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The Charismatic Episcopal Church(CEC), is an International Church. The CEC is not named to show a relationship with any Episcopal or Anglican organization. Instead it is a descriptive name; the Charismatic Episcopal Church is a Church, governed by a Charismatic Episcopate.


How we began

While the ICCEC is a relatively young communion, it occupies a position within the crucible of historic faith through both Anglican and Catholic [i.e., Catholic Apostolic Church of Brazil] lines; receiving its apostolic succession through pure lines of undisputed orthodox Christianity. While rooted in the ancient we also believe that the ICCEC has been raised by God to be a new jurisdiction with pillars in the historic, apostolic churches as well as the charismatic and evangelical movements of our own generation. In this respect the ICCEC exists as a "convergence of streams" -- a unifier of the liturgical/sacramental, evangelical, and charismatic tributaries of the Church Universal, which flow into the one "river, whose streams make glad the city of God, the Holy Place where the Most High dwells" (Psalm 46:4).


The seeds of this "convergence movement" were planted in May of 1977, when a group of evangelical leaders came together to issue a powerful call to all evangelicals to rediscover their roots in historic Christianity. "The Chicago Call," as it came to be known, was signed by such people as Peter Gilquist, Thomas Howard, Robert Webber, and Jon Braun. Their message, a recovery of our common and apostolic roots for the faithful transmission of the Gospel, became the catalyst and heartbeat for our church.


Uniquely, the ICCEC is not a schism or splinter group from another denomination. It was a unique work of God borne into the hearts of dedicated and faithful clergy from a number of denominations (Pentecostals, Baptists, Anglicans, Lutherans, Independent Charismatics, Wesleyans, etc.) who studied, prayed over, and witnessed this need for a house of convergence. They were burdened for a church that not only exercised apostolic authority within a liturgical framework but operated under the inspiration and anointing of the Holy Spirit. On June 26, 1992, Father Randolph Adler was consecrated as the church's first Bishop and Primate.

Today, clergy and laymen of the ICCEC, traveling from their heritage in Evangelical, Pentecostal/Charismatic, Anglican, Roman, and Eastern Orthodox expressions, now have the common vision of making the Kingdom of God visible to the nations of the world. The founding vision of the ICCEC states: "We seek to bring the rich sacramental and liturgical life of the early church to searching evangelicals and charismatics as well as carrying the power of Pentecost to our brothers and sisters in the historical churches, all the while providing a home for all Christians who seek an expression of faith that is equally liturgical/sacramental, evangelical, and charismatic."

Practices and Standards

In general, members of the ICCEC are expected to be of the highest moral, ethical, and religious character, expressing in their words and behavior the mind of Christ that dwells within every true Christian. All practices should find their basis in Holy Scripture, and accountability for conduct is emphasized through nurturing relationships with other like-minded believers.

With regard to religious life, members are to seek regular, weekly opportunities for Sabbath worship that includes receiving the Eucharist. Corporate worship is the norm since a love for the Church (the Body of Christ) is the natural expression of a committed love of Christ.

Corporate worship also walks hand-in-hand with individual growth and maturation of personal spirituality. Members are highly encouraged to engage in a structured pattern of devotional study, especially the Offices of Daily Prayer, reading, and prayer along with a healthy view of the other ancient spiritual disciplines (e.g., fasting, intercession, stewardship, silence, service, etc.).

Tithing a tenth of all income is taught in our churches as the minimum biblical standard for the financial support of the local parish in accordance with Deuteronomy 14:22; 1 Corinthians 16:2; and Hebrews 7:4-10.

Organizational Structure

The ICCEC is an episcopal communion; meaning, its government is overseen by bishops. The word "Episcopal" is from the Greek word for Bishop in the New Testament: "Episkopos." It is not intended to convey any other meaning except that. As stated above, The Charismatic Episcopal Church is not and has never been affiliated with the Episcopal Church USA or the Anglican Communion. We believe that a valid, apostolic episcopacy is not an option but rather an essential part of the New Testament definition of the Church. However, ICCEC bishops are not simply administrative overseers; they are chiefly pastoral.

Along with a governing episcopate, it is a founding principle of the ICCEC that government occurs by consensus under the direction of the Holy Spirit. On the International level, the Patriarch's Council and the International College of Archbishops confer on denominational matters chiefly through prayer; seeking the unity described in Acts 15 at the Council of Jerusalem. This same consensus process occurs within each international territory or national church, each province under the authority of its archbishop, each diocese under the authority of its bishop, and within each parish under the authority of its rector and his rector's council. The denomination, as a whole, is governed by The Canon Law of the Charismatic Episcopal Church.

While subscribing to the traditional and biblical understanding of ordained ministry by the imposition of hands for the consecrating of episkopoi (bishops), presbuteroi (pastor/priest), and diakonoi (deacons), we also recognize the recovery, within the charismatic movement, of the fivefold understanding of ministry expressed in Ephesians 4:11-13. That is, we believe that the gifts of apostle, prophet, evangelist, pastor and teacher were designed for the edification of Christ's Church until His coming again, and we anticipate these ministries, as well as other Gifts of the Holy Spirit, to be in operation--whether in the clergy or laity--in every healthy parish.

