had.)5. The following documents, set out in the appendix hereto, are also binding as though set out in these canons.

i. Authorisation of Liturgies.ii. Ecclesiastical dress.

iii. The MESFC Policy on sexual or other misconduct.iv. The Constitution of the MESFC.v. The terms of membership of the Movement for

Sacramental Intercommunion,vi. The terms of the Liberal Catholic Alliance, which are

binding only on those who are members of it, and membership of which is optional.

6. The canons of this Code regard only the MESFC.7. A dispensation, or the relaxation of a law in a particular case, can be granted by the PBAPPOINTMENT TO OFFICE8. It is for the PB to appoint to ecclesiastical offices.

9. An ecclesiastical office is lost by the lapse of a predetermined time, by reaching the age determined by law, by resignation, by transfer or by removal.10. The title of emeritus can be conferred upon a person who loses an office by reason of age or of resignation which has been accepted.11. Anyone can resign from an ecclesiastical office.12. A person upon whom an office is conferred can be removed from that office by the PB.LAITY13. There are among the Christian faithful in the Church sacred ministers who in law are also called clerics; the other members of the Christian faithful are called lay persons.14. The MESFC does not seek to convert people from one religion to another. It has no wish to proselytize the adherents of any other church and, as an earnest of this, welcomes them to regular and full participation in its services without asking them to leave their own church. Further, the MESFC welcomes to its altars all who reverently and sincerely approach them. Therefore, no one is required to join the MESFC as a lay person, but may do so if they wish. The Form of Admission in the Liturgy of the Liberal Catholic Church or, if appropriate, Sacrament of Baptism may be used for this purpose. 15. Lay persons who are found suitable are qualified to be admitted by the sacred pastors to those ecclesiastical offices and functions which they are able to exercise according to the precepts of the law.16. Lay persons can be admitted on a stable basis through the prescribed liturgical rite to the minor orders. This is to be encouraged.17. Nevertheless, the conferral of these orders does not grant them the right to obtain support or remuneration from the Church.18. Lay persons can fulfil the function of lector in liturgical actions by temporary designation. All lay persons can also perform the functions of commentator or cantor, or other functions, according to the norm of law.19. The Church has the duty and the proper and exclusive right to form those who are designated for the sacred ministries.CLERGY20. Those who intend to enter the priesthood are to be provided with a suitable spiritual formation and prepared for their proper duties under the direction of the PB.21. The eucharistic celebration is to be the centre of the entire life of candidates22. They are to be formed in the celebration of some form of the liturgy of the hours23. The veneration of the Blessed Virgin Mary, including the Marian rosary, mental prayer, and other exercises of devotion are to be

fostered, all in accordance with the spiritual needs and inclinations of the candidate24. Students are required to have a director of his/her spiritual life whom s/he has freely chosen and to whom s/he can confidently open his/her conscience.25. Each year students are encouraged to make a spiritual retreat.26. Every major cleric (i.e. a cleric in major orders) must be incardinated in the MESFC in such a way that unattached or transient major clerics are not allowed at all.27. For a major cleric already incardinated in another church, s/he must obtain from the previous bishop a letter of excardination signed by the same bishop and a signed letter of incardination from the PB 28. Excardination cannot be denied by the MESFC.29. Only major clerics can obtain offices for whose exercise the power of orders or the power of ecclesiastical governance is required.30. Unless a legitimate impediment excuses them, clerics are bound to undertake and fulfil faithfully a function which their bishop has entrusted to them.31. Clerics are to acknowledge and promote the mission which the laity, each for his or her part, exercise in the Church and in the world.32. In leading their lives, clerics are bound in a special way to pursue holiness since, having been consecrated to God by a new title in the reception of orders, they are dispensers of the mysteries of God in the service of His people.33. In order to be able to pursue this perfection:

a) they are first of all to fulfil faithfully and tirelessly the duties of the pastoral ministry;

b) they are to nourish their spiritual life from the two-fold table of sacred study and the Eucharist; therefore, priests are earnestly invited to offer the eucharistic sacrifice as frequently as they are able

c) priests and deacons are obliged to carry out an approved form of the liturgy of the hours daily

d) they are equally bound to make time for spiritual retreats e) they are urged to engage in mental prayer regularly, to

approach the sacraments of absolution and healing frequently, to honour the Holy Lady Mary with particular veneration, and to use other common and particular means of sanctification.

34. Even after ordination to the priesthood, clerics are to pursue sacred studies 35. Clerics are to foster simplicity of life and are to refrain from all things that have a semblance of vanity.36. Clerics are to follow the norms issued by the PB in relation to ecclesiastical garb. See appendix.

37. Most especially, clerics are always to foster the peace and harmony based on justice which are to be observed among people.38. Since military service is hardly in keeping with the clerical state, clerics and candidates for sacred orders are not to volunteer for military service except with the permission of the PBORDERS, SOCIETIES AND SOLITARY RELIGIOUS39. The PB can establish and suppress Orders and Societies, whether clerical or lay, private or public and must ensure they are governed by constitutions which may only be amended with the consent of the PB.40. A hermit, or solitary religious, is recognized as one dedicated to God in consecrated life if he or she publicly professes in the hands of a bishop the three evangelical counsels, or the spirit thereof, confirmed by vow or other sacred bond, either perpetual or temporary, and observes a proper program of living under his/her direction.PRESIDING BISHOP41. By virtue of his/her office the PB possesses supreme, full, immediate, and universal ordinary power in the MESFC, including power to amend these canons and the other regulating documents of the MESFC, which s/he is always able to exercise freely and may delegate to others in cases which he/she considers appropriate.42. In fulfilling his/her office the PB is always joined in communion with the other bishops and with the universal Church. S/He nevertheless has the right, according to the needs of the Church, to determine the manner, whether personal or collegial, of exercising this office.BISHOPS43. Bishops assist the BP in exercising his/her office. 44. A diocese is a portion of the people of God which is entrusted to a bishop for him/her to shepherd with the cooperation of the presbyterium.45. It is only for the PB to erect, suppress, or alter dioceses 46. As a rule, a portion of the people of God which constitutes a diocese is limited to a definite territory.47. Nevertheless, dioceses distinguished by the rite of the faithful or some other similar reason can be erected in the same territory.48. Bishops, who by divine institution succeed to the place of the Apostles through the Holy Spirit who has been given to them, are constituted pastors in the Church, so that they are teachers of doctrine, priests of sacred worship, and ministers of governance.49. Bishops to whom the care of some diocese is entrusted are called diocesan; others are called titular.50. The PB freely appoints bishops or confirms those legitimately elected.

