OUR DOCTRINE OF SCRIPTURE

I.  The Bible is the word of God in the sense that it tells us of God's love relationship with humanity.

II.  "Word of God" does not mean that God sat down and gave dictation to Moses or the prophets or the apostles.

III.  The Bible was written over thousands of years history by hundreds of different people edited time and time again, and translated from ancient dialects of different languages.  It is absurd to believe that such a work would be literally inerrant.

IV.  The Bible is not a science book or a book about history as we now understand it.  From a theological standpoint, it is not important whether Genesis 1 provides a scientifically accurate description of creation.  Nor is it important that Genesis 1 and Genesis 2 provide two different accounts that cannot be reconciled with each other on a scientific basis.

V.  The Bible cannot be used as the end-all in ethics and morality.  It provides a valuable input, but we must remember that it was written by and for people who lived two and four thousand years ago.  For example, it is not logical ot adhere to various sexual restrictions and not enforce the rules about lizzards in pottery, mildew in houses, or blended fabrics.

VI.  The Bible is part of our heritage.  It is at the same time a foundation upon which the Church is built and also the world of the Church.  It was the Church's councils that decided what is and what is not the Bible.  Once the Spirit led the Church to that decision, the Church remains bound by it.

VII.  Everything within the word of God (Scripture) must be interpreted in light of the Word of God (Jesus).

VIII.  The Beuterocanonical Books (Apocrypha) are accepted by this jurisdiction as part of the canon of Scripture and are approved for use in public worship, study, etc.  Like the Jewish canon of the Old Testament, these books are neither infallible nor literally inerrant.

IX.  The fundmaentalist approach to Scripture is a type of idolatry in which a book is given pre-eminence even over Jesus Christ; we reject that concept of Scripture, which is a modern invention.

X.  Not every sentence of Scripture has the same importance or level of accuracy.  The integrity of the overall Bible is not affected by the literal accuracy or inaccuracy or any consistent part thereof.

Background and Discussion

Inerrancy

While it is true that pre-scientific society often assumed the scientific accuracy of the creation accounts and other details in the Scripture, it is not proper to equate those beliefs with modern concepts of literal inerrancy.  This concept was invented in the 19th century America, along with the modern concept of fundamentalism, the bizarre doctrine of dispensationalism, and strange literalistic visions of the end of the world.  Dispensationalism teaches that God spoke differently to people of different historical periods.  Thus there was a time for Scripture to be dictated and a time when this dictation would stop.

Inspiration, on the other hand, is different from dictation.  God inspires many thoughts and writing.  We can speak of inspired music, poetry, etc., without thinking of them as inerrant.  So the Bible is a compilation of God-inspired texts.  It is Scripture because the Church in council declared it as such.  It never was meant to be taken as literally inerrant.

Furthermore, the Bible is not even literally consistent with itself in every place.  Genesis 1 speaks of God creating human beings as the last of creation.  Genesis 2 tells of God making Adam and Eve, then making all the animals from him, and then finally making Eve.  Obviously  both cannot be literally accurate; Adam was either made before the animals of after them, but could not be both.  Yet when we look at the two messages, they are not inconsistent.  Genesis 1 tells us that human beings are the crown of earthly creation and somehow more special than other animal species.  Genesis 2 tells us that partnership between two human beings is an important think, unequaled by the relationship between a person and the rest of creation.  Both stories tell us of a loving Creator who cares very much for humanity.

OUR DOCTRINE ON APOSTOLICITY ( OR "APOSTOLIC SUCCESSION"

A.  The Church is One, Holy, Catholic and Apostolic.

B.  "Apostolicity" includes at least three things:

      a.  Intellectual continuity through doctrinal conformity.

      b.  Physical continuity through tactile apostolic succession.

      c.  Spiritual continuity through mission.

C.  No modern denomination has exclusive claim on being the True Church, not can any group be categorically excluded from the Christian fold based upon narrow interpretations of any of the Church's four creedal delineators (unity, holiness, catholicity, and apostolicity).

D.  Although deeply rooted in historical tradition, both Christian and Hebrew, the essential nature of Christianity is future-oriented as a result of Easter Day and the Great Commission.

DEFINITIONS

Apostolic Succession, Tactile.  The concept that bishops have been consecrated by other bishops through the laying on of hands in a lineage that can be traced directly back to the calling of the apostles by Jesus Christ.

Apostolicity.  Being "apostolic" as the Church is so defined in the Creed.  This word has different meanings for different groups of Christians.  The Catholic definition is delineated in the three-fold concept of conformity with orthodox doctrine, maintaining tactile apostolic succession, and working toward the Great Commission.

Great Commission.  The sending forth by Jesus of the early Church to make disciples (followers) of all people in the world.