Our Worship Service

Worship is the heart of ICCEC, as the convergence of "old" things and "new" stored in the treasury, according to Matthew 13:52.

As a starting point, the ICCEC is rooted in Anglo-Celtic tradition, dating back to the third century. This Anglican approach allows tremendous flexibility with local expressions, without jeopardizing the essential of faith. This historical tradition can allow a simple order of worship, as well as more elaborate worship.

Three conditions are essential for worship in ICCEC. One is the community be open to the free working of the Holy Spirit. The second is the liturgical form, which is shown in the Bible and the tradition of the Church in its early centuries.  The third is church government that is led by men who are led by the Holy Spirit.

One of the hallmarks of ICCEC is their freedom with regard to the Holy Spirit. Our worship is much more than liturgical. She is sensitive to what God seeks to do in the midst of His people. The Holy Spirit is free to manifest itself through the worship of the Church.
The liturgy is based on the Church of the Apostles and before the New Testament. Its roots lie in Jewish worship practiced in the Temple and in the Synagogues, combined with the Eucharistic celebrations of the early Christians. Through the liturgy she joins, not only in the eternal form of worship in heaven, but also enters the historical worship of centuries.

Through a rich and authentic liturgy, express religious truths, denouncing heresies, and offers a true expression of worship to the Trinity.
While varying in degree of solemnity, the Parishes of ICCEC observe the liturgical year of the Church, following the cycle of the lectionary readings of the Bible, and the authorized form of worship on Sunday Celebrations. The following are prescribed for worship in ICCEC:


WORD OF GOD

  • An opening hymn or choral singing (as a starter before the Throne of God)
  • A short prayer recognizing the attributes of God and asking for His favor.
  • A time of worship and praise.
  • Confession of sins and absolution (in preparation for receiving the Eucharist )
  • Bible Readings
  • Sermon
  • Nicene Creed or Apostles.
  • Prayer Community.


    THE TABLE OF THE LORD

  • The Offertory (Presentation of tithes and offerings)
  • Lift up your hearts (Sursum Corda - old call to worship Christ)
  • Holy, Holy, Holy (Sanctus - words heard by Isaiah and John)
  • Words of Institution (repeating the story of the Last Supper )
  • Epiclesis (inviting the Holy Spirit to infuse and assist the sacraments.)
  • Prayer - Greeting of Peace
  • The breaking of the bread.
  • Distribution of Bread and Wine.
  • A prayer on Thanksgiving
  • Blessing and Farewell

    The ICCEC adopted the Book of Common Prayer (bcp) North American version of 1979 provisionally.

  • We are an International Church

    The core of this Charismatic Episcopal Church is the threefold revelation from the Holy Spirit that has guided us from the beginning:

    - Convergence Worship

    - Consensus Government

    - Culture of Life.

     

    The International Communion of the Charismatic Episcopal Church encompasses all of the territories, archdioceses, dioceses, and churches, and entities in communion with its Patriarch throughout the world.

     

    The ICCEC having as its Patriarch and Chief Pastor one selected by the Holy Spirit through consensus of the Patriarch’s Council. The Patriarch shall chair the Patriarch’s Council working with all bishops to establish and prosper the Church of God. The spiritual head of the ICCEC is the Lord and Savior Jesus Christ. The chief pastor is the Patriarch who serves as “First Father” of the Church.

     

    The ICCEC is a Communion, not a federation or association. The Church is led by consensus of the Archbishops of from ALL ICCEC territories. Unity is from God, it is maintained by fellowship, and mutual accountability and adherence to the ICCEC Canons and Catechism.

    Sanctity of Life

    1) Life begins in the mind of God and he alone has absolute dominion over all human life, and over the process by which it comes into being. The human being is to be respected and treated as a person from the moment of fertilization, that is, the union of an ovum and sperm. The respect and protection of ALL innocent human life is necessary for the establishment and maintenance of a moral civilization.

     

    2) The Church has the duty and the obligation to proclaim to all the earth the sanctity of human life, the dignity of human life, and respect for human life.

     

    3) Human life begins at conception and ends with natural death.

     

    4) The deliberate and direct destruction of innocent persons, preborn or born, through all forms of direct abortion, infanticide, euthanasia or any other means is considered to be unethical, immoral, evil and sinful. Nutrition and hydration are considered “ordinary care” not “medical care” and cannot be withheld.

     

    5) Therefore, we affirm that no government has the right to alter the law of God.

      a) Any legislation by any government that demeans or goes contrary to the law of God concerning the sanctity of life is immoral.

      b) We affirm the teaching of Holy Scripture and the tradition of the church throughout the centuries that God is the giver of life and thus human life belongs to Him.

      c) We affirm that this declaration on the sanctity of human life, which is rooted in the teaching of the church and the Holy Scriptures, is not in conflict with good and moral science.

     

    6) Human life, beginning in the mind of God, is sacred from the moment of conception – the union of the human egg and sperm, referred to as fertilization. The ending of this life through abortion is considered by the church to be immoral and sinful, and is contrary to the Scriptures as well as the consistent teaching of the historic church.