51. In regard to the suitability of a candidate for the episcopacy, it is required that s/he is:

a) outstanding in solid faith, good morals, devotion, zeal for souls, wisdom, prudence, and human virtues, and endowed with other qualities which make him/her suitable to fulfill the office in question;

b) of good reputation;52. The definitive judgment concerning the suitability of the one to be promoted pertains to the PB.53. Before s/he takes canonical possession of his/her office, the one promoted is to take the oath of fidelity.54. A diocesan bishop in the diocese entrusted to him/her has all ordinary, proper, and immediate power which is required for the exercise of his/her pastoral function.55. A diocesan bishop can perform pontifical functions in his/her entire diocese but not outside his own diocese without the express, or at least reasonably presumed, consent of the local ordinary.56. It is for the diocesan bishop to govern the diocese entrusted to him/her.57. A diocesan bishop who has completed the seventy-fifth year of age is requested to present his/her resignation from office to the PB.58. A diocesan bishop who has become less able to fulfil his office because of ill health or some other grave cause is earnestly requested to present his/her resignation from office.59. A bishop whose resignation from office has been accepted retains the title of emeritus.60. When pastoral needs suggest it, one or more auxiliary bishops are to be appointed. An auxiliary bishop does not possess the right of succession.61. If it appears more opportune to the PB, it can appoint ex officio a coadjutor bishop who also has special faculties. A coadjutor bishop possesses the right of succession.62. When a see is vacant its governance devolves upon the PBPROVINCES AND REGIONS63. To promote the common pastoral action of different neighbouring dioceses according to the circumstances of persons and places and to foster more suitably the relations of the diocesan bishops among themselves, neighbouring particular churches may be brought together into ecclesiastical provinces limited to a certain territory.64. It is only for the PB to establish, suppress, or alter ecclesiastical provinces and dioceses65. If it seems advantageous, especially in nations where particular churches are more numerous, the PB can unite neighbouring ecclesiastical provinces into ecclesiastical regionsPARISHES

66. A parish is a certain community of the Christian faithful whose pastoral care is entrusted to a pastor under the authority of a bishop.67. It is only for the PB to erect, suppress, or alter parishes. 68. If, because of a lack of priests, the PB bishop has decided that participation in the exercise of the pastoral care of a parish is to be entrusted to a deacon, to another person who is not a priest, or to a community of persons, s/he is to appoint some priest who, provided with the powers and faculties of a pastor, is to direct the pastoral care.69. As a general rule a parish is to be territorial, that is, one which includes all the Christian faithful of a certain territory. When it is expedient, however, personal parishes are to be established determined by reason of the rite, language, or nationality of the Christian faithful of some territory, or even for some other reason.70. The pastor is to see to it that the Most Holy Eucharist is the centre of the parish assembly of the faithful.71. S/He is to work so that the Christian faithful are nourished through the devout celebration of the sacraments and, in a special way, that they frequently approach the sacrament of the Most Holy Eucharist.72. In order to fulfil his/her office diligently, a pastor is to strive to know the faithful entrusted to his/her care.73. Therefore s/he is to visit families, sharing especially in the cares, anxieties, and griefs of the faithful and strengthening them spiritually. With generous love s/he is to help the sick, particularly those close to death, by refreshing them solicitously with the sacraments and commending their souls to God; with particular diligence s/he is to seek out the poor, the afflicted, the lonely, those exiled from their country, and similarly those weighed down by special difficulties. S/He is to work so that spouses and parents are supported and is to foster growth of Christian life in the family.74. A pastor is to recognize and promote the proper part which the lay members of the Christian faithful have in the mission of the Church, by fostering their associations for the purposes of religion.75. The following functions are especially entrusted to a pastor:

a) the administration of baptism;b) the administration of the sacrament of confirmation to those

who are in danger of death, c) the administration of Viaticum and of the anointing of the

sick.d) the assistance at marriages and the nuptial blessing;e) the performance of funeral rites;f) the blessing of the baptismal font at Easter time, the leading

of processions outside the church, and solemn blessings outside the church;

g) the more solemn eucharistic celebration on Sundays and holy days.

76. Each parish is to have parochial registers, that is, those of baptisms, marriages, deaths, and others as prescribed by the conference of bishops or the diocesan bishop. The pastor is to see to it that these registers are accurately inscribed and carefully preserved.77. When a pastor has completed seventy-five years of age, s/he is requested to submit his/her resignation from office to the diocesan bishop who is to decide to accept or defer it after s/he has considered all the circumstances of the person and place. SACRAMENTS78. The sacraments of the New Testament were instituted by Christ the Lord and entrusted to the Church.79. In the celebration of the sacraments the sacred ministers and the other members of the Christian faithful must use the greatest veneration and necessary diligence.80. Sacred ministers cannot deny the sacraments to those who seek them at appropriate times and are properly disposed. Further, the MESFC welcomes to its altars all who reverently and sincerely approach them.81. Pastors of souls and other members of the Christian faithful, according to their respective ecclesiastical function, have the duty to take care that those who seek the sacraments are prepared to receive them by proper instruction.82. Since the sacraments of baptism, confirmation, and orders imprint a character, they cannot be repeated.83. If after completing a diligent inquiry a prudent doubt still exists whether these sacraments were actually or validly conferred, they may be conferred conditionally.84. In celebrating the sacraments the liturgical books approved by the PB are to be observed faithfully. Reference should be had to the documents in the appendices hereto for more detail.85. In administering the sacraments in which holy oils must be used, the minister must use oils pressed from olives or other plants and, consecrated or blessed recently by a bishop; 86. The pastor is to obtain the holy oils from his own bishop and is to preserve them diligently with proper care.87. The minister is to seek nothing for the administration of the sacraments beyond the offerings defined by the PB, always taking care that the needy are not deprived of the assistance of the sacraments because of poverty.LITURGY88. The Church fulfils its sanctifying function in a particular way through the sacred liturgy, 89. The bishops in the first place exercise this function.90. Priests also exercise this function;