POLICY

1,  This Catholic jurisdiction shall continuously, diligently, and fervently strive to be a part of and remain within the "One, Holy, Catholic, and Apostolic Church."

2.  In maintaining its full apostolicity, this jurisdiction shall preserve orthodox doctrine, tactile apostolic succession, and its commitment to the Gospel Mission.

3.  As mandated by canon law, the church and all of its members shall maintain the apostolic faith delineated in the Nicene Creed.

4.  All bishops in this Catholic jurisdiction shall be consecrated within the historic, tactile apostolic succession.  Normally, but not essentially, at least three bishops shall participate in the consecration of another bishop.

5.  Priests and deacons shall only be ordained by bishops.  Clergy from other denominations regardless of the denomination or its theology, shall only be officially received by Bishops of this Catholic jurisdiction in accordance with the formulas in the "Clergy Candidates" and "Episcopal Receptions" policies.

6.  All people of the Ecumenical Catholic Church, Old Catholic Church Diocese of Texas and others in Comminion with this Catholic jurisdiction - bishops, priests, deacons, and laypersons - shall make the primary focus of their ministry the proclaimation of the Gospel of Jesus Christ and the active endeavor to achieve the Great Commission.

7.  Members of this Ecumenical Catholic Church, Old Catholic Diocese of Texas, and all others within our jurisdiction should NOT question the validity of the apostolic orders of another Christian denomination.

Background and Discussion

"Apostolic" and "apostle" are derived from the Greek word (apostolos), which meant "messenger" or "ambassador" and was used for the Twelve and for Saint Paul, among others.  The word derives from the verb (stello) which means to send out on a mission, together with an attached prefix, which connotes action of separation, departure, or completion.

Obviously the title "apostle," then, is a very active role.  It directly relates to the Great Commission.  One is an apostle only when one actively goes not into the world (whether near or far) with a mission, in this case the Mission of the Gospel, spreading the Good News of Jesus Christ.

Biblical References

Matthew (10:2), Mark (6:30), Luke 6:13, 9:10, etc.) and Acts 1:26, etc.) refer to the Twelve (or the Eleven after the Crucifixion) as "apostles" (apostoloi).

Luke 11:49 quotes Jesus talking about "prophets and apostles," with an implication that the two were closely related in nature and duty, or perhaps even the idea that they were really the same thing.  The Greek word literally means "speak forth" and is a very active noun as is (apostoloi) "apostle."

Acts 2:42 "These [3,000 newly baptized Christians] remained faithful to the teaching of the apostles, to the fellowship, to the breaking of bread, and to the prayers."  This sentence shows the ancient Church's conception of what is important -- that apostolic teaching, working together in fellowship, sharing the Eucharist, and participating in the liturgy.

Acts 14:14 refers to Paul and Barnabas as "apostles."

Acts 15 speaks of the "apostles" and elders (presbyters) as if they were a group.

Pauline Letters.  Paul frequently used the term "apostle" to refer to himself, particularly as the "least of the apostles."

Laying on of Hands, Acts 8:14-17.  Peter and John went to Samaria and laid hands on the people there so that they might receive the Holy Spirit.  Exactly what this meant and who the people are is not made clear.  It could have been akin to confirmation, it could have been ordination, or it could have been episcopal consecration, but it is clear that the Holy Spirit came upon the people through laying on of hands by the apostles.

1 Timothly 4:14 speaks of Timothy (who is called "bishop" in the calendar of saints) receiving a spiritual gift when "the prophets spoke and the body of elders laid their hands on you."

Through prayer, individuals may confess their sins directly to God.  Likewise, the Community of the Faithful may collectively confess their corporate and individual sins directly to God through the confessional rites of the Eucharist and other liturgies.

Other Christians, particularly priests, may from time to time act on God's behalf in hearing the confessions of penitents.

When it comes to going to confession, the following motto applies:  All may, None must, and Some should.  In other words, (1) confession is available to all Christians, (2) no one will be refused salvation for not going to private confession, and (3) some persons who have committed particularly burdensome sins will benefit spiritually and emotionally by going to confession and being assured of God's absolution.

Priests and Bishops hearing confessions of others are acting on God's behalf and are absolutely bound by the same level of secrecy that God would maintain.

Priests of the church should make themselves available to hear the private confessions either at regularly scheduled times or through individual appointments.

At least once during Holy Week each parish should make some arrangement to hear private confessions that are anonymous and should publicly announce these arrangements.  If there are no physical means of providing for such anonymous confessions, the parish should announce the anonymous confession schedule of another local parish of another Christian denomination and should also provide a time for private, though be it not anonymous confession with the Old/Ecumenical Catholic parish.

