"Communities” are not limited to small communities of faith which gather periodically for spiritual sustenance, encouragement, growth and Eucharist – though this is an ideal. There are also Communities of special interest, studies or activities, such as hospices, chaplaincies, education, pastoral outreach, existing membership groups, etc.

The New Testament – especially the Gospels – will be our primary guide under the inspiration of the Holy Spirit. All decisions on all levels will be taken by consensus, after prayer for the inspiration of the Holy Spirit. Moreover, the Call to be Servant within any of our diocesan ordained ministries, must always be heard in relation to what is said by all the members of that person’s Community or Diocese.

Nothing will limit the positive personal decisions of each member, made under the inspiration of the Holy Spirit, even though at times these need to be discerned also by the person’s Community and/or his/her Priest or Bishop.

Our members must not criticize other members of their communities, other Communities, those who serve in ordained roles, or other Churches, dioceses, rites or Religions.

The members of our Communities are free to assist and participate in, or be members of, other Churches, dioceses, rites and Religious Celebrations. Our Diocese is ecumenical to its core because that is the way God made the world.

II. Minister/Servants to the Communities

There are many gifts but the same Spirit; there are different forms of service but the same Lord; there are different workings but the same God who produces all of them in everyone. To each individual the manifestation of the Spirit is given for some benefit. To one is given through the Spirit the expression of wisdom; to another the expression of knowledge according to the same Spirit; to another faith by the same Spirit; to another gifts of healing by the one Spirit; to another mighty deeds; to another prophecy or preaching; to another discernment of spirits; to another varieties of communication skills; to another empathetic understanding of differences. But one and the same Spirit produces all of these, distributing them individually to each person as she wishes. As a body is one though it has many parts, and all the parts of the body, though many, are one body, so also Christ.

- I Cor. 12:4-12

Within the Church, and consequently in the Diocese of One Spirit, ministerial Calls exist for the service of the people in or through various communities, and not to impose authority over others.

Our purpose is not to establish a hierarchy in which one ministry is seen as having more power than another and in which a “top-down” mentality prevails. Rather, we follow the inspiration and practice of the early Christian Church and recognize the development of various ministries for the service they bring to the needs of the members and of the world at large. The ideal is service and dialogue among all members, at all times, and in all places.

For this reason, all the designations for all the Callings in our Diocese will quietly have the technical designation “Servant” as part of their titles, so that all, especially those who are the ministers, can remember this. However, shortened versions of those titles will usually be used.

“You know that in the world the recognized rulers lord it over their subjects, and their great men make them feel the weight of authority. This is not the way with you; among you, whoever wants to be great must be your servant, and whoever wants to be the first must be the willing slave of all.” (Mark 10:42-43)

Anyone is welcome to express the belief that he/she has a particular Call to be a Minister/Servant. There is no restriction for anyone who has received a Call to be a Servant, due to gender, race, physical challenges, age, sexual orientation, or other differences, although generally Priests will be at least 25 years old and Bishops 40.

There are six different Callings recognized in our Diocese: Baptized Christian, Deacon, Community Priest, Diocesan Priest, Bishop, and Coordinating Bishop. Generally each Call to a particular service needs to have already served in the preceding, either within or out of the Diocese, for a sufficient time to mature. We always emphasize that the only real prerequisite for each Call is that it come from the Holy Spirit, and be recognized by those who elect or receive those for ordination.

If a person has exercised ministry well, when the time comes to finish ministry he/she will receive a Certificate of Honor (Appendix 3). But, if a ministry has been suspended due to difficulties or problems in his/her ministry, he/she will not receive this certificate. All the ministers terminated with a Certificate of Honor, may exercise their ministries, if they are invited to do so, from time to time. The model for all in their respective Callings is the life of Jesus, the Acts of the Apostles, and the Epistles.

We have no objections to individual deacons or deacons being members of other churches or religions as well as of the Catholic Diocese of One Spirit. As long as a ministerial member of the diocese is in harmony with the thrust and general theology of the diocese, that would not mean that that person could not also be in alignment with other philosophical or theological perspectives as well. (By way of example, just because someone is a member of the bowling team does not preclude that person from joining the baseball team as well.)

