Conduct - We utilize an episcopal structure of authority in the apostolic tradition and succession as our chosen system of conducting the governance of the Communion. This structure emphasizes the continuing apostolic ministry and succession of authority through bishops, presbyters and deacons. A call to the ordained presbytery is a holy calling and must follow biblical guidelines. The function of the historical episcopal structure of bishops, presbyters and deacons is for the purpose of order, not exclusion, and holds as its objective to promote the priesthood of all believers and to activate every Christian into their ministry calling. The ordained presbytery is not a group which exclusively holds and retains the power to minister, but rather, they are coaches and teachers with the distinct purpose of involving all of God's servants in effective ministry and by stewarding apostolic authority to minister. Ephesians 4:11-13 It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to prepare God's people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ. (NIV)

   Consecration - We are consecrated to a holy life that is evidenced by Christ-like character and ethical, biblically founded behavior. Our consecration is to holiness, prayer, obedience, faith and love. 1 Thessalonians 5:23-24 May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. The one who calls you is faithful and he will do it. (NIV)

   Convergence - We recognize that God has established different streams within His Church,

each emphasizing a part of His person and nature. We promote blending of the primary historical streams of Evangelicalism, Pentecostalism/Charismatic and Sacramentalism in Convergence. 1 Corinthians 12:4-7 There are different kinds of gifts, but the same Spirit. There are different kinds of service, but the same Lord. There are different kinds of working, but the same God works all of them in all men. Now to each one the manifestation of the Spirit is given for the common good. (NIV)

   Creeds - We maintain openness to the continual revelation of God's Word while preserving historical orthodoxy embodied in the ancient creeds, particularly the Nicene Creed and the Apostle's Creed. Matthew 13:52 He said to them, "Therefore every teacher of the law who has been instructed about the kingdom of heaven is like the owner of a house who brings out of his storeroom new treasures as well as old. " (NIV)

 

EXPRESSING THE CONVERGENCE OF THE MAJOR HISTORlCAL STREAMS

We are Evangelical, stressing salvation by faith in the atoning death of Jesus Christ through personal conversion, the authority and inerrancy of the Bible, the necessity of evangelism at home and abroad, the priesthood of the believer, and the importance of Spirit-anointed preaching as contrasted with mere ritual.

We are Sacramental, practicing the historically recognized rites which are vital to worship and have been preserved and practiced throughout the ages. We therefore highly value the sacraments and sacramentalism, utilize the primary ancient Creeds, and encourage the use of a liturgy based on biblical and historic traditions along with historic ceremony and Christian symbolism.

            We are Pentecostal/Charismatic, emphasizing the free expression of the gifts and Person of the Holy Spirit, especially in expressive praise and in signs and wonders, an in-filling of the Holy Spirit, personal spiritual growth and holiness, and everyone's individual call to ministry.

Since we each carry certain values forward from the church background from which we come, when it comes to building unity in the Church, we must often downplay our own preferences for the sake of cooperation. If we allow one another differences of emphasis within our own sphere of ministry, yet work hard to find points of agreement, then we have the basis of true unity and cooperation in the Body of Christ. Respect of differences and belief that God is the author of these differences is central to our mutual success.

The particular blend of these historic streams is left to the discretion of the bishop and presbyters of a local church or diocese, but an acknowledgment of the value and some specific expression of each is necessary for membership in this communion.

Common Elements of Convergence Churches

A restored dedication to the sacraments, especially the Lord's Table.

An identification and connection with the historical church, particularly the church of the

first four centuries.

A love and embrace for the whole church and a desire to see increased unity and cooperation.

The blending of the different practices of the different streams is evident, yet each church approaches convergence from its own views and emphases.

An interest in a harmonious mixture of structure, symbolism, biblical preaching and Spirit-led worship.

A comprehensive commitment to the Great Commandment and the Great Commission.

APOSTOLIC TRADITION AND SUCCESSION

From God's earliest dealings with mankind, He has called certain individuals to act as His special agents among His people. These that have been set apart are to guide, pastor, teach and support His people. The purpose of these ordained leaders is for order, not exclusion. They represent God's commissioned authority on earth and advance the apostolic ministry of Christ. Jesus Himself set forth a model of spiritual leadership for the Church by selecting and ordaining special messengers as apostles to carry forth His authority and ministry.

The practices and teachings of the early apostles were passed down through the letters they wrote and that were later canonized into scripture in the fourth century. These practices and teachings recorded in their own words in scripture, and in the writings of the early Church fathers became known as the "traditions of the apostles". These "traditions" give us a model for apostolic ministry. It can be argued that anyone who follows the teachings of the apostles through scripture, and does the works of the apostles outlined therein, is, in fact, following in the tradition of the early apostles. This would constitute continuity with the apostles, although it could not be considered an unbroken succession of authority.

The authority line of the early apostles was preserved by the act of "setting apart" or "ordaining" their successors by the laying on of hands. There was an orderly succession of authority passed on to others who were called to carry forth the apostolic ministry. They were appointed by the apostles and their successors, not elected or self-appointed. They were selected on the basis of established criteria. This continuity of authority through succession is traceable back to at least the second century through the consecration of Bishops. This is the essence of "Apostolic Succession". In the primitive Church, no valid church or minister would consider continuing to operate without this needed endorsement and spiritual impartation.

