Canon Law
or the Law of the Church
e North American Catholic Ecumenical Church Code of Canon Law
Canon 1: Introduction
1.1 The corporate name of the faith community shall be The North American Catholic Ecumenical Church.
1.2 Within these canons it shall also be referred to as "this church", "this faith community", "the Catholic Ecumenical Church," or "the NACEC."
1.3 The North American Catholic Ecumenical Church is a validly consecrated and constituent member of Christ’s One, Holy, Catholic and Apostolic Church.
1.4 The North American Catholic Ecumenical Church shall be incorporated in the State in which the presiding Bishop reside, as a not for profit religious corporation.
Canon 2: Church Membership
2.1 Any person baptized, confirmed, or received into full membership, according to the approved liturgical and sacramental rites of this Church by a deacon, priest or bishop in good standing, is a full member of this Church.
§1 Reception of sacraments in the NACEC is not a declaration of membership therein.
2.2 This Church declares itself to be an open and affirming Catholic faith community, which particularly welcomes (all) those who have been injured or disenfranchised through religious bigotry or hatred, fear or ignorance. This Catholic faith community welcomes individuals and couples who have been divorced and remarried, gays, lesbians, bisexuals, and those of the trans-gendered community, and those questioning their sexuality.
2.3 A person may terminate their membership with this Church by a formal declaration to any minister of the church.
2.4 A person who terminates their membership with this Church may request readmission by submitting a formal request to a minister of the church.
Canon 3: Doctrine
3.1 This Catholic Faith Community recognizes the One True Triune God — Father, Son, and Holy Spirit.
3.2 This Church shall express itself through community ministries to evangelize the world.
3.3 This Church shall be subject to the creedal statements established by the Ecumenical Councils of the Universal Church at Nicea, Constantinople, Ephesus, and Chalcedon.
3.4 This Church shall accept as the definition of Christianity the creed defined by the Ecumenical Council of Constantinople of CE 381, commonly referred to as the Nicene Creed; This Church shall accept the Apostles’ Creed as a valid statement of faith; This Church shall accept the Athanasian Creed as a valid statement of Trinitarian theology and Christology; This Church cannot alter, change, or revise any of these mentioned creeds.
Canon 4: Liturgical and Sacramental Law
4.1 As a catholic faith community, the Catholic Ecumenical Church reserves unto itself the obligation to define its liturgical norms, customs, and laws
4.2 The common liturgical rite for this Church shall be that which is appropriate to the local community.
4.3 Visiting clergy from outside jurisdictions are bound to celebrate the liturgical norms, customs and laws that are appropriate to the local community.
4.4 The Sacraments of Baptism, Confirmation, and Holy Orders cannot be repeated since they impart a character on the human soul.
§1. if, after diligent investigation, a reasonable doubt still remains whether the Sacraments mentioned in paragraph 4.4 have been validly conferred, they may be conferred conditionally (i.e. the rites are supplied).
4.5 The minister should ask nothing for the administration of the Sacraments, always taking care to ensure that the needy are not deprived of the grace of the Sacraments, as well as the Holy Sacrifice of the Mass because of their poverty.
4.6 Simony shall be defined as the deliberate will (intent) or attempt to buy or sell a spiritual reality, or the temporal thing joined to that spiritual reality for a temporal price. Acknowledging the danger of scandal to the faithful of the church, the conferral of Holy Orders or any sacrament or appointment to any church office is invalid and without effect. Additionally, the trafficking in Mass Intentions is to be avoided.
4.7 When requested, Ministers of this jurisdiction licitly administer the Sacraments of Reconciliation/Penance, Eucharist and Anointing of the Sick to all.
4.8 Whenever necessity requires or spiritual advantage suggests, and provided that the danger of confusion is avoided, members of this jurisdiction may receive the Sacraments of Reconciliation/Penance, Eucharist and Anointing of the Sick from Catholic or other Christian ministers whose jurisdictions are not in full communion with this jurisdiction, provided these jurisdictions have valid Sacraments and Orders.
Canon 5: Baptism
5.1 Baptism is a gateway to Christian life.
§1 Baptism should be administered in accord with the order prescribed within the Christian tradition.
§2 One who is not of sound mind is equated with an infant; so far as Baptism is concerned.
§3 Baptism is to be conferred either by immersion or by pouring with the prescriptions of the proper authority being observed.
§4 The proper place for Baptism is that which is customary to the local community.
§5 As a rule those to be baptized should be baptized in their own local community, except in emergency situations.
5.2 The ordinary minister of Baptism is a cleric in good standing. In case of an emergency, and in the absence of an ordained cleric, a lay person may baptize.
5.3 To be baptized, and as a gateway to Christian life, an adult should have the free and well formed will to be instructed in the Faith, and in adult Christian life and obligations.
5.4 An infant that is in danger of death is may be Baptized.
5.5 For the licit Baptism of an infant, it is necessary that consent has been obtained from the parents or legal guardians:
5.6 To be admitted to the role of sponsor/godparent, a person must:
§1 May be designated by the one to be Baptized, by the parents or legal guardians in the case of an infant.
§2 Has reach the state of reason as defined by the minister of the sacrament.
§3 Not be the father or mother of the one to be Baptized.
5.7 A person who enters into a family by means of legal adoption is to be considered a natural born, legitimate child as far as the provisions of this Code of Canon Law are concerned.
Canon 6: Confirmation
6.1 The Sacrament of Confirmation is a continuation of the path of Christian initiation begun at Baptism.
6.2 The Sacrament of Confirmation is conferred through the anointing with chrism on the forehead, which is done by the imposition of the hand, and through the words prescribed in the approved liturgical books.
6.3 The chrism to be used in the Sacrament of Confirmation must be consecrated by a bishop, even if the sacrament is administered by a presbyter.
6.4 It is desirable that the Sacrament of Confirmation be celebrated in a church and during Mass, but for a just and reasonable cause it may be celebrated outside of the norm and in any worthy place or as is appropriate to the customs of the local community.
6.5 The ordinary minister of the Sacrament of Confirmation is a bishop or presbyter.
6.6 Outside the danger of death, to be licitly confirmed it is required, if the person has the use of reason, that one be suitable instructed, properly disposed and able to renew one's baptismal promise.
6.7 The faithful may receive this sacrament at the age of reason or at any appropriate time thereafter. The minister of the sacrament shall see that those to be confirmed will be properly instructed in the duties of an adult faithful.
Canon 7: Eucharist
7.1 The celebration of the Eucharist is the action of Christ Himself and the Church; in it Christ the Lord, by the ministry of a priest, offers Himself, substantially present under the forms of bread and wine, to God the Father, and gives Himself as spiritual food to the Faithful who are associated with His offering. This Eucharistic celebration is also called “The Mass.”
7.2 The minister as celebrant, who in the person of Christ can confect the sacrament of the Eucharist, is solely a validly ordained priest or validly consecrated bishop.
7.3 Priests or bishops may concelebrate the Eucharist in accordance with local customs.
7.4 A visiting or attending priest may be permitted to concelebrate at the discernment of the celebrating NACEC priest.
7.5 Ordained priests, in order to partake of the graces of the Eucharist, may celebrate the Mass without a congregation and according to local custom.
7.6 The ordinary minister of the Eucharist is a bishop, priest, or deacon.
§1. Only an ordained priest or bishop may celebrate the Holy Mass (aka "to confect the Mass"). An ordained deacon
or designated lay person may celebrate a Communion Service with pre-consecrated Hosts.
7.7 There may be an extraordinary minister of the Eucharist, appointed by the local pastor, to carry the Eucharist to sick and homebound.
7.8 Any one present at the Eucharist may be admitted to Holy Communion.
7.9 The Christian Faithful, who are in danger of death, arising from any cause, may be nourished by Holy Communion in the form of Viaticum.
7.10 The Eucharistic Sacrifice may be celebrated with bread and wine or that which is appropriate to the local community or local
minister.
7.11 The celebration and distribution of the Eucharist may take place on any day, or any hour, according to local custom.
7.12 The celebration of the Eucharist is to be celebrated in a sacred place, unless in a particular case necessity demands otherwise; in such a case the celebration must be done in a respectable place.
7.13 The Eucharist is to be reserved with care.
7.14 Consecrated hosts are to be reserved in a suitable vessel for the needs of the Faithful.
7.15 Exposition and benediction of the Blessed Sacrament maybe held according to local custom.
Canon 8: Reconciliation
Preface:
The sacrament of reconciliation moved from public, community penance to private, interior confession. The words "penance" and "confession" are significant because they pinpoint the emphasis of the centuries. At one time the weight was on proving one's sincerity, healing the community, and so doing penances. At another time the weight was on individual sorrow and personal self-accusation and so this accusation, this confessing, became important, especially when the number, kind, and circumstances of mortal sin were demanded. But in this development from penance to confession something was lost We hinted at this in the last chapter. Now we must take time to explore the matter further.
Saint John Chrysostom; Second Letter to the Catechumens: “4. And not only is this the wonderful thing that he remits our sins, but that he not even reveals them nor makes them manifest and patent, nor compels us to come forward into the midst, and to tell out our errors, but bids us make our defense to him alone, and to confess ourselves to him.”
8.1 Reconciliation at Mass is the ordinary way for a person to reconcile their sins before God and to receive absolution.
Private reconciliation can be scheduled at the need of the penitent should they need a more personal conciliatory experience of God’s love, and, if necessary, in the case of serious illness.
8.2 The normal minister of reconciliation is an ordained priest of the NACEC; for spiritual welfare a member of the church may seek clergy from outside the NACEC.
8.3 The local ordinary, as well as the competent religious superior, may revoke the faculties to celebrate the Sacrament of Reconciliation from a priest for a just cause.
8.4 When the faculty to hear confessions is revoked by his or her local ordinary or religious superior, a cleric loses the right to hear confessions everywhere.
8.5 Other than revocation, the faculty to hear confessions ceases by loss of office or excardination.
8.6 The confessor, in posing questions, is to proceed with prudence and discretion, with attention to the condition and age of the penitent, and that the confessor is to refrain from asking the name of an accomplice.
8.7 If the confessor has no doubt about the disposition of a penitent who asks for absolution, absolution is not to be refused or delayed.
8.8 Penance is to be just and appropriate to the age of the penitent and condition of the sin. The penitent is obliged to perform the penance personally.
8.9 The sacramental seal of the confessional is inviolable. Therefore it is a crime for a confessor, in any way or form, to betray a penitent by word or in any other manner for any reason.
8.10 An interpreter, if needed, is also obliged to preserve the secret, and also all others to whom knowledge of sins from confession shall come in any way.
8.11 Even if every danger of revelation is excluded, a confessor is absolutely forbidden to use any knowledge about sins from confession when it may harm the penitent.
8.12 The confessor can in no way use for external governance knowledge about sins, which the confessor, or others cited, has received in confession at any time.
8.13 Any person, who feels the genuine need, may present themselves for the sacrament of reconciliation, to a member of our clergy. This is shown by auricular confession and penance with absolution by the priest.
8.14 The penitential rite celebrated within the Mass or Service holds sacramental status within this church.
Canon 9: Anointing of the Sick
9.1 The Anointing of the Sick is conferred by anointing the aged or infirm with oil, and using the words prescribed in the liturgical books; but in cases of necessity it is sufficient that one anointing be made of the forehead or even on another appropriate part of the body.
9.2 The communal celebration of the Anointing of the Sick can be performed according to the prescriptions of the ordinary of local custom.
9.3 Every Deacon, Priest, and Bishop who are in good standing, validly administers the Sacrament of the Sick.
9.4 The Sacrament of the Sick can be re-administered to a member of the Faithful, who, after a period of recovery begins to decline and once again becomes seriously ill.
Canon 10: Marriage
10.1 The matrimonial covenant, by which a couple establishes between themselves a partner, is by its nature ordered toward the good of the spouses; this covenant between Baptized persons has been raised by Christ the Lord to the dignity of a
Sacrament.
10.2 Marriage is brought about through the consent manifested between the two (2) parties who are capable of giving consent.
10.3 The Catholic Ecumenical Church witnesses and celebrates the marriages of persons of the same sex, and declares that these marriages to be valid and equal sacraments of Matrimony in the Church as any other marriage celebrated by the Church. While a valid and licit Sacrament, the civil legality of such sacramental marriages depends upon the civil locality where it is celebrated.
10.5 Pastors of souls are obliged to see to it that their own NACEC ecclesial community furnishes the Christian Faithful assistance so that the matrimonial state is maintained in a Christian spirit and makes progress towards perfection. This assistance is especially to be furnished through:
§1 Preaching and catechesis; so that the Christian Faithful may be instructed concerning the meaning of Christian Marriage and the duty of Christian spouses and parents.
§2 Personal preparation for entering marriage so that the parties may be predisposed toward the holiness and duties of their new state.
§3 Assistance furnished to those already married so that, while faithfully maintaining and protected the conjugal covenant, they may come to lead holier and fuller lives.
10.6 If they can do so without serious inconvenience, Catholics who have not yet received the Sacrament of Confirmation are to receive it before being admitted into Marriage.
10.7 It is strongly recommended that those to be married approach the Sacrament of Reconciliation and the Most Holy Eucharist so that they may fruitfully receive the Sacrament of Marriage.
10.8 Before Marriage is celebrated, it must be evident that nothing stands in the way of its valid and licit celebration.
10.9 All the faithful are obliged to reveal any impediments they are aware of to the pastor or to the local ordinary before the celebration of a Marriage.
10.10 A person must have completed their eighteenth year of age prior to entering into the Sacrament of Marriage.
10.11 A person who, for the purpose of entering Marriage with a certain person, has brought about the death of that person’s spouse or one’s own spouse, attempts such a Marriage invalidly.
10.12 Consanguinity in the direct line in any degree whatsoever invalidates Matrimony.
10.13 In the collateral line of consanguinity, Marriage is invalid up to and including the fourth degree.
10.14 A dispensation can never be given from the impediment of consanguinity in the direct line.
10.15 A dispensation can be given from the impediment of consanguinity in the fourth degree of the collateral line by the local ordinary only for a grave reason.
10.16 Affinity in the direct line in any degree whatsoever invalidates Matrimony.
§1 A dispensation from the impediment of affinity in the direct line can be given
by the local ordinary only for a grave reason.
10.17 They cannot validly contract marriage between themselves who are related in any degree whatsoever in the direct line, or up to and including the fourth degree in the collateral line through a relationship arising from legal adoption.
§1 A dispensation can never be granted from the impediment of a relationship in
the direct line arising from legal adoption.
§2 A dispensation from the impediment of a relationship arising from legal adoption in the fourth degree of the
collateral line can be granted by the local ordinary only for a grave reason.
10.18 Those who lack sufficient use of reason are incapable of contracting Marriage.
10.19 A person contracts invalidly who enters Marriage deceived by fraud, perpetrated to obtain consent, concerning some quality in the other party which by its very nature can seriously disrupt the partnership of conjugal life.
10.20 In general, a marriage, which cannot be recognized or celebrated in accord with the norm of civil law, shall not be witnessed by a cleric of this denomination without the permission of the local ordinary. This Canon shall not be
interpreted as prohibiting or invalidating Marriage between persons of differing race, or persons of a common gender.
10.21 The internal consent of the mind is presumed to be in agreement with the words or signs employed in celebrating Matrimony.
10.22 Marriage can be contracted by means of an interpreter.
10.23 Only those Marriages are valid which are contracted in the presence of the local ordinary or the pastor or a priest or deacon delegated by either of them, who assists, and in the presence of two witnesses, according to the norms expressed in the following:
§1 The one officiating at a marriage is understood to be only that person who, present at the ceremony, asks for the contractants’ manifestation of consent and receives it in the name of the Church.
10.24 Unless they have been excommunicated, interdicted, or suspended from office or declared such, whether by sentence or decree, within the confines of their territory, the local ordinary or pastor, by virtue of their offices, validly assist at the Marriages of their subjects as well as of non-subjects.
10.25 As long as they validly hold office, the local ordinary and the pastor can delegate to priests and deacons the faculty to assist at Marriages within the limits of their territory.
