A Look at the Reformed Catholic Church

 

We, the people of the Reformed Catholic Church; Transformed by Jesus Christ through Baptism; Empowered by the Holy Spirit; Nourished by the Eucharist; United in our faith; Liberated by the love of God; Commit ourselves to be God's welcoming heart of mercy, God’s inclusive arms of love, and God's hands of justice and healing to all people who seek God through Jesus Christ

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The Reformed Catholic Church is an Independent Catholic Church, not under the authority of the Bishop of Rome. We are similar in our liturgy, sacraments and apostolic succession. Our heritage flows from the Old Catholic Church, which split with the Roman Catholic Church in 1870 over certain doctrines of the First Vatican Council. We profess a more progressive theology, ordain men and women, offer open communion, and are fully affirming and inclusive of the LGBTQ community in the life of the Church, including Holy Orders.

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As the Institutional Church rose from the ministry of Jesus and became codified into the Eastern and Western Churches, there have been moments of debate that have led to new directions. In 1054, for example, the Roman Catholic Church caused a schism with the Eastern Church over the insertion, without ecumenical agreement, of a phrase referred to as the Filioque or "and from the son". Roman Catholic leadership changed the creed of the Church by being inserting "who proceeds from the Father and the Son." Since this breach, the Roman Catholic Church has promoted herself as the "one true Church." This despite being the Ecclesial body who changed the orthodoxy. In 1517 theologians and clergy stood against the Roman Catholic Church's abuse of power and greed. This stance led to the Protestant Reformation and the creation of what would become the Lutheran, Anglican, and Presbyterian Churches.  

The year 1648 brought about the end of the Thirty Years' War - a war between nations in response to the Roman Catholic Church's desire to control nations with theocratic rule and nations' desires to rule themselves. This war produced what we now call the Great Enlightenment. From this era, secularism in the form of science, secular governance, and academia invited humanity to be led primarily by reason. In 1730, as The United States of American was being born, The Great Awakening brought about the proliferation of Evangelicalism and the solidification of Methodism. As the Roman Catholic Church became aware of their new need to compete in a marketplace of ideas, the First Vatican Council, Vatican I, was convened. 

The Roman Catholic Church, as a result of Vatican I, created the doctrine of "Papal Infallibility." Also, Pope Pius IX scribed an apostolic constitution named Ineffabilis Deus. In his constitution, he established the doctrine known as the "Immaculate Conception." While this was a practice of some Christian communities, the Roman Church made it into dogma with no real theological support. These overreaches by the Roman Catholic Church were again met with schism. In 1871, in response to Vatican I, the Old Catholic Church of Utrecht was born.

Breaks from Rome continued to occur in the modern era. The Brazilian Catholic Apostolic Church was created in 1945 by Bishop Carlos Duarte Costa. Duarte Costa disagreed with several moves by the Roman Catholic Church, including their closeness with fascist regimes. In June of 1945, Costa broke with the Roman Church, establishing the Igreja Católica Apostólica Brasileira or ICAB.

Vatican II was a further source of consternation among communities of Catholics who split from Rome, claiming that the Papal See was vacant and that the modern "Popes" were no longer the Vicar of Christ. These communities have been quite popular among traditionalist Catholics.  

While it may seem like the word "Catholic" is synonymous with Roman Catholic, it is merely a word that means "Universal" or that the subject applies to all of humankind. Likewise, the term "Catholic" refers to a culture of people with catholic ideas - The Mass, the Sacraments, the need for clergy, and apostolic succession. This understanding of Catholicism is at the foundation of the growth of the contemporary Independent Catholic Movement.

Independent Catholic communities exist throughout the world. The Reformed Catholic Church is one such community. The Reformed Catholic Church offers valid apostolic succession (the passing on of the ministry through the laying on of hands through bishops from the time of the Apostles), the seven sacraments, the same offices of the clergy, the same rituals and rites, and many other overlapping prayers and other necessities.  

