The Manifesto of The ECCC

The Manifesto

The Forum of Dialogue

Because through His Son, Jesus Christ, our Lord and Savior, God made the ultimate sacrifice in the fullness of time for the whole of creation, we believe that God’s salvation is an offer to all people who long for healing and a life of unity in diversity.

“Venerable brothers, such is the aim of the Second Vatican Ecumenical Council, which, while bringing together the Church's best energies and striving to have men welcome more favorably the good tidings of salvation, prepares, as it were and consolidates the path toward that unity of mankind which is required as a necessary foundation, in order that the earthly city may be brought to the resemblance of that heavenly city where truth reigns, charity is the law, and whose existence is eternity” (Cf. St. Augustine, Epistle 138, 3).

(From opening Speech of Blessed Pope John XXIII at Vatican II, Oct. 11th 1962)

Miami, Florida, Anno Domini 1999/2007


Table of Contents

I. Introduction: The Ecumenical Catholic Church of Christ……….....3-4

II. The Manifesto of the Ecumenical Catholic Church of Christ…....5-10

III. A Forum of Dialog for the Revision of the Roman Canon Law

(CIC) and Canons of other Catholic Rites..................................11-13



© 1999/2007. 2nd Edition

® The Ecumenical Catholic Church of Christ All rights reserved

Published in the United States of America. This “Manifesto” is protected and cannot be reproduced, stored in, or introduced into a retrieval system, or transmitted, in any form or by any means-including photocopying or computer scanning, without the prior written permission of the Ecumenical Catholic Church of Christ.  Registered in- and protected through the Library of Congress.


I. Introduction:

The Ecumenical Catholic Church of Christ

+In the Name of the Father, and of the Son, and of the Holy Spirit.

To the Bishops, Priests, Deacons, the Holy People of God of the Catholic Churches of Christ, and all People of Good Will.

The Ecumenical Catholic Church of Christ is a member of the One, Holy Catholic and Apostolic Church, the Mystical Body of Christ. The Ecumenical Catholic Church of Christ is part of a worldwide movement of millions of Roman Catholics, and members from different Catholic Rites that, through prayer and dialog is seeking Unity with all Catholic and Christian Churches, reforms within the Roman Catholic Rite and other Catholic Rites respectively.

“It is of utter importance to restoring community again; this cannot be postponed for later, or pushed to the end of time.” Frère Roger, Prior of Taizé, France. (In: Frère Roger, Taizé. Living Trust. Christian Feldmann, Herder Verlag Freiburg i. Breisgau 2005, p. 70.)


We are aware that, “No, you cannot lure Unity out from Negotiations or through legal agreements, you have to start to live it, in courage’s steps, in small cells, the texts will come afterwards.” (Ibid. 66)

The Ecumenical Catholic Church of Christ offers a pastoral ministry that incorporates both divine and human realities for the spiritual welfare of all Catholic people and all people of good will who share the fellowship of Jesus Christ. We believe that God’s love and compassion extend to everyone without exception. This inclusive vision of God is central in defining our Church’s ministry: providing a place of healing, serving the poor and the sick, reaching out to those who have been rejected by society, and striving for social justice.

We believe that an informed conscience based on the teachings of Holy Scripture, the dynamic elements of tradition, and human experience and insight, is the basis upon which God’s Holy People can search for truth and justice, demonstrate compassion, and express unconditional love for God and fellow human beings. We proclaim the sacred dignity of all persons, since they were created in rich diversity by our loving God.

We call for the formation of a forum of all Catholic rites to discuss modifying the general guidelines of the Codex Iuris Canonici (Canon Law) of the Roman Catholic Church and the Canons of other Catholic Rites to reflect the reality of post-modern Christianity understanding that the Holy Spirit is at work in all Catholic and Apostolic Rites. Because we envision the revision of the different Canon Laws in order to be applicable to all Catholic Churches, we encourage all Catholic Rites to collaborate more with each other.

“We must get to know the outlook of our separated brethren. To achieve this purpose, study is of necessity required, and this must be pursued with a sense of realism and good will. Catholics, who already have a proper grounding, need to acquire a more adequate understanding of the respective doctrines of our separated brethren, their history, their spiritual and liturgical life, their religious psychology and general background. Most valuable for this purpose are meetings of the two sides-especially for discussion of theological problems-where each can treat with the other on an equal footing-provided that those who take part in them are truly competent and have the approval of the bishops. From such dialogue will emerge still more clearly what the situation of the Catholic Church really is. In this way too the outlook of our separated brethren will be better understood, and our own belief more aptly explained.” (Vaticanum II, Decree on Ecumenism Chapter II, 9)

We hereby testify, by our hand and seal, that this document has been unanimously endorsed by the membership of the Ecumenical Catholic Church of Christ.

Given at the Solemnity of the Apostles Peter and Paul, in the year of our Lord, Nineteen Hundred Ninety Nine, revised on the Feast of the Archangels, in the year of our Lord, MMVII at Miami, Florida, USA.

Servus Christi

++Dr. Karl Rodig

Ecumenical Primate



II. The Manifesto of the Ecumenical Catholic Church of Christ

II.1. Apostolic Succession, Holy Orders and Sacraments

The Ecumenical Catholic Church of Christ is part of the worldwide community of Catholic churches that together compose the One Holy Catholic and Apostolic Church with Jesus Christ as her foundation. As Ecumenical Catholics, we have preserved the validity of holy orders for the office of bishops, priests, and deacons through apostolic succession derived from the Roman Catholic Church, the Church of Antioch, and the Old Catholic Church.

“The Churches which, while not existing in perfect communion with the Catholic Church, remain united to her by means of the closest bonds, that is, by apostolic succession and a valid Eucharist, are true particular Churches.”  (Vatican: Declaration, Dominus Jesus IV. 17, August 6, 2000)

We hold on to the belief that the seven sacraments (Baptism, Confirmation, Holy Eucharist, Reconciliation, Anointing of the Sick, Ordination, and Matrimony) are part of our religious reality, given through God’s grace for our salvation by the power of the Holy Spirit.