10.26 Outside of a case of necessity, the rites prescribed in the liturgical books approved by the Church or received through legitimate custom are to be observed in the celebration of Marriage.
10.27 If the Marriage was contracted in a parish where a spouse was not baptized, the pastor of the place where it was celebrated is to send a notice of the contracted Marriage as soon as possible to the pastor where the baptism was conferred.
10.28 Local ordinaries and other pastors of souls are to see to it that the Catholic spouse and children of an ecumenical Marriage do not lack spiritual assistance fulfilling their obligations and are to aid the spouses in fostering the unity of conjugal and family life.
10.29 For only serious and urgent reasons can the local ordinary permit a Marriage to be celebrated secretly.
10.30 Parents have the most serious duty and the primary right to do all in their power to see to the physical, social, cultural, moral, and religious upbringing of their children.
10.31 Persons who are bound by a public vow of chastity invalidly attempt marriage.
Canon 11: Dissolution of the Marital Bond and Subsequent Marriage
11.1 Recognizing the reality that some marital bonds may dissolve and cannot be reconciled, the Church does not believe that the Sacramental Grace can remain present in a marital relationship in which there is emotional or physical violence, permanent abandonment, or the proven inability to maintain marital fidelity. The Grace of the Sacrament is not present in such relationships of pain and misery. Thus, the Church must allow persons the freedom to leave such relationships and to permit such persons the opportunity to invite Christ into a spirit-filled Marriage.
11.2 One may petition the Church to declare a Marriage non-binding and nullified for the following conditions:
§1 Physical violence.
§2 Psychological violence.
§3 Permanent abandonment.
§4 Proven inability to maintain marital fidelity.
§5 Realization of true sexual orientation incompatible with the form of the Marriage.
11.3 One who wishes to enter into a subsequent Marriage must present documented evidence of such conditions from their previous Marriage to their pastor prior to attempting such a Marriage.
11.4 Upon obtaining all necessary information, evidence, and documentation related to a petition, the pastor will investigate and ascertain the weight of the evidence and submit a recommendation to the local ordinary that a Grant of Dissolution be issued
§1 A Grant of Dissolution cannot be issued prior to the finalization of a civil decree of divorce.
§2 The local ordinary must respond to petitions for a Grant of Dissolution within
one calendar month of receipt.
§3 The local ordinary alone possesses faculties to issue a Grant of Dissolution.
11.5 Petitioners for a Grant of Dissolution, who have had two or more previous Marriages, must make their petition directly to the local ordinary.
11.6 Petitioners who submit false or misleading information, or who omit relevant information on their applications will have their petitions for a Grant of Dissolution summarily dismissed.
11.7 Candidates for a subsequent Marriage must be provided with extended pastoral counseling prior to entering into the Sacrament.
11.8 A dispensation from the provisions of Canon 10.2 can be given by the local ordinary only for a grave reason.
Canon 12: Holy Orders
12.1 By divine institution, some among the Christian faithful are constituted sacred ministers through the Sacrament of Orders by means of the indelible character with which they are marked. Accordingly, they are consecrated and deputed to shepherd the People of God, each in accord with their own grade of Orders, by fulfilling in the person of Christ the Head the functions of teaching, sanctifying, and governing.
12.2 The Orders are the Episcopacy, the Presbyterate, and the Diaconate.
12.3 Holy Orders are open to both men and women, without discrimination, who have properly fulfilled the required formation process.
12.4 Orders are conferred by the imposition of hands and by the consecratory prayers, by the NACEC Presiding Bishop or his/her deputized bishop. When appropriate, demissorial letters will be fashioned and sent.
12.5 Ordination is to be celebrated within the solemnities of the Mass at a time and date mutually determined by the Ordinand and Bishop.
12.6 Ordination is to be celebrated at a suitable site with the clergy and other members of the Christian Faithful who shall be invited so that a large congregation may be present for the celebration.
12.7 The ordinary minister of Ordination to Holy Orders is the NACEC Presiding Bishop.
12.8 The principal consecrating bishop in an Episcopal consecration is to involve at least two other bishops as co-consecrators; but it is especially appropriate that all bishops present should consecrate the bishop-elect along with the bishops mentioned.
12.9 Each Candidate is to be ordained to the Diaconate or Presbyterate by their own bishop, or with legitimate demissorial letters from their bishop or religious superior.
12.10 Only a Baptized and Confirmed candidate validly receives Sacred Ordination.
12.11 It is required that in the judgment of the same legitimate superior that a candidate for Sacred Ordination be considered useful for the ministry of the Church.
12.12 In order for a candidate to be ordained they must possess the required freedom.
§1 In the case of a candidate for Ordination who is married, the written consent of the spouse is required for the licit reception of the Sacrament.
§2 The NACEC does not assume any financial responsibility or debt obligation of a Candidate for Holy Orders or
Religious Life.
12.13 Those who aspire to the Diaconate or Presbyterate are required to complete a prescribed program of formation, of which appropriate records and transcripts are kept, and that the program is equivalent to a Bachelors level in Divinity School.
§1 In the case of candidates for Ordination, who are married, the formation program shall include the spouse to the extent deemed necessary by the ordinary.
§2 Candidates for the Diaconate or Presbyterate must be a full member of the Church prior to their consideration
to enter into secular clerical formation.
12.14 As part of the application process to enter into secular clerical formation, candidates must complete the following:
§1 Provide documentation of their Baptism, Confirmation, and Marriage/Holy Union
§2 Provide documentation of the dissolution of any Marriage/Holy Union.
§3 Complete a criminal background check at the candidate’s expense.
§4 Complete a standard psychological examination at the candidate’s expense.
§5 Provide documentation of required academic credentials.
§6 All application forms of the NACEC.
§7 Declare their ability to meet all financial obligations for tuition in a Formation Program if the candidate has not yet
completed a Bachelor of Divinity degree or equivalent degree.
§8 Letter of Consent by the Candidate’s spouse.
§9 The Candidate must reside within the United States or its Territories, unless otherwise permitted by the Presiding Bishop with the consultation of his/her Council of Advisors.
12.15 The Director of Vocations will empanel a review board of 3 clerics in good standing to consider the applications of all candidates and present their recommendations to the Presiding Bishop. The decision of the local ordinary to accept or reject any candidate is final and not subject to review.
12.16 As part of their formation process, candidates for Ordination will enter into the minor Orders of Subdiaconate (Lector, Acolyte), and Candidacy prior to being admitted to the Order of Deacon.
§1 The Subdiaconate Order of Lector will be celebrated at the start of the candidate’s formal graduate studies.
The Order of Acolyte may be celebrated at the mid-point of the candidate’s graduate studies. Candidacy may be
celebrated at the discretion of the local ordinary, but an interval of at least six months is to be observed between the
Diaconate and Presbyteral Ordinations.
§2 In the case of a candidate for Ordination who has completed the required academic studies prior to beginning the
prescribed program of clerical formation, the conferral of the Minor Orders shall be at the discretion of the local ordinary
or competent major religious superior, after consultation with the candidate and the Director of Vocations.
12.17 Candidates will enter into the Order of Deacon just prior to the start of their internship. The Presiding Bishop must evaluate the readiness of the candidate prior to the calling of the candidate to Orders.
§1 The length of the internship will be decided by the local ordinary.
12.18 The Order of Deacon cannot be dispensed for candidates to the Presbyterate.
12.19 After all circumstances have been taken into account in the prudent judgment of the bishop or religious superior, only those should be promoted to Holy Orders who have an integral faith, motivated by right intention, possess the requisite knowledge, enjoy a good reputation, good morals, proven virtues, and other physical and psychological qualities which are appropriate to the Order received.
12.20 Only for a canonical reason, even if it be occult, can the bishop or religious superior forbid access to Orders with due regard for recourse in accord with the norm of law.
12.21 The Presbyterate is not to be conferred upon those who have not completed their twenty third year or who do not possess sufficient maturity.
12.22 Candidates must complete their academic studies prior to entering into the Order of the Presbyterate.
12.23 In order to be promoted to the Order of Deacon or Presbyter, the candidate is to give to Presiding bishop or Religious Guardian a signed declaration written in their own hand, testifying that they are about to receive Sacred Orders of
their own accord and freely; and they will devote themselves perpetually to the NACEC ecclesiastical ministry. This declaration is also to contain their petition for admission to the reception of Orders.
12.24 In order for any priest or deacon to validly function within the Church, they must be granted faculties from the Presiding Bishop. Letters of Faculties are a binding contract between the Church and its clergy. Priests and Deacons from religious congregations petition for faculties through the office of their Religious Guardian. All clergy, secular and religious, serve
within any given diocese at the discretion of the Presiding Bishop.
§1 Prior to entering into Orders or Incardination, all secular and religious candidates must sign the following letter of
agreement:
"I, NAME OF CANDIDATE, accept and support the Sacramental, Liturgical and NACEC ecclesial theology of the Catholic
Ecumenical Church. I further state my acceptance and support for the Canon Law of this Church. I hereby acknowledge and accept the responsibilities of any and all faculties granted to me by the Presiding Bishop and that I further acknowledge and accept the fact that I serve at the discretion of the Presiding Bishop or Religious Guardian, to whom I pledge my respect and
cooperation.
I further swear and promise that should my faculties end, either through an official act of suspension by my Ordinary or through an act of resignation or self-termination, I will neither attempt nor continue to engage in the pastoral activities granted to me through my former faculties, style myself as a cleric of this Church body or Religious Congregation nor promote myself as a legal representative of this Church body or Religious Congregation.
I make this pledge freely and without reservations. "
§2 Candidates for Orders or Incardination who fail to sign this agreement cannot enter into Orders or be Incardinated into
the Church or into any Religious Congregation within the Church.
12.25 The following are irregular regarding the reception of Orders:
§1 A person who labors under some form of mental illness or other psychic defect due to which, after consultation with
experts in the medical field, are judged incapable of rightly carrying out the ministry.
§2 A person who has committed the act of apostasy, heresy, or schism within the Church.
3 A person who has committed voluntary homicide.
§4 A person who has committed sexual assault.
§5 A person who is under active civil or ecclesiastical investigation for allegations of sexual impropriety.
12.26 The faithful are obliged to reveal impediments to Sacred Orders, if they know of any and can provide documentation to the Presiding Bishop or Religious Guardian, before Ordination.
12.27 A Candidate’s Ignorance of any irregularities or impediments does not exempt him/her from them.
12.28 For one to be promoted to Sacred Orders, the following documents are required:
§1 Certification that the academic studies prescribed have been completed.
§2 Certification that the Diaconate has been received (if in a jurisdiction other than the NACEC) if it is a question of those to
be ordained to the Presbyterate.
§3 Certification that Baptism, Confirmation, Marriage/Holy Union (if applicable), or any Grant of Dissolution have been
received and that any additional ministries requested have been received if it is a question of those to be promoted to the
Diaconate.
12.29 As regards the inquiry concerning the qualities required of candidates for Ordination, the following prescriptions are to be observed:
§1 Testimonials from competent persons.
§2 In order that the inquiry may be properly conducted, the Presiding Bishop or the religious guardian may employ other
means which may seem useful in accord with the circumstances of time and place.
12.30 When a Candidate is not of the NACEC, in order for the bishop to proceed to the Ordination of one who is not the bishop’s care, it is necessary that the required demissorial letters declare that all necessary documents have been furnished, and that the inquiry has been conducted in accord with the norm of NACEC law and that the suitability of the candidate has been proven.
12.31 If, despite all the above listed considerations, the bishop has certain reasonable concerns regarding the suitability of the candidate for Ordination, the bishop is not to ordain the candidate.
12:32 If, after attaining Orders, it is discovered that the candidate consciously submitted false and misleading information on his or her application to enter into the formation program for the Church, the Church may declare such Orders null and void.
12:33 All ordinations to Holy Orders are public matters and will be acknowledged by public invitation to the event or declaration in local journals or on the internet. Occult ordination, occult ordination sub conditione, and/or occult incardinations are not allowed.
Canon 13: Diocesan Clergy: Priests & Deacons
13.1 Diocesan Priests and deacons are secular clergy residing and functioning within the NACEC.
13.2 Diocesan clergy are obligated to show respect for the Presiding Bishop of the Church.
13.3 Unless they have been excused by their ordinary or are impeded by law, all diocesan clergy are obligated to accept and faithfully fulfill the Presbyteral office and duties entrusted to them by the Presiding Bishop.
§1 Ordained priests, unless for health or other acknowledged reasons, will support the mission of the Church by mission
or public ministry. Ordained priests will be given Faculties that allow them to exercise the Sacraments of Baptism,
Confession/Penance, Mass & Eucharistic celebration both public and private, Marriage, Anointing/Last Rites; to
preach and teach.
With permission ordained priests may Confirm in the name of the Presiding Bishop and the Church. Priests may NOT
ordain a Candidate for priestly ordination or diaconate.
§2 Ordained Deacons, unless for health or other acknowledged reason, will support the mission of the Church by mission
or public ministry. Ordained deacons will be given Faculties that allow them to exercise the Sacraments of Baptism,
Marriage, Anointing/Last Rites. Deacons may NOT hear Confession or Absolve sins of a confessee; deacons may not
Confirm or ordain a Candidate for priestly ordination or diaconate. Deacons may preach and teach.
§3 In lieu of an ordained Deacon, Sub-Deacons may act in the stead of deacons and their Faculties match those of
deacons.
13.4 Since all diocesan clergy are working for the same purpose, they are to be united to one another in the bonds of prayer and collegiality and are to cooperate with one another.
13.5 Diocesan clergy are to acknowledge and promote the mission of the laity within the Church.
13.6 Diocesan clergy have a special obligation to seek holiness in their lives because they have been consecrated to God and are stewards of the mysteries of God in the service of His people.
13.7 Diocesan clergy are to nourish their spiritual life through the regular celebration of the Eucharist (weekly if possible) and through the reading of Holy Scripture.
13.8 Diocesan priests are encouraged to pray the Liturgy of the Hours, Christian Prayer, or some sort of regular personal prayer.
13.9 Diocesan clergy are obligated to make spiritual retreats, to engage regularly in mental prayer and to approach the sacrament of penance.
13.10 Diocesan clergy are encouraged to continue their studies and education after their ordinations.
Canon 14: Incardination of a Secular Cleric
14.1 Candidates for Clerical Incardination into this Church must be received as full members of the Church prior to their application for Incardination. No application for Incardination shall be given prior to reception into the Church.
14.2 As part of the application process of Clerical Incardination, candidates must fulfill the requirements of Canon 12.14.
F12.14
As part of the application process to enter into secular clerical formation, candidates must complete the following:
§1 Provide documentation of their Baptism, Confirmation, and Marriage/Holy Union
§2 Provide documentation of the dissolution of any Marriage/Holy Union.
§3 Complete a criminal background check at the candidate’s expense.
§4 Complete a standard psychological examination at the candidate’s expense.
§5 Provide documentation of required academic credentials.
(Those who aspire to the Diaconate or Presbyterate are required to complete a prescribed program
of formation, of which appropriate records and transcripts are kept, and that
the program is equivalent to a Bachelors level in Divinity School.)
§6 All application forms of the NACEC.
§7 Declare their ability to meet all financial obligations for tuition in a Formation Program if the candidate has not yet completed a Bachelor of Divinity degree or equivalent degree.
§8 Letter of Consent by the Candidate’s spouse.
§9 The Candidate must reside within the United States or its Territories, unless otherwise permitted by the Presiding Bishop with the consultation of his/her Council of Advisors.
14.3 If there is a pastoral need, the local ordinary may grant candidates for Clerical Incardination the title of "cleric in residence", and provide them with the necessary faculties to assist the bishop.
14.4 A candidate for secular Clerical Incardination will be subject to the provisions of Canon 12.15 and 12.25
F12.15
As part of the application process to enter into secular clerical formation, candidates must complete the following:
§1 Provide documentation of their Baptism, Confirmation, and Marriage/Holy Union
§2 Provide documentation of the dissolution of any Marriage.
§3 Complete a criminal background check at the candidate’s expense.
§4 Complete a standard psychological examination at the candidate’s expense.
§5 Provide documentation of required academic credentials.
