I. GENERAL POLICIES CONCERNING THE SACRAMENTS

1. The sacraments of the New Testament were instituted by Christ the Lord and entrusted to the church.

2. As actions of Christ and the church, they are signs and means of God’s grace which express and strengthen the faith, render worship to God, and effect the sanctification of humanity and thus contribute in the greatest way to establish, strengthen, and manifest ecclesiastical communion. Accordingly, in the celebration of the sacraments the sacred ministers and the other members of the Christian faithful must use the greatest veneration and necessary diligence.

3. Since the sacraments are the same for the whole church and belong to the divine deposit, this jurisdiction shall adhere to the requirements for their validity as handed down by the Catholic tradition of the church, inclusively offering them to all without regard to sex or sexual orientation, and the bishop(s) of the jurisdiction shall decide what pertains to their licit celebration, administration, and reception and to the order to be observed in their celebration.

4. A person who has not received baptism cannot be admitted validly to the other sacraments.

5. The sacraments of baptism, confirmation, and the most holy eucharist are interrelated in such a way that they are required for full Christian initiation.

6. Sacred ministers cannot deny the sacraments to those who seek them at appropriate times, are properly disposed, and are not prohibited by law from receiving them.

7. Pastors of souls and other members of the Christian faithful, according to their respective ecclesiastical function, have the duty to take care that those who seek the sacraments are prepared to receive them by proper evangelization and catechetical instruction, attentive to the norms issued by competent authority.

8. Since the sacraments of baptism, confirmation, and orders imprint a character, they cannot be repeated. If after completing a diligent inquiry a prudent doubt still exists whether the sacraments mentioned were actually or validly conferred, they are to be conferred conditionally. Orders may be conferred conditionally when so doing furthers the unity of the church.

9. In celebrating the sacraments the liturgical books approved by competent authority are to be observed faithfully; accordingly, no one is to add, omit, or alter anything in them on one’s own authority.

10. In administering the sacraments in which holy oils must be used, the minister must use oils pressed from olives or other plants and consecrated or blessed recently by a bishop; he or she is not to use old oils unless it is necessary. If they are not available, any presbyter in case of necessity may bless the oil of the sick or oil of catechumens during the actual celebration of the appropriate sacrament. Sacred chrism must be consecrated only by a bishop. The pastor is to obtain the holy oils from his or her own bishop and is to preserve them diligently with proper care. Sacred chrism, the oil of catechumens, and the oil of the sick are three separate oils, and under no circumstances may oil already blessed as one kind of the sacred oils be blessed as another, nor may one oil serve as more than one kind of sacred oil.

11. The minister is to seek nothing for the administration of the sacraments, always taking care that the needy are not deprived of the assistance of the sacraments because of poverty.

II. POLICY ON BAPTISM

1. Baptism, the gateway to the sacraments and necessary for salvation by actual reception or at least by desire, is validly conferred only by a washing of true water with the proper form of words. Through baptism men and women are freed from sin, are reborn as children of God, and, configured to Christ by an indelible character, are incorporated into the church.

2. This proper form includes a statement of the intent to baptize and is done in the name of the Father and of the Son and of the Holy Spirit. The traditional formula in the eastern rites is: “The servant of God N. is baptized in the name of the Father, and the Son, and of the Holy Spirit”. The traditional formula in the western rites is: “N., I baptize you/thee in the name of the Father, and of the Son, and of the Holy Spirit/Ghost.” For baptism, it is necessary to use the traditional formula “Father, Son, and Holy Spirit/Ghost”, even though it is certainly desirable to use inclusive language for God at other times.  Those wanting to incorporate feminine language may use a formula such as this: “N., I baptize you in the name of the Father and of the Son and of the Holy Spirit, one God, Mother of us all.”

3. Baptism is administered according to the order prescribed in the approved liturgical books, except in case of urgent necessity when only those things required for the validity of the sacrament must be observed.

4. The celebration of baptism must be prepared properly; consequently:

An adult who intends to receive baptism is to be admitted to the catechumenate and is to be led insofar as possible through the various stages to sacramental initiation, according to the direction of the ordinary.

The parents of an infant to be baptized and those who are to undertake the function of sponsor are to be instructed properly on the meaning of this sacrament and the obligations attached to it. The pastor personally or through others is to take care that the parents are properly instructed through both pastoral advice and common prayer, where possible, visiting them.