We celebrate the sacraments as part of the Lord’s desire that we sanctify our lives; serve in this world as spiritual catalysts; shine as a light on the lamp-stand; and be the salt for the earth, preparing ourselves to enter His Kingdom. Recognizing the importance of the seven sacraments, we offer them to all sincere Catholics.


II. 2. Commitment to Tradition

The members of The Ecumenical Catholic Church of Christ are Catholics from the Roman Catholic Church, other Catholic rites, and Christians of good will who are striving for worldwide unity and seeking mutual reforms, by adhering to the general teaching of the Church’s Councils under the guidance of the Holy Spirit, who causes us also to believe that: “Ecclesia semper reformanda est” (The Church always needs reform).

“Christ summons the Church to continual reformation as she sojourns here on earth. The Church is always in need of this, in so far as she is an institution of men here on earth. Thus if, in various times and circumstances, there have been deficiencies in moral conduct or in church discipline, or even in the way that church teaching has been formulated-to be carefully distinguished from the deposit of faith itself-these can and should be set right at the opportune moment.” (Vaticanum II, Decree on Ecumenism Chapter II.6)

We hold on to the dynamic process of reforms that the Holy Spirit expresses in the “Sensus fidelium” (the Sense of the faithful), which gives the community of the faithful its credibility. We also hold on to the treasures of tradition, derived from Holy Scriptures, the teaching of Christ, and the teachings of the Catholic churches throughout history, as long as they continue to provide dignified guidance for the Church communities. We are united in essentials, having diversity in non essentials, and above all charity.

“All in the Church must preserve unity in essentials. But let all, according to the gifts they have received enjoy a proper freedom, in their various forms of spiritual life and discipline, in their different liturgical rites, and even in their theological elaborations of revealed truth. In all things let charity prevail. If they are true to this course of action, they will be giving ever better expression to the authentic catholicity and apostolicity of the Church.” (Vatic. II, Decree Ecum., Ch. I, 4)

With all our Christian brothers and sisters worldwide, we share the fellowship of Jesus Christ, our Redeemer. We declare our support for the Holy Father (The Bishop of Rome), as we see in him the “Primus inter pares” (The First among Equals) to unite the Church in faith. May he guide the Church with Church leaders on a collegial base.


II.3. In an Ecumenical Spirit

The Ecumenical Catholic Church of Christ supports the reform efforts of millions of Roman Catholics worldwide who have signed petitions to the Vatican for reforms in the Roman Church and Catholics from other Rites who seek reforms in their churches serving the desire for Unity:

-Interfaith communion with all Catholic rites that have Apostolic Succession, sharing the  

sacred tradition, and have the same theology of the sacraments.


-The choice for priests either to marry or to live a celibate life.

-Ordination of women

-The involvement and participation of more lay people in the administration

of the Church.

-The inclusion of Holy Communion for divorced and remarried people in

context of their compromise with the church.

-More autonomy for the dioceses.

-The election of bishops by clergy and lay people, as it was customary in

the early centuries of the Church.

-More collegiality between bishops and lay representatives of the local


-Emphasis on the Gospel that calls for social justice for the poor, and for

inclusion of those that have been rejected by society.

-The revision of the process of excommunication.

II.4. Needed Revision of Canon Law

The Ecumenical Catholic Church of Christ follows in general the instructions of the Codex Iuris Canonici (Canon Law), but calls for important adjustments to it as noted above (no. II.3). Presaging the current call for reforms was the “aggiornamento” (the dawning of a new day) that Blessed Pope John XXIII, proclaimed, enjoining us to read the signs of the times that all Catholics and Christians from other Churches can interpret as God’s call for the renewal of all His people.

Let us recall the words of blessed John XXIII:

“The greatest concern of the Ecumenical Council is this: that the sacred deposit of Christian doctrine should be guarded and taught more efficaciously. That doctrine embraces the whole of man, composed as he is of body and soul. And, since he is a pilgrim on this earth, it commands him to tend always toward heaven. This demonstrates how our mortal life is to be ordered in such a way as to fulfill our duties as citizens of earth and of heaven, and thus to attain the aim of life as established by God…The substance of the ancient doctrine of the deposit of faith is one thing, and the way in which it is presented is another. And it is the latter that must be taken into great consideration with patience if necessary, everything being measured in the forms and proportions of a magisterium which is predominantly pastoral in character. …The Council now beginning rises in the Church like daybreak, a forerunner of most splendid light. It is now only dawn. And already at this first announcement of the rising day, how much sweetness fills our heart…and you, following the inspiration of the Holy Spirit in order that the work of all may correspond to the modern expectations and needs of the various peoples of the world.” (Opening address of Vaticanum II, October 11th, 1962)


II.5. Charity and Love

Because through His Son, Jesus Christ, our Lord and Savior, God made the ultimate sacrifice in the fullness of time for the whole of creation, we believe that God’s salvation is an offer to all people who long for healing and a life of unity in diversity.

The two principles, “Caritas enim Christi urget nos” (The Love of Christ impels us) and “Ubi caritas et amor, Deus ibi est” (Where there is charity and love, there is God) shall guide and commit our service toward all people in need. Our missions worldwide are aiding the poor and rejected, especially the abandoned street children, by making concrete for them the extensions of God’s abounding love. As Catholic Christians we are serving with compassion and vigor all who seek God, desire spiritual renewal, long to live in dignity, and look for a place of healing.

Because love of God and love of our neighbor are the essential commandments upon which the whole law depends, we express our solemn desire to serve all of God’s people, expressing “love without judgment.”



II.6. Unity and Solidarity

The Ecumenical Catholic Church of Christ seeks, through prayer and dialog in the Holy Spirit, unity and solidarity among all Catholics and other Christians. We extend the hand of peace and solidarity to other believers as well, especially to our brothers and sisters in Judaism. Our longing for unity is based on the Lord’s own desire and prayer:

“May they all be one, just as, Father, you are in me and I am in you, so that they also may be in us” (John 17:21).