§6 All application forms
§7 Declare their ability to meet all financial obligations for tuition in a Formation Program if the candidate has not yet completed a Bachelor of Divinity degree or equivalent degree.
§8 Meet the residency requirements of the local church.
§9 The Candidate must reside within the United States or its Territories, unless otherwise permitted by the Presiding Bishop with the consultation of his/her Council of Advisors.
12.25 In order for any priest or deacon to validly function within the Church, they must be granted faculties from the Presiding Bishop. Letters of Faculties are a binding contract between the Church and its clergy. Priests and Deacons from religious congregations petition for faculties through the office of their Religious Guardian. All clergy, secular and religious, serve within any given diocese at the discretion of the Presiding Bishop.
§1 Prior to entering into Orders or Incardination, all secular and religious candidates must sign the following letter of agreement:
"I, NAME OF CANDIDATE, accept and support the Sacramental, Liturgical and NACEC ecclesial theology of the Catholic Ecumenical Church. I further state my acceptance and support for the Canon Law of this Church. I hereby acknowledge and accept the responsibilities of any and all faculties granted to me by the Presiding Bishop and that I further acknowledge and accept the fact that I serve at the discretion of the Presiding Bishop or Religious Guardian, to whom I pledge my respect and cooperation.
I further swear and promise that should my faculties end, either through an official act of suspension by my Ordinary or through an act of resignation or self-termination, I will neither attempt nor continue to engage in the pastoral activities
granted to me through my former faculties, style myself as a cleric of this Church body or Religious Congregation nor promote myself as a legal representative of this Church body or Religious Congregation.
I make this pledge freely and without reservations. "
§2 Candidates for fOrders or Incardination who fail to sign this agreement cannot enter into Orders or be Incardinated into the Church or into any Religious Congregation within the Church.)
14.5 If it is determined that the candidate comes from a tradition that does not have valid Apostolic Succession and/or lacks the completion of the Rite of Orders, the Presiding Bishop will supply the necessary sacramental validity through the Imposition of Hands and the required consecratory prayers for the Order received before the incardinating clergy is allowed to practice public ministry in the name of the NACEC. This rite will be done with the knowledge of the Presiding Bishop’s Advisors and if at all possible in a public setting.
14.6 Candidates for Secular Clerical Incardination must possess a Bachelor of Divinity degree, equivalent degree, or they must complete the required academic studies within the first year of being incardinated. This includes but is not limited to “reading for orders,” using one of the many Old Catholic or Independent Catholic online seminaries or schools of theology, or another
“higher academic facility” as long as there is documented proof of completion of study through an officially issued certificate or diploma at the Bachelor level by the competent authority.
14.7 The length of time for the process of Incardination will be determined by the Presiding Bishop, in consultation with the candidate and the Bishop’s Advisors.
14.8 After attaining Secular Incardination within the Church, it is discovered that the candidate consciously submitted false and misleading information on his or her application for Secular Incardination into the Church, the Presiding Bishop shall publically declare such Incardinations null and void with removal from all offices and positions given by the NACEC.
Canon 15: Bishops
15.1 Bishops within this Church are called forth in service and in leadership by the Presiding Bishop and the House of Bishops, upon the recommendation of the Council of Advisors, House of Clergy, House of Laity, and the People of God.
15.2 Bishops shall serve the Church as role models and as counselors and advisors to the Presiding Bishop. The NACEC is not a territorial church, and so is not divided into geographical areas under the direction of a local ordinary, or diocesan bishop.
§1. With this understanding, there may be 2 or more bishops in a given city or geographical area, all autonomous yet in concert under the NACEC.
15.3 Bishops are called forth because of a liturgical, sacramental, or pastoral need. Bishops are also called for their spiritual guidance, theological knowledge, academic wisdom, and pastoral ability.
15.4 Candidates for the Episcopacy shall be priests who have been ordained or Incardinated into the Church for a period of no less than three years, are active in their standing without leave of absences during the three year period prior to candidacy and are currently in good standing within the Church.
15.5 Candidates for the Episcopacy must possess academic credentials of a Bachelors level.
§1 The Presiding Bishop must possess academic credentials of a Masters level or above.
15.6 For a just cause, a bishop may request a leave of absence from his/her faculties. Such requests are made to the Presiding Bishop and the House of Clergy, who shall grant such leaves after appropriate pastoral investigation of the cause and appointment of an Administrator for the period of the leave of absence, who will work directly with the Presiding Bishop.
15.7 The Bishops are members of the House of Bishops, possesses all the rights, prerogatives, and responsibilities inherent in that office, as long as they are not in violation of any Canons of the Church.
15.8 NACEC Bishops shall assist the Local Ordinary in the pastoral care of the Diocese or Vicariate they are called to serve.
15:9 All Bishops shall serve as members of the Presiding Bishop’s Advisory Council.
Canon 16: The Office of the Presiding Bishop
16.1 The presiding Bishop shall proactively serve as national spokesperson for the Church.
16.2 The Presiding Bishop shall proactively evangelize the Gospels.
16.3 The Presiding Bishop, in his/her role as Bishop Protector of Institutes of Religious Life, shall actively promote the creation of new religious orders, and to take care that they grow and flourish according to the spirit and charism of their Founder(s).
16.4 The Presiding Bishop is responsible for convening monthly meetings of the House of Bishops when necessary or appropriate.
16.5 The Presiding Bishop is responsible for convening the National Church Conference at a location accessible for all to attend.
16.6 The Presiding Bishop shall be elected, or affirmed in Office at the National Conference in the first and fifth year of each decade beginning with the year AD 2010.
§1. The Presiding Bishop shall be limited to 2 terms of office.
16.7 Upon the authorized clergy of the NACEC achieving five (5) or more in number, the Presiding Bishop shall appoint a Vicar General who shall assume the duties of Presiding Bishop on a provisional basis should the office of Presiding Bishop become vacant before the end of the current term.
§1. The Vicar General shall have the responsibility to contact the members of the House of Bishops, Council of Advisors, House of Clergy, and the House of Laity of the vacancy. The Council of Advisors, the House of Clergy, and the House of Laity
shall make recommendations to the House of Bishops regarding the selection of a new Presiding Bishop no later than three months after the vacancy occurs. At the time of their recommendations, the House of Bishops shall elect a new Presiding Bishop.
§2. The Vicar General shall perform other duties assigned by the House of Bishops.
§3. During the transitional period, the Vicar-General shall act as spokesperson for the Church; consulting with the House of Bishops and the Council of Advisors for guidance before making any pronouncements binding upon the Church and its members.
16.8 For the purpose of recognition and service to the edification of the people, the Church has instituted the position of Honorary
Prelate as Canon to the Metropolitan.
§1 As a Canon to the Metropolitan, it is the Presiding Bishop’s prerogative to appoint any cleric to this position and duty.
§2 If a local Ordinary wishes to honor a member of his/her diocese in this way, they may petition the Presiding Bishop to
appoint.
§3 If the Church, gathered in synod, deems someone worthy of this position they may by nomination of a bishop and popular acclaim (50% + 1 majority) elect this worthy cleric to the position. The Presiding Bishop must appoint under such a vote.
§4 As a canon to the Metropolitan they will be obliged to offer the Holy Sacrifice of the Mass at least once a liturgical season
for the Presiding Bishop’s intention and the welfare of the Church, living and dead.
§5 As a Canon to the Metropolitan the cleric is to be styled in the traditional manner as “Monsignor.”
Canon 17: Episcopal Incardination
17.1 Members of the Episcopacy from another Catholic community are permitted to make application for Incardination into this Church.
17.2 Candidates for Episcopal Incardination must fulfill the requirements of Canon 12.14
F12.14 As part of the application process to enter into secular clerical formation, candidates must complete the following:
§1 Provide documentation of their Baptism, Confirmation, and Marriage/Holy Union
§2 Provide documentation of the dissolution of any Marriage/Holy Union.
§3 Complete a criminal background check at the candidate’s expense.
§4 Complete a standard psychological examination at the candidate’s expense.
§5 Provide documentation of required academic credentials.
(Those who aspire to the Diaconate or Presbyterate are required to complete a prescribed of
program formation, of which appropriate records and transcripts are kept, and that the program is
equivalent to a Bachelors level in Divinity School.)
§6 All application forms of the NACEC.
§7 Declare their ability to meet all financial obligations for tuition in a Formation Program if
the candidate has not yet completed a Bachelor of Divinity degree or equivalent degree.
§8 Letter of Consent by the Candidate’s spouse.
§9 The Candidate must reside within the United States or its Territories, unless otherwise
permitted by the Presiding Bishop with the consultation of his/her Council of Advisors.
17.3 Candidates for Episcopal Incardination must make their applications directly to the Presiding Bishop of this Church, who will then act as Episcopal Director of Vocations.
17.4 Once a candidate for Episcopal Incardination has been received into this Church, the Presiding Bishop may grant Presbyteral faculties to such bishops who have begun the process of Incardination. Such bishops will be granted the title of "Bishop in Residence." While accorded all the respect and honor due their office, such bishops are ineligible to participate in the
functions of the House of Bishops, nor can they act as spokesperson for the Church. If a candidate for Episcopal Incardination has not fulfilled the requirements of Canon 15 they must do so prior to making final petition for Episcopal Incardination.
17.5 Upon completion of a one year transitional period, the House of Bishops will make their decision, which is final and not subject to review, regarding the granting of plenary Episcopal faculties and duties to candidates for Episcopal Incardination in the Church.
17.6 Upon being granted plenary Episcopal faculties, such bishops will take their seat within the House of Bishops, with all the rights and privileges due their office.
17.7 If, after attaining Episcopal Incardination, it is discovered that the candidate consciously submitted false and misleading
information on his or her application for Episcopal Incardination into the Church, the Church shall declare such Episcopal Incardinations null and void.
Canon 18: Institutes of Religious Life
18.1 It falls to the Presiding Bishop to approve and erect institutes of consecrated life by a formal decree.
1. Each Religious Institute, aka Religious Order, will set up and establish its own particular Rule, whereby the laws of
governance and processes are publically known and accepted by members who profess and join that
particular Religious Institute.
18.2 The Presiding Bishop shall ensure that any new rule of consecrated life conforms to the laws and spirit of this Church.
18.3 It belongs to the Presiding Bishop of this Church, in the role of Bishop Protector of all Institutes of Religious Life, to take care
that institutes grow and flourish according to the spirit of the Founders.
18.4 For individual Institutes of Religious life, there is acknowledged a rightful autonomy of life, especially of governance; by which
they enjoy their own discipline within the Church and have the power to preserve their own traditions intact.
§1. It falls to the Presiding Bishop as Bishop Protector to safeguard and protect this autonomy.
§2. Secular clergy and lay persons hold no status within established Religious Institutes, other than friends and
supporters of that Body, and should not interfere with the regular actions, deliberations, policies, and happenings of
that Institute or its members regarding the internal functioning thereof.
18.5 Members of Institutes of Religious life are subject to the authority of that Institute’s Religious Guardian in all matters relating to the care of souls, ministry, the public celebration of the liturgy, and other external works of the apostolate.
§1 In exercising an external apostolate, religious are subject to the authority of their own Guardians and must remain
faithful to the discipline and traditions of their Institute and its Rule.
§2 If the Presiding Bishop becomes aware of abuses in an Institute of Religious life within the Church, and has advised the
Religious Guardian without result, the diocesan bishop can act to correct the abuses on his/her own authority after
consultation with the Council of Advisors.
18.6 Suppression of an Institute of Religious Life pertains to the Presiding Bishop who canonically erected the Institute or their legitimate successor.
§1 The Presiding Bishop shall ensure that all assets of the suppressed community are equitably divided among any
surviving members of the Institute. If there are no surviving members, any assets of the suppressed Institute shall
revert to the larger NACEC, complying with all requirements of the civil law.
18.7 The right of admitting Candidates to the novitiate pertains to Religious Superiors/Guardians alone according to the norms of the proper law and traditions of the Religious Institute.
18.8 Superiors are to be vigilant about admitting only those who, besides having attained their 18th year or older, have adequate health, suitable moral character, and sufficient maturity to embrace the life and apostolate of the particular institute.
§1. The NACEC, in its personnel, ministries, Missions, or Religious Institutes, does not assume at any time any financial responsibility or debt obligation of any Candidate for Holy Orders or Religious Life.
§2. Individuals may proceed with Candidacy for membership in a given Religious Instituted, and will decide upon
consultation with the Institute Guardian whether to follow the path to Holy Orders or the Brotherhood/ Sisterhood,
i.e.: being a non-ordained Brother or Sister in the Institute.
A. A professed (either with Simple or Permanent Vows) non-ordained Brother or Sister holds the status of
layperson, and is entitled to meet with the House of Laity. Their title is: “Brother” or “Sister.”
§3. This time of discernment is called the “Novitiate,” and the person pursing religious Candidacy a “Novice.”
The Rule of each particular Religious Institute will dictate the timeframes and processes each Novice will pursue
during their Candidacy.
18.9 One is invalidly admitted to the novitiate who:
§1. Who has not yet completed the seventeenth year of age (they must be 18 years old, or older);
A. The religious Novice must be 18 years or older.
§2.Who is bound by vows in another Institute of Religious Life and without a decree of exclaustration from that
Institute’s Religious Guardian;
§3. Who is ordained in Holy Orders, without a letter of permission from his or her bishop;
§4. Who enters the institute as a result of force, grave fear, or fraud, or whom the Guardian receives induced in the same
way;
§5. Who has concealed his or her incorporation in any Institute of Consecrated Life or admission to Holy Orders.
§6. The proper Rule of the Institute itself can establish other impediments to admission, even validity, or can add other
requirements.
18.10 Before they are admitted to the novitiate, Candidates must show proof of baptism, confirmation, and the required freedom. If certificates are unavailable or otherwise difficult to obtain, the written testimony of a trustworthy witness suffices.
§1. Candidates for Religious Life must fill out the NACEC Application Form unless otherwise noted in their particular
Institute’s Rule.
A. Candidates for Religious Institutes of Consecrated Life must be members of the NACEC before
admission to Candidacy.
18.11 If, after the Profession of Temporary or Solemn Vows, it is discovered that the Candidate consciously submitted false and misleading information on his or her application so to enter into the formation program for any Religious Institute, the Guardian with the Presiding Bishop’s assent shall declare such Professions null and void.
Canon 19: The House of Clergy
19.1 All clergy who are on active status and in good standing in the NACEC or their Religious community are members of the House of Clergy.
§1. Each active NACEC cleric attending the Annual Conference/Synod will have one vote on actions of that biennial
Conference/Synod.
19.2 The House of Clergy shall actively involve themselves in matters concerning the Church, and shall make recommendations to the House of Bishops regarding matters of importance to the Church.
19.3 The House of Clergy shall be convened at the Annual Synod and presided over by the Vicar General who shall act as a member of the Council of Advisors.
Canon 20: The House of Laity
20.1 The purpose of the House of the Laity is to represent the needs of the laity, and to provide an authoritative and consultative role in the governance of the Church.
20.2 Membership in the House of Laity will consist of any adult members of the Church who have completed their eighteenth year of age, and who have formally been received into the Church.
20.3 The House of Laity shall be convened at the biennual Synod and presided over by an elected member of the House of Laity who shall act as a member of the Council of Advisors.
§1. Each lay person attending the Annual NACEC Conference/Synod will have one vote on actions of the biennual
Conference/Synod.
Canon 21: The House of Bishops
21.1 The Church shall accept its responsibility as an organization that must effectively and efficiently respond to the needs of its
members.
21.2 The House of Bishops shall be responsible for pastorally governing the Church in all matters regarding Theology, Doctrine, Christology, and Orthodoxy. In addition, the House of Bishops shall be responsible to for ensuring that the Church functions within the confines of civil and federal law.
21.3 All secular and religious order Bishops, who are on active status and in good standing in the Church, shall be members of the House of Bishops
21.4 The House of Bishops shall be responsible for the spiritual life of the Church and of all its members.
21.5 The Presiding Bishop will be chosen from among the active bishops in the NACEC House of Bishops when that position
opens.
21.6 The House of Bishops shall be responsible for the collective adherence to the spirit and letter of the properly approved Canons and Policies of this Church.