With regard to Apostolic Tradition and Apostolic Succession, it is our conviction that Apostolic Tradition, that is, actually functioning in apostolic anointing and gifting, is far more important than simply being in the line of succession. That some have confidence in their succession line alone, and solely on the basis of their valid consecration (based on apostolic succession), claim apostolic authority, smacks of "blue bloodedness". It is exactly this aristocratic approach to apostolic ministry that grieves God and has impeded the Church. What good is a valid consecration if a person has no verifiable anointing or significant apostolic fruit? The words of John the Baptist in Luke 3:8 set the tone: "Produce fruit in keeping with repentance. And do not begin to say to yourselves, 'We have Abraham as our father.' For I tell you that out of these stones God can raise up children for Abraham."  In this case, John the Baptist required fruit over bloodline. On the other hand, Apostolic Succession is a valid issue. In the case of the Apostle Paul, though he was clearly called and anointed by God, he first received the apostolic blessing through the laying on of hands by the presbytery at Antioch, yet still found it needful to be personally known and affirmed by the principle apostles in Jerusalem. Again, years later, when his ministry focus shifted entirely to the gentiles, he went back to Jerusalem for official confirmation of his ministry. There is no positive New Testament example of apostles, or others in the five-fold ministry, declaring themselves valid ministers and launching out on their own without regard to being in direct fellowship with the apostles or their appointed proteges. Those such as Diotrephes (3 John 9) who tried to operate independently were held in disdain. We believe that Apostolic Succession is a sacramental act that brings with it an anointing and spiritual grace unique to that act.

It is far better then, to have both the works and teachings of the apostles through Apostolic Tradition, and the direct authority line and recognition of the apostles through Apostolic Succession. Our goal is to present a balanced expression of these two vital aspects of apostolic ministry.

A HISTORICAL MODEL FOR UNITY

We hold as a model for unity the Chicago-Lambeth Quadrilateral and we subscribe to its spirit and content.

The Chicago-Lambeth Quadrilateral 1886, 1888

Adopted by the House of Bishops Chicago, 1886

We, Bishops of the Protestant Episcopal Church in the United States of America, in Council

assembled as Bishops in the Church of God, do hereby solemnly declare to all whom it may concern, and especially to our fellow-Christians of the different Communities in this land, who, in their several spheres, have contended for the religion of Christ:

1.  0ur earnest desire that the Savior's prayer, "That we all may be one," may, in its deepest and truest sense, be speedily fulfilled;

2.  That we believe that all who have been duly baptized with water, in the name of the Father, and of the Son, and of the Holy Ghost, are members of the Holy Catholic Church.

3.  That in all things of human ordering or human choice, relating to modes of worship and discipline, or to traditional customs, this Church is ready in the spirit of love and humility to forego all preferences of her own;

4.  That this Church does not seek to absorb other Communities, but rather, co-operating with them on the basis of a common Faith and Order, to discountenance schism, to heal the wounds of the Body of Christ, and to promote the charity which is the chief of Christian graces and the visible manifestation of Christ to the world. But furthermore, we do hereby affirm that the Christian unity...can be restored only by the return of all Christian communions to the principles of unity exemplified by the undivided Catholic Church during the first ages of its existence; which principles we believe to be the substantial deposit of Christian Faith and Order committed by Christ and his Apostles to the Church unto the end of the world, and therefore incapable of compromise or surrender by those who have been ordained to be its stewards and trustees for the common and equal benefit of all men.

As inherent parts of this sacred deposit, and therefore as essential to the restoration of unity among the divided branches of Christendom, we account the following, to wit:

1.  The Holy Scriptures of the Old and New Testaments as the revealed Word of God.

2.  The Nicene Creed as the sufficient statement of the Christian Faith.

3.  The two Sacraments - Baptism and the Supper of the Lord - ministered with unfailing use of

Christ's words of institution and of the elements ordained by Him.

4.  The Historic Episcopate, locally adapted in the methods of its administration to the varying needs of the nations and peoples called of God into the unity of His Church.  

Furthermore, deeply grieved by the sad divisions which affect the Christian Church in our own land, we hereby declare our desire and readiness, so soon as there shall be any authorized response to this Declaration, to enter into brotherly conference with all or any Christian Bodies seeking the restoration of the organic unity of the Church, with a view to the earnest study of the conditions under which so priceless a blessing might happily be brought to pass.

Note: While the above form of the Quadrilateral was adopted by the House of Bishops, it was not enacted by the House of Deputies, but rather incorporated in a general plan referred for study and action to a newly created Joint Commission on Christian Reunion.

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Lambeth Conference of 1888 Resolution 11

That, in the opinion of this Conference, the following Articles supply a basis on which approach may be by God's blessing made towards Home Reunion:

1. The Holy Scriptures of the Old and New Testaments, as "containing all things necessary to salvation," and as being the rule and ultimate standard of faith.

2. The Apostles' Creed, as the Baptismal Symbol; and the Nicene Creed, as the sufficient statement of the Christian faith.