The words of Vaticanum II are still today of great significance:

“Today, in many parts of the world, under the inspiring grace of the Holy Spirit, many efforts are being made in prayer, word and action to attain that fullness of unity which Jesus Christ desires. The Sacred Council exhorts all the Catholic faithful to recognize the signs of the times and to take an active and intelligent part in the work of ecumenism.”

“The term ‘ecumenical movement’ indicates the initiatives and activities planned and undertaken, according to the various needs of the Church and as opportunities offer, to promote Christian unity. These are: first, every effort to avoid expressions, judgments and actions which do not represent the condition of our separated brethren with truth and fairness and so make mutual relations with them more difficult; then, ‘dialogue’ between competent experts from different Churches and Communities. At these meetings, which are organized in a religious spirit, each explains the teaching of his Communion in greater depth and brings out clearly its distinctive features. In such dialogue, everyone gains a truer knowledge and more just appreciation of the teaching and religious life of both Communions. In addition, the way is prepared for cooperation between them in the duties for the common good of humanity which are demanded by every Christian conscience; and, wherever this is allowed, there is prayer in common. Finally, all are led to examine their own faithfulness to Christ's will for the Church and accordingly to undertake with vigor the task of renewal and reform. The attainment of union is the concern of the whole Church, faithful and shepherds alike. This concern extends to everyone, according to his talent, whether it is exercised in his daily Christian life or in his theological and historical research. This concern itself reveals already to some extent the bond of brotherhood between all Christians and it helps toward that full and perfect unity which God in His kindness wills.”

“There can be no ecumenism worthy of the name without a change of heart. For it is from renewal of the inner life of our minds, from self-denial and an unstinted love that desires of unity take their rise and develop in a mature way. We should therefore pray to the Holy Spirit for the grace to be genuinely self-denying, humble, gentle in the service of others, and to have an attitude of brotherly generosity towards them. St. Paul says: ‘I, therefore, a prisoner for the Lord, beg you to lead a life worthy of the calling to which you have been called, with all humility and meekness, with patience, forbearing one another in love, eager to maintain the unity of the spirit in the bond of peace’. This exhortation is directed especially to those raised to sacred Orders precisely that the work of Christ may be continued. He came among us ‘not to be served but to serve’.”

“The words of St. John hold well about sins against unity: ‘If we say we have not sinned, we make him a liar, and his word is not in us’. So we humbly beg pardon of God and of our separated brethren, just as we forgive them that trespass against us. All the faithful should remember that the more effort they make to live holier lives according to the Gospel, the better will they further Christian unity and put it into practice. For the closer their union with the Father, the Word, and the Spirit, the more deeply and easily will they be able to grow in mutual brotherly love.”

“This change of heart and holiness of life, along with public and private prayer for the unity of Christians, should be regarded as the soul of the whole ecumenical movement, and merits the name, ‘spiritual ecumenism.’ In certain special circumstances, such as the prescribed prayers ‘for unity,’ and during ecumenical gatherings, it is allowable, indeed desirable that Catholics should join in prayer with their separated brethren. Such prayers in common are certainly an effective means of obtaining the grace of unity, and they are a true expression of the ties which still bind Catholics to their separated brethren. "For where two or three are gathered together in my name, there am I in the midst of them".

“Before the whole world let all Christians confess their faith in the triune God, one and three in the incarnate Son of God, our Redeemer and Lord. United in their efforts, and with mutual respect, let them bear witness to our common hope which does not play us false. In these days when cooperation in social matters is so widespread, all men without exception are called to work together, with much greater reason all those who believe in God, but most of all, all Christians in that they bear the name of Christ. Cooperation among Christians vividly expresses the relationship which in fact already unites them, and it sets in clearer relief the features of Christ the Servant. This cooperation, which has already begun in many countries, should be developed more and more, particularly in regions where a social and technical evolution is taking place be it in a just evaluation of the dignity of the human person, the establishment of the blessings of peace, the application of Gospel principles to social life, the advancement of the arts and sciences in a truly Christian spirit, or also in the use of various remedies to relieve the afflictions of our times such as famine and natural disasters, illiteracy and poverty, housing shortage and the unequal distribution of wealth. All believers in Christ can, through this cooperation, be led to acquire a better knowledge and appreciation of one another, and so pave the way to Christian unity.” (Vaticanum II, From the Decree on Ecumenism, Chapter I, 4, chapter II, 5, 7, 8, 9, 12)



III. A Forum of Dialog for the Revision of the Roman Canon Law (CIC) and the Canons of other Catholic Rites.

In the name of millions of Catholics worldwide, including the hundreds of priests who continue to leave the Roman Church because portions of the Codex Iuris Canonici (CIC) have become an unnecessary burden rather than a support for their faith lives, in the name of unity with our brothers and sisters of all Catholic rites that are still separated from one another, we are moved by the Holy Spirit to invite all Catholic Rites to equally participate, to present, and to discuss reform issues that call for a revision of the CIC of the Roman Church and Canons of other Catholic Rites in a forum of dialog.

We acknowledge the advantage of Canon Law, supporting as it does the pastoral care of the people of God by providing guidelines for the structure of the whole Church, the Mystical Body of Christ in the world. In the past the CIC has undergone reforms because the need for reforms in a changing world was recognized: “etiam a praesertim de reformatione normarum novo mentis habitui novisque necessitatibus accommodanda… ” (CIC 1983, Praefatio XXXVIII).

Now, as part of God’s people who are worldwide in search for reforms, we affirm the need for additional changes in Canon Law. We support establishing a forum of dialogue, one that would pave the way to revising Canon Law, so it can adequately accommodate the new conditions in which the entire Catholic Church now lives. As Canon Law itself acknowledges,“…praesertim autem urgens novae recognitionis necessitas in luce ponitur, ut Ecclesiae disciplina mutatis rerum condicionibus apte accommodetur”

(CIC 1983, Praefatio XXXVIII).

In light of the worldwide call for changes by the great number of Catholics who are refocusing their lives through spiritual renewal and who are longing for unity with other Catholic rites, we believe it necessary to abolish those Canons of the CIC that erect obstacles to needed reforms* and to re-articulate certain provisions of Canon Law so that they can better serve the daily faith-life of Christians in this increasingly secular world.