§1. Each active NACEC bishop attending the Annual Conference/Synod will have one vote on actions of the biennual
Conference/Synod.
Canon 22: National Board of Directors
22.1 The North American Catholic Ecumenical Church shall have a National Board of Directors to assist in promoting the welfare and good of the Church.
§1. The National Church Board of Directors will develop Policies and Procedures appropriate to manage the Church.
Canon 23: Ministry Board of Directors
23.1 Every NACEC ministry shall create a local council, to assist the pastoral team in promoting the welfare and good of the
Church.
§1. Local Ministry/Parish Councils shall be created at such time when the parish has a membership of five fully and
formally received members into the Catholic Ecumenical Church.
Canon 24: The National Conference
24.1 The Church shall meet annually to discuss and address matters of her needs. If at all possible the general time and
location will be chosen at the current year’s National Conference. Final dates and location for conference are to be announced and published on or before the First Sunday of Lent the following year.
24.2 All clergy, religious and laity of the Church possess canonical rights and privileges to vote at The National Conference/Annual Synod.
24.3 The National Conference shall be called by the Presiding Bishop. If the Presiding Bishop is indisposed to do so, the Vicar-General may be delegated to convene the conference on behalf of the Presiding Bishop.
24.4 The National Conference shall be held in a location most suitable for attendance and participation. The Presiding Bishop will call for issues and topics for the Agenda beginning in the month of January.
24.5 The Presiding Bishop shall publish the agenda of the conference one month prior to its meeting.
24.6 The Presiding Bishop shall serve as Conference Chairperson.
24.7 Proxy voting is permitted for those not in attendance.
24.8 Decisions made at Conference are binding upon all professed members of this Church. The Presiding Bishop is obligated to promulgate and publish the Official Record of the Conference within a timely manner of its adjournment for canonical
validity.
§1. Actions taken at the Conference shall take effect on the first Sunday of Advent of the same year as the Synod, unless
otherwise agreed upon at the Synod.
Canon 25: Ecumenical Faculties
25.1 Dual faculties of clerics of the North American Catholic Ecumenical Church with other denominations not in communion with this Church are prohibited. Faculties may be granted by the Presiding Bishop for a cleric of this Church to pastorally function within another Christian community.
25.2 A cleric of this Church may petition the Presiding Bishop for permission to provide ecumenical pastoral assistance to a Christian community separate from this church which is without pastoral care, or is in transition and attempting to secure pastoral care from their denomination. In such cases, this Church and its clerics are forbidden from initiating any type of recruitment of that parish body. To do otherwise would be in violation of the spirit of cooperative ecumenism.
25.3 A cleric of this Church may petition the Presiding Bishop to provide pastoral care to a community that is not in communion with this Church, if that faith community has formally expressed in writing their desire to discern the possibility of continuing their journey of faith with this Church.
25.4 It shall be the responsibility of the Presiding Bishop to select a cleric suitable to assist such faith communities in their discernment process. It shall be the direct personal responsibility of the Presiding Bishop to remain involved in this discernment process.
25.5 Clerics of this Church may freely celebrate or concelebrate with a faith community which has not entered into a formal covenant of Intercommunion. Prior to celebrating with such communities, clerics of this Church must have the written permission of the local ordinary of the sister community.
§1. It is important for clergy to associate with other clergy, even those clergy not of the NACEC, for spiritual and religious
support of their priestly vocation.
25.6 Pastoral free-lancing by clerics of this Church is strictly prohibited. Clerics engaging in such activities, shall have their faculties suspended.
Canon 26: Clerical Suspension
26.1 If after an approved leave of absence of one calendar year, a cleric declines or refuses to discuss their future with the Presiding Bishop or Religious Guardian, all their clerical faculties will remain suspended, with the possibility of canonical removal from office if the cleric should remain obdurate in disobedience and a timely resolution is not achieved.
26.2 Any cleric remaining steadfast in disobedience to NACEC Theology, Doctrine, Christology, Orthodoxy, Orthopraxis, or the Presiding Bishop or authorized Religious Guardian, despite the efforts of the Presiding Bishop or Guardian, shall be placed under clerical suspension until they correct their error.
§1. A suspended cleric who habitually declines to correct his or her error shall be canonically removed from office after 3
months if they have not reconciled with the NACEC.
§2. At the time a cleric is publically suspended, they lose all clerical faculties, official positions and association as a cleric
within the Catholic Ecumenical Church. The suspended NACEC cleric is no longer allowed to style themselves as
NACEC clergy, or act as a legal or public agent of the Church or any Ministry thereof.
A. This includes but is not limited to accessing and using financial assets of their previous NACEC ministry,
signing checks, charging items to the NACEC or its ministries, etc.
B. The suspended cleric’s ordination validity is not in question, only his/her licitness if claiming NACEC
continuing active authority.
Canon 27: Clerical Resignation from Church
27.1 Any cleric can petition to leave the Church by submitting a letter of resignation to the Presiding Bishop and Religious Guardian, thus surrendering their clerical faculties from the Church, and all rights, privileges, titles, and honors which they held with their office. Resigned Clerics are bound by Canon 12.25.
27.2 At the time a cleric tenders their resignation, they excardinate from this church body and lose all clerical faculties, official
positions and association as a cleric within the North American Catholic Ecumenical Church. The resigned NACEC cleric no longer is allowed to style themselves as clergy, or act as a legal or public agent of the NACEC or any Ministry thereof.
§1. The former cleric can, if they wish, remain a lay member of the Church if so requested of the Presiding Bishop. The
former cleric can petition the Local Ordinary to be re-appointed to any position, Board memberships, etc. they once
held as a cleric within the Church, but such re-appointments as a layperson is problematic at best and not automatic.
§2. At the time a cleric has publically resigned, they lose all clerical faculties, official positions and association as a cleric
within the Catholic Ecumenical Church. The resigned NACEC cleric is no longer allowed to style themselves as NACEC
clergy, or act as a legal or public agent of the Church or any Ministry thereof.
A. This includes but is not limited to accessing and using financial assets of their previous NACEC ministry,
signing checks, charging items to the NACEC or its ministries, etc.
B. The resigned cleric’s ordination validity is not in question, only his/her licitness if claiming NACEC continuing
active authority.
Canon 28: Nullification of Orders and Religious Incardination.
28.1 It is the duty and responsibility of those entrusted with the screening of Candidates for Orders and Incardination to ensure eligibility. Despite all prudent safeguards, unworthy or ineligible Candidates, through intentional acts of fraud and deception, will ascend or obtain Incardination.
§1. Canon 12:25 identifies the particulars prerequisites rendering a Candidate irregular and ineligible for Orders.
F12.25 The following are irregular regarding the reception of Orders:
§1 A person who labors under some form of mental illness or other psychic defect due to which, after
consultation with experts in the medical field, are judged incapable of rightly carrying out the ministry.
§2 A person who has committed the act of apostasy, heresy, or schism within the Church.
§3 A person who has committed voluntary homicide.
§4 A person who has committed sexual assault.
§5 A person who is under active civil or ecclesiastical investigation for allegations of sexual impropriety.
§2. Canon 18.9 addresses the Nullification of Profession in Religious Institutes.
F18.9 One is invalidly admitted to the novitiate who:
§1. Who has not yet completed the seventeenth year of age;
A. The religious Novice must be 18 years or older.
§2. Who is bound by vows in another Institute of Religious Life and without a decree of exclaustration from
that Institute’s Religious Guardian;
§3. Who is ordained in Holy Orders, without a letter of permission from his or her bishop;
§4. Who enters the institute as a result of force, grave fear, or fraud, or whom the Guardian receives induced in
the same way;
§5. Who has concealed his or her incorporation in any Institute of Consecrated Life or admission to Holy
Orders.
§6. The proper Rule of the Institute itself can establish other impediments to admission, even validity, or can
add other requirements.
28.2 Should it be determined and documented that a Cleric has attained their rank and status through acts of willful fraud and deception, or lacked the necessary psychological and spiritual freedom to enter into Orders, Profession or Incardination, after consultation with their advisors the appropriate Bishop or Religious Superior may move to have said Orders, Profession or Incardination declared Null and Void and return that person to their previous status.
28.3 Acts of Fraud and Deception include, but are not limited to:
A. Submission of Application with false or misleading personal information.
B. Submission of False Academic Credentials or Canonical Credentials.
C. Withholding of any information which would deem one irregular for Orders, Profession or Incardination.
28.4 It is the belief and practice of this Church that one who obtained Holy Orders through acts of willful fraud and deception or lacked the necessary interior psychological or spiritual freedom, lacked the necessary dispositional prerequisites [interior disposition] for the Sacrament to be validly received at the time of ordination, even when all necessary prescribed form was followed by the ordaining bishop.
§1. The fraudulent cleric or Religious was mentally, emotionally, and/or spiritually incapable of receiving the Sacrament of
Holy Orders validly and licitly.
28.5 It is the belief of this Church that one who made Profession or obtained Incardination through acts of willful fraud and deception or lacked the necessary interior psychological or spiritual freedom for the Canonical Act of Profession or Incardination to be validly conferred, even when all necessary prescribed liturgical form was followed by the bishop or religious superior.
§1. Ordination to Holy Orders is not “magic” where when the right words and correct actions are done, the person is
automatically ordained a valid and licit deacon or priest. Validity and licitness depend as much on the interior
disposition and ability to receive and accept the Holy Spirit as on the outwardly correct performance of the Ritual. Since
Holy Orders makes a mark on the soul, the soul must be properly disposed to receive the Grace of God and fulfill the
mission of the Church and its role in the Kingdom of God. Holy Orders received through fraud or deception evidence a
soul incapable of receptivity to the Divine.
28.6 It shall be the responsibility for Bishops or Religious Guardian to exercise all pastoral professionalism in the execution of Articles of Nullification.
28.7 Upon completion of the process of nullification of Holy Orders, Solemn Profession and Clerical and/or Religious Incardination, the names of those who have their clerical or religious status nullified will be made part of the public record of this church body.
§1. At the time a cleric has their clergy/religious status publically nullified they lose all clerical faculties, official positions
and association as a cleric within the North American Catholic Ecumenical Church. The nullified NACEC cleric is no
longer allowed to style themselves as NACEC clergy, or act as a legal or
public agent of the Church or any Ministry thereof.
A. This includes but is not limited to accessing and using financial assets of the NACEC ministry, signing checks,
charging items to the NACEC or its ministries, etc.
B. If ordained into Holy Orders in NACEC, the nullified cleric’s ordination validity is denied and their ordination is
declared null and void. This Church considers them returned to their previous lay status.
Canon 29: Pastoral Sexual Ethics
29.1 From ancient times a penitent or individual seeking pastoral care and advice willingly puts themselves in the care and trust of priests and pastors. This sacred trust is given not to the man or woman, but the church cleric as an earthly representative of our Savior Jesus Christ and his apostles. This trust is a sacred and honorable duty to be maintained by the cleric. Breaking this trust is an act unconscionable to the Church as the Body of Christ. When a cleric breaks this sacred trust, they break the Body of Christ
in this world.
29.2 A cleric is allowed to seek an intimate relationship, and within that context of a consenting relationship engage in conjugal relations. All clerics are strongly encouraged to ask their superior before engaging in any behavior about which they have any questions. Clerics of Catholic Ecumenical Church are not required take a vow of celibacy. As St. Paul wrote "Now to the
unmarried and to widows, I say: It is a good thing for them to remain as they are, as I do, but if they cannot exercise self-control they should marry…." (I Cor. 7: 8ff)
A cleric in the Catholic Ecumenical Church is called to responsible sexuality in which a person is neither used as a means of sexual gratification nor sexually objectified, but seen in the personal reality that God made them: as a son or daughter of God and a brother or sister of Jesus Christ. Conjugal relations must occur within the context of an adult consenting relationship.
All physical relationships by an adult with a minor are illegal and grievously immoral, and immediate grounds for removal of clerical faculties and dismissal from clerical state or lay leadership in the Catholic Ecumenical Church. Sex with a minor is never consensual. The Catholic Ecumenical Church forbids any violation of this Canon. Any cleric or lay leader who violates this Canon and is reported to Church authorities as doing so, will be reported to the civil authorities for appropriate investigation and
follow-up.
29.3 When abuse by any clergy of the Catholic Ecumenical Church is reported or discussed in the confines of the Sacrament of Reconciliation, that Sacrament is inviolable and no matter brought up in that Sacrament will be divulged to any person or authority by the priest Confessor giving absolution. The penitent making such statements and allegations in the Sacrament of
Reconciliation fully accepts the limitations placed on the Confessor by the Church and may not seek civil, legal, or NACEC ecclesial damages when no civil report in made.
29.4 A cleric may not at any time engage in a romantic or conjugal relationship with any person who currently comes to that cleric for pastoral care. If either party realizes that the desire for a deeper more intimate relationship exists, the cleric must establish professional boundaries and follow professional ethics and refer the individual to another cleric for
pastor care.
29.5 Any cleric who is accused of sexual impropriety with any person in their care shall immediately be put on a Leave of Absence. When and until such times as they are cleared of the charges through due process, be it legal, medical or psychiatric, they lose the use of public faculties and cannot portray themselves as a cleric of the Church. If after being accused of and
found guilty for sexual impropriety with a person under their care the cleric shall be automatically suspended from all duties and their faculties revoked. All efforts shall be made to provide care of the souls to the individual and former cleric. The cleric involved will be responsible for any and all costs involved in resolving this matter since they knowingly and willfully violated
this Church Canon.
29.6 For the purpose of this Canon only, a cleric is defined as any minister of the church. This includes: bishop, priest, deacon, professed religious, Candidate, volunteer or lay leader.
29.7 In a person of the age of consent, sexual misconduct or impropriety is defined as any unwanted physical touching, language or behavior with another person then that person has asked for that behavior to cease. For the purpose of this Canon any inappropriate touching, abusive language or behavior as well as exposure to pornographic behavior or pornographic media are
considered grounds for the suspension of the cleric and removal of their faculties. In persons under the age of consent any inappropriate touching, language, or behavior as well as forced exposure to pornographic behavior or sexual acts is illegal and grounds for immediate dismissal from the clerical state in the Catholic Ecumenical Church. Any such allegations against a clergy
person by a minor or their legal guardian must be reported to the proper civil authorities. The cleric involved will be responsible for any and all costs involved in resolving this matter since they knowingly and willfully violated this Church Canon.
29.8 Any evidence of sexual or physical impropriety with a communicant must be investigated and fully addressed before Incardination can occur. This includes legal findings, psychotherapy by a third party and inpatient treatment if necessary. If psychotherapy has occurred the applicant must release the findings of the psychotherapist to the Bishop Ordinary.
29.9 As a public representative of the Church, a cleric is advised that their actions speak louder than words. All clerics of the Catholic Ecumenical Church acknowledges that they publicly witness a reality larger than themselves, and so must be aware of the philosophy of the organizations and clubs to which they belong and especially in which they hold a leadership role.
All clerics of the Catholic Ecumenical Church must not hold nor take a leadership position in any organization or club that endorses, openly or implicitly, licentiousness or unbridled and degrading sexual behavior.
29.10 When an NACEC clergy person is found to have violated this Canon the Presiding Bishop, upon consultation with his/her Council of Advisors, is authorized to discipline the offending NACEC cleric with a penalty/penalties up to or including suspension of NACEC faculties.
Canon 30: Documentation and Records
20.1 A cleric of the Catholic Ecumenical Church is responsible to keep accurate up-to-date financial records and books, as well as official church records, or assign a competent person to keep said books for the members of the church who are in their care.
§1. Each Mission/Ministry/Parish will endeavor to track and record each Baptism, First Communion, Confirmation,
Marriage, and Adult Reception/Profession of Faith.
§2. If and when an NACEC ministry opens a bank or other financial account in the name of the church or ministry,
financial transparency must be supported by a double signature system. Standard financial practices are to be followed to
assure professionalism and protect the NACEC and its clergy from any liability.
ØA. The NACEC clergy who pastorally guides an NACEC ministry must have a co-signer on any checking account in
that NACEC ministry’s name. IE: Every NACEC checking account must be a 2 signature account.