91. Deacons, subdeacons and minor clerics have a part in the celebration of divine worship according to the norm of the prescripts of the law.92. The other members of the Christian faithful also have their own part in the function of sanctifying by participating actively in their own way in liturgical celebrations, especially the Eucharist. 93. It is for the PB to order the sacred liturgy of the MESFC94. The Church carries out the function of sanctifying also by other means, both by prayers and by works of charity BAPTISM95. Baptism, the gateway to the sacraments is validly conferred only by a washing of true water with the proper form of words. 96. Baptism is administered according to the order prescribed in the approved liturgical books, except in case of urgent necessity when only those things required for the validity of the sacrament must be observed.97. The celebration of baptism must be prepared properly98. Apart from a case of necessity, the water to be used in conferring baptism must be blessed according to the prescripts of the liturgical books.99. Baptism is to be conferred either by immersion or by pouring;100. The ordinary minister of baptism is a bishop, a priest, or a deacon, 101. When an ordinary minister is absent or impeded, a catechist or another person designated for this function by the PB or in a case of necessity any person with the right intention, confers baptism licitly. 102. The baptism of adults, at least of those who have completed their fourteenth year, is to be deferred to a bishop so that s/he personally administers it if s/he has judged it expedient.103. Every person not yet baptized and only such a person is capable of baptism.104. Unless there is a grave reason to the contrary, an adult who is baptized is to be confirmed immediately after baptism and is to participate in the eucharistic celebration also by receiving communion105. An infant in danger of death is to be baptized without delay.106. If there is a doubt whether a person has been baptized or whether baptism was conferred validly and the doubt remains after a serious investigation, baptism may be conferred conditionally.107. A person who administers baptism is to take care that, unless a sponsor is present, there is at least a witness who can attest to the conferral of the baptism.108. The pastor of the place where the baptism is celebrated must carefully and without any delay record in the baptismal register the names of the baptized, with mention made of the minister, parents, sponsors, witnesses, if any, the place and date of the conferral of the baptism, and the date and place of birth.

CONFIRMATION109. The sacrament of confirmation strengthens the baptized. It imprints a character, enriches by the gift of the Holy Spirit the baptized continuing on the path of Christian initiation, and binds them more perfectly to the Church.110. The sacrament of confirmation is conferred by the anointing of chrism on the forehead, which is done by the imposition of the hand and through the words prescribed in the approved liturgical books.111. The chrism to be used in the sacrament of confirmation must be consecrated by a bishop even if a priest administers the sacrament.112. It is desirable to celebrate the sacrament of confirmation in a church and during Mass; for a just and reasonable cause, however, it can be celebrated outside Mass and in any worthy place.113. The ordinary minister of confirmation is a bishop; a priest provided with this faculty in virtue of universal law or the special grant of the competent authority also confers this sacrament validly.114. The following possess the faculty of administering confirmation by the law itself:

1/ a bishop;2/ as regards the person in question, the priest who by virtue of office or mandate of a bishop baptizes one who is no longer an infant or admits one already baptized into the full communion of the MESFC3/ as regards those who are in danger of death, the pastor or indeed any priest.

115. A bishop is to administer confirmation personally or is to take care that another bishop administers it. If necessity requires it, s/he can grant the faculty to one or more specific priests, who are to administer this sacrament.116. For a grave cause the bishop and even the priest endowed with the faculty of confirming in virtue of the law or the special grant of the competent authority can in single cases also associate priests with themselves to administer the sacrament.117. The sacrament of confirmation is to be conferred on the faithful at about the age of discretion unless there is danger of death, or in the judgment of the minister a grave cause suggests otherwise.118. The names of those confirmed with mention made of the minister, the parents and sponsors, and the place and date of the conferral of confirmation are to be recorded in the register HOLY EUCHARIST119. The Christian faithful are to hold the Most Holy Eucharist in highest honour, taking an active part in the celebration of the most august sacrifice, receiving this sacrament most devoutly and frequently, and worshiping it with the highest adoration. 120. In the eucharistic gathering the people of God are called together with the bishop or, under his/her authority, a priest presiding

and acting in the person of Christ. All the faithful who are present, whether clerics or laity, unite together by participating in their own way according to the diversity of orders and liturgical functions.121. The minister who is able to confect the sacrament of the Eucharist in the person of Christ is a validly ordained priest alone.122. A priest is free to apply the Mass for anyone, living or dead.123. Unless the welfare of the Christian faithful requires or suggests otherwise, priests can concelebrate the Eucharist. They are completely free to celebrate the Eucharist individually, however, but not while a concelebration is taking place in the same church or oratory.124. Priests are to celebrate as frequently as their circumstances reasonably permit. Even if the faithful cannot be present, it is the act of Christ and the Church in which priests fulfil their principal function.125. If there is a shortage of priests, the PB can allow priests to celebrate twice a day for a just cause, or if pastoral necessity requires it, even three times on Sundays and holy days 126. The ordinary minister of holy communion is a bishop, priest, or deacon.127. The extraordinary minister of holy communion is an subdeacon, acolyte or another member of the Christian faithful designated according to these canons

128. Any person can and must be admitted to holy communion who reverently and sincerely seeks to do so

129. The administration of the Most Holy Eucharist to children requires that they have sufficient knowledge and careful preparation so that they understand the mystery of Christ according to their capacity and are able to receive the body of Christ with faith and devotion.130. The Most Holy Eucharist, however, can be administered to children in danger of death 131. It is highly recommended that the faithful receive holy communion during the eucharistic celebration itself. It is to be administered outside the Mass, however, to those who request it for a just cause.132. The Christian faithful who are in danger of death from any cause are to be nourished by holy communion in the form of Viaticum.133. Even if they have been nourished by holy communion on the same day, however, those in danger of death are strongly urged to receive communion again.134. While the danger of death lasts, it is recommended that holy communion be administered often, but on separate days.135. Holy Viaticum for the sick is not to be delayed too long; those who have the care of souls are to be zealous and vigilant that the sick are nourished by Viaticum while fully conscious.