III. Human Talents/ Christian (Ministerial) Roles

Our ordained ministers (deacons, priests and bishops) are Preachers / Teachers / Spiritual Coaches. We are only “Alter Christus” or “Mediators of Christ” or souls “indelibly marked” in as much as EVERY human being is such. Our message and reach is to ALL God’s people, everyone, not just Christians or members of our particular ecclesiastical organization. Our goal is to effectively help bring the liberating and joyful message of Jesus to others: “how this life and this universe works; how we are internally aligned with the way God ordered the world, and now is our continuous chance to choose to be in resonance.”

A. Servant/Christians

To be a “Christian” is the highest calling in the Diocese, because it is the inspiration to follow the life and teachings of Jesus. Out of this general, great calling, the other functions of Deacon, Priest and Bishop are set as servants to all God’s people – both those within the Diocese, as well as those outside the Diocese, Christians or not. In the Church the baptized Christian Person has the most important position.

As to the gifts of the Spirit, some of which are suggested in the Acts of the Apostles, no Calling is more important than another. This was shown by Jesus washing the feet of the Apostles. Each Calling is equally important in the eyes of Jesus. We too must always have this same belief and practice among ourselves. Neither pride nor jealousy was part of the life of Jesus.

We strive to always remember that we are all a priestly people. Everyone in our Church is called to follow Jesus equally. Non-ordained Christian people often follow Jesus in a profound way because they follow Him in lives which are very real, immersed in the world given us by God. The ordained members of the Diocese must always remember that they are Servants of the Christian people in their communities, following the example of Jesus.

Other than our ordained members, we do not know and will never know how many “members” our diocese has, because we are purposely not structured like the classic “churches” or the Roman model of Catholicism. Those who presently resonate with this message we preach (preaching in any of its myriad forms) can legitimately call themselves “members of the Catholic Diocese of One Spirit” or “Contemporary Catholics” – even while being members of other religions or denominations or while being humanists, and even while espousing a myriad of spiritual beliefs or customs. There are no file cabinets in heaven, as there are too often here on earth, to split people into their separate categories of exclusion. Like the earliest church, our Kindred Spirits (“members”?) wish to follow the original Jesus, not necessarily as he has been added on to over the centuries. We would hope that people who adhere to our spiritual perspective would be recognized because they love others and have joy in their lives. They would not be recognized by an adherence to a magisterium, to doctrines, creeds or dogmas – which were of only minor importance to the original followers of Jesus.

B. Servant Deacons

Following the teaching of the Acts of the Apostles, all Deacons are called to serve their Communities and assure that all are being ministered to. In our Diocese, the diaconate has the same position as in the Acts of the Apostles, that is, a service to the Community. The Deaconate is not necessarily a step to priesthood.

There may be as many Deacons in a Community as the Community deems necessary. The Deacons generally are elected by the Community after praying to the Holy Spirit for Inspiration. Following the practice of the Apostolic Church, anyone moved by the Spirit, who has the permission of the Community, may preach during the Eucharists.

The Community, in union with their Priest, may remove a Deacon from his/her functioning Call for grave reasons.

C. Servant/Community Priests

Community Priests are generally elected by the Community, or they are selected by the Bishop for evangelization/marketing service in specific fields, and they are presented to their Bishop for ordination. All the decisions concerning ordinations are made by the Bishop, often after the election by candidate’s Community, and after prayers to obtain the Inspiration of the Holy Spirit. Since our most important Ministries are to preach and to heal the broken (and – as an integral part of that process – to heal our own brokenness), all our Priests must be able to demonstrate these gifts. However, we will always attempt to be gentle and non-judgmental – remembering St. John Vianey, who was deemed too dumb to hear confessions … and people flocked to his box. In like manner, we acknowledge that God gives the call, not us.

Community Priests – elected to celebrate the Eucharist for their Small Communities of Faith or for their specific field of ministry – do not need as much study as Diocesan Priests, but they need the approbation of their Bishop to be ordained. In this way there will hopefully always be a Community Priest to celebrate the Eucharist when the Community gathers. A Bishop may ordain a Priest who has not been elected by the Community for specific ministerial work not associated with Small Communities of Faith.