§3. Financial reports of each ministry will be given in public reports at each Annual Conference/Synod.
Canon 1: Introduction
1.1 The corporate name of the faith community shall be The North American Catholic Ecumenical Church.
1.2 Within these canons it shall also be referred to as "this church", "this faith community", "the Catholic Ecumenical Church," or "the NACEC."
1.3 The North American Catholic Ecumenical Church is a validly consecrated and constituent member of Christ’s One, Holy, Catholic and Apostolic Church.
1.4 The North American Catholic Ecumenical Church shall be incorporated in the State in which the presiding Bishop reside, as a not for profit religious corporation.
Canon 2: Church Membership
2.1 Any person baptized, confirmed, or received into full membership, according to the approved liturgical and sacramental rites of this Church by a deacon, priest or bishop in good standing, is a full member of this Church.
§1 Reception of sacraments in the NACEC is not a declaration of membership therein.
2.2 This Church declares itself to be an open and affirming Catholic faith community, which particularly welcomes (all) those who have been injured or disenfranchised through religious bigotry or hatred, fear or ignorance. This Catholic faith community welcomes individuals and couples who have been divorced and remarried, gays, lesbians, bisexuals, and those of the trans-gendered community, and those questioning their sexuality.
2.3 A person may terminate their membership with this Church by a formal declaration to any minister of the church.
2.4 A person who terminates their membership with this Church may request readmission by submitting a formal request to a minister of the church.
Canon 3: Doctrine
3.1 This Catholic Faith Community recognizes the One True Triune God — Father, Son, and Holy Spirit.
3.2 This Church shall express itself through community ministries to evangelize the world.
3.3 This Church shall be subject to the creedal statements established by the Ecumenical Councils of the Universal Church at Nicea, Constantinople, Ephesus, and Chalcedon.
3.4 This Church shall accept as the definition of Christianity the creed defined by the Ecumenical Council of Constantinople of CE 381, commonly referred to as the Nicene Creed; This Church shall accept the Apostles’ Creed as a valid statement of faith; This Church shall accept the Athanasian Creed as a valid statement of Trinitarian theology and Christology; This Church cannot alter, change, or revise any of these mentioned creeds.
Canon 4: Liturgical and Sacramental Law
4.1 As a catholic faith community, the Catholic Ecumenical Church reserves unto itself the obligation to define its liturgical norms, customs, and laws
4.2 The common liturgical rite for this Church shall be that which is appropriate to the local community.
4.3 Visiting clergy from outside jurisdictions are bound to celebrate the liturgical norms, customs and laws that are appropriate to the local community.
4.4 The Sacraments of Baptism, Confirmation, and Holy Orders cannot be repeated since they impart a character on the human soul.
§1. if, after diligent investigation, a reasonable doubt still remains whether the Sacraments mentioned in paragraph 4.4 have been validly conferred, they may be conferred conditionally (i.e. the rites are supplied).
4.5 The minister should ask nothing for the administration of the Sacraments, always taking care to ensure that the needy are not deprived of the grace of the Sacraments, as well as the Holy Sacrifice of the Mass because of their poverty.
4.6 Simony shall be defined as the deliberate will (intent) or attempt to buy or sell a spiritual reality, or the temporal thing joined to that spiritual reality for a temporal price. Acknowledging the danger of scandal to the faithful of the church, the conferral of Holy Orders or any sacrament or appointment to any church office is invalid and without effect. Additionally, the trafficking in Mass Intentions is to be avoided.
4.7 When requested, Ministers of this jurisdiction licitly administer the Sacraments of Reconciliation/Penance, Eucharist and Anointing of the Sick to all.
4.8 Whenever necessity requires or spiritual advantage suggests, and provided that the danger of confusion is avoided, members of this jurisdiction may receive the Sacraments of Reconciliation/Penance, Eucharist and Anointing of the Sick from Catholic or other Christian ministers whose jurisdictions are not in full communion with this jurisdiction, provided these jurisdictions have valid Sacraments and Orders.
Canon 5: Baptism
5.1 Baptism is a gateway to Christian life.
§1 Baptism should be administered in accord with the order prescribed within the Christian tradition.
§2 One who is not of sound mind is equated with an infant; so far as Baptism is concerned.
§3 Baptism is to be conferred either by immersion or by pouring with the prescriptions of the proper authority being observed.
§4 The proper place for Baptism is that which is customary to the local community.
§5 As a rule those to be baptized should be baptized in their own local community, except in emergency situations.
5.2 The ordinary minister of Baptism is a cleric in good standing. In case of an emergency, and in the absence of an ordained cleric, a lay person may baptize.
5.3 To be baptized, and as a gateway to Christian life, an adult should have the free and well formed will to be instructed in the Faith, and in adult Christian life and obligations.
5.4 An infant that is in danger of death is may be Baptized.
5.5 For the licit Baptism of an infant, it is necessary that consent has been obtained from the parents or legal guardians:
5.6 To be admitted to the role of sponsor/godparent, a person must:
§1 May be designated by the one to be Baptized, by the parents or legal guardians in the case of an infant.
§2 Has reach the state of reason as defined by the minister of the sacrament.
§3 Not be the father or mother of the one to be Baptized.
5.7 A person who enters into a family by means of legal adoption is to be considered a natural born, legitimate child as far as the provisions of this Code of Canon Law are concerned.
Canon 6: Confirmation
6.1 The Sacrament of Confirmation is a continuation of the path of Christian initiation begun at Baptism.
6.2 The Sacrament of Confirmation is conferred through the anointing with chrism on the forehead, which is done by the imposition of the hand, and through the words prescribed in the approved liturgical books.
6.3 The chrism to be used in the Sacrament of Confirmation must be consecrated by a bishop, even if the sacrament is administered by a presbyter.
6.4 It is desirable that the Sacrament of Confirmation be celebrated in a church and during Mass, but for a just and reasonable cause it may be celebrated outside of the norm and in any worthy place or as is appropriate to the customs of the local community.
6.5 The ordinary minister of the Sacrament of Confirmation is a bishop or presbyter.
6.6 Outside the danger of death, to be licitly confirmed it is required, if the person has the use of reason, that one be suitable instructed, properly disposed and able to renew one's baptismal promise.
6.7 The faithful may receive this sacrament at the age of reason or at any appropriate time thereafter. The minister of the sacrament shall see that those to be confirmed will be properly instructed in the duties of an adult faithful.
Canon 7: Eucharist
7.1 The celebration of the Eucharist is the action of Christ Himself and the Church; in it Christ the Lord, by the ministry of a priest, offers Himself, substantially present under the forms of bread and wine, to God the Father, and gives Himself as spiritual food to the Faithful who are associated with His offering. This Eucharistic celebration is also called “The Mass.”
7.2 The minister as celebrant, who in the person of Christ can confect the sacrament of the Eucharist, is solely a validly ordained priest or validly consecrated bishop.
7.3 Priests or bishops may concelebrate the Eucharist in accordance with local customs.
7.4 A visiting or attending priest may be permitted to concelebrate at the discernment of the celebrating NACEC priest.
7.5 Ordained priests, in order to partake of the graces of the Eucharist, may celebrate the Mass without a congregation and according to local custom.
7.6 The ordinary minister of the Eucharist is a bishop, priest, or deacon.
§1. Only an ordained priest or bishop may celebrate the Holy Mass (aka "to confect the Mass"). An ordained deacon
or designated lay person may celebrate a Communion Service with pre-consecrated Hosts.
7.7 There may be an extraordinary minister of the Eucharist, appointed by the local pastor, to carry the Eucharist to sick and homebound.
7.8 Any one present at the Eucharist may be admitted to Holy Communion.
7.9 The Christian Faithful, who are in danger of death, arising from any cause, may be nourished by Holy Communion in the form of Viaticum.
7.10 The Eucharistic Sacrifice may be celebrated with bread and wine or that which is appropriate to the local community or local
minister.
7.11 The celebration and distribution of the Eucharist may take place on any day, or any hour, according to local custom.
7.12 The celebration of the Eucharist is to be celebrated in a sacred place, unless in a particular case necessity demands otherwise; in such a case the celebration must be done in a respectable place.
7.13 The Eucharist is to be reserved with care.
7.14 Consecrated hosts are to be reserved in a suitable vessel for the needs of the Faithful.
7.15 Exposition and benediction of the Blessed Sacrament maybe held according to local custom.
Canon 8: Reconciliation
Preface:
The sacrament of reconciliation moved from public, community penance to private, interior confession. The words "penance" and "confession" are significant because they pinpoint the emphasis of the centuries. At one time the weight was on proving one's sincerity, healing the community, and so doing penances. At another time the weight was on individual sorrow and personal self-accusation and so this accusation, this confessing, became important, especially when the number, kind, and circumstances of mortal sin were demanded. But in this development from penance to confession something was lost We hinted at this in the last chapter. Now we must take time to explore the matter further.
Saint John Chrysostom; Second Letter to the Catechumens: “4. And not only is this the wonderful thing that he remits our sins, but that he not even reveals them nor makes them manifest and patent, nor compels us to come forward into the midst, and to tell out our errors, but bids us make our defense to him alone, and to confess ourselves to him.”
8.1 Reconciliation at Mass is the ordinary way for a person to reconcile their sins before God and to receive absolution.
Private reconciliation can be scheduled at the need of the penitent should they need a more personal conciliatory experience of God’s love, and, if necessary, in the case of serious illness.
8.2 The normal minister of reconciliation is an ordained priest of the NACEC; for spiritual welfare a member of the church may seek clergy from outside the NACEC.
8.3 The local ordinary, as well as the competent religious superior, may revoke the faculties to celebrate the Sacrament of Reconciliation from a priest for a just cause.
8.4 When the faculty to hear confessions is revoked by his or her local ordinary or religious superior, a cleric loses the right to hear confessions everywhere.
8.5 Other than revocation, the faculty to hear confessions ceases by loss of office or excardination.
8.6 The confessor, in posing questions, is to proceed with prudence and discretion, with attention to the condition and age of the penitent, and that the confessor is to refrain from asking the name of an accomplice.
8.7 If the confessor has no doubt about the disposition of a penitent who asks for absolution, absolution is not to be refused or delayed.
8.8 Penance is to be just and appropriate to the age of the penitent and condition of the sin. The penitent is obliged to perform the penance personally.
8.9 The sacramental seal of the confessional is inviolable. Therefore it is a crime for a confessor, in any way or form, to betray a penitent by word or in any other manner for any reason.
8.10 An interpreter, if needed, is also obliged to preserve the secret, and also all others to whom knowledge of sins from confession shall come in any way.
8.11 Even if every danger of revelation is excluded, a confessor is absolutely forbidden to use any knowledge about sins from confession when it may harm the penitent.
8.12 The confessor can in no way use for external governance knowledge about sins, which the confessor, or others cited, has received in confession at any time.
8.13 Any person, who feels the genuine need, may present themselves for the sacrament of reconciliation, to a member of our clergy. This is shown by auricular confession and penance with absolution by the priest.
8.14 The penitential rite celebrated within the Mass or Service holds sacramental status within this church.
Canon 9: Anointing of the Sick
9.1 The Anointing of the Sick is conferred by anointing the aged or infirm with oil, and using the words prescribed in the liturgical books; but in cases of necessity it is sufficient that one anointing be made of the forehead or even on another appropriate part of the body.
9.2 The communal celebration of the Anointing of the Sick can be performed according to the prescriptions of the ordinary of local custom.
9.3 Every Deacon, Priest, and Bishop who are in good standing, validly administers the Sacrament of the Sick.
9.4 The Sacrament of the Sick can be re-administered to a member of the Faithful, who, after a period of recovery begins to decline and once again becomes seriously ill.
Canon 10: Marriage
10.1 The matrimonial covenant, by which a couple establishes between themselves a partner, is by its nature ordered toward the good of the spouses; this covenant between Baptized persons has been raised by Christ the Lord to the dignity of a
Sacrament.
10.2 Marriage is brought about through the consent manifested between the two (2) parties who are capable of giving consent.
10.3 The Catholic Ecumenical Church witnesses and celebrates the marriages of persons of the same sex, and declares that these marriages to be valid and equal sacraments of Matrimony in the Church as any other marriage celebrated by the Church. While a valid and licit Sacrament, the civil legality of such sacramental marriages depends upon the civil locality where it is celebrated.
10.5 Pastors of souls are obliged to see to it that their own NACEC ecclesial community furnishes the Christian Faithful assistance so that the matrimonial state is maintained in a Christian spirit and makes progress towards perfection. This assistance is especially to be furnished through:
§1 Preaching and catechesis; so that the Christian Faithful may be instructed concerning the meaning of Christian Marriage and the duty of Christian spouses and parents.
§2 Personal preparation for entering marriage so that the parties may be predisposed toward the holiness and duties of their new state.
§3 Assistance furnished to those already married so that, while faithfully maintaining and protected the conjugal covenant, they may come to lead holier and fuller lives.
10.6 If they can do so without serious inconvenience, Catholics who have not yet received the Sacrament of Confirmation are to receive it before being admitted into Marriage.
10.7 It is strongly recommended that those to be married approach the Sacrament of Reconciliation and the Most Holy Eucharist so that they may fruitfully receive the Sacrament of Marriage.
10.8 Before Marriage is celebrated, it must be evident that nothing stands in the way of its valid and licit celebration.
10.9 All the faithful are obliged to reveal any impediments they are aware of to the pastor or to the local ordinary before the celebration of a Marriage.
10.10 A person must have completed their eighteenth year of age prior to entering into the Sacrament of Marriage.
10.11 A person who, for the purpose of entering Marriage with a certain person, has brought about the death of that person’s spouse or one’s own spouse, attempts such a Marriage invalidly.
10.12 Consanguinity in the direct line in any degree whatsoever invalidates Matrimony.
10.13 In the collateral line of consanguinity, Marriage is invalid up to and including the fourth degree.
10.14 A dispensation can never be given from the impediment of consanguinity in the direct line.
10.15 A dispensation can be given from the impediment of consanguinity in the fourth degree of the collateral line by the local ordinary only for a grave reason.
10.16 Affinity in the direct line in any degree whatsoever invalidates Matrimony.
§1 A dispensation from the impediment of affinity in the direct line can be given
by the local ordinary only for a grave reason.
10.17 They cannot validly contract marriage between themselves who are related in any degree whatsoever in the direct line, or up to and including the fourth degree in the collateral line through a relationship arising from legal adoption.
§1 A dispensation can never be granted from the impediment of a relationship in
the direct line arising from legal adoption.
§2 A dispensation from the impediment of a relationship arising from legal adoption in the fourth degree of the
collateral line can be granted by the local ordinary only for a grave reason.
10.18 Those who lack sufficient use of reason are incapable of contracting Marriage.
10.19 A person contracts invalidly who enters Marriage deceived by fraud, perpetrated to obtain consent, concerning some quality in the other party which by its very nature can seriously disrupt the partnership of conjugal life.
10.20 In general, a marriage, which cannot be recognized or celebrated in accord with the norm of civil law, shall not be witnessed by a cleric of this denomination without the permission of the local ordinary. This Canon shall not be
interpreted as prohibiting or invalidating Marriage between persons of differing race, or persons of a common gender.
10.21 The internal consent of the mind is presumed to be in agreement with the words or signs employed in celebrating Matrimony.
10.22 Marriage can be contracted by means of an interpreter.
10.23 Only those Marriages are valid which are contracted in the presence of the local ordinary or the pastor or a priest or deacon delegated by either of them, who assists, and in the presence of two witnesses, according to the norms expressed in the following:
§1 The one officiating at a marriage is understood to be only that person who, present at the ceremony, asks for the contractants’ manifestation of consent and receives it in the name of the Church.
10.24 Unless they have been excommunicated, interdicted, or suspended from office or declared such, whether by sentence or decree, within the confines of their territory, the local ordinary or pastor, by virtue of their offices, validly assist at the Marriages of their subjects as well as of non-subjects.
10.25 As long as they validly hold office, the local ordinary and the pastor can delegate to priests and deacons the faculty to assist at Marriages within the limits of their territory.
10.26 Outside of a case of necessity, the rites prescribed in the liturgical books approved by the Church or received through legitimate custom are to be observed in the celebration of Marriage.