The Vatican’s appointed commission for the revision of the CIC (from Vaticanum II to 1983, when the new edition was published) has demonstrated great achievements. This revised Codex states that Canon laws are not alien to charity and the human aspects of life because they are infused with the Christian Spirit. Aware of the new conditions of today’s changing world, we recognize that the time has come for the Roman Catholic Church to reassert her willingness to use the richness of her resources to revise the CIC whenever needed, “…insuper, cum sit a caritate, aequitate, humanitate non alienum, atque vero christiano spiritu plene perfusum…simulque eius condicionibus ac necessitatibus in mundo huius temporis consulere exoptat…ac deinceps nova recognitione indigebunt, tanta virium ubertate Ecclesia pollet ut, haud secus ac praeteritis saeculis, valeat viam renovandi leges vitae suae rursus capessere…” (CIC 1983, Praefatio LXIII). But instead of relying only on her own resources to reform the Codex, she should also tap the resources of her sister Catholic rites, considering them as guided by the Holy Spirit, who works all things to good.

*See reform issues outlined under no. II. 3 of the Manifesto of the Ecumenical Catholic Church of Christ.

The Ecumenical Catholic Church of Christ prays for a fruitful dialog among all Catholic Churches leaders and their lay representatives since informed discussions and prayerful contemplation of issues of faith, ones that affect Catholics’ daily lives around the world, can only support the goal of this dialog, Catholic unity and solidarity. We need to rethink some of our theologies, making them adequate for the more informed mentality of post-modern Christians.

May God bless all the efforts of The Ecumenical Catholic Church of Christ and all of God’s Holy People who sincerely seek unity, healing, and reforms, under the guidance of the Holy Spirit.


  General Guidelines for the Hierarchy of the ECCC


The college of bishops, held in Costa Rica, June 4th, 2006.

Adapted and further revised at the special Synod in Canada, Oct. 27th, A. D. 2007.

  As stated in our Manifesto,

“The Ecumenical Catholic Church of Christ is a member of the One, Holy Catholic and Apostolic Church, the Mystical Body of Christ. The Ecumenical Catholic Church of Christ is part of a worldwide movement of millions of Roman Catholics, and members from different Catholic Rites that, through prayer and dialog is seeking Unity with all Catholic and Christian Churches, reforms within the Roman Catholic Rite and other Catholic Rites respectively.” (Introduction, Manifesto)

We follow the Canon Law (CIC), including canons of other Catholic Rites, except for those canons that are in need of reforms. Our Church is Catholic and apostolic, structured hierarchically, adhering to the teaching of the Church’s Councils. The following Articles are binding as they have been approved by the College of bishops.


 Article I.

    Election of the Ecumenical Primate

The Ecumenical Primate is the highest Representative of the Ecumenical Catholic Church of Christ. His education will include a Doctor in Theology, in certain circumstances, a Master of Divinity shall be sufficient. He shall have sufficient experience in pastoral care.

Article II.

The Ecumenical Primate is elected by a 2/3 majority of the college of bishops, clergy, and lay representatives serving his Office for life-time.

Article III.

The Ecumenical Primate will build worldwide new dioceses, and church provinces. He will be involved in ecumenical gatherings with other Catholic Rites, and Christian Churches on all five Continents.

Article IV.

The Ecumenical Primate will guide the Church. Periodically, he will give pastoral instructions for the spiritual and moral welfare of the people of the Church, her clergy and religious orders.

Article V.

The Ecumenical Primate will form an advisory board of bishops and clergy in order to assist him. For all major decisions concerning major Church matters, he will seek always the consensus of the college of bishops.

The College and Synod of Bishops

Article VI.

The Ecumenical Primate will call (time permitting) all three years the Holy Synod for the Church composed of all bishops and lay representatives in order to review matters of the Church. The Ecumenical Primate presides over the Synod. In case of illness, the Synod will elect a temporary President (by a 2/3 majority vote) who will report to the Ecumenical Primate. We are aware that the Church has democratic elements yet it is not a democracy in the political sense (Teaching of the Councils of the Church).


        Ecumenical Relations


Article VII.

The Ecumenical Primate will promote ecumenical relations with other churches, and when necessary nominate an official delegate be it a clergy person or lay representative to attend events where our church is invited to.

Article VIII.

The Ecumenical Primate in consultation with his advisory board will

prepare with his bishops Concordats of full union with other catholic rites who can prove true catholic apostolic succession. Also for sharing the Evangelization and social betterment with our sisters and brothers from other Christian churches.

Article IX.

We reaffirm again our commitment to our Church’s call for Ecumenism, in the understanding of the Caritas, because “Ubi Caritas et amor Deus ibi est.” Where there is Charity and Love there is God.” (1Cor. 13, 1-8)

Article X.

We reject any act of fanatism, because it is not Christian, and not inspired by the Holy Spirit.

Article XI.

The Ecumenical Primate encourages among his bishops courses for Ecumenism and to invite “experts”. Every bishop shall have in his diocese a delegate for ecumenical matters.


Article XII.

The Jurisdiction of the Ecumenical Catholic Church of Christ is present in countries around the world according to Old Canon Law (CIC), and being within the legal system of each Government, our Church is to be respected.

  Article XIII.

                 Diocese and election of bishops

Each Diocese is organized according to Canon Law in the context of our Church and in the Spirit of our “Manifesto”.

   Article XIV.

Each diocese will hold from time to time a local Synod consisting of clergy, religious and lay representatives of each mission, renew or approve an existing pastoral plan for the diocese. The local bishop will preside over the local Synod.