136. The most holy eucharistic sacrifice must be offered with bread and with wine or grape juice in which a little water must be mixed.137. The bread should be wheat, save in the case of those who are unable to safely consume it, and recently made so that there is no danger of spoiling.138. The wine or grape juice must be natural from the fruit of the vine and not spoiled.139. Holy communion is to be given under the form of bread alone, or under both species, or under the form of wine or grape juice alone 140. According to the ancient tradition of the Latin Church, the use of unleavened bread in the eucharistic celebration is preferred141. The eucharistic celebration may be carried out in the vernacular or in the Latin language provided that the liturgical texts have been legitimately approved.142. In celebrating and administering the Eucharist, priests and deacons are to wear the sacred vestments prescribed by the rubrics and the appendix hereto.143. If an infirm or elderly priest is unable to stand, or for other good reason, s/he can celebrate the eucharistic sacrifice while seated,144. The celebration and distribution of the Eucharist can be done at any day and hour 145. The eucharistic celebration is to be carried out in a sacred place unless in a particular case necessity requires otherwise; in such a case the celebration must be done in a decent place.146. The eucharistic sacrifice must be carried out on a dedicated or blessed altar; outside a sacred place a suitable table can be used, always with a cloth and a corporal.147. A priest is permitted to celebrate the Eucharist in the place of worship of some Church or ecclesial community which does not have full communion with the MESFC148. The Most Holy Eucharist can be reserved in the chapel of a bishop and, with the permission of the PB, in other churches, oratories, and chapels.149. In sacred places where the Most Holy Eucharist is reserved, there must always be someone responsible for it. 150. No one is permitted to keep the Eucharist on one’s person or to carry it around, unless pastoral necessity urges it and the prescripts of the PB are observed.151. The tabernacle in which the Most Holy Eucharist is reserved is to be situated in some part of the church or oratory which is distinguished, conspicuous, beautifully decorated, and suitable for prayer.152. The tabernacle in which the Most Holy Eucharist is reserved habitually is to be immovable, made of solid and opaque material, and locked in such a way that the danger of profanation is avoided as much as possible.

153. For a good cause, it is permitted to reserve the Most Holy Eucharist in some other fitting and more secure place, especially at night.154. The person responsible for the church or oratory is to take care that the key of the tabernacle in which the Most Holy Eucharist is reserved is safeguarded most diligently.155. Consecrated hosts in a quantity sufficient for the needs of the faithful are to be kept in a pyx or small vessel; they are to be renewed frequently and the older hosts consumed properly.156. A special lamp which indicates and honours the presence of Christ is to shine continuously before a tabernacle in which the Most Holy Eucharist is reserved. This need not be done in the case of a private chapel or oratory.157. In churches or oratories where it is permitted to reserve the Most Holy Eucharist, there can be expositions with the pyx or the monstrance; the norms prescribed in the liturgical books are to be observed.158. The minister of exposition of the Most Blessed Sacrament and of eucharistic benediction is a priest or deacon; in special circumstances, the minister of exposition and reposition alone without benediction is the subdeacon, acolyte, extraordinary minister of holy communion, or someone else designated by a bishopABSOLUTION159. A priest alone is the minister of the sacrament of absolution.160. Those who possess the faculty of hearing confessions habitually whether by virtue of office or by virtue of the grant of an ordinary of the place of incardination or of the place in which they have a domicile can exercise that faculty everywhere 161. The PB is competent to confer upon any priests whatsoever the faculty to grant absolution 162. The sacramental seal is inviolable; therefore it is absolutely forbidden for a confessor to betray in any way a penitent in words or in any manner and for any reason.163. A confessor is prohibited completely from using knowledge acquired from confession to the detriment of the penitent even when any danger of revelation is excluded.ANOINTING164. The anointing of the sick, by which the Church commends the faithful who are dangerously ill to the suffering and glorified Lord in order that he relieve and save them, is conferred by anointing them with oil and pronouncing the words prescribed in the liturgical books.165. In addition to a bishop, the following can bless the oil to be used in the anointing of the sick: any priest in a case of necessity, but only in the actual celebration of the sacrament.166. The anointings with the words, order, and manner prescribed in the liturgical books are to be performed carefully. In a case of

necessity, however, a single anointing on the forehead or even on some other part of the body is sufficient, 167. Any person ordained to the order of exorcist may celebrate this sacrament with the permission of the PB.168. Any priest or other approved minister is permitted to carry blessed oil with him/her so that s/he is able to administer the sacrament of the anointing of the sickHOLY ORDERS169. By divine institution, the sacrament of orders establishes some among the Christian faithful as sacred ministers through an indelible character which marks them. They are consecrated and designated, each according to his/her grade, to nourish the people of God, fulfilling in the person of Christ the Head the functions of teaching, sanctifying, and governing.170. The major orders are those of bishop, priest and deacon and, in our usage, the minor orders are those of subdeacon, acolyte, exorcist, reader, doorkeeper and cleric.171. They are conferred by the imposition of hands and the consecratory prayer which the liturgical books prescribe for the individual grades.172. Major and subdiaconate Ordination is to be celebrated within the solemnities of the Mass on a Sunday or holy day.173. For pastoral reasons it can take place also on other days, even weekdays.174. Ordination generally is to be celebrated in the cathedral church; for pastoral reasons, however, it can be celebrated in another church or oratory.175. Clerics and other members of the Christian faithful must be invited to the ordination so that as large an assembly as possible is present at the celebration.176. The minister of sacred ordination is a consecrated bishop.177. No bishop is permitted to consecrate anyone a bishop or ordain anyone to major orders unless it is first evident that there is a mandate from the PB.178. It is preferable that the principal bishop consecrator in an episcopal consecration be joined by at least two consecrating bishops; it is especially appropriate, however, that all the bishops present consecrate the elect together with the bishops mentioned.179. A person must possess due freedom in order to be ordained. It is absolutely forbidden to force anyone in any way or for any reason to receive orders or to deter one who is canonically suitable from receiving them.180. Those aspiring to the diaconate and priesthood are to be formed by careful preparation,

181. The PB is to take care that before candidates are promoted to any order, they are instructed properly about those things which belong to the order and its obligations.182. Only those are to be promoted to orders who, in the prudent judgment of the PB all things considered, have integral faith, are moved by the right intention, have the requisite knowledge, possess a good reputation, and are endowed with integral morals and proven virtues and the other physical and psychic qualities in keeping with the order to be received.183. The priesthood is not to be conferred except on those who have completed the twenty-fifth year of age and possess sufficient maturity; an interval of at least six months is generally to be observed between the diaconate and the priesthood. Those destined to the priesthood are to be admitted to the order of deacon only after completing the twenty-third year of age.184. Before a deacon is promoted to the priesthood, s/he is to take part in pastoral care, exercising the diaconal order, for a suitable time defined by the PB185. A person is promoted licitly to orders only if s/he has received the sacraments of baptism and confirmation.186. Before anyone is promoted to the diaconate, s/he is recommended to have received the minor orders and subdiaconate and to have exercised them for a suitable period of time.187. All candidates for any order are advised to make a spiritual retreat 188. For a person to be promoted to major orders, the following documents are required:

1/ a testimonial that studies have been properly completed 2/ for those to be ordained to the priesthood, a testimonial that the diaconate was received;3/ for candidates to the diaconate, a testimonial that baptism, confirmation and, if appropriate, the minor orders and subdiaconate were received;

189. After a major ordination has taken place, the names of those ordained and of the ordaining minister and the place and date of the ordination are to be noted in a special register to be kept carefully in the curia of the place of ordination; all the documents of individual ordinations are to be preserved carefully.190. The ordaining bishop is to give to each of those ordained to major orders, an authentic testimonial of the reception of ordination; MATRIMONY191. All persons who are not prohibited by law can contract marriage.192. Marriage may only be celebrated in strict accordance with the law of the place in which it takes place.