5. The prescripts of the sacramental policies on adult baptism are to be applied to all those who, no longer infants, have attained the use of reason. A person who is not responsible for oneself is also regarded as an infant with respect to baptism.

6. Apart from a case of necessity, the water to be used in conferring baptism must be blessed according to the prescripts of the liturgical books.

7. Baptism is to be conferred either by immersion or by pouring.

8. Although baptism can be celebrated on any day, it is nevertheless recommended that it be celebrated ordinarily on Sunday. All Saints’ Day, the Feast of the Baptism of Christ, Easter, and Pentecost are especially appropriate times for the celebration of baptism. The most appropriate occasion for baptism is the Easter Vigil.

9. The ordinary minister of baptism is a bishop, a presbyter, or a deacon.

10. When an ordinary minister is absent or impeded, a cleric or another person designated for this function by the local ordinary, or in a case of necessity any person with the right intention, confers baptism licitly. Pastors of souls, especially the pastor of a parish, are to be concerned that the Christian faithful are taught the correct way to baptize.

11. Anyone who has not been baptized may be baptized; no one who has been baptized may be re-baptized.

12. For an adult to be baptized, the person must have manifested the intention to receive baptism, have been instructed sufficiently about the truths of the faith and Christian obligations, and have been tested in the Christian life through the catechumenate. The adult is also to be urged to have sorrow for personal sins.

13. An adult in danger of death can be baptized if, having some knowledge of the principal truths of the faith, the person has manifested in any way at all the intention to receive baptism and promises to observe the commandments of the Christian religion.

14. Parents are obliged to take care that infants are baptized in the first few weeks; as soon as possible after the birth or even before it, they are to go to the pastor to request the sacrament for their child and to be prepared properly for it.

15. An infant in danger of death is to be baptized without delay.

16. For an infant to be baptized licitly, the parents or at least one of them or the person who legitimately takes their place must consent.

17. If there is a doubt whether a person has been baptized or whether baptism was conferred validly and the doubt remains after a serious investigation, baptism is to be conferred conditionally.

18. Those baptized in a non-Catholic ecclesial community must not be re-baptized, absolutely or conditionally, unless, after an examination of the matter and the form of the words used in the conferral of baptism and a consideration of the intention of the baptized adult and the minister of the baptism, a serious reason exists to doubt the validity of the baptism.

19. If in these cases the conferral or validity of the baptism remains doubtful, baptism is not to be conferred until after the doctrine of the sacrament of baptism is explained to the person to be baptized, if an adult, and the reasons of the doubtful validity of the baptism are explained to the person or, in the case of an infant, to the parents.

20. Insofar as possible, a person to be baptized is to be given a sponsor who assists an adult in Christian initiation or together with the parents presents an infant for baptism. A sponsor also helps the baptized person to lead a Christian life in keeping with baptism and to fulfill faithfully the obligations inherent in it. A sponsor must be a mature baptized Christian who is active in his or her Christian church. It is not necessary that a sponsor be a member of this branch of the church.

21. A person who administers baptism is to take care that, unless a sponsor is present, there is at least a witness who can attest to the conferral of the baptism.

22. To prove the conferral of baptism, if prejudicial to no one, the declaration of one witness beyond all exception is sufficient or the oath of the one baptized if the person received baptism as an adult.

23. The pastor of the place where the baptism is celebrated must carefully and without any delay record in the baptismal register the names of the baptized, with mention made of the minister, parents, sponsors, witnesses, if any, the place and date of the conferral of the baptism, and the date and place of birth.

24. If the baptism was not administered by the pastor or in his or her presence, the minister of baptism, whoever it is, must inform the pastor of the parish in which it was administered of the conferral of the baptism, so that she or he records the baptism. 

III. POLICY ON CONFIRMATION

1. The sacrament of confirmation strengthens baptized Christians and obliges them to be mature witnesses of Christ by word, and deed and to spread and defend the Christian faith. It imprints an indelible character, enriches baptized Christians by deepening the gift of the Holy Spirit, enables them to continue on their Christian journey, and binds them more perfectly to the church.

2. The sacrament of confirmation is conferred by the anointing of chrism on the forehead, which is done by the imposition of the hand and through the words prescribed in the approved liturgical books.

3. The chrism to be used in the sacrament of confirmation must be consecrated by a bishop even if a priest administers the sacrament.