10.27 If the Marriage was contracted in a parish where a spouse was not baptized, the pastor of the place where it was celebrated is to send a notice of the contracted Marriage as soon as possible to the pastor where the baptism was conferred.
10.28 Local ordinaries and other pastors of souls are to see to it that the Catholic spouse and children of an ecumenical Marriage do not lack spiritual assistance fulfilling their obligations and are to aid the spouses in fostering the unity of conjugal and family life.
10.29 For only serious and urgent reasons can the local ordinary permit a Marriage to be celebrated secretly.
10.30 Parents have the most serious duty and the primary right to do all in their power to see to the physical, social, cultural, moral, and religious upbringing of their children.
10.31 Persons who are bound by a public vow of chastity invalidly attempt marriage.
Canon 11: Dissolution of the Marital Bond and Subsequent Marriage
11.1 Recognizing the reality that some marital bonds may dissolve and cannot be reconciled, the Church does not believe that the Sacramental Grace can remain present in a marital relationship in which there is emotional or physical violence, permanent abandonment, or the proven inability to maintain marital fidelity. The Grace of the Sacrament is not present in such relationships of pain and misery. Thus, the Church must allow persons the freedom to leave such relationships and to permit such persons the opportunity to invite Christ into a spirit-filled Marriage.
11.2 One may petition the Church to declare a Marriage non-binding and nullified for the following conditions:
§1 Physical violence.
§2 Psychological violence.
§3 Permanent abandonment.
§4 Proven inability to maintain marital fidelity.
§5 Realization of true sexual orientation incompatible with the form of the Marriage.
11.3 One who wishes to enter into a subsequent Marriage must present documented evidence of such conditions from their previous Marriage to their pastor prior to attempting such a Marriage.
11.4 Upon obtaining all necessary information, evidence, and documentation related to a petition, the pastor will investigate and ascertain the weight of the evidence and submit a recommendation to the local ordinary that a Grant of Dissolution be issued
§1 A Grant of Dissolution cannot be issued prior to the finalization of a civil decree of divorce.
§2 The local ordinary must respond to petitions for a Grant of Dissolution within
one calendar month of receipt.
§3 The local ordinary alone possesses faculties to issue a Grant of Dissolution.
11.5 Petitioners for a Grant of Dissolution, who have had two or more previous Marriages, must make their petition directly to the local ordinary.
11.6 Petitioners who submit false or misleading information, or who omit relevant information on their applications will have their petitions for a Grant of Dissolution summarily dismissed.
11.7 Candidates for a subsequent Marriage must be provided with extended pastoral counseling prior to entering into the Sacrament.
11.8 A dispensation from the provisions of Canon 10.2 can be given by the local ordinary only for a grave reason.
Canon 12: Holy Orders
12.1 By divine institution, some among the Christian faithful are constituted sacred ministers through the Sacrament of Orders by means of the indelible character with which they are marked. Accordingly, they are consecrated and deputed to shepherd the People of God, each in accord with their own grade of Orders, by fulfilling in the person of Christ the Head the functions of teaching, sanctifying, and governing.
12.2 The Orders are the Episcopacy, the Presbyterate, and the Diaconate.
12.3 Holy Orders are open to both men and women, without discrimination, who have properly fulfilled the required formation process.
12.4 Orders are conferred by the imposition of hands and by the consecratory prayers, by the NACEC Presiding Bishop or his/her deputized bishop. When appropriate, demissorial letters will be fashioned and sent.
12.5 Ordination is to be celebrated within the solemnities of the Mass at a time and date mutually determined by the Ordinand and Bishop.
12.6 Ordination is to be celebrated at a suitable site with the clergy and other members of the Christian Faithful who shall be invited so that a large congregation may be present for the celebration.
12.7 The ordinary minister of Ordination to Holy Orders is the NACEC Presiding Bishop.
12.8 The principal consecrating bishop in an Episcopal consecration is to involve at least two other bishops as co-consecrators; but it is especially appropriate that all bishops present should consecrate the bishop-elect along with the bishops mentioned.
12.9 Each Candidate is to be ordained to the Diaconate or Presbyterate by their own bishop, or with legitimate demissorial letters from their bishop or religious superior.
12.10 Only a Baptized and Confirmed candidate validly receives Sacred Ordination.
12.11 It is required that in the judgment of the same legitimate superior that a candidate for Sacred Ordination be considered useful for the ministry of the Church.
12.12 In order for a candidate to be ordained they must possess the required freedom.
§1 In the case of a candidate for Ordination who is married, the written consent of the spouse is required for the licit reception of the Sacrament.
§2 The NACEC does not assume any financial responsibility or debt obligation of a Candidate for Holy Orders or
Religious Life.
12.13 Those who aspire to the Diaconate or Presbyterate are required to complete a prescribed program of formation, of which appropriate records and transcripts are kept, and that the program is equivalent to a Bachelors level in Divinity School.
§1 In the case of candidates for Ordination, who are married, the formation program shall include the spouse to the extent deemed necessary by the ordinary.
§2 Candidates for the Diaconate or Presbyterate must be a full member of the Church prior to their consideration
to enter into secular clerical formation.
12.14 As part of the application process to enter into secular clerical formation, candidates must complete the following:
§1 Provide documentation of their Baptism, Confirmation, and Marriage/Holy Union
§2 Provide documentation of the dissolution of any Marriage/Holy Union.
§3 Complete a criminal background check at the candidate’s expense.
§4 Complete a standard psychological examination at the candidate’s expense.
§5 Provide documentation of required academic credentials.
§6 All application forms of the NACEC.
§7 Declare their ability to meet all financial obligations for tuition in a Formation Program if the candidate has not yet
completed a Bachelor of Divinity degree or equivalent degree.
§8 Letter of Consent by the Candidate’s spouse.
§9 The Candidate must reside within the United States or its Territories, unless otherwise permitted by the Presiding Bishop with the consultation of his/her Council of Advisors.
12.15 The Director of Vocations will empanel a review board of 3 clerics in good standing to consider the applications of all candidates and present their recommendations to the Presiding Bishop. The decision of the local ordinary to accept or reject any candidate is final and not subject to review.
12.16 As part of their formation process, candidates for Ordination will enter into the minor Orders of Subdiaconate (Lector, Acolyte), and Candidacy prior to being admitted to the Order of Deacon.
§1 The Subdiaconate Order of Lector will be celebrated at the start of the candidate’s formal graduate studies.
The Order of Acolyte may be celebrated at the mid-point of the candidate’s graduate studies. Candidacy may be
celebrated at the discretion of the local ordinary, but an interval of at least six months is to be observed between the
Diaconate and Presbyteral Ordinations.
§2 In the case of a candidate for Ordination who has completed the required academic studies prior to beginning the
prescribed program of clerical formation, the conferral of the Minor Orders shall be at the discretion of the local ordinary
or competent major religious superior, after consultation with the candidate and the Director of Vocations.
12.17 Candidates will enter into the Order of Deacon just prior to the start of their internship. The Presiding Bishop must evaluate the readiness of the candidate prior to the calling of the candidate to Orders.
§1 The length of the internship will be decided by the local ordinary.
12.18 The Order of Deacon cannot be dispensed for candidates to the Presbyterate.
12.19 After all circumstances have been taken into account in the prudent judgment of the bishop or religious superior, only those should be promoted to Holy Orders who have an integral faith, motivated by right intention, possess the requisite knowledge, enjoy a good reputation, good morals, proven virtues, and other physical and psychological qualities which are appropriate to the Order received.
12.20 Only for a canonical reason, even if it be occult, can the bishop or religious superior forbid access to Orders with due regard for recourse in accord with the norm of law.
12.21 The Presbyterate is not to be conferred upon those who have not completed their twenty third year or who do not possess sufficient maturity.
12.22 Candidates must complete their academic studies prior to entering into the Order of the Presbyterate.
12.23 In order to be promoted to the Order of Deacon or Presbyter, the candidate is to give to Presiding bishop or Religious Guardian a signed declaration written in their own hand, testifying that they are about to receive Sacred Orders of
their own accord and freely; and they will devote themselves perpetually to the NACEC ecclesiastical ministry. This declaration is also to contain their petition for admission to the reception of Orders.
12.24 In order for any priest or deacon to validly function within the Church, they must be granted faculties from the Presiding Bishop. Letters of Faculties are a binding contract between the Church and its clergy. Priests and Deacons from religious congregations petition for faculties through the office of their Religious Guardian. All clergy, secular and religious, serve
within any given diocese at the discretion of the Presiding Bishop.
§1 Prior to entering into Orders or Incardination, all secular and religious candidates must sign the following letter of
agreement:
"I, NAME OF CANDIDATE, accept and support the Sacramental, Liturgical and NACEC ecclesial theology of the Catholic
Ecumenical Church. I further state my acceptance and support for the Canon Law of this Church. I hereby acknowledge and accept the responsibilities of any and all faculties granted to me by the Presiding Bishop and that I further acknowledge and accept the fact that I serve at the discretion of the Presiding Bishop or Religious Guardian, to whom I pledge my respect and
cooperation.
I further swear and promise that should my faculties end, either through an official act of suspension by my Ordinary or through an act of resignation or self-termination, I will neither attempt nor continue to engage in the pastoral activities granted to me through my former faculties, style myself as a cleric of this Church body or Religious Congregation nor promote myself as a legal representative of this Church body or Religious Congregation.
I make this pledge freely and without reservations. "
§2 Candidates for Orders or Incardination who fail to sign this agreement cannot enter into Orders or be Incardinated into
the Church or into any Religious Congregation within the Church.
12.25 The following are irregular regarding the reception of Orders:
§1 A person who labors under some form of mental illness or other psychic defect due to which, after consultation with
experts in the medical field, are judged incapable of rightly carrying out the ministry.
§2 A person who has committed the act of apostasy, heresy, or schism within the Church.
3 A person who has committed voluntary homicide.
§4 A person who has committed sexual assault.
§5 A person who is under active civil or ecclesiastical investigation for allegations of sexual impropriety.
12.26 The faithful are obliged to reveal impediments to Sacred Orders, if they know of any and can provide documentation to the Presiding Bishop or Religious Guardian, before Ordination.
12.27 A Candidate’s Ignorance of any irregularities or impediments does not exempt him/her from them.
12.28 For one to be promoted to Sacred Orders, the following documents are required:
§1 Certification that the academic studies prescribed have been completed.
§2 Certification that the Diaconate has been received (if in a jurisdiction other than the NACEC) if it is a question of those to
be ordained to the Presbyterate.
§3 Certification that Baptism, Confirmation, Marriage/Holy Union (if applicable), or any Grant of Dissolution have been
received and that any additional ministries requested have been received if it is a question of those to be promoted to the
Diaconate.
12.29 As regards the inquiry concerning the qualities required of candidates for Ordination, the following prescriptions are to be observed:
§1 Testimonials from competent persons.
§2 In order that the inquiry may be properly conducted, the Presiding Bishop or the religious guardian may employ other
means which may seem useful in accord with the circumstances of time and place.
12.30 When a Candidate is not of the NACEC, in order for the bishop to proceed to the Ordination of one who is not the bishop’s care, it is necessary that the required demissorial letters declare that all necessary documents have been furnished, and that the inquiry has been conducted in accord with the norm of NACEC law and that the suitability of the candidate has been proven.
12.31 If, despite all the above listed considerations, the bishop has certain reasonable concerns regarding the suitability of the candidate for Ordination, the bishop is not to ordain the candidate.
12:32 If, after attaining Orders, it is discovered that the candidate consciously submitted false and misleading information on his or her application to enter into the formation program for the Church, the Church may declare such Orders null and void.
12:33 All ordinations to Holy Orders are public matters and will be acknowledged by public invitation to the event or declaration in local journals or on the internet. Occult ordination, occult ordination sub conditione, and/or occult incardinations are not allowed.
Canon 13: Diocesan Clergy: Priests & Deacons
13.1 Diocesan Priests and deacons are secular clergy residing and functioning within the NACEC.
13.2 Diocesan clergy are obligated to show respect for the Presiding Bishop of the Church.
13.3 Unless they have been excused by their ordinary or are impeded by law, all diocesan clergy are obligated to accept and faithfully fulfill the Presbyteral office and duties entrusted to them by the Presiding Bishop.
§1 Ordained priests, unless for health or other acknowledged reasons, will support the mission of the Church by mission
or public ministry. Ordained priests will be given Faculties that allow them to exercise the Sacraments of Baptism,
Confession/Penance, Mass & Eucharistic celebration both public and private, Marriage, Anointing/Last Rites; to
preach and teach.
With permission ordained priests may Confirm in the name of the Presiding Bishop and the Church. Priests may NOT
ordain a Candidate for priestly ordination or diaconate.
§2 Ordained Deacons, unless for health or other acknowledged reason, will support the mission of the Church by mission
or public ministry. Ordained deacons will be given Faculties that allow them to exercise the Sacraments of Baptism,
Marriage, Anointing/Last Rites. Deacons may NOT hear Confession or Absolve sins of a confessee; deacons may not
Confirm or ordain a Candidate for priestly ordination or diaconate. Deacons may preach and teach.
§3 In lieu of an ordained Deacon, Sub-Deacons may act in the stead of deacons and their Faculties match those of
deacons.
13.4 Since all diocesan clergy are working for the same purpose, they are to be united to one another in the bonds of prayer and collegiality and are to cooperate with one another.
13.5 Diocesan clergy are to acknowledge and promote the mission of the laity within the Church.
13.6 Diocesan clergy have a special obligation to seek holiness in their lives because they have been consecrated to God and are stewards of the mysteries of God in the service of His people.
13.7 Diocesan clergy are to nourish their spiritual life through the regular celebration of the Eucharist (weekly if possible) and through the reading of Holy Scripture.
13.8 Diocesan priests are encouraged to pray the Liturgy of the Hours, Christian Prayer, or some sort of regular personal prayer.
13.9 Diocesan clergy are obligated to make spiritual retreats, to engage regularly in mental prayer and to approach the sacrament of penance.
13.10 Diocesan clergy are encouraged to continue their studies and education after their ordinations.
Canon 14: Incardination of a Secular Cleric
14.1 Candidates for Clerical Incardination into this Church must be received as full members of the Church prior to their application for Incardination. No application for Incardination shall be given prior to reception into the Church.
14.2 As part of the application process of Clerical Incardination, candidates must fulfill the requirements of Canon 12.14.
F12.14
As part of the application process to enter into secular clerical formation, candidates must complete the following:
§1 Provide documentation of their Baptism, Confirmation, and Marriage/Holy Union
§2 Provide documentation of the dissolution of any Marriage/Holy Union.
§3 Complete a criminal background check at the candidate’s expense.
§4 Complete a standard psychological examination at the candidate’s expense.
§5 Provide documentation of required academic credentials.
(Those who aspire to the Diaconate or Presbyterate are required to complete a prescribed program
of formation, of which appropriate records and transcripts are kept, and that
the program is equivalent to a Bachelors level in Divinity School.)
§6 All application forms of the NACEC.
§7 Declare their ability to meet all financial obligations for tuition in a Formation Program if the candidate has not yet completed a Bachelor of Divinity degree or equivalent degree.
§8 Letter of Consent by the Candidate’s spouse.
§9 The Candidate must reside within the United States or its Territories, unless otherwise permitted by the Presiding Bishop with the consultation of his/her Council of Advisors.
14.3 If there is a pastoral need, the local ordinary may grant candidates for Clerical Incardination the title of "cleric in residence", and provide them with the necessary faculties to assist the bishop.
14.4 A candidate for secular Clerical Incardination will be subject to the provisions of Canon 12.15 and 12.25
F12.15
As part of the application process to enter into secular clerical formation, candidates must complete the following:
§1 Provide documentation of their Baptism, Confirmation, and Marriage/Holy Union
§2 Provide documentation of the dissolution of any Marriage.
§3 Complete a criminal background check at the candidate’s expense.
§4 Complete a standard psychological examination at the candidate’s expense.
§5 Provide documentation of required academic credentials.
§6 All application forms
§7 Declare their ability to meet all financial obligations for tuition in a Formation Program if the candidate has not yet completed a Bachelor of Divinity degree or equivalent degree.