What makes the Reformed Catholic Church distinct is that it's inclusive, affirming, and open to all. This vision of inclusiveness welcomes women, LGBTQ, and married persons to Holy Orders, welcomes LGBTQ couples to the sacrament of Marriage and welcomes all to the Eucharistic table.

The Reformed Catholic Church began its journey toward service in 1997 when several clergy from other Independent Catholic Churches came together to offer a radical vision of an inclusive church rooted in Catholic tradition's essentials. There were many growing pains and winnowing events throughout its early years. Eventually, Bishop Chris Carpenter (a former Roman Catholic Priest) established the Reformed Catholic Church as a non-profit 501 (c)(3) Church in 2016. This milestone resulted from many years of work toward creating Canons of the Church, establishing approved rituals, developing training for aspiring clergy, and further efforts to define the body of the organization. Since the creation of the Church as a non-profit, the Church has grown and thrived

Learn more about the Reformed Catholic Church on their web site and find a local congregation near you.

The Reformed Catholic Church

Abiding Presence Faith Community

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How to Respond to the Anti-Trans Legislation? LGBTQIA+ Advocacy Team Responds

We, the Advocacy Committee for LGBTQIA+ Equity (ACQ+E), stand firmly against any effort to dehumanize or strip away the human and civil rights of our LGBTQIA+ siblings. We recognize that it can be hard to know what to do during these challenging times, and we want you to know you are not alone. We are committed to walking alongside you in love, and we are encouraging each other—and all who share our values—to take these steps together: 

1. Within Your Sessions and Congregations: Strive to create worship spaces where every person feels welcomed, valued, and safe. 

2. In Your Presbyteries: Support Amendments 24 A and 24 C so they become part of our Book of Order, strengthening protections for LGBTQIA+ individuals within the Presbyterian Church. 

3. With Your Elected Representatives: Use the Presbyterian Church (U.S.A.)’s Voter Voice platform, which streamlines the process of locating and contacting your local, state, and federal officials, making it easier to raise your voice and advocate for human rights legislation.  

At the same time, it is crucial that we each care for our own well-being. Research from the American Psychological Association (APA) “suggests that anti-LGBTQ political administrations and policies negatively impact the psychological well-being of sexual and gender minority populations.” In alignment with research and recommendations from the APA, we encourage you—just as we encourage ourselves—to: 

• Prioritize mental health and seek professional or pastoral support when needed. 

• Be intentional about when and how you consume social and news media, ensuring it supports rather than undermines your well-being. 

• Nurture close, supportive relationships that uplift you. Positive social networks serve as a powerful buffer against stress and discrimination. 

• Connect with affirming worshipping communities that embrace you fully. 

• Incorporate intentional self-care practices into daily life. 

Our work is rooted in God’s deep love for justice (Psalm 33:5; Micah 6:8; Isaiah 61:8) and guided by Jesus’ vision of overturning oppressive systems (Luke 1:52-53; Matthew 5:3-10). We hold fast to the promise of a renewed creation (2 Corinthians 5:17; Romans 8:19-21)—one in which all God’s children partake in the justice, peace, and joy granted by the Spirit (Jeremiah 22:3; Psalm 106:3; Romans 14:17; Galatians 5:22-23). 

If you or someone you know needs additional support, please reach out to the 
LGBTQI+ Lifeline. You are not alone; we stand with you in faith, hope, and love. 

The Advocacy Committee on LGBTQIA+ Equity (ACQ+E) is a standing committee of the General Assembly. The committee was formed by the General Assembly in 2022 to assisting the Presbyterian Church (U.S.A.) in providing full expression to the rich diversity of its membership as described in the Book of Order. See their website here. 