4. It is desirable to celebrate the sacrament of confirmation in a church and during mass; for a just and reasonable cause, however, it can be celebrated outside mass and in any worthy place.

5. The ordinary minister of confirmation is a bishop; a priest provided with this faculty by the special grant of the bishop also confers this sacrament validly. In danger of death, any priest may confer the sacrament.

6. The bishop is to administer confirmation personally. For a serious cause, he or she can grant the faculty to a specific priest for a specific occasion.

7. The bishop is obliged to take care that the sacrament of confirmation is conferred on Christians who properly and reasonably seek it.

8. Every baptized person not yet sacramentally confirmed and only such a person is capable of receiving confirmation. This jurisdiction recognizes as sacramental confirmation those confirmations performed by bishops in the apostolic succession or priests authorized by them. Confirmations performed in churches not possessing the apostolic succession are not regarded by this jurisdiction as sacramental confirmation. Those Christians in this jurisdiction so confirmed are encouraged to complete their confirmation by being sacramentally confirmed by a bishop in this jurisdiction.

9.  To receive confirmation licitly outside the danger of death requires that a person who has the use of reason, be suitably instructed, properly disposed, and able to renew the baptismal promises.

10. The sacrament of confirmation is to be conferred on the faithful when a person is ready to make a mature commitment to follow Christ. There is no one age at which every Christian is able to make this commitment, and any attempt to link confirmation with a specific age is to be strongly discouraged. Those in danger of death are encouraged to receive the sacrament.

11. Insofar as possible, there is to be a sponsor for the person to be confirmed; the sponsor is to take care that the confirmed person behaves as a true witness of Christ and faithfully fulfills the obligations inherent in this sacrament. A sponsor must be a mature sacramentally confirmed Christian who is active in his or her Christian church. It is not necessary that a sponsor be a member of this branch of the church.

12. The pastor of the place where the confirmation is celebrated must carefully and without any delay record in the sacramental register the names of the confirmed, with mention made of the minister, parents, sponsors, witnesses, if any, the place and date of the conferral of the confirmation.

III. POLICY ON CONFIRMATION

1. The sacrament of confirmation strengthens baptized Christians and obliges them to be mature witnesses of Christ by word, and deed and to spread and defend the Christian faith. It imprints an indelible character, enriches baptized Christians by deepening the gift of the Holy Spirit, enables them to continue on their Christian journey, and binds them more perfectly to the church.

2. The sacrament of confirmation is conferred by the anointing of chrism on the forehead, which is done by the imposition of the hand and through the words prescribed in the approved liturgical books.

3. The chrism to be used in the sacrament of confirmation must be consecrated by a bishop even if a priest administers the sacrament.

4. It is desirable to celebrate the sacrament of confirmation in a church and during mass; for a just and reasonable cause, however, it can be celebrated outside mass and in any worthy place.

5. The ordinary minister of confirmation is a bishop; a priest provided with this faculty by the special grant of the bishop also confers this sacrament validly. In danger of death, any priest may confer the sacrament.

6. The bishop is to administer confirmation personally. For a serious cause, he or she can grant the faculty to a specific priest for a specific occasion.

7. The bishop is obliged to take care that the sacrament of confirmation is conferred on Christians who properly and reasonably seek it.

8. Every baptized person not yet sacramentally confirmed and only such a person is capable of receiving confirmation. This jurisdiction recognizes as sacramental confirmation those confirmations performed by bishops in the apostolic succession or priests authorized by them. Confirmations performed in churches not possessing the apostolic succession are not regarded by this jurisdiction as sacramental confirmation. Those Christians in this jurisdiction so confirmed are encouraged to complete their confirmation by being sacramentally confirmed by a bishop in this jurisdiction.

9.  To receive confirmation licitly outside the danger of death requires that a person who has the use of reason, be suitably instructed, properly disposed, and able to renew the baptismal promises.

10. The sacrament of confirmation is to be conferred on the faithful when a person is ready to make a mature commitment to follow Christ. There is no one age at which every Christian is able to make this commitment, and any attempt to link confirmation with a specific age is to be strongly discouraged. Those in danger of death are encouraged to receive the sacrament.

11. Insofar as possible, there is to be a sponsor for the person to be confirmed; the sponsor is to take care that the confirmed person behaves as a true witness of Christ and faithfully fulfills the obligations inherent in this sacrament. A sponsor must be a mature sacramentally confirmed Christian who is active in his or her Christian church. It is not necessary that a sponsor be a member of this branch of the church.