All the Priests of a diocese will gather for prayer and fraternity at least one time each year with their Bishop (this refers to smaller groups gathering with their mentoring bishop, not necessarily the entire diocese gathering with the Coordinating Bishop). All the members of all the Communities generally will be called by their first names, including the Deacons, Priests and Bishops. Any member of any Community is free to approach any Community or Diocesan Priest – as a representative of all the People of God – for what used to be called “confession,” which is more closely appreciated now as a rededication / a reconciliation / a commitment to start over fresh.

D. Servant/Diocesan Priests

Diocesan Priests within the Catholic Diocese of One Spirit are generally elected by the Community as those who are called to pastoral ministry than in a Small Community of Faith or a specific area of ministry, and they often are ordained as a Deacon for a period of at least six months before they can be ordained to the Diocesan Priesthood. This is for the purpose of mutual discernment of the person working toward Diocesan Priesthood and of the Bishop who anticipates ordaining him or her. All the decisions concerning ordinations are made by the Bishop, often after the election by his/her Community, and after prayers to obtain the Inspiration of the Holy Spirit. Since our most important Ministries are to preach and to heal the broken, all our Diocesan Priests must manifest these gifts.

Diocesan Priests – elected to celebrate the Eucharist for various Communities of Faith, and for their specific fields of ministry – require a degree of study which will mark them as Diocesan Priests able to communicate effectively with a wider range of people, and on a par with their peers.

They also need the approbation of their Bishop to be ordained. A Diocesan Priest who meets the qualifications of Bishop will often be ordained a bishop, but only after at least three years as a Diocesan Priest.

All the Diocesan Priests of a diocese will gather for discussion, prayer and fraternity at least one time each year with their Bishop. All the members of all the Communities generally will be called by their first names, including the Deacons, Priests and Bishops. Any member of any Community is free to approach any Community or Diocesan Priest – as a representative of all the People of God – for what used to be called “confession,” which is more appreciated now as a rededication / a reconciliation / a commitment to start over fresh.

E. Servant/Bishops

A Diocesan Priest must be presented to the Coordinating Bishop by any Bishop in the Diocese in order to be considered as a candidate for ordination to the episcopacy. The Coordinating Bishop will make that decision in his/her sole discretion, after prayer to the Holy Spirit. If the Coordinating Bishop declines to ordain a Diocesan Priest a Bishop within the Diocese, the Coordinating Bishop may be overridden by a 60% vote of all the Bishops of the Diocese. Any Bishop may call for a vote of all the Bishops, and that Bishop shall communicate to the other Bishops why he/she feels the individual should be ordained a Bishop. Votes may be by email and shall be emailed to both the Bishop asking for the vote and to the Coordinating Bishop at the same time.

There will be Diocesan Priests who do not wish to be ordained Bishop, because they do not choose to engage in all the activities of a Bishop. This could be for any number of reasons, including health, retirement, job-related time or other obligations, etc.

A Bishop in the Catholic Diocese of One Spirit is a mentoring focus of a specific ministry or of a group of Small Communities of Faith, a hub of a concentric circle of spiritual influence, influencing and serving the rippling effects of his/her ministry, and is always called to ask for the inspiration of the Holy Spirit. Bishops have, among others, the following responsibilities:

• To discern, under the Holy Spirit, concerning the approbation of the callings to be Priests, and to celebrate their ordinations.
• To direct the administration of his/her specific ministry with other deacons and priests in that sphere of ministry, and to help in the guidance of the Diocese under the Inspiration of the Holy Spirit.
• To make all necessary decisions for the highest good of his/her ministry, and the people in it.
• To orient all the ministers and Communities concerning what Jesus and the Apostles, and our Tradition say, under the Inspiration of the Holy Spirit.
• To celebrate and animate the liturgies in his/her ministry.

Bishops will refer to the Coordinating Bishop of the Diocese, the names of the candidates presented by themselves or by the Priests within their specific ministries for the calling to be Bishop. Only the Coordinating Bishop, after consultation with the other Bishops of the Diocese, and after prayer for the inspiration of the Holy Spirit, may name the Bishops, but he/she does so within the consensus of the bishops’ judgment.