     

    7) The public support of, or participation in the intentional violation of the sanctity of human life by a member of the Charismatic Episcopal Church will result in an automatic referral to the Diocesan Bishop. This would especially include being employed by having or holding the ownership of an abortion facility, or running for a public office as a pro-abortion or pro-choice candidate, or working in any such campaign to promote the agenda of abortion. Refusal or failure to take part in a process of reconciliation and restoration may result in excommunication by the Bishop. This statement, though containing punitive elements, should never be used as a hindrance to any communicant seeking and receiving the mercy and forgiveness of Christ and His church through the ministry of repentance and reconciliation.

     

    8) Scripture specifies the prohibition contained in the fifth commandment: "Do not slay the innocent and the righteous". The deliberate murder of an innocent person is gravely contrary to the dignity of the human being, to the golden rule, and to the holiness of the Creator. The law forbidding it is universally valid: it obliges each and every one, always and everywhere.

     

    9) The purpose of defining and clarifying the deep commitment to the sanctity of human life must always be redemptive in order that mercy and truth would meet one another. (Psalm 85)
    Ecumenical Relationship
    Ordained clergy in the International Communion of the Charismatic Episcopal Church may participate in worship services and ceremonies with members of other religious faiths and Christian denominations. Participation includes not only active leadership roles such as celebrant, con-celebrant, assisting clergy, preacher, and lector, but also participation as a member of the congregation or audience. While we respect those who embrace other religious traditions than our own, and desire to reach out to them with the love of Christ, we must ensure that our relationships with them honor and uphold our own religious tradition. Since CEC clergy minister in relation to, and with the permission of, their ecclesiastical authority, the Bishops are the final arbiters of these policies and procedures.
    Doctrine Summary

    Summary: The Charismatic Episcopal Church holds to the San Clemente Declaration of 1999 as the minimum standard of catholicity, and seeks for theology to be not only an intellectual assent, but also a living experience with the Holy Trinity and the Church. The Church affirms the Holy Scriptures as the inspired, inerrant Word of God.

     

    1. The ICCEC believes that the 66 universally accepted books of the Old and New Testament are the Word of God containing all things necessary unto salvation. With regard to those several works commonly referred to as the Apocrypha or Deutro-Canonical Books, we further reaffirm the position, that while beneficial for education and teaching, they are not considered part of the Canon of Holy Scripture. They may, therefore, be read in public worship, but not used to establish dogma for doctrine.

     

    2. Bible Version: We hold that Bible translations that are translations of the original Greek and Hebrew are valid for church readings and study. Bible versions that add to or subtract from the original text are not authorized for CEC worship.

     

    3. We hold the Authority of Holy Scriptures.

      a. The Charismatic Episcopal Church recognizes the Holy Scriptures of the Old and New Testaments to be the inspired, inerrant Word of God.

      b. The Holy Scriptures serve as the final authority on all matters of faith and practice.

      c. Scripture is to be understood in light of apostolic tradition and the inspiration of the Holy Spirit.

      d. Where Scripture does not speak, we defer to apostolic tradition.

     

    4. We hold the San Clemente Declaration of 1999.

      a. In earnest anticipation for a future revelation of the fullness of the unity of the one, holy, catholic and apostolic Church, the International Communion of the Charismatic Episcopal Church adheres to these articles of unity exemplified by the undivided Catholic Church during the first eleven centuries:

      b. The Sacred Scriptures of the Old and New Testaments as the written Word of God, the chief witness to apostolic teaching, the source of the Church’s nourishment and strength.

      c. The Apostles’ Creed as the Baptismal Symbol; and the Nicene Creed as the sufficient statement of the Christian faith.

      d. The Seven Sacraments of the Church, including: Baptism, Eucharist, Confirmation, Confession/Reconciliation, Holy Matrimony, Holy Orders, Healing/Unction.

      e. The historic episcopate in Apostolic Succession, the gift of Christ’s authority to the Church and the trustee of the Church’s fidelity to apostolic teaching.

     

    5. We hold the spirit of the Family.

      a. That all life is sacred.

      b. That marriage is between a man and a woman: that it is a covenantal relationship between a man and a woman and God.

      c. That marriage is a sacrament ordained by God.

      d. That marriage is a divine picture of the relationship between Christ and his Bride, the Church.

      e. That all children are a blessing from God.

     

    6. We hold the Spirit of Theology.

      a. The Charismatic Episcopal Church recognizes that doctrine is not only intellectual assent, but a living relationship with Almighty God and His Church.

      b. It is incumbent upon the leadership of the Charismatic Episcopal Church to develop and maintain an atmosphere for growth and understanding in theology and doctrine. We adhere to the classical statement of ecumenicity: “In essentials unity, in nonessentials liberty, in all things charity.” While celebrating the diversity within orthodoxy, we also strive to avoid a schismatic spirit which would elevate nonessential or nonconsensual beliefs and practices above the Father's will that there be a spiritual and visible unity of the One, Holy, Catholic and Apostolic Church. .

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