12. The pastor of the place where the confirmation is celebrated must carefully and without any delay record in the sacramental register the names of the confirmed, with mention made of the minister, parents, sponsors, witnesses, if any, the place and date of the conferral of the confirmation.

V. POLICY ON RECONCILIATION

1. In the sacrament of reconciliation, the faithful who confess their sins to a bishop or priest, are sorry for them, and intend to reform themselves obtain from God through the absolution imparted by the same minister the assurance of forgiveness for the sins they have committed after baptism and, at the same, time are reconciled with the church which they have wounded by sinning.

2. The sacrament of reconciliation is conferred in two ways: individual and general. The faithful are encouraged to confess their sins individually either to a priest or bishop of this jurisdiction or of another. General confession and absolution should also be offered on a regular basis to the faithful, and the practice of offering it at every Sunday and holy day mass is strongly encouraged, and it may be offered at any mass.

3. A bishop or priest alone is the minister of the sacrament of penance. A bishop may always validly absolve the faithful. All priests of this jurisdiction have the faculty to offer general confession and absolution, and to hear confessions and offer absolution to those in danger of death. The valid absolution of sins in individual confession for those not in danger of death requires that the priest have, in addition to the power of orders, the faculty from the bishop of exercising it for the faithful to whom he or she imparts absolution. Under no circumstances, other than danger of death, may a priest hear the confession of his or her spouse or partner or minor child. Bishops should not hear the confessions of clergy and seminarians under their authority, religious superiors should not hear the confessions of religious under their authority, and priests with jurisdiction over other priests or seminarians should not hear the confessions of those priests and seminarians under their authority. The director of novices and the rector of a seminary or other institute of education are not to hear the sacramental confessions of their novices or students residing unless they freely request it in particular cases.

4. The faculty to hear confessions is not to be granted except to priests who are found to be suitable through an examination or whose suitability is otherwise evident.

5. The faculty to hear confessions habitually is to be granted in writing as part of the Letter of Faculties given to each priest.

6. The bishop is not to revoke the faculty to hear confessions habitually except for a grave cause.

7. The absolution of an accomplice in the sin of adultery is invalid except in danger of death.

8. In hearing confessions the priest is to remember that he or she is equally a judge and a physician and has been established by God as a minister of divine justice and mercy, so that he or she has regard for the divine honor and the salvation of souls.

9. In posing questions, the priest is to proceed with prudence and discretion, attentive to the condition and age of the penitent, and is to refrain from asking the name of an accomplice.

10. If the confessor has no doubt about the disposition of the penitent, and the penitent seeks absolution, absolution is to be neither refused nor deferred.

11. Before giving absolution, the priest may assign to the penitent a psalm, prayer, or hymn to be said, or something to be done, as a sign of penitence and act of thanksgiving.

12. The sacramental seal is inviolable; therefore it is absolutely forbidden for a confessor to betray in any way a penitent in words or in any manner and for any reason.

13. The interpreter, if there is one, and all others who in any way have knowledge of sins from confession are also obliged to observe secrecy.

14. A confessor is prohibited completely from using knowledge acquired from confession to the detriment of the penitent even when any danger of revelation is excluded.

15. A person who has been placed in authority cannot use in any manner for external governance the knowledge about sins which he or she has received in confession at any time.

16. All to whom the care of souls has been entrusted in virtue of some function are obliged to make provision so that the confessions of the faithful entrusted to them are heard when they reasonably seek to be heard and that they have the opportunity to approach individual confession on days and at times established for their convenience.

17.  In danger of death, any priest is obliged to hear the confessions of the Christian faithful.

18. To receive the salvific remedy of the sacrament of penance, a member of the Christian faithful must be disposed in such a way that, rejecting sins committed and having a purpose of amendment, the person is turned back to God.

19. Every member of the Christian faithful of this jurisdiction is free to confess sins to a legitimately approved confessor of his or her choice, even to one of another jurisdiction.

VI. POLICY ON ANOINTING OF THE SICK

1. The anointing of the sick, by which the church commends the faithful who are dangerously ill to the suffering and glorified Lord in order that the Lord relieve and save them, is conferred by anointing them with the oil of the sick and pronouncing the words prescribed in the liturgical books.