Generally new Bishops will be named directly by the Coordinating Bishop, for new areas of ministry. All the Bishops must listen to the advice of their respective counselors before making any major decision. The counselors must always give their counsel based on what the Holy Spirit speaks to them, always seeking to be conduits for good.

When a Bishop of a specific ministry retires from active service, dies, or is removed by the Coordinating Bishop, the new Bishop for that ministry will be elected by all the Priests and Deacons within that ministry.

Whenever possible, although it is not obligatory, there will be three Bishops who ordain a Bishop, following the ancient custom. Deacons, Priests and Bishops all receive their faculties to exercise their Calling from their ordination. Priests and Bishops also receive their Call through and from their Communities.

F. The Coordinating Bishop

The Coordinating Bishop will be elected by all the Bishops and the diocesan priests of the Diocese. Generally, to be elected Coordinating Bishop, one needs to have exercised the ministry of Bishop within the Diocese for at least two years.

The functions of the Coordinating Bishop, among others, are:

• To have as his/her first Calling, to listen to the Holy Spirit about all aspects of the Mission and concerns of our Diocese, and to see that all the other Servant/Ministers have this same approach.
• To call a Council every two years of all the Bishops, Priests and Deacons, and all the others who may wish to attend as advisors.
• To represent the Diocese before governments, societies, and other spiritual/religious communities.
• To foster the unity of the Church, of the Diocese and of the Bishops within our Diocese in particular.
• To make the final decision, after prayer for the Inspiration of Holy Spirit, when no consensus could be reached in the previous levels. Decisions that cannot be made on a given level are always referred to the next level until a consensus decision can be reached.
• To make the final decision concerning any removal of a Bishop. In grave and urgent cases the Coordinating Bishop may remover a Bishop directly with the council of his/her advisors.
• To make the necessary decisions for the good of the Diocese, after consulting with the other Bishops of the Diocese on important matters.
• To begin and respond to initiatives with other branches of the Universal Catholic Church, and have ecumenical relations with all other Churches and Religions.

The Coordinating Bishop will be elected at every other two year Diocesan general meeting, and will serve for the subsequent four years. He/she will be installed at the end of the meeting which elects him/her. The records of the Diocese will transfer to each new Coordinating Bishop from the previous Coordinating Bishop. The Coordinating Bishop lives wherever he/she wishes, and there is no geographic location for the headquarters of the Diocese. Should the Diocese in the future acquire a headquarters, the Coordinating Bishop will not be required to live there or nearby, but may if he/she wishes.

IV. Advice and Participation

Each level of the Diocese will seek the counsel of its members, so that the Spirit of collegiality can represent the Inspiration of the Holy Spirit. There are no requirements of a quorum, although generally two or three, depending on the level, ought to be present. It is presumed that, should a quorum not be present, everyone would have been properly notified and included in the opportunity to make decisions. Such advisors are not there to direct, but to aid the Priests, the Bishops, and the Coordinating Bishop in their discernment. We decide by consensus rather than by majority or plurality. Consensus, of course, does not mean universal approval, but rather a sense that this is the generally preferred course of the members of the Diocese.

V. Reports

At the end of each calendar year all the Bishops must send a report of what has happened in their ministry to the Coordinating Bishop. Likewise, each priest must send such a report to his/her bishop, and each deacon must send such a report to his/her priest. If they fail twice in this, without an acceptable explanation, they will be automatically suspended from their calling.

Every four years each Bishop must visit the Coordinating Bishop, to give a report on his/her Mission. This can take place by the Bishop attending the Council held every second year.

VI. The Diocesan Structure

The general structure of the Diocese is:

• Christians – the Body of the Church, the Body of Christ, whom all ordained ministers serve
• Deacons
• Communities, headed by a Community Priest or by a Diocesan Priest
• Diocesan Priests – priests not engaged in full-time ministry
• Ministries – headed by a Bishop(s), who mentors Small Communities of Faith and/or specific ministries and the priests within those Small Communities of Faith or specific ministries
• Coordinating Bishop – who administers the Diocese and synchronizes the good work of the other Bishops

At the death or resignation or removal of any Bishop, those within that ministry are charged with electing the successor. They will gather as soon as possible to elect that successor. Generally, in the case of resignation, a short period will precede the date, so that the successor may be elected before the date of the resignation, to maintain a smooth transition.