As part of pastoral counseling and other interactions with parishoners, it may sometimes be appropriate for a counselor to recommend private confession.  The ability to release hurt, guilt, anger, fear, and other dysfunctions is many times enhanced by the understanding that God forgives all our sins.

Priests and Bishops are the ministers of the sacrament of reconciliation.  Deacons do not hear confessions.

BIBLICAL REFERENCES

"WE BELIEVE... THE CREED"

What ARE some of the differences between this

United Ecumenical Catholic (Old Catholic) Church and the Roman Catholic Church?

In this segment "Old Catholic" and "Ecumenical Catholic" are used intermitently but mean the same thing.  In all cases the term identifies "Old Catholics" within this particular Old Catholic Jurisdiction and Communion of Ecumenical Catholic Churches, which is a derivative of the Old Catholic Church of Utrecht - Matthew lines of Apostolic Succession.  We also note that there are various Old Catholic Church jurisdictions within the world. While we have a valid Apostolic succession from the Roman, Old Catholic, Orthodox and Anglican Catholic Church, we are a separate autocephalous jurisdiction and specifically not under the jurisdiction of the Roman Church. If it is important to you however, Roman Catholic Canon Law, does however identify us as a legitimate Catholic ministry with valid Sacraments and Apostolic succession.

Leadership:  (Old) Ecumenical Catholics are governed by a presiding bishop and council of bishops.  Papal Infallibility is rejected in favor of the more scriptural idea of the indefectibility of the Church, as a whole.  Roman Catholics are governed by the Bishop of Rome (the Pope).  He has universal jurisdiction and is ascribed personal infallibility when speaking ex cathedra on matters of faith and morals.

The Creeds:  The Apostles Creed and the Nicene Creed are accepted as statements of core beliefs for Ecumenical Catholics.  The same is true for Roman Catholics.

Scripture:  The Holy Bible, consisting of 72 canonically recognized books, is seen as the inspired "Word of God", which needs to be interpreted in order to be properly understood.  Ecumenical Catholics support on-going scriptural scholarship. The same is true for Roman Catholics.

The Sacraments:  Both have Seven in number, instituted by Christ, to give grace.  The beliefs are identical in this area.

Church Councils:  We recognize doctrinal authority of the first Seven Ecumenical Councils of the Undivided Church.  Accepts teachings of all councils which are not contrary to Scripture or Tradition.  The Roman Church recognizes the doctrinal authority of 21 Church councils.  Many of Vatican II decrees (as well as other councils) have been modified by subsequent documents.

Clergy:  Ecumenical Catholics:  Bishops, priests, and deacons (male & female) ordained within valid apostolic lines.  Optional celibacy.  Roman Catholics:  Bishops, priests and deacons (male only) ordained within valid apostolic lines.  Celibacy required for Latin Rite priests and bishops.

Marriage:  Ecumenical Catholics believe permanent and indissoluble, although marriage can "fail" spiritually.  Follows Orthodox practice of permitting two subsequent marriages for those with civil divorces.  Has annulment process.  Marriage limit to union of two people, without regard to gender or religion.  Roman Catholic believe permanent and indissoluble, although many valid marriage have been dissolved by papal decree.  Has annulment tribunal.  Marriage is limited different-sex couples only.

Holy Eucharist:  Ecumenical & Roman Catholics believe the same.   During the Mass, through the action of the priest and by the power of the Holy Spirit, bread and wine are changed, in their substance, into the Body, Blood, Soul and Divinity of our Lord Jesus Christ.  This sacrament is the symbol and source of Christian Unity.  Ecumenical Catholics do not deny it to anyone, including the divorced or remarried.  Roman Catholics limited it to Romans with some exceptions. It is usually denied to divorced and remarried people.

Mary: Ecumenical Catholics:  The Blessed Virgin Mary, the Mother of God, is held in special reverence because of her unique role in salvation history and her heroic degree of obedience to the divine will.  While the Marian feasts of the Assumption and the Immaculate Conception are observed by the Church, belief in these doctrines is not considered binding upon the faithful.  Roman Catholics:  The Marian feasts of the Assumption and the Immaculate Conception are observed by the Church and belief in them is considered binding upon the faithful.

Saints:  All those enjoying eternal life in the presence of God are saints.  In addition to those saints informally acclaimed as such throughout history, there are also those saints formally declared (canonized) by competent Church authority, and who are commenorated in the Church's Liturgical Calendar.  Ecumenical and Roman Catholics are the same.

Penance:  Ecumenical Catholic: The Sacrament of Reconciliation (Penance) is administered by a bishop or priest having faculties to do so.  Auricular confession of specific sins is encouraged but not required.  General Absolution is usually administered at the beginning of all Sunday celebrations of the Holy Eucharist (Mass) as part of the Penitential Rite.  Roman Catholic:  The Sacrament of Reconciliation (Penance) is administered by a bishop or priest having faculties to do so.  Auricular confession of specific sins is normally required. The use of General Absolution is highly restricted.