2. The oil of the sick is blessed by the bishop on Maundy Thursday and on other such occasions as is appropriate. Any presbyter in case of necessity may bless the oil of the sick during the actual celebration of the sacrament.

3. The anointing with the words, order, and manner prescribed in the liturgical books are to be performed carefully. The minister is to perform the anointing with his or her own hand.

4. Pastors of souls and those close to the sick are to take care that the sick are consoled by this sacrament at the appropriate time.

5. The communal celebration of the anointing of the sick for many of the sick at once, who have been suitably prepared and are properly disposed, can be performed according to the prescripts of the bishop.

6. Every bishop or priest and a bishop or priest alone validly administers the anointing of the sick.

7. All priests to whom the care of souls has been entrusted have the duty to administer the anointing of the sick for the faithful entrusted to their pastoral office, and are encouraged to enlist the assistance of other priests for this ministry.

8. Any priest is permitted to carry blessed oil with him or her so that he or she is able to administer the sacrament of the anointing of the sick in a case of necessity.

9. The anointing of the sick can be administered to any baptized Christian who begins to be in ill health due to sickness or old age.

10. This sacrament can be repeated if the sick person, having recovered, again becomes ill or if the condition becomes more serious during the same illness.

11. This sacrament is to be administered in a case of doubt whether the sick person is dangerously ill, or is dead.

12. This sacrament is to be conferred on the sick who at least implicitly requested it when they were in control of their faculties.

VIII. POLICY ON HOLY ORDERS

1. By divine institution, the sacrament of orders establishes some among the Christian faithful as sacred ministers through an indelible character which marks them. They are consecrated and designated, each according to his or her order, to nourish the people of God, fulfilling in the person of Christ the Head the functions of teaching, sanctifying, and governing.

2. The sacred orders are the episcopate, the presbyterate, and the diaconate. They are conferred by the imposition of hands and the consecratory prayer which the Ordinal of the jurisdiction prescribes for the individual orders.

3. In addition to the sacramental orders, the order of the subdiaconate and the minor orders of acolyte, exorcist, reader, and doorkeeper provide the church with other clerical ministries. These are conferred in accordance with the rites provided in the Ordinal of the jurisdiction, as is the admission to the clerical state.

4. Ordination is to be celebrated within a solemn celebration of the mass when a large number of the faithful can be present..

5. The minister of sacred ordination is a consecrated bishop. 

6. The principal bishop consecrator in an episcopal consecration is to be joined by at least two consecrating bishops; it is especially appropriate, however, that all the bishops present consecrate the elect together with the bishops mentioned.

7. A baptized Christian alone receives sacred ordination validly. 

8. A person must possess due freedom in order to be ordained. It is absolutely forbidden to force anyone in any way or for any reason to receive orders or to deter one who is canonically suitable from receiving them.

9. Those aspiring to the diaconate and priesthood are to be formed by careful preparation, in accordance with the Proficiency Requirements for Ordination. This is normally accomplished by completing the studies offered by Christ the Eternal High Priest Institute for Pastoral Studies. The bishop may give credit for studies completed elsewhere. 

10. The bishop is to take care that before candidates are promoted to any order, they are instructed properly about those things which belong to the order and its obligations.

11. Only those are to be promoted to orders who, in the prudent judgment of their own bishop, all things considered, have integral faith, are moved by the right intention, have the requisite knowledge, possess a good reputation, and are endowed with integral morals and proven virtues and the other physical and psychic qualities in keeping with the order to be received.

12. The presbyterate is not to be conferred except on those who have attained their twenty-fifth birthday and possess sufficient maturity; an interval of at least a year is to be observed between the diaconate and the presbyterate. The dianconate is not to be conferred except on those who have attained their twenty-fourth birthday and possess sufficient maturity. The episcopate may not be conferred except on those who have attained their thirtieth birthday. Under absolutely no circumstances may anyone be ordained a priest without having first been ordained a deacon.

13. No one shall be admitted to the process of preparation for ordination unless they have attained their twenty-first birthday and possess sufficient maturity.

14. Any candidate for ordination who is married must have the consent of his or her spouse to be ordained.

15. A person is ordained licitly only if he or she has received the sacrament of confirmation.

16. Acceptance as a candidate for ordination shall in all respects follow the Ordination Process Policy. Acceptance as a transfer clergy member shall in all respects follow the Transfer Clergy Policy.