                 Policy of criminal conduct of clergy and staff

Regarding the very responsibility, each member of the clergy or lay staff member has to live according to the Moral Church Code, given down to us through Holy Scripture and the Church Councils. It is therefore essential that a candidate admitted to Holy Orders, demonstrates from the very beginning a sincere and sound moral character. Each candidate for incardination or seeking Holy Order, admitted by the academic and formation office, shall therefore be screened and undergo psychological testing. Also a criminal background check for each candidate shall be conducted by an independent institution. In the formation process, the spiritual director, and the academic Dean shall pay special attention to the spiritual development of a candidate to give time for true discernment of his/her vocation to the ministry to God’s Holy people. This includes that the candidates have a mature and healthy understanding of their own sexuality, to see if they serve better in their ministry as married clergy, or remain celibate. Accusations of misconduct by any clergy or lay staff members will be reported to the local legal authorities for further investigation. All allegations shall be reported to the local bishop. The diocese and local churches will assist the victim(s) when possible. The clergy or lay staff member that has been accused of sexual abuse against a minor or adult will be removed immediately from active ministry or church position pending the outcome of the investigation. Every person does have the right of defense until proven guilty. If convicted and found guilty of a felony, the church will remove the person from active ministry relieving their faculties, or lay position held. The local legal process will take its course and in case of a sentencing, the Church will assist the person spiritually, and an appropriate therapy shall also be undertaken by the offender.


For the Council of bishops

++Karl R. Rodig, D. Min., DD., M. Th.

Ecumenical Primate


+Hermogenes R. Rizo, DD., M. Th.

Secretary of the College of Bishops

+Ted Laurah, DD.


Bishop for Pennsylvania

In the presence of Bishops, Priests, Deacons, Religious, and Lay Representatives.






Norms and Regulations


Part One ............................................................................................................................. 3

REGULATORY NORMS FOR ECUMENICAL RELATIONS ................................... 3





RUPTURE ...................................................................................................................... 6

THEOLOGICAL OR ECUMENICAL LEVELS. ........................................................... 6

SPIRITUAL LEVEL OR SPIRITUAL ECUMENISM ................................................... 6

SOCIAL ECUMENICAL LEVEL ................................................................................... 7

CONCLUSION ............................................................................................................... 7



Article I.

CONCERNING THE ADMINISTRATION ................................................................ 9

Article II.



CATHOLIC CHURCH OF CHRIST DOES NOT EXIST. ......................................... 10

Article III.





GENERAL NORM: .................................................................................................. 11

Document of Referral: .............................................................................................. 12

CONCERNING PASTORAL WORK ......................................................................... 13




NORMATIVA PARA LOS ASUNTOS ECUMÉNICOS ........................................... 14





Nivel Teológico o Ecumenismo Teológico. ............................................................. 17

Nivel Espiritual o Ecumenismo Espiritual ................................................................ 17

Nivel Social o Ecumenismo Social. .......................................................................... 18

CONCLUSIÓN ............................................................................................................. 18



Articulo I

DE LO ADMINISTRATIVO ....................................................................................... 21

Articulo II



ECUMÉNICA DE CRISTO ......................................................................................... 21

Articulo III





NORMATIVA GENERAL: ..................................................................................... 22

Documento de referencia: ............................................................................................. 24

DE LAS PASTORALES .............................................................................................. 25





Part One


The terms of Full Union, Agreement, and Concordat, should by themselves lead us

toward seeking order and normative clarity in our churches, as part of their process of

development and growing without implying imposition or curtailment of freedom. These

three concepts should be the result of a deep collective conviction in as much as the very

concept of church itself necessarily involves a human organization led by an individual or

a group of individuals.

It is an obvious and joyful feeling to realize that our church is in a process of growth and,

therefore, requires a constant attention to certain details, as well as a continuous effort

from our part as far as order and norms are concerned, so that there is sufficient support

for a healthy supervision from the Office of the Primate Archbishop.

Therefore, we want hereby to express clearly that the only objective of this declaration is

not, and will never be, to substitute or impose new human norms to our tradition, to our

doctrine nor to the world, other than to call to order according to the times we are living

in. It is precisely due to the growth we are being experiencing worldwide that we

confront the need to organize ourselves coherently out of a mutual respect for the

diversity of our divine creation.

The objective to achieve, within our ecclesiastical body, is of such an order that, based on

love, mutual respect and charity toward each other, we could be led toward an organic

growth with all those brothers and sisters -lay members and clergy- who wish to join with

us and thus implement our union.

An instrument like this one aspires to maintain the proper order within our Church,

assuring to the laity the type of persons or churches which, once united, will become their

leaders, making it possible for the hierarchy to bring into fruition the well being of those

who constitute the Church, as well as making it possible for them to protect the doctrine

trusted under their care.

The College of Bishops has deemed it necessary to implement the tools that will provide

the Ecumenical Catholic Church of Christ (ECCC) with an adequate organizational

structure proportionate to the times we are living in today.

The canonical instrument by which the different needs of the ECCC will be guided is the

“Canonical Judicatory for Worldwide Church Affairs”. Its members are appointed by

the Primate Archbishop See, constituted by members of the College of Bishops and any

other member of the clergy, Presbyters or Deacons, who, based on their own merits, are

invited to be part of that entity. These appointments can be terminated whenever deemed

necessary by the Primate Archbishop for the health of the Church. These appointments

will cease automatically whenever a member conspires against the unity of the

Ecumenical Catholic Church of Christ by using his hierarchical position against the

objectives to which he has been called to serve, or due to grievous acts against the

Church and her members.

The members of the Canonical Judicatory can make suggestions to the Primate

Archbishop See recommending the names of those candidates they might consider apt to

serve in it.



1. These general norms of the Canonical Judicatory for the ECCC Affairs must be

applied to all Churches, Religious Communities and clergy wishing to incardinate fully to us. For those churches who do so on a partial basis, these norms will depend on the

agreements made by both parties.

2. Based on mutual respect, charity and fraternal love, these norms will not determine the

Rites that should be observed concerning the particular liturgical practices of those

churches which seek union with the ECCC, as long as their norms do not alter the basic

tenets of good faith traditions.

3. The Ecumenical Catholic Church of Christ’s Manifesto is the fundamental document

on which every agreement or ecumenical relationship is based upon, in as much as it

clearly establishes the limits in which we can make agreements without compromising its

essence and its spirit.