Central Florida Presbytery Anti Racism Policy

About one year and a half ago, the Central Florida Presbytery approved its Anti-Racism policy.  An Anti-Racism Policy is a formal guideline or rules that seeks to produce and sustain racial equity for black, indigenous, or other people of color. As Christians, equity and non discrimination is at the very heart of the gospel and should be a primary characteristic that defines the church.  Yet churches swim in the same culture as everyone else.  White supremacy and racism is an oppressive system that upholds the superiority or the norm of white culture while denigrating or holding other cultures as inferior.   Therefore it is imperative that the church and its leaders understand racism and commit ourselves to changing our culture.  To that end, the Central Florida Presbytery passed the following Anti-Racism policy.  I reproduce it here for information and to guide others in the practices of anti racism. 

CENTRAL FLORIDA PRESBYTERY POLICY ON ANTI-RACISM 

Adopted 6-1-2023 

Biblical Background 

Scripture in many places calls on the people of God to be a blessing to all peoples, to be reconciled and reconcilers. Believing that we have been created in God’s Image, we commit to the reconciling work necessary until all peoples find themselves integrated into the whole of society and treated with dignity and righteous justice. The texts below are two that undergird this anti-racism policy: 

Galatians 3:26-28 – So in Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus. 

Ephesians 2:14-16 - For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace, and in one body to reconcile both of them to God through the cross, by which he put to death their hostility. 

We, a diverse and complex community of believers, set forth and commit to operate under this policy. We will undertake this discipline individually and collectively as a church. 

1. PRAY with an open mind and heart, and respond to God’s leading. 

2. LEARN: • to share the history, dynamics, and consequences of racism as power; 

• to listen empathetically to the hurts and hopes of people of color; 

• to listen to and hear the lived realities and stories of people of color without blaming, deflecting, or changing the subject. 

• to recognize the ways historic acts and attitudes of oppression continue to affect our view of society, culture, and racial tensions 

• to respect, with humility, marginalized people, including when or how they peacefully protest their mistreatment; 

• to recognize implicit bias (attitudes or stereotypes that affect our understanding, actions and decisions in an unconscious manner) and the resulting habit of ingrained prejudice; 

• to avoid racially charged words and dehumanizing phrases. 

• study with others the Central Florida Presbytery’s Statement on Racial Injustice 

3. REPENT and ATONE: 

• for personal acts of racism or colorism, acknowledging that we can veil racist or prejudiced thoughts and behaviors, even from ourselves 

• for our failure to hear the cries of our marginalized kindred; 

• for power imbalances and undercurrents of racism that limits access to leadership and control of faith institutions; 

• for valuing law and order and property above the lives of people of color; 

• for being silent in the face of racial injustice. 

4. AFFIRM: • inclusion in leadership in the Central Florida Presbytery and Presbyterian Church (U.S.A.), while acknowledging that more work is necessary; 

• that we sin before God and against humanity when we refer to any person as “other” or as “them”; 

• our accountability to all people, regardless of color; 

• the need to reform racialized aspects of our criminal justice system; 

• the importance and value of a truth and reconciliation process for our faith traditions and nation; 

• that faithfulness demands working for restitution and restorative justice from our faith institutions and our nation for Black, Indigenous, and other People Of Color (BIPOC)7 communities because, “Repairing what's broken is a distinctly biblical concept, which is why as people of faith we should be leading the way into redemption, restoration, and reconciliation.”8

5. ACT: • by practicing Christ’s love and acceptance of all people and all faiths by leading with love because we can never expect others to believe what we believe if we do not extend love to everyone. 

• by bringing our prophetic voices into the public arena; 

• by leading our congregations to recognize and confront racism; 

• by calling for appropriate discipline, up to and including prosecution and/or termination of employment, of law enforcement officers who commit racist or brutal acts; 

• by working to transform our system of policing, criminal justice, immigration, and mass incarceration systems that are decimating BIPOC communities; 

• by working to eliminate inequities inflicted on non-white communities from health care to employment, from education to wealth, from the criminal justice system to housing; 

• by taking responsibility for our part in the struggle for racial justice in all arenas of life; 

• by making amends for our silence by speaking truth with humility and listening with deeper conviction to those we have offended. 