17. Each candidate for ordination must first be admitted as a cleric and ordained as a doorkeeper, a reader, an exorcist, and an acolyte. A suitable time is to be observed between each of these steps and between ordination to the subdiaconate and ordination to the diaconate. These steps are related to preparation for ordination as set out in the Program of Seminary Formation.

18. All candidates for sacred orders are to make a spiritual retreat in a place and manner determined by the ordinary. Before the bishop proceeds to ordination, he must be certain that the candidates properly made this retreat.

19. After an ordination has taken place, the names of those ordained and of the ordaining minister and the place and date of the ordination are to be noted in a special register to be kept carefully in the archives of the jurisdiction; all the documents of individual ordinations are to be preserved carefully.

20. The ordaining bishop is to give to each of the ordained an authentic testimonial of the reception of ordination.

21. Clerics are bound by a special obligation to show reverence and obedience to their own bishop. The bishop shall give each priest and deacon a Letter of Faculties that covers the faculties given that clergymember. No clergymember of this jurisdiction shall exercise any sacramental ministry in any church of any other denomination or jurisdiction without the express permission of the bishop with ecclesiastical jurisdiction (or, in the absence of a bishop, the appropriate ecclesiastical authority). Dual affiliation of clergy is not permitted.

22. No ICCC clergy member may participate by laying on of hands in an ordination of any person unless the ordaining bishop, the ordinand, and the ordaining jurisdiction adhere to the Full Communion Standards as expressed in the ICCC Policy on Ecumenical Relations. Ordinations within the ICCC follow this policy, and it is presumed that ordinations in our full communion partner jurisdictions follow this policy, so no permission from the bishop is needed for participation in these ordinations. For ordinations in jurisdictions other than these, permission must first be sought from the bishop. The bishop will announce his or her intentions to participate in any ordinations prior to doing so.

23. Only clerics can obtain offices for whose exercise the power of orders is required.

24. Unless a legitimate impediment excuses them, clerics are bound to undertake and fulfill faithfully a function which their ordinary has entrusted to them.

25. Since clerics all work for the same purpose, namely, the building up of the body of Christ, they are to be united among themselves by a bond of unity and prayer and are to strive for cooperation among themselves according to the prescripts of particular law.

26. Clerics are to acknowledge and promote the mission which the laity, each for his or her part, exercise in the church and in the world.

27. In leading their lives, clerics are bound in a special way to pursue holiness since, having been consecrated to God by a new title in the reception of orders, they are dispensers of the mysteries of God in the service of Christ’s people.

28. In order to be able to pursue this perfection:

they are first of all to fulfill faithfully and tirelessly the duties of the pastoral ministry;

they are to nourish their spiritual life from the two-fold table of sacred scripture and the Eucharist; therefore, priests are earnestly invited to offer the eucharistic sacrifice daily and deacons to participate in its offering daily;

priests and deacons and other clerics are obliged to carry out the divine office daily according to proper and approved liturgical books;

they are equally bound to make time for spiritual retreats

they are urged to engage in mental prayer regularly, to approach the sacrament of reconciliation frequently and to use other common and particular means of sanctification.

29. Even after ordination to the priesthood or diaconate, clerics are to pursue sacred studies and are to strive after that solid doctrine founded in sacred scripture, handed on by their predecessors, and commonly accepted by the church. They are to avoid profane novelties and pseudo-science.

30. They are also to acquire knowledge of other sciences, especially of those which are connected with the sacred sciences, particularly insofar as such knowledge contributes to the exercise of pastoral ministry.

31. Some practice of common life is highly recommended to clerics; where it exists, it must be preserved as far as possible.

32. Each Embertide, every cleric shall submit an Embertide report according to the guidelines established by the bishop. All clerics are encouraged to utilize each Embertide as a time of prayer and reflection for their ministry.

33. Clerics are to maintain regular communication with the bishop.

34. Clerics are to foster simplicity of life and are to refrain from all things that have a semblance of vanity.

35. Clerics are to refrain completely from all those things which are unbecoming to their state.

36. Clerics must refrain from mixing partisan politics in their ministry.

37. Most especially, clerics are always to foster the peace and harmony based on justice which are to be observed among people.

IX. REVISIONS

The Presiding Bishop may revise these policies in consultation with the Chapter of Canons, in accordance with the Canons of this Church.