193. Pastors of souls are obliged to take care that their ecclesiastical community offers the Christian faithful the assistance by which the matrimonial state is preserved in a Christian spirit and advances in perfection. 194. Those who have not yet received the sacrament of confirmation are recommended to receive it before they are admitted to marriage if it can be done without grave inconvenience and if it is appropriate to their spirituality.195. To receive the sacrament of marriage fruitfully, spouses are urged especially to approach the sacraments of absolution and of the Most Holy Eucharist.196. The PB can delegate to priests and deacons the faculty, even a general one, of assisting at marriages 197. Outside the case of necessity, the rites prescribed in the liturgical books approved by the Church or received by legitimate customs are to be observed in the celebration of a marriage.198. After a marriage has been celebrated, the pastor of the place of the celebration or the person who takes his place, even if neither assisted at the marriage, is to note as soon as possible in the marriage register the names of the spouses, the person who assisted, and the witnesses, and the place and date of the celebration of the marriage 199. The MESFC will marry same sex couples where local law permits.200. The MESFC will bless same sex unions where local law does not permit marriage and where to do so is not a breach of local law.

201. The MESFC does not refuse to marry divorced persons.SACRAMENTALS (Sacramental rites)202. Sacramentals are sacred signs by which effects, especially spiritual effects, are signified in some imitation of the sacraments and are obtained through the intercession of the Church.203. In confecting or administering sacramentals, the rites and formulas approved by the authority of the Church are to be observed carefully.204. The minister of sacramentals is a cleric who has been provided with the requisite power. According to the norm of the liturgical books and to the judgment of a bishop lay persons who possess the appropriate qualities can also administer some sacramentals.205. Those marked with the episcopal character and priests permitted by law or legitimate grant can perform consecrations and dedications validly.206. Any priest can impart blessings except those reserved to bishops.207. A deacon can impart only those blessings expressly permitted by law.208. Blessings can be given to all people and animals

209. Sacred objects, which are designated for divine worship by dedication or blessing, are to be treated reverently and are not to be employed for profane or inappropriate use even if they are owned by private persons.210. No one can perform exorcisms legitimately upon the possessed unless s/he has obtained special and express permission from the PB211. Major Clerics are obliged to carry out some form of the liturgy of the hours 212. Other members of the Christian faithful, according to circumstances, are also earnestly invited to participate in the liturgy of the hours as an action of the Church.213. In carrying out the liturgy of the hours, the true time for each hour is to be observed insofar as possible.214. Deceased members of the Christian faithful must be given ecclesiastical funerals according to the norm of law.215. Ecclesiastical funerals, by which the Church seeks spiritual support for the deceased, honours their bodies, and at the same time brings the solace of hope to the living, must be celebrated according to the norm of the liturgical laws, which may be modified, even substantially, to take account of the pastoral needs of the deceased and the mourners.216. When the funeral has been completed, a record is to be made in the register of deaths 217. To foster the sanctification of the people of God, the Church commends to the special and filial reverence of the Christian faithful the Blessed Mary and promotes the true and authentic veneration of the other saints whose example instructs the Christian faithful and whose intercession sustains them.218. The practice of displaying sacred images in churches for the reverence of the faithful is permitted219. It is absolutely forbidden to sell sacred relics.220. A vow, that is, a deliberate and free promise made to God about a possible and better good, must be fulfilled by reason of the virtue of religion.221. A vow is public if a legitimate superior accepts it in the name of the Church; otherwise, it is private.222. By its nature a vow obliges only the person who makes it.223. A vow ceases by the lapse of the time designated to fulfil the obligation, by a substantial change of the matter promised, by the absence of a condition on which the vow depends, by the absence of the purpose of the vow, by dispensation, or by commutation.224. The person who has power over the matter of the vow can suspend the obligation of the vow for as long a time as the fulfilment of the vow brings disadvantage to that person.225. Any bishop can dispense from vows for a just cause provided that a dispensation does not injure a right acquired by others:

SACRED PLACES226. Sacred places are those which are designated for divine worship or for the burial of the faithful by a dedication or a blessing which the liturgical books prescribe for this purpose.227. The dedication of any place belongs to a bishop who can entrust the function of carrying out a dedication in exceptional cases, to a priest.228. Sacred places and churches are blessed by a bishop, who can delegate a priest for this purpose.229. When the dedication or blessing of a church or the blessing of a cemetery has been completed, a document is to be drawn up, one copy of which is to be kept in the MESFC curia and another in the archive of the church.230. Only those things which serve the exercise or promotion of worship, piety, or religion are permitted in a sacred place; anything not consonant with the holiness of the place is forbidden. In an individual case, however, the ordinary can permit other uses which are not contrary to the holiness of the place.231. Sacred places lose their dedication or blessing if they have been destroyed in large part, or have been turned over permanently to profane use by decree of the competent ordinary or in fact.232. By the term church is understood a sacred building designated for divine worship to which the faithful have the right of entry for the exercise, especially the public exercise, of divine worship.233. No church is to be built without the express written consent of the BP234. After construction has been completed properly, a new church is to be dedicated or at least blessed as soon as possible; the laws of the sacred liturgy are to be observed.235. Churches, especially cathedrals and parish churches, are to be dedicated by the solemn rite.236. Each church is to have its own title which cannot be changed after the church has been dedicated.237. In a church that has legitimately been dedicated or blessed, all acts of divine worship can be performed238. All those responsible are to take care that in churches such cleanliness and beauty are preserved as befit a house of God and that whatever is inappropriate to the holiness of the place is excluded.239. Ordinary care for preservation and fitting means of security are to be used to protect sacred and precious goods.240. Entry to a church is to be free and gratuitous during the time of sacred celebrations.241. If a church cannot be used in any way for divine worship and there is no possibility of repairing it, the PB can relegate it to profane but not sordid use.