As a Presbytery, we shall: 

• provide opportunities for all members of the presbytery and our congregations to participate in educational events that promote understanding and discussion about racism and our racial history; 

• encourage all committees, ministries, members and congregations to engage in efforts to end racial injustice by promoting equal access to leadership opportunities including a place and voice at the table with the Nominating Committee and the Committee on Representation taking the lead here. 

• require Ministers of Word and Sacrament, Certified Christian Educators, Commissioned Pastors and presbytery staff to engage in anti-racism training on an ongoing basis; (triennially). Council, the Committee on Ministry and the Leadership Development Committee will take the lead to plan and offer this training. 9

3 Language changes over time and this reference is to all non-white people in our society including persons of Asian, Latin and other racial ethnic descent. 8 LaTasha Morrison, Be the Bridge: Pursuing God's Heart for Racial Reconciliation. 2019, WaterBrook, Crown Publishing Group. p.154 

3 Recommendation to Council: Approve the Spring Stated Presbytery Meeting be changed to include an in-service training event for the Ministers of Word and

Sacrament, Certified Christian Educators, Commissioned Pastors and presbytery staff in the morning. (thus, making it an all-day meeting) Rationale: this would allow trainings such as anti-racism and boundaries to be elevated in importance and a date each year for planning purposes. 

• urge the leadership, staff and members of the presbytery’s congregations to participate in the same recurring anti-racism training events; oprovide resources/ training videos on the presbytery website for congregations to use for additional 

• encourage Administrative Commissions and councils to consider designating a portion of the proceeds from any sales of property to further anti-racism work, such as: o support BIPOC ministries and congregations 

o establish and fund scholarships for BIPOC members of the presbytery’s faith communities, leaders and youth to include camps, conferences, college, seminary, continuing education or training opportunities 

• recommend that all individuals at every stage and age learn about racism in age-appropriate ways; o provide an anti-racism page on the website where individuals can find resources and training opportunities. 

• promote storytelling events and intercultural experiences that help us understand our collective narrative as people of faith and the ways we are transformed by the Gospel and by intentional conversations with our racially diverse siblings; o capture stories from the storytelling events on video and/or other media to allow as many people as possible to have access to these. 

o Send a copy of any videos/ media to the Presbyterian Historical Society for an even greater reach 

• communicate the presbytery’s awakened convictions, repentance, and commitment to a new awareness, utilizing: 

o Presbytery Newsletters 

o Presbytery Meetings 

o Social Media 

o Website

o Podcast

• commit to be active and to publicly proclaim our new understandings as we express our faith through civic engagement.11

o sponsor events for the purpose of educating and informing the general public, such as: Forums/ Debates/ Critical Conversations/Activists/ Movie Screenings; 

o promote the diverse leadership of the Presbyterian Church in a way that highlights the greater efforts of the denomination; 

o support efforts to eradicate cash bail (the Bail Project); 

o write guest columns in the newspaper or blogs; 

o use our Podcast as a platform 

o At least annually, acknowledge and state the original land use at a presbytery meeting as was recommended by the 223rd General Assembly (2018) of the PC(USA)12 regarding the Doctrine of Discovery to all mid-councils.6

10 The budget implications for this are unknown at this time. Scott Prewitt and people at Full Sail can help us discover the costs involved. 

11 Historically this has included works for the abolitions of slavery, marches for civil rights, non-violent protest, sit-ins, communicating with elected officials, etc. 