4. The Canonical Judicatory for Worldwide Church Affairs will be the one in charge of

doing research, epistolary exchanges, elaboration of documents and other duties

pertaining to this type of processes, in order to present them for approval, rejection or

correction of ecumenical and administrative processes to the Office of the Ecumenical

Primate Archbishop‘s See, once his assistance has been requested.

5. The communication between the Canonical Judicatory for Worldwide Church Affairs

and the Primate Archbishop’s See must be transparent in such a manner that the

Ecumenical Primate can be kept up to date at all times regarding each one of these

processes, open to suggestions on both sides.

6. The Ecumenical Primate Archbishop See will be the one in charge of making the

announcements worldwide of each process once it has been approved.

7. Written evidence in the archives will be filed of each process that takes place, whether

it has been approved or rejected. In the last instant clear evidence of the reasons why the

requested agreement did not take place must be specified in order to protect the ECCC

from improper ways of thinking that might be inconvenient to a healthy ecclesiastical

development according to our times, especially if these are against the Manifesto and

sane doctrine.

8. These norms will not affect the local directives in the territories that join the ECCC,

since in most cases, they are created according to the culture, civil laws, particular needs

in these territories as well as according to the idiosyncrasies of each country. As a way of

example one shall look at the native citizens pastoral letters and other specific pastoral


9. The Primate Archbishop See will be the one in charge of determining which territories

will be under the supervision of the Canonical Judicatory for Worldwide Church Affairs,

as far as ecumenical relations are concerned, and that the norms will be applied

worldwide in order to observe the same uniformed and organized process for all.

10. Those churches which approach us requesting any type of mutual concordat or full

union will have to fulfill the following requisites:

Provide the name of the Church


Apostolic Succession


Name of the presiding Archbishop/Bishop

Name and number of Bishops and Auxiliary Bishops (if any)

Number of Missions or communities of faith

Religious Orders, Institutes, Consecrated Communities of life

Other (communities of virgins, widows, religious groups, etc.)

Societies of Apostolic life

Evangelical Profiles

Social Pastoral Projects

Ecclesiastical Territorial Regions

Number of Vicar Generals

Episcopal Vicars (specify number of presbyters and those with Episcopal orders)

Rituals accepted for the Eucharistic celebrations: Vatican II (Novus Ordo), Tridentine

Mass, Book of Common Prayer if coming from the Anglican tradition, Mass of St. John

Chrysostomos, the Old Catholic Mass.

Explanation of position regarding the Seven Sacraments

Procedure applied to the election of Bishops

Requisites for the ordination of deacons, presbyters (academic level)

Ritual used for the orders of Deacons, Presbyters and Bishops

Territorial form of government (local cannons and regulations).

The ECCC has reached a worldwide consensus to accept the Ordination for women to the Priesthood

or Episcopacy as wee see this a sign of the Holy Spirit.



11. In the case of a full union, it is obvious that the full acceptance of the Manifesto of

the ECCC has taken place without affecting the autonomy of the new Churches’ Dioceses concerning their individual ways of government as long as their administration and ways of acting will not harm the Entire Church nor contradict the Manifesto.

12. In the event of full union with churches presided by their Archbishop or bishop in his

function, ecclesiastical jurisdictions and territories will be areas of discussion between

him and the Ecumenical Primate Archbishop of the ECCC in order to reach a mutual

agreement (see jurisprudence regarding former concordats an full unions, Philippines,

Canada). The Canonical Judicatory for Church Affairs will, in such cases, assist, make

suggestions, or recommend to the Ecumenical Primate Archbishop in order to contribute

toward the final decision.

13. Full union implies the coverage of the new member under the name of the ECCC,

which does not apply to those churches that only request a concordat of recognition of the sacraments. God, in his infinite love, wishes for us, human beings, to understand His

calling to be a family, in order to be able to offer the testimony that unity is possible

within diversity.

14. In order to achieve a full implementation of these agreements there are several

important aspects that must be taken into consideration by the church requesting to

become a member of the ECCC, in such a way that we can promote a communion of faith among the Catholic rites, as indicated in the Manifesto. These are some of the basic aspects:

14.1 Have Valid Apostolic Succession

14.2 Share the same Theology about the Sacraments

14.3 Have kept the Doctrine as it was originally given

14.4 Have a clear concept of the Bishop Collegiality and its importance.




15. The lack of compliance by one or both of the parties who have signed the agreements

implies the nullity or discontinuance of such agreements, not without having first tried to

establish a brotherly dialog between the parties in order to resolve their issues. In the

event of not being able to arrive to a positive outcome or of proved evidence of grievous

fault the parties will be relieved from their mutual compromise. This should be

communicated at once to the worldwide Church.

16. It is of the utmost importance that an ecumenical dialog be established, not only at the hierarchical level but also at grass root levels, since they are the ones who suffer the most when divisions occur.

17. In order to prevent these ruptures it is imperative that each church identifies its

history, its doctrines, and it is clear about who her partners will be; about the boundaries

in which the dialog will take place but, above everything else, it is important to have

respect for the other person and his form of faith. This will allow a true dialog among

believers within the experience of their respective lives together.

18. It is important that both churches, the one applying for membership as well as the

ECCC, as the host church, have a clear vision of the following aspects:


This is a theological pastoral dialog

conducted in the way as seen among the great historical churches. This mutual

understanding covers the hierarchical level as well as the level of the laity, in order to

preserve mutual sharing within their diversity, based on knowledge and mutual respect.


This is the soul of the ecumenical dialog and is based on the common prayer for all Christians and other

denominations who seek to resolve the problems of division that affect all people.

Another level is the reading and mutual study of Holy Scripture, the very source of our

identity and the motor behind our common approach.


This is in reference to the efforts implemented in

terminally ill, Shelters for the homeless, Centers for Immigrant Services, Vocational and

Rehabilitation schools for youth at risk, etc. Social services are an opportunity for the

Christian interaction of both churches which creates unity through mutual understanding.

19. In order to avoid future ruptures and burning outs, before pursuing any further, all

levels of ecumenism must be analyzed with the applying church, according to Article 18,

and, in the event that at the present moment union cannot be achieved, it should be

immediately made known as soon as the information mentioned in article 10 is received.