§8 Meet the residency requirements of the local church.
§9 The Candidate must reside within the United States or its Territories, unless otherwise permitted by the Presiding Bishop with the consultation of his/her Council of Advisors.
12.25 In order for any priest or deacon to validly function within the Church, they must be granted faculties from the Presiding Bishop. Letters of Faculties are a binding contract between the Church and its clergy. Priests and Deacons from religious congregations petition for faculties through the office of their Religious Guardian. All clergy, secular and religious, serve within any given diocese at the discretion of the Presiding Bishop.
§1 Prior to entering into Orders or Incardination, all secular and religious candidates must sign the following letter of agreement:
"I, NAME OF CANDIDATE, accept and support the Sacramental, Liturgical and NACEC ecclesial theology of the Catholic Ecumenical Church. I further state my acceptance and support for the Canon Law of this Church. I hereby acknowledge and accept the responsibilities of any and all faculties granted to me by the Presiding Bishop and that I further acknowledge and accept the fact that I serve at the discretion of the Presiding Bishop or Religious Guardian, to whom I pledge my respect and cooperation.
I further swear and promise that should my faculties end, either through an official act of suspension by my Ordinary or through an act of resignation or self-termination, I will neither attempt nor continue to engage in the pastoral activities
granted to me through my former faculties, style myself as a cleric of this Church body or Religious Congregation nor promote myself as a legal representative of this Church body or Religious Congregation.
I make this pledge freely and without reservations. "
§2 Candidates for fOrders or Incardination who fail to sign this agreement cannot enter into Orders or be Incardinated into the Church or into any Religious Congregation within the Church.)
14.5 If it is determined that the candidate comes from a tradition that does not have valid Apostolic Succession and/or lacks the completion of the Rite of Orders, the Presiding Bishop will supply the necessary sacramental validity through the Imposition of Hands and the required consecratory prayers for the Order received before the incardinating clergy is allowed to practice public ministry in the name of the NACEC. This rite will be done with the knowledge of the Presiding Bishop’s Advisors and if at all possible in a public setting.
14.6 Candidates for Secular Clerical Incardination must possess a Bachelor of Divinity degree, equivalent degree, or they must complete the required academic studies within the first year of being incardinated. This includes but is not limited to “reading for orders,” using one of the many Old Catholic or Independent Catholic online seminaries or schools of theology, or another
“higher academic facility” as long as there is documented proof of completion of study through an officially issued certificate or diploma at the Bachelor level by the competent authority.
14.7 The length of time for the process of Incardination will be determined by the Presiding Bishop, in consultation with the candidate and the Bishop’s Advisors.
14.8 After attaining Secular Incardination within the Church, it is discovered that the candidate consciously submitted false and misleading information on his or her application for Secular Incardination into the Church, the Presiding Bishop shall publically declare such Incardinations null and void with removal from all offices and positions given by the NACEC.
Canon 15: Bishops
15.1 Bishops within this Church are called forth in service and in leadership by the Presiding Bishop and the House of Bishops, upon the recommendation of the Council of Advisors, House of Clergy, House of Laity, and the People of God.
15.2 Bishops shall serve the Church as role models and as counselors and advisors to the Presiding Bishop. The NACEC is not a territorial church, and so is not divided into geographical areas under the direction of a local ordinary, or diocesan bishop.
§1. With this understanding, there may be 2 or more bishops in a given city or geographical area, all autonomous yet in concert under the NACEC.
15.3 Bishops are called forth because of a liturgical, sacramental, or pastoral need. Bishops are also called for their spiritual guidance, theological knowledge, academic wisdom, and pastoral ability.
15.4 Candidates for the Episcopacy shall be priests who have been ordained or Incardinated into the Church for a period of no less than three years, are active in their standing without leave of absences during the three year period prior to candidacy and are currently in good standing within the Church.
15.5 Candidates for the Episcopacy must possess academic credentials of a Bachelors level.
§1 The Presiding Bishop must possess academic credentials of a Masters level or above.
15.6 For a just cause, a bishop may request a leave of absence from his/her faculties. Such requests are made to the Presiding Bishop and the House of Clergy, who shall grant such leaves after appropriate pastoral investigation of the cause and appointment of an Administrator for the period of the leave of absence, who will work directly with the Presiding Bishop.
15.7 The Bishops are members of the House of Bishops, possesses all the rights, prerogatives, and responsibilities inherent in that office, as long as they are not in violation of any Canons of the Church.
15.8 NACEC Bishops shall assist the Local Ordinary in the pastoral care of the Diocese or Vicariate they are called to serve.
15:9 All Bishops shall serve as members of the Presiding Bishop’s Advisory Council.
Canon 16: The Office of the Presiding Bishop
16.1 The presiding Bishop shall proactively serve as national spokesperson for the Church.
16.2 The Presiding Bishop shall proactively evangelize the Gospels.
16.3 The Presiding Bishop, in his/her role as Bishop Protector of Institutes of Religious Life, shall actively promote the creation of new religious orders, and to take care that they grow and flourish according to the spirit and charism of their Founder(s).
16.4 The Presiding Bishop is responsible for convening monthly meetings of the House of Bishops when necessary or appropriate.
16.5 The Presiding Bishop is responsible for convening the National Church Conference at a location accessible for all to attend.
16.6 The Presiding Bishop shall be elected, or affirmed in Office at the National Conference in the first and fifth year of each decade beginning with the year AD 2010.
§1. The Presiding Bishop shall be limited to 2 terms of office.
16.7 Upon the authorized clergy of the NACEC achieving five (5) or more in number, the Presiding Bishop shall appoint a Vicar General who shall assume the duties of Presiding Bishop on a provisional basis should the office of Presiding Bishop become vacant before the end of the current term.
§1. The Vicar General shall have the responsibility to contact the members of the House of Bishops, Council of Advisors, House of Clergy, and the House of Laity of the vacancy. The Council of Advisors, the House of Clergy, and the House of Laity
shall make recommendations to the House of Bishops regarding the selection of a new Presiding Bishop no later than three months after the vacancy occurs. At the time of their recommendations, the House of Bishops shall elect a new Presiding Bishop.
§2. The Vicar General shall perform other duties assigned by the House of Bishops.
§3. During the transitional period, the Vicar-General shall act as spokesperson for the Church; consulting with the House of Bishops and the Council of Advisors for guidance before making any pronouncements binding upon the Church and its members.
16.8 For the purpose of recognition and service to the edification of the people, the Church has instituted the position of Honorary
Prelate as Canon to the Metropolitan.
§1 As a Canon to the Metropolitan, it is the Presiding Bishop’s prerogative to appoint any cleric to this position and duty.
§2 If a local Ordinary wishes to honor a member of his/her diocese in this way, they may petition the Presiding Bishop to
appoint.
§3 If the Church, gathered in synod, deems someone worthy of this position they may by nomination of a bishop and popular acclaim (50% + 1 majority) elect this worthy cleric to the position. The Presiding Bishop must appoint under such a vote.
§4 As a canon to the Metropolitan they will be obliged to offer the Holy Sacrifice of the Mass at least once a liturgical season
for the Presiding Bishop’s intention and the welfare of the Church, living and dead.
§5 As a Canon to the Metropolitan the cleric is to be styled in the traditional manner as “Monsignor.”
Canon 17: Episcopal Incardination
17.1 Members of the Episcopacy from another Catholic community are permitted to make application for Incardination into this Church.
17.2 Candidates for Episcopal Incardination must fulfill the requirements of Canon 12.14
F12.14 As part of the application process to enter into secular clerical formation, candidates must complete the following:
§1 Provide documentation of their Baptism, Confirmation, and Marriage/Holy Union
§2 Provide documentation of the dissolution of any Marriage/Holy Union.
§3 Complete a criminal background check at the candidate’s expense.
§4 Complete a standard psychological examination at the candidate’s expense.
§5 Provide documentation of required academic credentials.
(Those who aspire to the Diaconate or Presbyterate are required to complete a prescribed of
program formation, of which appropriate records and transcripts are kept, and that the program is
equivalent to a Bachelors level in Divinity School.)
§6 All application forms of the NACEC.
§7 Declare their ability to meet all financial obligations for tuition in a Formation Program if
the candidate has not yet completed a Bachelor of Divinity degree or equivalent degree.
§8 Letter of Consent by the Candidate’s spouse.
§9 The Candidate must reside within the United States or its Territories, unless otherwise
permitted by the Presiding Bishop with the consultation of his/her Council of Advisors.
17.3 Candidates for Episcopal Incardination must make their applications directly to the Presiding Bishop of this Church, who will then act as Episcopal Director of Vocations.
17.4 Once a candidate for Episcopal Incardination has been received into this Church, the Presiding Bishop may grant Presbyteral faculties to such bishops who have begun the process of Incardination. Such bishops will be granted the title of "Bishop in Residence." While accorded all the respect and honor due their office, such bishops are ineligible to participate in the
functions of the House of Bishops, nor can they act as spokesperson for the Church. If a candidate for Episcopal Incardination has not fulfilled the requirements of Canon 15 they must do so prior to making final petition for Episcopal Incardination.
17.5 Upon completion of a one year transitional period, the House of Bishops will make their decision, which is final and not subject to review, regarding the granting of plenary Episcopal faculties and duties to candidates for Episcopal Incardination in the Church.
17.6 Upon being granted plenary Episcopal faculties, such bishops will take their seat within the House of Bishops, with all the rights and privileges due their office.
17.7 If, after attaining Episcopal Incardination, it is discovered that the candidate consciously submitted false and misleading
information on his or her application for Episcopal Incardination into the Church, the Church shall declare such Episcopal Incardinations null and void.
Canon 18: Institutes of Religious Life
18.1 It falls to the Presiding Bishop to approve and erect institutes of consecrated life by a formal decree.
1. Each Religious Institute, aka Religious Order, will set up and establish its own particular Rule, whereby the laws of
governance and processes are publically known and accepted by members who profess and join that
particular Religious Institute.
18.2 The Presiding Bishop shall ensure that any new rule of consecrated life conforms to the laws and spirit of this Church.
18.3 It belongs to the Presiding Bishop of this Church, in the role of Bishop Protector of all Institutes of Religious Life, to take care
that institutes grow and flourish according to the spirit of the Founders.
18.4 For individual Institutes of Religious life, there is acknowledged a rightful autonomy of life, especially of governance; by which
they enjoy their own discipline within the Church and have the power to preserve their own traditions intact.
§1. It falls to the Presiding Bishop as Bishop Protector to safeguard and protect this autonomy.
§2. Secular clergy and lay persons hold no status within established Religious Institutes, other than friends and
supporters of that Body, and should not interfere with the regular actions, deliberations, policies, and happenings of
that Institute or its members regarding the internal functioning thereof.
18.5 Members of Institutes of Religious life are subject to the authority of that Institute’s Religious Guardian in all matters relating to the care of souls, ministry, the public celebration of the liturgy, and other external works of the apostolate.
§1 In exercising an external apostolate, religious are subject to the authority of their own Guardians and must remain
faithful to the discipline and traditions of their Institute and its Rule.
§2 If the Presiding Bishop becomes aware of abuses in an Institute of Religious life within the Church, and has advised the
Religious Guardian without result, the diocesan bishop can act to correct the abuses on his/her own authority after
consultation with the Council of Advisors.
18.6 Suppression of an Institute of Religious Life pertains to the Presiding Bishop who canonically erected the Institute or their legitimate successor.
§1 The Presiding Bishop shall ensure that all assets of the suppressed community are equitably divided among any
surviving members of the Institute. If there are no surviving members, any assets of the suppressed Institute shall
revert to the larger NACEC, complying with all requirements of the civil law.
18.7 The right of admitting Candidates to the novitiate pertains to Religious Superiors/Guardians alone according to the norms of the proper law and traditions of the Religious Institute.
18.8 Superiors are to be vigilant about admitting only those who, besides having attained their 18th year or older, have adequate health, suitable moral character, and sufficient maturity to embrace the life and apostolate of the particular institute.
§1. The NACEC, in its personnel, ministries, Missions, or Religious Institutes, does not assume at any time any financial responsibility or debt obligation of any Candidate for Holy Orders or Religious Life.
§2. Individuals may proceed with Candidacy for membership in a given Religious Instituted, and will decide upon
consultation with the Institute Guardian whether to follow the path to Holy Orders or the Brotherhood/ Sisterhood,
i.e.: being a non-ordained Brother or Sister in the Institute.
A. A professed (either with Simple or Permanent Vows) non-ordained Brother or Sister holds the status of
layperson, and is entitled to meet with the House of Laity. Their title is: “Brother” or “Sister.”
§3. This time of discernment is called the “Novitiate,” and the person pursing religious Candidacy a “Novice.”
The Rule of each particular Religious Institute will dictate the timeframes and processes each Novice will pursue
during their Candidacy.
18.9 One is invalidly admitted to the novitiate who:
§1. Who has not yet completed the seventeenth year of age (they must be 18 years old, or older);
A. The religious Novice must be 18 years or older.
§2.Who is bound by vows in another Institute of Religious Life and without a decree of exclaustration from that
Institute’s Religious Guardian;
§3. Who is ordained in Holy Orders, without a letter of permission from his or her bishop;
§4. Who enters the institute as a result of force, grave fear, or fraud, or whom the Guardian receives induced in the same
way;
§5. Who has concealed his or her incorporation in any Institute of Consecrated Life or admission to Holy Orders.
§6. The proper Rule of the Institute itself can establish other impediments to admission, even validity, or can add other
requirements.
18.10 Before they are admitted to the novitiate, Candidates must show proof of baptism, confirmation, and the required freedom. If certificates are unavailable or otherwise difficult to obtain, the written testimony of a trustworthy witness suffices.
§1. Candidates for Religious Life must fill out the NACEC Application Form unless otherwise noted in their particular
Institute’s Rule.
A. Candidates for Religious Institutes of Consecrated Life must be members of the NACEC before
admission to Candidacy.
18.11 If, after the Profession of Temporary or Solemn Vows, it is discovered that the Candidate consciously submitted false and misleading information on his or her application so to enter into the formation program for any Religious Institute, the Guardian with the Presiding Bishop’s assent shall declare such Professions null and void.
Canon 19: The House of Clergy
19.1 All clergy who are on active status and in good standing in the NACEC or their Religious community are members of the House of Clergy.
§1. Each active NACEC cleric attending the Annual Conference/Synod will have one vote on actions of that biennial
Conference/Synod.
19.2 The House of Clergy shall actively involve themselves in matters concerning the Church, and shall make recommendations to the House of Bishops regarding matters of importance to the Church.
19.3 The House of Clergy shall be convened at the Annual Synod and presided over by the Vicar General who shall act as a member of the Council of Advisors.
Canon 20: The House of Laity
20.1 The purpose of the House of the Laity is to represent the needs of the laity, and to provide an authoritative and consultative role in the governance of the Church.
20.2 Membership in the House of Laity will consist of any adult members of the Church who have completed their eighteenth year of age, and who have formally been received into the Church.
20.3 The House of Laity shall be convened at the biennual Synod and presided over by an elected member of the House of Laity who shall act as a member of the Council of Advisors.
§1. Each lay person attending the Annual NACEC Conference/Synod will have one vote on actions of the biennual
Conference/Synod.
Canon 21: The House of Bishops
21.1 The Church shall accept its responsibility as an organization that must effectively and efficiently respond to the needs of its
members.
21.2 The House of Bishops shall be responsible for pastorally governing the Church in all matters regarding Theology, Doctrine, Christology, and Orthodoxy. In addition, the House of Bishops shall be responsible to for ensuring that the Church functions within the confines of civil and federal law.
21.3 All secular and religious order Bishops, who are on active status and in good standing in the Church, shall be members of the House of Bishops
21.4 The House of Bishops shall be responsible for the spiritual life of the Church and of all its members.
21.5 The Presiding Bishop will be chosen from among the active bishops in the NACEC House of Bishops when that position
opens.
21.6 The House of Bishops shall be responsible for the collective adherence to the spirit and letter of the properly approved Canons and Policies of this Church.
§1. Each active NACEC bishop attending the Annual Conference/Synod will have one vote on actions of the biennual
Conference/Synod.