242. By the term oratory is understood a place for divine worship designated by permission of the PB for the benefit of some community or group of the faithful who gather in it and to which other members of the faithful can also come with the consent of the competent superior.243. After permission has been given, however, an oratory cannot be converted to profane use without the authority of the same ordinary.244. All sacred celebrations can be performed in legitimately established oratories 245. By the term private chapel is understood a place for divine worship designated by permission of the local ordinary for the benefit of one or more physical persons.246. Bishops can establish a private chapel for themselves which possesses the same rights as an oratory.247. The permission of the PB is required for Mass or other sacred celebrations to take place in any private chapel.248. It is fitting for oratories and private chapels to be blessed according to the rite prescribed in the liturgical books. 249. An altar, or a table upon which the eucharistic sacrifice is celebrated, is called fixed if it is so constructed that it adheres to the floor and thus cannot be moved; it is called movable if it can be removed.250. A movable altar can be constructed of any solid material suitable for liturgical use.251. Fixed altars must be dedicated, and movable altars must be dedicated or blessed, according to the rites prescribed in the liturgical books.252. The practice of placing jewels under a fixed altar is to be preserved, as is the use of an antimension, according to the norms given in the liturgical books.253. An altar, whether fixed or movable, must be reserved for divine worship alone, to the absolute exclusion of any profane use.FINANCIAL RECORDS254. Proper financial records, supported by documentary evidence, must be kept of all assets, liabilities, income and expenditure relating to the ecclesiastical affairs of every minister, organisation or place of worship of the MESFC and must promptly be made available for inspection on the request of any person.LIABILITY255. The MESFC and its members, whether clergy or lay, do not accept, and hereby disclaim liability for the acts of any other person or persons and such other person or persons must keep the MESFC and its members fully indemnified in respect thereof.

APPENDICES

Appendix 1: Authorisation of Liturgies. 1. Private services. (i.e. having no congregation, save perhaps a very few

congregants present at the priest’s invitation.)Priests are free to use any form of service, and are encouraged to prepare their own services, especially those which will benefit from the priest’s cultural, spiritual, artistic and other influences and experiences, including non Christian.

2. Public services.Since we stand in the Liberal Catholic tradition, priests should be very familiar with LC ceremonies, both original and amended, and should ensure that their congregations are exposed to them. They may also use the “Expanded Form”, and such other liturgies as the Bishops approve.(See the “Liturgies” section from our website http://mesfc.wordpress.com/) Priests are encouraged to submit requests for authorisation of any Liturgies which they wish to use, including those which they themselves have prepared. The ultimate choice of Liturgy to be used on any given occasion should carefully reflect the pastoral needs of the congregation.

3. These provisions are subject to the rules of the Movement for Sacramental Intercommunion, to which the MESFC is a party. If the priest is a member of the Liberal Catholic Alliance, these provisions are also subject to the LCA rules. (MESFC members are free to join the LCA but not required to do so.)

Appendix 2: Ecclesiastical dress. A. During the liturgyAs set out in “Ceremonies of the Liberal Catholic Rite” by Bishop I.S.Cooper, save that,-The cassock may be black or red-purple for bishops, black or blue-purple for others.If entitled, a religious habit may be worn instead of a cassock, in which case a surplice or alb need not be worn over it in choir (as opposed to being in the altar party.)The alb does not need vents.An alb may always be worn instead of a surplice.A cassock need not be worn under the alb.A bishop may wear a surplice or alb instead of a rochet.The amice, maniple and cord are optional.The biretta optional and is not recommended.The cut of the chasuble (Roman, Gothic, semi Gothic etc) is left to the discretion of the priest.The use of a cope recommended but optional.The mantellata, and mozetta are optional.B. Outside of the liturgyAt clergy discretion, according to circumstance and the dictates of good taste.Only those in major orders may wear clerical attire.Clergy shirts, if worn, may be of any colour, save that only a bishop may wear red-purple.

If clerical attire is worn, a suitable sobriety of suit, jacket, trousers, skirt etc is requested.

Appendix 3: POLICY ON SEXUAL AND OTHER MISCONDUCT

 1. MESFC clergy must maintain the highest standards in their

behaviour.

2. Unless waived, background checks must be supplied by all proposed clergy and others who are to hold any position of responsibility or authority in the MESFC

3. Romantic or sexual relationships between clergy and members of their congregations are prohibited. In the event that a relation appears likely to develop, then the parties to it must notify the PB immediately so that such steps as are appropriate to the situation may be taken to safeguard all concerned.

4. All allegations of sexual or other misconduct must be reported immediately to the PB, who will inform the appropriate state authorities and take such steps as appear prudent to safeguard those concerned, and which may include suspension or removal from office or membership of the MESFC.

Appendix 4: The Constitution of the MESFC, as amended.

1. The MISSION EPISCOPATE OF SAINTS FRANCIS AND CLARE is a particular church that is an Autocephalous Jurisdiction or Part of the Body of Christ that is the One Holy Catholic and Apostolic Church, canonically erected on the 2nd day of July 2010

2. The church accepts the Christian Faith in its entirety.3. The jurisdiction of the church shall not be limited to a definite territory, but

rather distinguished by its purposes, which are:a) To serve as a part of the universal church which is

sympathetic with interfaith ideals, yet firmly Christian in orientation, ecumenical in attitude, and which identifies itself most strongly with the sacramental and ceremonial expression of Christian practice and worship, undoubtedly  and unambiguously serving within  the single body that constitutes all believers, the One Holy Catholic and Apostolic Church, with a liturgical tradition derived principally from Catholic and Anglican/Episcopalian roots, and especially inspired by the fundamental contribution made by the Liberal Catholic Church (LCC).

b) To offer episcopal guidance and supervision to clergy and laypersons who accept the principles and doctrines set forth by the Movement for Sacramental Intercommunion.

4. The canonical authority of the Mission Episcopate of Saints Francis and Clare is vested in its Presiding Bishop.

5. The Presiding Bishop is constituted a Corporation Sole.6. Membership is open to all and any persons who join the church and adhere

to its purposes and authority.7. Membership is subject to the will of the Presiding Bishop and of the member

and subsists until either party terminates it.8. This Constitution is the organizational and administrative authority of the

Mission Episcopate of Saints Francis and Clare.9. Executive powers of administration are vested in the Presiding Bishop.

10.This Church may acquire real and personal property, establish and maintain funds and trusts, accept donations, testamentary legacies and bequests.

11.The Mission Episcopate of Saints Francis and Clare shall exist perpetually.12.Amendments to this Constitution may be proposed by a specially constituted

committee appointed by the Presiding Bishop who has final power of veto over all amendments.