12 Doctrine of Discovery: A Review of Its Origins and Implications for Congregations in the PC(USA) and Support for Native American Sovereignty https://facing-racism.pcusa.org/site_media/media/uploads/facing_racism/doctrine-of-discovery-report-to-the-223rd-ga-2018-finalized-copy_as-approved.pdf

As a Presbytery, we adopt the following procedure for filing allegations and complaints of policy violations: 

Preventing discrimination, harassment and retaliation based on race is everyone’s responsibility. Central Florida Presbytery and the sessions of local congregations cannot prevent or remedy discrimination, harassment, and retaliation based on race unless they know about them. This policy applies to allegations and complaints arising at the presbytery level that may occur at events such as: presbytery meetings, committee meetings, council, presbytery sponsored training even, Presbyterian Youth Council (PYC), Camps, etc. 

An allegation is a written description of behavior of an individual that is suspected to be a violation of the Constitution of the Presbyterian Church (USA). A complaint is a written description of behavior of a council, or entity of a council that is suspected to violate the same standards through action in error or failure to act.

o Reporting an Allegation– against an individual 

• All allegations shall be submitted to the Stated Clerk, following the guidelines in D-10.0101. 

• Although individuals are encouraged first to choose have conversation with the person who has offended about what was offensive and resolve the matter; however a written summary of the incident is required to begin the formal disciplinary process. 

• Allegations should be reported in as timely of a manner as possible. 

• Upon receipt of a written allegation, the Stated Clerk shall determine whether the allegation involves a member of presbytery. 

• If it involves a member of presbytery, the Stated Clerk shall follow the procedures for the initiation of an investigation for disciplinary process in D-10.0103. 

• If the complaint involves a member of a congregation, it shall be referred to the congregation’s session. 

o Reporting a Complaint 

Reporting a Complaint – against the presbytery (committee, entity, or the presbytery itself). • Complaints alleging an irregularity or delinquency shall be handled as follows. 

• If the alleged irregularity or delinquency occurred during a meeting or event overseen by a committee or entity of the presbytery, the Stated Clerk shall forward the complaint to the presbytery’s Permanent Judicial Commission, which shall handle it in accordance with D-6.000 and D- 

7.000 of the Rules of Discipline. 

• If the alleged irregularity or delinquency was committed by the presbytery itself, the complaint shall be sent to the Stated Clerk of the Synod of South Atlantic. 

A reflection on early graffiti mocking Christ

The earliest graffiti that depicted Jesus' crucifixion doesn't come from Christian art but from mocking graffiti.  Found near the Palatine Hill in Rome and dating to the first century, it shows Jesus with the head of a donkey on the cross.  A person appears to be mocking Jesus and his beliefs.  Could this represent the Romans disdain for anything Christian?  The writing says, "Alexamenos worship [his] God."  Tertullian writes a common slander was that Christians worshipped a donkey "...for some among you have dreamed that god is an ass' head an absurdity which Cornelius Tacitus first suggested..." (Tertullian, As Nations 197 CE).

The references to a donkey could have originated from many places such as a slur against the Jewish people, or from Jesus' connection with donkeys in his ride into Jerusalem.  Certainly the donkey's symbolism of meekness and humility would have run counter to the values of Rome which included military strength, oppression, conquest, and domination.  The values of Jesus as expressed in the sermon on the mount (beatitudes) would have been mocked by anyone that valued the Roman ideals. Gods were powerful and certain didn't end up being crucified so easily.  

It's important for us to consider this contrast between Jesus and Rome.  While ultimately, Rome would adopt Christianity, after Constantine, the church would have to deal with the eventual corruption of Christianity. The church began to use the model of power and conquest to dominate other cultures.  Instead of conquering under the old Roman ideals, the new Roman Empire would now conquer under the sign of the cross.  We should never forget therefore that Rome represented the power of government to suppress. It celebrated the power of wealth and glory, it classified between the "in's and the outs".  Christ represented the exact opposite, love, mercy, peace, humility, poverty, and acceptance of all.  There will always be those that mock these Christian virtues, even Christians.  Followers of Jesus must never forget that Christianity ultimate is correctly represented by those that opposed it in this piece of graffiti, Jesus was all about his self giving love and self sacrifice, something that is consider to be stupid as an ass.  