The Ecumenical Relations, in the broader sense, must be treated very carefully within the

context of charity, respect and clarity in order to open the possibilities towards


We must be very clear, as we have said before, that an ecumenical dialog does not imply

the negation of our identity as a Church confronting doctrinal differences of other

Churches. On the opposite, we must base this dialog upon what we share in common.

The basic condition to achieve an effective roll in an ecumenical dialog is the inner

conviction which can lead us to a change in mentality, getting out of old schemes of

thoughts and therefore demonstrating that we as Christians can build a sign of true unity

open to other Christians of other churches, putting aside religious fanaticism that only

leads to hatred and division within a society already victimized by an ecclesiastical

absolutism proper of great churches already polarized.

Active and contemplative Ecumenical Relations well led before our brothers and sisters

in Christ will make us shine together, as a family, as a light from above giving witness

within a society so much divided, opposing the love of God for our Times.




Keeping in mind that bishops by Divine institution are called to be Pastors of the

Church under the guidance of the Holy Spirit, in such a manner that, by exercising

their office (ontological aspect), being teachers and protectors of sane doctrine, and

fulfilling the priesthood of the sacred Orders (Matthew 4:23-24), by exercising their

ministry and thus helping toward the government of the Church in the world

(administrative aspect).

By virtue of their Episcopal consecration (the culmination of the Sacrament of the

Priestly Order) they are united to the Episcopal College, and thus have the responsibility

to help in the building of the Kingdom through such functions as: pastoral care,

administration, governing, teaching, and hierarchical judicatory (Matthew 10:5-15),

and being the proprietors of Church properties.

The Episcopal College is formed by those who are fully united to this body with the

Ecumenical Primate Archbishop as the head.

Therefore: It is their responsibility to have common norms, and to elaborate local

It is their responsibility to have common norms, and to elaborate local

regulations that allow the good general administrations to show good governing of the

Dioceses, as well as of the faithful who belong to it. Consequently, it is necessary to

unify the necessary criteria at the world wide level, in such a manner that there is only

one voice witnessing their Collegiality, the maturity and seriousness of the faith of the

Church and her organisms.

Even with the existence of a worldwide church in her normative character that allows an

uniformed general administrative structure, the Bishops in their respective Dioceses or

individual territories can implement local norms that help toward administering the

people of God under their care, as long as these norms do not contradict the general

norms. (See “The Manifesto” greater autonomy for the Dioceses).

The norms generated by our Church and adapted to the signs of the time, like the ECCC,

must be practical, must have reachable goals which will assist the work of the pastors in

their care toward the laity, and should never become a heavy load for the people. They

must be directive and flexible, conducive to the healthy leadership of the Church.

We could say that the administration of the Church is the reordering of all its assets, in

such a manner that the Church fulfills her mission. The Bishops, responsible of the

correct administration, not only must think about the economic, the material and human

assets, but moreover the spiritual assets, when generating any norm whether general or

local. (1Cor.4, 1-2).

Even when in this efforts is always present a sane desire and a good will, the Bishops,

when generating legislative norms, must be careful not to fall into these two dangers

while creating administrative changes:

-Wishing to be so much organized that there is no room for the Holy Spirit.

-Being so mystical to leave everything to God’s will without any previous plan.

The former, in addition of being confusing, creates a waste of time and assets becoming

less effective in performing our mission as a Church. Let’s seek an administration guided

by the Holy Spirit.

Every church is considered by the different civil governments as an entity of public

wellbeing without interest of profit, which implies that the Church is regulated according

to its own administrative order. For this reason is The Canonical Judicatory for

Worldwide ECCC Affairs must include in itself the functions of a Commission for

Administration, so that it can assist the Primate Archbishop See in the elaboration of

norms which will help in the administration of the ECCC at large: Like Human resources

(the incardination of clergy in those territories where the ECCC does not exist, culture,

guidance and extension of different pastoral styles according to the need of each territory

where there is no bishop yet).

The Canonical Judicatory must also assist and advise in the foundation of religious

institutes, societies of apostolic living and other forms of consecrated living, in those

areas where the presence of the ECCC does not yet exist in a juridical form. Among its

responsibilities it shall also include the developing of workshops and gatherings of

training for the clergy and seminarians, the organization of materials for educational

purposes being in use for the local Churches, and those functions which will be delegated

to this department by the Primate Archbishop See. (Luke 9:51-52) (Acts of the Apostles


Luke 8:1-3

John 4:8

Luke 10:1-2

Acts of the Apostles 2:44-46

Acts of the Apostles 4:36-37

Acts of the Apostles 18:1-3



Phil 4:10, 15, 16.


Article I


We reiterate: The ECCC is organized in such an administrative manner that the General

Norms and the Local Norms do not contradict each other.

The Primate Archbishop See will determine those works which require the assistance of

the Canonical Judicatory for Worldwide ECCC Affairs.

The Canonical Judicatory has the faculty in this respect to assist the Primate Archbishop

See in the creation of administrative norms, to accept applications for clerical

incardination and the reception of Religious Orders, Societies of Apostolic living and

other forms of consecrated ways of life (monks, eremites, consecrated men and women,

widows, and individual religious vows) in those territories where the juridical presence of

the ECCC does not yet exist, or in those territories where there is no Bishop and no

organized diocese (it must be understood that this applies to those Vicar Generals and

Episcopal Vicars under the Primate Archbishop See. It does not apply to the Episcopal

Vicariates under a Diocesan Ordinary). It also must assist the Primate Archbishop See in

studies of feasibility concerning the opening or not opening of Ecclesiastical Missionary

Communities and other aspects in regard to the administration and the diplomatic


Regarding individual Dioceses, the Canonical Judicatory for the Worldwide ECCC

Affairs serves as a mediator or supervising entity between these new territories and the

Primate Archbishop See, if needed.

Article II.




1. Regarding the foundation of grass root Missionary Communities in those areas where

the presence of the ECCC does not exist (it is understood as an area of a new church

foundation) the existing norms should be applied regarding the selection of seminarians

and/or the incardination of already ordained clergy.