13.Adoption of any amendments to this Constitution shall be approved by the Presiding Bishop.

Appendix 5: The Terms of Membership of the Movement for Sacramental Intercommunion,

STATEMENT OF PRINCIPLES OF THE MOVEMENT FOR SACRAMENTAL INTERCOMMUNION (In the material and ideas set out below we acknowledge an enormous debt of gratitude to the Liberal Catholic Church and its various derivative bodies from whose canons, traditions, doctrines and principles we have freely drawn.)

1. The MSI recognizes the validity of the Holy Orders of all its clergy, whose Apostolic Succession derives from Roman Catholic, Liberal Catholic, Old Catholic, Orthodox, Anglican or Episcopal lines.

2. The MSI requires of its clergy a belief in the real Presence of Christ in the Holy Communion.

3. Communities in the MSI may use Liberal Catholic, Roman Catholic, Old Catholic, Orthodox, Anglican and Episcopal liturgies, in addition to any other liturgies that they wish to add to the MSI liturgy database.

4. Subject to the beliefs set forth in this document, the members of the MSI are afforded the widest measure of intellectual liberty, and its communities respect the solitary conscience of each member.  All members of the MSI have absolute freedom of interpretation concerning the creeds, scriptures, tradition, liturgy and doctrine of the Christian faith and of other religions.

5. The communities of the MSI acknowledge the feminine as well as the masculine aspects of God, who, as the All, contains both in fullness and perfection.

6. The communities of the MSI hold that the scriptures, creeds and traditions of the Christian church are not invested with any idea of literal infallibility.

7. The communities of the MSI acknowledge that Christianity is not the only valid pathway to the divine.

8. The MSI welcomes to its altars all who reverently and sincerely approach

them.

9. Those in the MSI have no wish to proselytize the adherents of any other church, and welcome them to regular and full participation in the services of their communities without asking them to leave their own churches.

10.The communities of the MSI neither forbid nor enjoin the marriage of their clergy.

11.The communities of the MSI do not discriminate on the basis of race, sex, gender or sexual orientation in the ordination to Holy Orders.

12.The clergy of the MSI do not refuse to marry divorced persons.

13.The clergy of the MSI will administer the sacrament of holy matrimony for same-sex couples.  Where same-sex marriages or unions are not recognized under local law, clergy will inform the couple that the liturgy is solely a religious ceremony and not intended to convey any legal status.

14.The MSI does not, as a body, enter into politics.  It feels that it should rather make itself a motive power behind social and political progress by inspiring its members with the love of humanity and the desire to serve their fellows, while leaving them free to select their own suitable aims and methods.

15.In the communities of the MSI, no fee may be exacted for the administration of the Sacraments or other spiritual work.  Voluntary donations may be accepted.

SUMMARY OF DOCTRINE PRINCIPLES OF THE MOVEMENT FOR SACRAMENTAL INTERCOMMUNION

1. The MSI teaches the existence of God, infinite, eternal, transcendent and immanent.

2. The MSI holds that God has been revealed to us as a Trinity.

3. The MSI believes that each human person is an organic unity of spirit, soul and body, made in the image of God and one with the divine in essence.  Therefore, we cannot cease to exist, we are eternal, and our future is one whose glory and splendor have no limit.

4. The MSI believes that Christ ever lives as a mighty spiritual presence in the world, guiding and sustaining his people.

5. The MSI believes that Christ is the power behind and within the Sacraments, in which an inward and spiritual grace is given to us through outward and visible signs.

6. The MSI holds that Christ, the living head of the Church that he founded, is the true minister of all Sacraments.

Appendix 6: The Terms of the Liberal Catholic Alliance,

(which are binding only on those who are members of it.)

Members are required to accept the following,-

A. BISHOP RICHARD PALMERS INTRODUCTION

1. The Liberal Catholic faith is rooted in God and Christ, in terms of Trinity, and in sacrifice as an exemplification of the sustaining power of the divine nature in creation and mirrored in the passion drama of Jesus Christ, the realisation of this understanding being the way to grow into the unity the creator wills for creation.

2. The purpose of the Liberal Catholic Alliance is to draw together in a loose federation and perhaps a communion or communions, an ecclesial cohesion for the various communities that have arisen since the creation of The Liberal Catholic Church, then in continuity of The Old Catholic Church established in Gt.Britain in 1908.

3. The fragmentation and sectionalisation of the Wedgwood Movement, with its richly ordered liturgy, creative theology - drawing upon a depth of philosophical eclecticism - has enabled an adaptable form of Christian spirituality to be both modern and post modern in its outworking, and evolution.  

4. The severing of ties from a single corporate structure has provided a creative opportunity and a determination to explore a revisitation of some of the originality of what Liberal Catholicism set out to be in a greater emphasis on freedom of thought and renewal of liturgy.

5. Throughout its history the Liberal Catholic Movement has remained faithful to its understanding of apostolicity and

sacramentalism, grounded in a profound understanding of the Incarnation.

6. It has even wrestled with the difficult doctrines of Atonement and Redemption in an attempt to contextualise them within the wider dimensions of the plurality of all faiths.

7. It remains Christian, yet frees itself from dogmatic speculation, so as to enable its members to progress in an understanding of faith, both from a perspective of personal awareness and intuition

8. Some, though perhaps not all, will see in it a home for proponents of universalism and for those seeking a theosophic neo-platonic teaching, an understanding of faith, both from a perspective of personal awareness and intuition in the Jungian method of spirituality and a form of sacramental existentialism.

9. Some, too, may feel that the reality of what Liberal Catholicism has come to represent across the spectrum  of religious systems is best suited to meet the questioning challenges presented by the scientific community in terms of a cosmic appreciation of the place of the solar system within the greater dimensions of existence.

10. An alliance of Liberal Catholic jurisdictions will further the cause of the Movement and rescue it from a centrality which many of the mainstream churches could now well do without.

B. PRACTICAL CONDITIONS OF MEMBERSHIP.

11. The LCA is open not only to jurisdictions but also to individuals.

12. The condition for membership is acceptance of, and agreement to abide by the agreed landmarks.

13. Members recognise each other as being Liberal Catholics and as members of the Liberal Catholic Alliance.

14. Since the LCA is not a jurisdiction, but rather a directory of jurisdictions and individuals, there is no power of suspension or expulsion.