Voting on Amendments 24A and 24C in the PC(USA)

 Why I support a Yes vote on 24A and 24C

The PC(USA) will be voting in the coming months on two important additions to our Book of Order.  First, adding to our foundations of Presbyterian Polity "sexual orientation and gender identity" as categories that we do not discriminate against.  Second, requiring ordination examination questions to be asked regarding a candidates commitment to our principles of non discrimination and our historic principles of church order. I am strongly recommending a YES on both. These are labeled "24A and 24C" in the coming vote.

When I first came into the Presbyterian Church almost two decades ago, there were three important things I learned about ordination. First, that we believe that God is the source of all ministry in the church. We have always believed that every Christian is joined in ministry at our baptism, and every member is equipped uniquely to serve the church by the gifts given to us by God. As our sexual orientation and gender identity is part of our essential personhood and our identity, this certainly applies to all people that identify as LGBTQIA+ and this has already been affirmed by our church that has extended ordination to all regardless of sexual orientation or gender identity. It has long been a tradition to accept those into church membership that have a faith in Jesus Christ, and not for any other reason. 

Second, I was stunned when I read in our Book of Order that we believe “truth is in order to goodness” and that truth is based by the 'fruit we bear'. We apply this truth to ordination when we examine candidates suitability. I have been ministered to, encouraged, loved, guided and challenged by many dear LGBTQIA+ Christians and I have seen and witnessed first hand the Spirit positive work through their labor, love and witness in the church. Last, we know that our ministry is always done in community and connection with each other. We are one body, and we depend on the very diversity of that body for its full ministry and vitality. 

As we read in Acts 15:6-11

...After there had been much debate, Peter stood up and said to them, “...You know that in the early days God made a choice among you, that I should be the one through whom the gentiles would hear the message of the good news and become believers. And God, who knows the human heart, testified to them by giving them the Holy Spirit, just as he did to us, and in cleansing their hearts by faith he has made no distinction between them and us. Now, therefore, why are you putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear?  On the contrary, we believe that we will be saved through the grace of the Lord Jesus, just as they will.”

Just as the Holy Spirit was evident in the life of gentiles in the first century, so likewise, we see the Spirit working in and through the church through the lives of many committed and dedicated disciples of Jesus that identify as LGBTQIA+.

Therefore, it is important to ask questions during examination of our those that take on ordered ministry to our commitment to being a friend among our colleagues and working together in ministry. This amendment does not require uniformity of thought or conviction but is a commitment to not disrupt or prevent LGBTQIA+ Christians from living out their calling. I call all on those voting on Amendment 24-C to therefore vote in the affirmative for this important addition to our constitution. 

Let Us All Speak Our Minds or Die For It

 

Let Us All Speak Our Minds

Men tell us 'tis fit that wives should submit

to their husbands submissively, weakly;

Tho' whatever they say, their wives should obey

Unquestioning, stupidly, meekly.

Our Husbands would make us their own dictum take

Without ever a wherefore or why for it. 

But I don't and I can't and I won't and I shan't

No I will speak my mind if I die for it.

For we know it's all fudge to say man's the best judge

Of what should be and shouldn't, and so on.

That woman should bow, nor attempt to say how

She considers that matters should go on.

I never yet gave up myself thus a slave,

However my husband might try for it;

For I can't and I won't, and I shan't and I don't

But I will speak my mind if I die for it. 

And all ladies I hope who've with husbands to cope,

With the rights of the sex will not trifle.

We all, if we choose, our tongues but to use,

Can all opposition soon stifle;

Let man, if he will, then bid us be still

And silent, a price he'll pay high for it. 

For we won't and we can't and we don't and we shan't,

Let us all speak our minds if we die for it.

Elizabeth Knight

Listen to Let us All Speak Our Minds at the Smithsonian