Anointing:  This sacrament of healing is administered by a bishop or priest in case of any serious illness (physical, mental or spiritual), at any time, not only when in danger of death.  In the absence of a priest, a deacon may provide a non-sacramental anointing.  Roman Catholics:  The sacrament of healing is administered by a bishop or priest in case of any serious illness (physical, mental or spiritual), at any time, not only when in danger of death.  Deacons may not anoint.

Parishes:  Ecumenical Catholics: While parishes are established by, and operate under the authority of the bishop, parish property is locally owned (either by parishoners or clergy or both).  Parishes are required to be financially self-supporting and to support the work of the Church according to their means.  Roman Catholics: Parish property is owned either by the diocese or by the diocesan bishop (Ordinary) on behalf of the diocese.  Parish property may be sold, or otherwise disposed of, at the bishop's discretion.  Poorer parishes often receive aid from the diocese.  Most parishes pay an annual assessment to the diocese.

DIVORCE & RE-MARRIAGE

Divorce is a trauma for all who experience it: spouses, children and others who are close to the family.  Therefore, efforts at healing and reconciliation are important and necessary.  When the dissolution of a marriage is still the outcome, however, the family involved and the Christian community are called to love and support one another.

This love includes an invitation to those who are divorced and remarried to participate fully in the sacramental and community life of the Church.  Love and faithfulness are strengthen by the healing power of friendship in Christ through the activities, study, and prayer life of our community and celebrated in the Eucharistic mean and all of the sacraments.  Many of us, clergy and lay people alike, have experienced the suffering of divorce, and now extend our hands to those who have been bruised by this experience.  In this sense we are wounded healers who joyfully welcome the presence of renewed in our midst.

We join our Orthodox Christian brothers and sisters in an ancient tradition of supporting those who are divorced and remarried by:  embracing them in their brokenness and pain; including them fully in the sacramental life of the Churchl; counseling them to reflect on all that has passed and to grow with new insight; encouraging them to reestablish love and commitment in their lives.

Our Annulment of Marriage Form is very different from the Roman Catholic Church.

DECREE OF ANNULMENT OF MARRIAGE

Within the Communion of Ecumenical Catholic Churches

To Whom It May Concern:

This is to certify that we, the undersigned, after much prayer, personal effort, and counseling, have determined that we are unable to resolve the extensive differences within our relationship.  While we for a time celebrated the joys of marriage and through it we together served God and humanity, that marriage has sadly come to its end and we no longer consider its continuation as the best way through which God will bless the world.

We ceased living as a married couple on or about _____ of ________, ________.  Therefore we publicly acknowledge that this marriage is no longer a reality and we ask the Church to share with us in that recognition and acknowledgement as yet another step forward in our journeys, together and apart, toward the greater good God has planned for us.

Specifically we affirm that we will be unable to reconcile our differences and that they are having an adverse effect on our Christian growth due to the attitudes that have developed.  Furthermore, we affirm that we now part in Christian Love and without malice or animosity, resolving to speak well of each other and to cherish the love we shared as a gift of God.

Therefore, be it known that we do hereby request a dissolution and annulment of our Marriage performed by Clergy in the ____________________(church/parish) on the ____ day of _________, in the year of Our Lord (year)_______, by the Reverend _____________ in the City of ___________ and the State/Province of _____________.

Signed and Printed by Party (1)  and Party (2)

I, the undersigned Clergy holding valid Apostolic Succession in the One Holy Catholic and Apostolic Church, after prayer and consultation with the above individuals, have determined to the best of my ability that the foregoing statements and conditions are true and to affirm, declare, and attest that the Marriage described about is hereby dissolved and annulled under the Canons of this One Holy Catholic and Apostolic Church Universal and official records of the Church are to be so documented.

INSTRUCTIONS:  For clarity, except for signatures, all information is to be typed and names are to be typed below the signature lines.  Three (3) copies are to be distributed as follows:  One to each of the two individuals involved, and one to the Church where the Marriage is recorded.  If one member of the Marriage is not able to be located after a search, type "In Abstentia" on the signature line.  If one member refuses to sign but does not protest the action, type "Non-Contested" on the signature line.  If one member objects to the action and refused to sign, but the Clergy determines the action should be taken for spiritual and emotional welfare of the individuals, type, "In Protest" on the signature line.  In any of the above cases, a concerted effort must be made to deliver a copy of this document to the non-signing party.

Ecumenical Catholic Diocese of Texas - Official Form