3. The two Sacraments ordained by Christ Himself--Baptism and the Supper of the Lord--ministered with unfailing use of Christ's words of Institution, and of the elements ordained by Him.

4. The Historic Episcopate, locally adapted in the methods of its administration to the varying needs of the nations and peoples called of God into the Unity of His Church.

THE STRUCTURE OF OUR COMMUNITY

The structure of the Fellowship Communities is based upon an episcopal form of government.

As is true with every living thing, this body is still growing and maturing in knowledge; continually seeking God's best and highest for this communion. The early churches of the New Testament, and on into the first century had considerable diversity in the structure of pastoral ministry. The formation of the primitive church structure was a process. How do you replace one of the original twelve? What do the apostles do when overburdened with administrative duties? What is the role of the evangelist in contrast to that of the apostle, teacher, pastor or prophet? What will be the preferred structure of the End-Time Church? These were, and still are challenges before the people of God.

Being a new communion, and seeking to blend different streams of the Church while drawing from both the ancient and new, the "canons", which is the system of principles, standards and rules that govern this communion, are considered provisional, and will remain so for its first few years. After a provisional period, the canons will be moved to a permanent status, with an understanding that until our Lord Jesus Christ reappears, and we know as we are known, all things are provisional. This reflects a conviction that all that can be known, and all that is to be known, is not now known to us. We are dependent on the Lord and His guidance, and on those that have gone before us, and on those who are currently on this journey of discovery for our direction. Many historical and contemporary structures are being studied and our own structure will remain open to continual review. An episcopal structure is utilized in this communion, but its shape and form may, from time to time, be adjusted. The perfected Church is still an awaited promise.

Though many appropriate contemporary terms may be used to describe the leadership structure of the one Holy and Catholic Church, we have, with some modifications, chosen to adopt terminology that reflects that of the historical traditions that relate back to the Patristic period. We do not claim this chosen terminology to be the best for all segments of the Church, but do believe that it is sufficient for our purposes and does carry the weight of two millenniums of usage. Jeremiah 6:16 This is what the LORD says: "Stand at the crossroads and look; ask for the ancient paths, ask where the good way is, and walk in it, and you will find rest for your souls. (NIV)

Any attempt to organize the Church that is not based on a vital relationship with God and practiced on the basis of covenant relationships with one another is doomed to failure, no matter how biblical, historical or practical it may be. We therefore commit this communion, its structure and canons to the Lord, and pledge ourselves to promote the organic nature of the Church over human organization.

   Ordained Clergy: all bishops, presbyters and deacons in the Community will properly be ordained into apostolic tradition and succession.

The ICHCOC utilizes the historical three levels of ordination; bishops, presbyters and deacons. These three levels of ordination constitute the clergy of this communion.

All clergy are under the immediate authority of their bishop, and the ecclesiastical authority of the House of Bishops.

Though there are titular positions defining levels of responsibilities among bishops, there is no higher level of ecclesiastical authority than Bishop Ordinary in the ICHCOC.

A duly ordained presbyter or deacon may be an official clergy of the ICHCOC, and therefore pertain to a particular diocese individually. That is to say that they may be a pastor of a non-ICHCOC church or ministry and still belong to a diocese and be in full fellowship with the Communion.

Clergy from other Christian bodies may be received into the Community. They will be re-ordained according to the canons if they are not in Apostolic Succession.

All of the clergy must personally tithe to the diocese to which they belong. It is encouraged that this be handled by tithing through a local congregation to the diocese.

All clergy may pertain to the diocese they choose.

Church: a gathering of believers under the leadership of a bishop or presbyter.

A church is under the legal authority of its board of trustees. A local church may organize itself based on the customs and needs of the local congregation, including the terms used to describe positions of service within the congregation.

A church is under the spiritual authority of its bishop, senior presbyter and its congregational presbytery (board of elders, vestry, leadership team, etc.).

A presbytery can contain both ordained presbyter-elders (clergy) and non-presbyter elders (laypersons).

The churches are legally autonomous, and as such, retain the rights to govern their own financial and spiritual affairs, to own their physical properties, to choose their own bishop and to disaffiliate from the communion as they deem necessary.

The churches must commit to involvement in church planting.

The churches must support world missions. A minimum level of 10% of the general income is recommended.

The ordained presbyters (clergy) are not autonomous. They are under the apostolic authority of their bishop.

The churches must support the diocese at the prescribed level set by mutual agreement of the local congregation and the diocese to which they belong.

A yearly Lent offering to the ICHCOC is encouraged.

Diocese: an administrative division of churches, which is the jurisdiction of a Bishop Ordinary.  Each Diocese of the Fellowship should work within the Diocesan Canons of the ICHCOC.

The formation of a new diocese must be authorized by the Holy Synod of the ICHCOC.

A Bishop Ordinary is the ecclesiastical head of a diocese. The bishop is the chief pastor of all the presbyters in the diocese and performs all ordinations. The bishop is responsible to maintain the diocesan office and to uphold unity, godliness and mission to the presbyters and churches of the diocese, as well as, represent the diocese to the