Canon 22: National Board of Directors
22.1 The North American Catholic Ecumenical Church shall have a National Board of Directors to assist in promoting the welfare and good of the Church.
§1. The National Church Board of Directors will develop Policies and Procedures appropriate to manage the Church.
Canon 23: Ministry Board of Directors
23.1 Every NACEC ministry shall create a local council, to assist the pastoral team in promoting the welfare and good of the
Church.
§1. Local Ministry/Parish Councils shall be created at such time when the parish has a membership of five fully and
formally received members into the Catholic Ecumenical Church.
Canon 24: The National Conference
24.1 The Church shall meet annually to discuss and address matters of her needs. If at all possible the general time and
location will be chosen at the current year’s National Conference. Final dates and location for conference are to be announced and published on or before the First Sunday of Lent the following year.
24.2 All clergy, religious and laity of the Church possess canonical rights and privileges to vote at The National Conference/Annual Synod.
24.3 The National Conference shall be called by the Presiding Bishop. If the Presiding Bishop is indisposed to do so, the Vicar-General may be delegated to convene the conference on behalf of the Presiding Bishop.
24.4 The National Conference shall be held in a location most suitable for attendance and participation. The Presiding Bishop will call for issues and topics for the Agenda beginning in the month of January.
24.5 The Presiding Bishop shall publish the agenda of the conference one month prior to its meeting.
24.6 The Presiding Bishop shall serve as Conference Chairperson.
24.7 Proxy voting is permitted for those not in attendance.
24.8 Decisions made at Conference are binding upon all professed members of this Church. The Presiding Bishop is obligated to promulgate and publish the Official Record of the Conference within a timely manner of its adjournment for canonical
validity.
§1. Actions taken at the Conference shall take effect on the first Sunday of Advent of the same year as the Synod, unless
otherwise agreed upon at the Synod.
Canon 25: Ecumenical Faculties
25.1 Dual faculties of clerics of the North American Catholic Ecumenical Church with other denominations not in communion with this Church are prohibited. Faculties may be granted by the Presiding Bishop for a cleric of this Church to pastorally function within another Christian community.
25.2 A cleric of this Church may petition the Presiding Bishop for permission to provide ecumenical pastoral assistance to a Christian community separate from this church which is without pastoral care, or is in transition and attempting to secure pastoral care from their denomination. In such cases, this Church and its clerics are forbidden from initiating any type of recruitment of that parish body. To do otherwise would be in violation of the spirit of cooperative ecumenism.
25.3 A cleric of this Church may petition the Presiding Bishop to provide pastoral care to a community that is not in communion with this Church, if that faith community has formally expressed in writing their desire to discern the possibility of continuing their journey of faith with this Church.
25.4 It shall be the responsibility of the Presiding Bishop to select a cleric suitable to assist such faith communities in their discernment process. It shall be the direct personal responsibility of the Presiding Bishop to remain involved in this discernment process.
25.5 Clerics of this Church may freely celebrate or concelebrate with a faith community which has not entered into a formal covenant of Intercommunion. Prior to celebrating with such communities, clerics of this Church must have the written permission of the local ordinary of the sister community.
§1. It is important for clergy to associate with other clergy, even those clergy not of the NACEC, for spiritual and religious
support of their priestly vocation.
25.6 Pastoral free-lancing by clerics of this Church is strictly prohibited. Clerics engaging in such activities, shall have their faculties suspended.
Canon 26: Clerical Suspension
26.1 If after an approved leave of absence of one calendar year, a cleric declines or refuses to discuss their future with the Presiding Bishop or Religious Guardian, all their clerical faculties will remain suspended, with the possibility of canonical removal from office if the cleric should remain obdurate in disobedience and a timely resolution is not achieved.
26.2 Any cleric remaining steadfast in disobedience to NACEC Theology, Doctrine, Christology, Orthodoxy, Orthopraxis, or the Presiding Bishop or authorized Religious Guardian, despite the efforts of the Presiding Bishop or Guardian, shall be placed under clerical suspension until they correct their error.
§1. A suspended cleric who habitually declines to correct his or her error shall be canonically removed from office after 3
months if they have not reconciled with the NACEC.
§2. At the time a cleric is publically suspended, they lose all clerical faculties, official positions and association as a cleric
within the Catholic Ecumenical Church. The suspended NACEC cleric is no longer allowed to style themselves as
NACEC clergy, or act as a legal or public agent of the Church or any Ministry thereof.
A. This includes but is not limited to accessing and using financial assets of their previous NACEC ministry,
signing checks, charging items to the NACEC or its ministries, etc.
B. The suspended cleric’s ordination validity is not in question, only his/her licitness if claiming NACEC
continuing active authority.
Canon 27: Clerical Resignation from Church
27.1 Any cleric can petition to leave the Church by submitting a letter of resignation to the Presiding Bishop and Religious Guardian, thus surrendering their clerical faculties from the Church, and all rights, privileges, titles, and honors which they held with their office. Resigned Clerics are bound by Canon 12.25.
27.2 At the time a cleric tenders their resignation, they excardinate from this church body and lose all clerical faculties, official
positions and association as a cleric within the North American Catholic Ecumenical Church. The resigned NACEC cleric no longer is allowed to style themselves as clergy, or act as a legal or public agent of the NACEC or any Ministry thereof.
§1. The former cleric can, if they wish, remain a lay member of the Church if so requested of the Presiding Bishop. The
former cleric can petition the Local Ordinary to be re-appointed to any position, Board memberships, etc. they once
held as a cleric within the Church, but such re-appointments as a layperson is problematic at best and not automatic.
§2. At the time a cleric has publically resigned, they lose all clerical faculties, official positions and association as a cleric
within the Catholic Ecumenical Church. The resigned NACEC cleric is no longer allowed to style themselves as NACEC
clergy, or act as a legal or public agent of the Church or any Ministry thereof.
A. This includes but is not limited to accessing and using financial assets of their previous NACEC ministry,
signing checks, charging items to the NACEC or its ministries, etc.
B. The resigned cleric’s ordination validity is not in question, only his/her licitness if claiming NACEC continuing
active authority.
Canon 28: Nullification of Orders and Religious Incardination.
28.1 It is the duty and responsibility of those entrusted with the screening of Candidates for Orders and Incardination to ensure eligibility. Despite all prudent safeguards, unworthy or ineligible Candidates, through intentional acts of fraud and deception, will ascend or obtain Incardination.
§1. Canon 12:25 identifies the particulars prerequisites rendering a Candidate irregular and ineligible for Orders.
F12.25 The following are irregular regarding the reception of Orders:
§1 A person who labors under some form of mental illness or other psychic defect due to which, after
consultation with experts in the medical field, are judged incapable of rightly carrying out the ministry.
§2 A person who has committed the act of apostasy, heresy, or schism within the Church.
§3 A person who has committed voluntary homicide.
§4 A person who has committed sexual assault.
§5 A person who is under active civil or ecclesiastical investigation for allegations of sexual impropriety.
§2. Canon 18.9 addresses the Nullification of Profession in Religious Institutes.
F18.9 One is invalidly admitted to the novitiate who:
§1. Who has not yet completed the seventeenth year of age;
A. The religious Novice must be 18 years or older.
§2. Who is bound by vows in another Institute of Religious Life and without a decree of exclaustration from
that Institute’s Religious Guardian;
§3. Who is ordained in Holy Orders, without a letter of permission from his or her bishop;
§4. Who enters the institute as a result of force, grave fear, or fraud, or whom the Guardian receives induced in
the same way;
§5. Who has concealed his or her incorporation in any Institute of Consecrated Life or admission to Holy
Orders.
§6. The proper Rule of the Institute itself can establish other impediments to admission, even validity, or can
add other requirements.
28.2 Should it be determined and documented that a Cleric has attained their rank and status through acts of willful fraud and deception, or lacked the necessary psychological and spiritual freedom to enter into Orders, Profession or Incardination, after consultation with their advisors the appropriate Bishop or Religious Superior may move to have said Orders, Profession or Incardination declared Null and Void and return that person to their previous status.
28.3 Acts of Fraud and Deception include, but are not limited to:
A. Submission of Application with false or misleading personal information.
B. Submission of False Academic Credentials or Canonical Credentials.
C. Withholding of any information which would deem one irregular for Orders, Profession or Incardination.
28.4 It is the belief and practice of this Church that one who obtained Holy Orders through acts of willful fraud and deception or lacked the necessary interior psychological or spiritual freedom, lacked the necessary dispositional prerequisites [interior disposition] for the Sacrament to be validly received at the time of ordination, even when all necessary prescribed form was followed by the ordaining bishop.
§1. The fraudulent cleric or Religious was mentally, emotionally, and/or spiritually incapable of receiving the Sacrament of
Holy Orders validly and licitly.
28.5 It is the belief of this Church that one who made Profession or obtained Incardination through acts of willful fraud and deception or lacked the necessary interior psychological or spiritual freedom for the Canonical Act of Profession or Incardination to be validly conferred, even when all necessary prescribed liturgical form was followed by the bishop or religious superior.
§1. Ordination to Holy Orders is not “magic” where when the right words and correct actions are done, the person is
automatically ordained a valid and licit deacon or priest. Validity and licitness depend as much on the interior
disposition and ability to receive and accept the Holy Spirit as on the outwardly correct performance of the Ritual. Since
Holy Orders makes a mark on the soul, the soul must be properly disposed to receive the Grace of God and fulfill the
mission of the Church and its role in the Kingdom of God. Holy Orders received through fraud or deception evidence a
soul incapable of receptivity to the Divine.
28.6 It shall be the responsibility for Bishops or Religious Guardian to exercise all pastoral professionalism in the execution of Articles of Nullification.
28.7 Upon completion of the process of nullification of Holy Orders, Solemn Profession and Clerical and/or Religious Incardination, the names of those who have their clerical or religious status nullified will be made part of the public record of this church body.
§1. At the time a cleric has their clergy/religious status publically nullified they lose all clerical faculties, official positions
and association as a cleric within the North American Catholic Ecumenical Church. The nullified NACEC cleric is no
longer allowed to style themselves as NACEC clergy, or act as a legal or
public agent of the Church or any Ministry thereof.
A. This includes but is not limited to accessing and using financial assets of the NACEC ministry, signing checks,
charging items to the NACEC or its ministries, etc.
B. If ordained into Holy Orders in NACEC, the nullified cleric’s ordination validity is denied and their ordination is
declared null and void. This Church considers them returned to their previous lay status.
Canon 29: Pastoral Sexual Ethics
29.1 From ancient times a penitent or individual seeking pastoral care and advice willingly puts themselves in the care and trust of priests and pastors. This sacred trust is given not to the man or woman, but the church cleric as an earthly representative of our Savior Jesus Christ and his apostles. This trust is a sacred and honorable duty to be maintained by the cleric. Breaking this trust is an act unconscionable to the Church as the Body of Christ. When a cleric breaks this sacred trust, they break the Body of Christ
in this world.
29.2 A cleric is allowed to seek an intimate relationship, and within that context of a consenting relationship engage in conjugal relations. All clerics are strongly encouraged to ask their superior before engaging in any behavior about which they have any questions. Clerics of Catholic Ecumenical Church are not required take a vow of celibacy. As St. Paul wrote "Now to the
unmarried and to widows, I say: It is a good thing for them to remain as they are, as I do, but if they cannot exercise self-control they should marry…." (I Cor. 7: 8ff)
A cleric in the Catholic Ecumenical Church is called to responsible sexuality in which a person is neither used as a means of sexual gratification nor sexually objectified, but seen in the personal reality that God made them: as a son or daughter of God and a brother or sister of Jesus Christ. Conjugal relations must occur within the context of an adult consenting relationship.
All physical relationships by an adult with a minor are illegal and grievously immoral, and immediate grounds for removal of clerical faculties and dismissal from clerical state or lay leadership in the Catholic Ecumenical Church. Sex with a minor is never consensual. The Catholic Ecumenical Church forbids any violation of this Canon. Any cleric or lay leader who violates this Canon and is reported to Church authorities as doing so, will be reported to the civil authorities for appropriate investigation and
follow-up.
29.3 When abuse by any clergy of the Catholic Ecumenical Church is reported or discussed in the confines of the Sacrament of Reconciliation, that Sacrament is inviolable and no matter brought up in that Sacrament will be divulged to any person or authority by the priest Confessor giving absolution. The penitent making such statements and allegations in the Sacrament of
Reconciliation fully accepts the limitations placed on the Confessor by the Church and may not seek civil, legal, or NACEC ecclesial damages when no civil report in made.
29.4 A cleric may not at any time engage in a romantic or conjugal relationship with any person who currently comes to that cleric for pastoral care. If either party realizes that the desire for a deeper more intimate relationship exists, the cleric must establish professional boundaries and follow professional ethics and refer the individual to another cleric for
pastor care.
29.5 Any cleric who is accused of sexual impropriety with any person in their care shall immediately be put on a Leave of Absence. When and until such times as they are cleared of the charges through due process, be it legal, medical or psychiatric, they lose the use of public faculties and cannot portray themselves as a cleric of the Church. If after being accused of and
found guilty for sexual impropriety with a person under their care the cleric shall be automatically suspended from all duties and their faculties revoked. All efforts shall be made to provide care of the souls to the individual and former cleric. The cleric involved will be responsible for any and all costs involved in resolving this matter since they knowingly and willfully violated
this Church Canon.
29.6 For the purpose of this Canon only, a cleric is defined as any minister of the church. This includes: bishop, priest, deacon, professed religious, Candidate, volunteer or lay leader.
29.7 In a person of the age of consent, sexual misconduct or impropriety is defined as any unwanted physical touching, language or behavior with another person then that person has asked for that behavior to cease. For the purpose of this Canon any inappropriate touching, abusive language or behavior as well as exposure to pornographic behavior or pornographic media are
considered grounds for the suspension of the cleric and removal of their faculties. In persons under the age of consent any inappropriate touching, language, or behavior as well as forced exposure to pornographic behavior or sexual acts is illegal and grounds for immediate dismissal from the clerical state in the Catholic Ecumenical Church. Any such allegations against a clergy
person by a minor or their legal guardian must be reported to the proper civil authorities. The cleric involved will be responsible for any and all costs involved in resolving this matter since they knowingly and willfully violated this Church Canon.
29.8 Any evidence of sexual or physical impropriety with a communicant must be investigated and fully addressed before Incardination can occur. This includes legal findings, psychotherapy by a third party and inpatient treatment if necessary. If psychotherapy has occurred the applicant must release the findings of the psychotherapist to the Bishop Ordinary.
29.9 As a public representative of the Church, a cleric is advised that their actions speak louder than words. All clerics of the Catholic Ecumenical Church acknowledges that they publicly witness a reality larger than themselves, and so must be aware of the philosophy of the organizations and clubs to which they belong and especially in which they hold a leadership role.
All clerics of the Catholic Ecumenical Church must not hold nor take a leadership position in any organization or club that endorses, openly or implicitly, licentiousness or unbridled and degrading sexual behavior.
29.10 When an NACEC clergy person is found to have violated this Canon the Presiding Bishop, upon consultation with his/her Council of Advisors, is authorized to discipline the offending NACEC cleric with a penalty/penalties up to or including suspension of NACEC faculties.
Canon 30: Documentation and Records
20.1 A cleric of the Catholic Ecumenical Church is responsible to keep accurate up-to-date financial records and books, as well as official church records, or assign a competent person to keep said books for the members of the church who are in their care.
§1. Each Mission/Ministry/Parish will endeavor to track and record each Baptism, First Communion, Confirmation,
Marriage, and Adult Reception/Profession of Faith.
§2. If and when an NACEC ministry opens a bank or other financial account in the name of the church or ministry,
financial transparency must be supported by a double signature system. Standard financial practices are to be followed to
assure professionalism and protect the NACEC and its clergy from any liability.
ØA. The NACEC clergy who pastorally guides an NACEC ministry must have a co-signer on any checking account in
that NACEC ministry’s name. IE: Every NACEC checking account must be a 2 signature account.
§3. Financial reports of each ministry will be given in public reports at each Annual Conference/Synod.