In case of the death or resignation or removal of the Coordinating Bishop, there will be a gathering of all the Bishops, for the single purpose of electing a new Coordinating Bishop. This may be done by email, and will be administered by the Bishop with the most seniority as a Bishop within the Diocese, unless he/she declines, in which case the election will be handled by the Bishop next in line with seniority within the Diocese.

The Diocese has a record of ordinations.

Selection and Removal of Ordained Persons

Each election for Coordinating Bishop will require sixty percent (60%) percent majority, unless, after four votes, no new Coordinating Bishop has been selected, in which case the subsequent votes will require a 50% majority to elect a new Coordinating Bishop. If after generally seven attempts there is no consensus as above, the person for that office will be chosen by casting lots among the candidates who received at least thirty percent of the votes, as was done in the Acts of the Apostles 1: 26.

The process for removal of an ordained minister – from Deacon to Coordinating Bishop – will follow the same procedure as that for an election, as above. An ordained minister may be removed for substantial cause (in the sole discretion of those empowered to do so) by the community, ministry, bishop or bishops together, in the case of considering the removal of the Coordinating Bishop. Any minister so removed is immediately relieved of his/her duties and privileges.

Within our collegial decision-making, the different opinions will be presented by someone who represents that point of view. Nothing critical will be said about anyone, any suggestion or any proposal, although the objective facts may obviously be presented. Then, as mentioned previously, all the decisions will be made by consensus. ("The Holy Spirit is not a Spirit of confusion" - 1 Cor. 14, 33.) If a consensus cannot be reached, the decision may be postponed temporarily, but never more than three days. If after a reasonable time, but never more than three days, no decision can be made, the matter will be sent to the next level for resolution. Any difficulty which cannot be resolved in a Community, Mentoring Bishop, or Diocese shall be sent to the next level.

History of Ordination within the Catholic Church

The Diocese recognizes that ordination is never mentioned in the Acts of the Apostles and that its evolution means that its use has changed over the centuries. For a more thorough description of how ordination might be legitimately viewed today, please see the section “About the Priesthood.”

VII. Affiliated Dioceses

Affiliated Dioceses or groups have complete and absolute autonomy and are simply united to the Catholic Diocese of One Spirit spiritually and ecumenically. They are totally independent legally, physically and financially, and they may not claim to be a part of the Catholic Diocese of One Spirit. As such they do not become a diocese within our Diocese, but simply a Diocese with a spiritual and ecumenical relationship with our Diocese.

VIII. Finances

At the time of this writing, the Diocese has no finances and no checkbook. It is anticipated that it will have those in the future, and policies may be adapted by the Coordinating Bishop as will facilitate the ease of administration. Three signatures should appear on bank records as being able to each sign checks, one of which will always be the Coordinating Bishop, who will keep the check book in his/her possession. The financial records of the Diocese will always be open during reasonable business hours to any member of the Diocese who wishes to see them, but they will be kept at the house or office of the Coordinating Bishop and not maintained elsewhere.

IX. Rights and Responsibilities

Each member of the Diocese has the right to be loved and respected, as was shown by Jesus. Each member, and especially each Servant/Minister, has the responsibility to exercise his/her Calling under this same teaching.

Any member of the Community or any ordained minister who seems to have done anything materially not in keeping with the teachings of the New Testament and/or outside of the Inspiration of Holy Spirit will be treated lovingly by his/her Mentor. If the problem or scandal cannot be immediately resolved, the ordained minister may be removed from his/her position as described above in Section VI.

We always see the removing of a Servant/Minister as temporary and any Deacon, Priest, or Bishop so removed may be returned to his/her ministry at any time when it is evident to his/her mentor that the problems that caused the suspension have been rectified. During this time of suspension, and after the return of the person, if appropriate, the person will always be treated with the same love that Jesus would give.

The Coordinating Bishop may be suspended or removed from his/her office only with the plurality consensus of 60% of the bishops.