15. The Liberal Catholic Alliance is not a hierarchy, and we give no assurance as to the validity of members’ Orders or Sacraments, nor as to their fitness of character or qualification for office, and nor do we, by virtue of membership of the Alliance, accept any vicarious liability for the acts and omissions of any other member.

16. Members are not required to recognise the validity of other members’ orders and sacraments, but are free to do so. (This provision is intended to avoid arguments as to the validity of orders.)

17. Members undertake to use at their public services of the Eucharist, for at least 50 % of the time, the Liturgy of the LCC in one or more of the forms appearing in any edition of the Liturgy, or a liturgy closely modelled on it.

18. Members undertake to use at their Ordination services, the Liturgy of the LCC in one or more of the forms appearing in any edition of the Liturgy, or a liturgy closely modelled on it.

19. Members undertake to use at their public services other than of the Eucharist or Holy Orders, for at least 50 % of its time, the Liturgy of the LCC in one or more of the forms appearing in any edition of the Liturgy, or a liturgy closely modelled on it.

20. The form of ceremonies are to be based upon any edition of Cooper’s “Ceremonies of the Liberal Catholic Rite”, including the Young Rite edition, or Fortescue’s “The Ceremonies of the Roman Rite Described”.

21. Member jurisdictions are free to enter into agreements of inter-communion with such other jurisdictions as they chose, whether or not those other jurisdictions are members of the Alliance.

22. The LCA will maintain a list of members indicating whether they hold worship services.

23. That list will be publicly available so that enquirers may locate spiritual resources.

24. Information as to the existence of intercommunion agreements between members and other members should be made publically available.

25. Ordained members must submit details and evidence of their Apostolic Succession. 

26. Details and evidence of members succession are to be publicly available

27. We will marry same sex couples where local law permits.

28. We will bless same sex unions where local law does not permit marriage.

29. We allow but do not insist on belief in reincarnation.

C. MATTERS BASED UPON BISHOP WEDGWOOD’S STATEMENT OF PRINCIPLES OF THE LIBERAL CATHOLIC CHURCH

30. The Liberal Catholic Alliance aims at combining Catholic forms of worship, stately ritual, deep mysticism and witness to the reality of sacramental grace with the widest measure of intellectual liberty and respect for the individual conscience.

31. The Liberal Catholic Alliance recognizes seven sacraments: Baptism, Confirmation, the Holy Eucharist, Absolution, Holy Unction, Holy Matrimony and Holy Orders.

32. The Liberal Catholic Alliance regards the scriptures, the creeds and traditions of the church as the means by which the teachings of Christ have been handed down to his followers. It does not invest them with any idea of literal infallibility.

33. The Liberal Catholic Alliance recognizes a maternal aspect of divinity.

34. The Liberal Catholic Alliance believes that there is a body of doctrine and mystical experience common to all religions, which cannot be claimed as the exclusive possession of any. Moving within the orbit of Christianity and regarding itself as a distinctively Christian church it nevertheless holds that other religions are divinely inspired and that all proceed from a common source.

35. The Liberal Catholic Alliance accordingly does not seek to convert people from one religion to another. It has no wish to proselytize the adherents of any other church and, as an earnest of this, welcomes them to regular and full participation in its services without asking them to leave their own church.

36. The Liberal Catholic Alliance welcomes to its altars all who reverently and sincerely approach them.

37. The Liberal Catholic Alliance teaches that the scriptures are not verbally or uniformly inspired, but only in a general sense.

38. It would suggest that there are also evidences of the existence of the highest inspiration in other scriptures.

39. The Liberal Catholic Alliance leaves to its members, freedom in the interpretation of creeds, scriptures and tradition, and of its liturgy and Doctrine.

40. While it may present certain doctrinal statements to its members, it does not exact from them acceptance of any dogmatic standards.

41. It asks of them, as a working basis of fellowship, not a profession of common belief, but a willingness to worship corporately through a common ritual.

42. The Liberal Catholic Alliance neither forbids nor enjoins the marriage of its clergy.

43. Human ethical responsibilities embrace tolerance, love and brotherhood and sisterhood and must, because of the inherent oneness of all life, extend beyond nation and colour to fellow-beings of all religions, of no religion, and even to those who deny the existence of God.

44. Further, The Liberal Catholic Alliance believes that we have ethical duties towards all the realms of nature within which pulses God’s creative life; as elder brothers and sisters, we should, as a sacred trust, protect and nurture the plants and animal creation.

45. The Liberal Catholic Alliance does not refuse to marry divorced persons.

46. In the Blessed Sacrament Jesus Christ is present under the form of bread and wine. The Liberal Catholic Alliance affirms that the Holy Eucharist, far from being a mere commemoration of his life, death and resurrection, is Christ’s supreme gift of himself to his church.

47. The Liberal Catholic Alliance does not regard absolution as ridding us forever of sin or freeing us from the consequences of our wrong-doing.

48. Absolution should lead to a re-heartening, a restoration of nature’s inner harmony which has been disturbed, and a bringing of people once more into a fuller flow of that divine power of which they are to be a true expression.

49. Although phenomena of healing appear to have been frequent in the time of the Apostles we are not justified in assuming that an ability to heal is conferred at ordination, or that the gift of healing is other than a charismatic power.

50. The expression of beauty in acts of worship is most valuable in our technological and utilitarian age.

51. The Liberal Catholic Alliance does not, as a body, enter into politics or social work. It feels that it should rather make itself a motive power behind social and political progress by inspiring its members with the love of humanity and the desire to serve their fellows, while leaving them free to select their own suitable aims and methods. 

52. The same principle applies to its member jurisdictions.D. MATTERS BASED UPON BISHOP WEDGWOOD’S SUMMARY

OF DOCTRINE.

53. The Liberal Catholic Alliance teaches the existence of God, infinite, eternal, transcendent and immanent.

54. God manifests in the universe as a Trinity,55. We are each a complex of spirit, soul and body. 56. Our spirit, made in the image of God, is divine in essence.

Therefore we cannot cease to exist, are eternal and our future is one whose glory and splendour have no limit.

57. Christ ever lives as a mighty spiritual presence in the world, guiding and sustaining his people.

58. The world is the theater of an ordered plan.59.  Humanity is a link in a vast chain of life extending from the

highest to the lowest. 60. There is a communion of saints. 61. There is a ministry of angels.62. We have ethical duties to ourselves and to others. Because we are

children of God we are sisters and brothers and inseparably linked together.

63. Christ instituted various sacraments in which an inward and spiritual grace is given to us through an outward and visible sign.