-Evidence of Formation

-Application to enter the ECCC

-Church of Ordination (proof)

-Psychological test

-Recent photos

-Married priests and Deacons, a letter from the wife giving her consent, marriage

certificate or document of divorce and reasons for separation; in the event of a

Civil marriage a religious wedding ceremony shall be performed.

2. New founded Dioceses, or Vicariates following the directives of The Manifesto which gives them greater autonomy will be able to implement also their norms, following the

characteristics, needs and particular idiosyncrasies of the country or states where they reside without contradicting the general norms given by the ECCC.

3. Before founding a church in a new territory a study of feasibility should be conducted

and the possibility for growth in that particular territory should be analyzed as well as the

real need to implement it and the means available for its realization, material as well as

human aspects.

4. If the opening of a new territory has been approved, a site will be chosen by the local

clerical team which will be also responsible for the good functioning of the church on

site, and to apply for a non-for profit status with the IRS, and the local institutions respectfully.

5. After a wise period of time and once it is evident the intention and the authenticity of

the person in charge has improved for the church on that site, eventually a Vicar can be

appointed under the direction of the Primate Archbishop See.

6. As soon as it seems pastorally feasible in the territories the creation of a Diocese must

be considered according to the guidelines of The Manifesto. The Church grows around

the person of the Bishop since the clergy of the diocese receives from him their faculties.

May the growth of the Church always give assurance to the people of God that they will

never lack the office of a Bishop.

Article III.






1. Before allowing the foundation or incorporations of Religious Institutes,

Religious Orders, Societies of Apostolic living and other forms of Consecrated

Life, the need for their acceptance must also be analyzed in relation to the ECCC

or a specific territory outside the ECCC jurisdiction, and in the event that they

come from other Churches and have applied to join our jurisdiction, the reasons

why they are separating from their original church must be clarified before being


2. Every institution of Consecrated Living which has not been created by the

Ecumenical Catholic Church of Christ must fulfill the following requisites when

applying for acceptance, integration or incorporation into the ECCC:

-Name of the original Church and year of foundation

-Its status in the original Church (Pious Foundation, Diocesan Rights,

Autonomous Rights: term that substitute the Roman term of Pontifical Right).

-Name of the Founder

-Project of Life (Apostolic) and the way in which it is economically feasible

-Constitutions or “Regulae”

-Members (also how many novices, postulants, temporary or perpetually

professed members)

- Request for a priest as spiritual guide

-Commitment to create a canonical I.D. guaranteeing legal and economic status

-The Institutes of Consecrated Living will be classified in accordance to their

vocational purpose: Lay Institutes and Clerical Institutes

4. The Religious Institutes will also be classified according to their way of Life:

-Institutes of Active Living

-Institutes of Contemplative Life, Monasteries and Cloisters

5. The Early Church Consecrated ways of Life, such as:



-Consecrated Virgins and Widows (how can they associate among themselves)

These religious figures shall have the same attention, rights and duties of the Institutes of

consecrated life, orders and monasteries.

6. Those coming from other Churches will have a probation period between 1 to 2 years

in our Church, at the end of which their adaptation process will be mutually evaluated as

far as their permanent status or dissociation from our Church is concerned.

7. The members of other Churches which have no Autonomous Rights located in

territories where the figure of a Vicar is present, but a Bishop not exists yet, will be

subjected to the authority of the Primate Archbishop See until such a time when a Bishop

in that territory is appointed or elected, so they will be under his supervision and their

process of approval is completed.

8. Every Religious Institute that has achieved the status of Autonomous Right will be

subjected to the Primate Archbishop See but they must observe the norms of the Diocese

where they are located and must collaborate with its work as well as with the work of its

Bishop and its Diocesan clergy.

9. Each Religious Institute has its own rules and regulations by which they are internally

governed. In addition, they must obey the general norms that bind the Church worldwide

as well as those local ones (by which the Diocese is governed).

10. The above does not apply to those territories with bishops already present since the

larger autonomy is granted by The Manifesto; these bishops can apply their local norms

and regulations as long as they are consistent with the general norms of the Church. Each

church must develop its own archives with its religious foundation processes.

11. Each process of a religious foundation or of incardination of institutes or forms of

consecrated living, whether those done by the Bishops in their individual territories as

well as those performed by the Canonical Judicatory for the ECCC Affairs, must be

introduced with the complete documentation and in due time for its approval or rejection

to the Primate Archbishop See.

12. The Primate Archbishop See will be the one in charge of announcing to the

worldwide Church the approval of the Religious Institutes or Incardination or

incorporation of those Institutes or Orders from other Churches who have joined the


Document of Referral:

Regulations for the foundation and development of Institutes for Religious Living

and other forms of Consecrated Life ECCC:

Example of the Diocese of Costa Rica and the Archdiocese of Canada.

(In the Document for the foundation and development of Religious Living and other

forms of Consecrated Life -ECCC Diocese of Costa Rica- you can find the processes,

step by step, for the foundation of religious experiences and how congregations must

be internally structured. See also our worldwide Third Franciscan Order let under

the Spiritual Guidance of the Archbishop of Canada.



1. Social pastoral work shall be promoted in the different territories of the ECCC. This

work must be according to the objective reality of each territory. As an example we can

quote services within the social pastoral context: Ministry to the immigrants, Training

Vocational Centers, Centers for Human Promotion, Nutritional Assistance agencies,

Centers for populations at risk (centers for the treatment of drug addiction, the deaf, the

mentally retarded, the unmarried couples, the terminally ill, the orphans, etc.).

2. In addition to the Social Pastoral work other types of pastoral work must be promoted

toward the development of the faith and of the Church itself. Examples: Pastoral work

through education in Catechism, Family work, Evangelism, Liturgy, Ministerial

Extension, etc.

3. The Canonical Judicatory for the ECCC Affairs will serve as an advising guide to

this pastoral work in those territories where the presence of the ECCC does not exist in

the form of a Diocese (it should be understood: those recently established territories with

grass root Missionary Communities where the a Vicar General is present, are directly

under the Primate Archbishop See until such a time when they become a Diocese