X. Formation

Our formation candidates generally will be trained near their home and in a Mentor Model. The formation program will be simple, since the basic requirement for diaconate and priesthood is the Call of the Holy Spirit. Nevertheless, each formation candidate may choose any type of educational training he/she wants, after praying for discernment and consulting with his/her Community and Bishop. Generally the formation candidates will pay their own costs of formation, or with the help of his/her Community, at that community’s discretion. The Diocese offers its own formation program, administered by the Director of Formation. The Director of Formation will determine if a course of study requested by the applicant will suffice in place of the formation program offered by the Diocese.

Any formation candidate will receive a formation related to the Community in which he/she will exercise his/her ministry, always taking into account the customs of each culture. Formation will be near individuals’ homes. In this manner they will not have to leave their culture to enter our Church.

The formation program will be put forth by the Coordinating Bishop and administered by the Formation Director. Any substantive changes to the formation program will be presented to the diocese by the Coordinating Bishop in order to achieve a consensus.

XI. Admission to the Diocese

Ministry is God’s work, the call of the Holy Spirit Within. It would, therefore, be completely inappropriate to begin the process of how an individual becomes graced through ordination within this Catholic Diocese of One Spirit by first setting up all the hurdles to be passed in order to be accepted by us. Rather, the proper perspective invites us to ask of the individual what call he/she feels, how it is known to be true, and what that individual has done with that call to date … what activities, works, studies, or deeds of charity that call has set loose within the individual. Ordination within the Catholic Diocese of One Spirit is an acknowledgment, an acclamation, an honoring of an already-existing call of the Spirit.


Once that has been explained to our Discernment Group, someone from that group, plus the individual seeking to have his/her Call honored by ordination and/or acceptance into the Diocese, will together discern what gaps there may be in the individual’s development that may need to be filled prior to ordination and/or acceptance into the Diocese, which would then allow that person to function well in his/her new capacity, and which gaps there may be that need to be filled subsequent to his/her ordination and/or acceptance.

We do not wish to erect barriers to the Call of the Spirit of God. We wish to enhance the individual, so that he/she can more readily and easily function in that accredited role. The historical barriers of men-only, celibate-only, heterosexual-only, highly-educated-only, “litmus-test” orthodoxy as judged by others, etc. are all jettisoned here. We apply the practical standards seen in the Acts of the Apostles, in which the real, down-to-earth challenge of how to spread the Good News brought by Jesus, through people in whom the Spirit was already active, was considered and then acted upon.

Therefore, a person seeking to become ordained a deacon, priest or bishop within the Catholic Diocese of One Spirit should exemplify the following characteristics, in order to effectively communicate that message today. These are the signs of that Call from the Spirit:

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Criteria for Diaconate/Priesthood

In the Catholic Diocese of One Spirit

(a) A prayer life that seeks to recognize God in every aspect of daily life ... prayer being the awareness of the presence of God in whatever we might be doing.

(b) A love of people, reflecting the love that Jesus showed for all people and the dignity Jesus respected within them, and rejecting no individual or category of people (as was the lived-style of Jesus).

(c) Although the Diocese imposes no creedal or dogmatic litmus test on applicants, membership implies an understanding of the Body of Faith passed down from the time of Jesus.

(d) A demonstrated (not just hoped-for) desire for service to others through spiritual ministry.

(e) A psychological wellness and wholeness, which allows the individual to get along well with others and to be well accepted by them because of a positive personality.

(f) An education and level of knowledge commensurate with the people he or she is to serve.

(g) A degree of personal adequate financial sustainability without help from the Diocese.

(h) A background free of continuing abuse of others, whether sexually, chemically, psychologically, managerially or otherwise.

(i) A demonstrated ability to be a positive influence on the community he or she will serve, and not a drainer of life or one who constantly stirs up problems.

(j) A positive thinker who calls others to recognize God’s love and does not burden them with guilt, beliefs in sinful nature, or debilitating personal reprimands.

(k) An articulate, pastoral promoter of contemporary theology and modern Christian concepts, as may be generally espoused by the Diocese.

(l) For priests and bishops, an ability to lead communal services with a command of language and insights, and an ability to bring life to liturgies without reading from a text or book.


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The Process

The Coordinating Bishop will appoint a Discernment Group Chairman and two other ordained members of the Diocese who will review the applications of those deacons, priests and bishops already ordained through apostolic succession and wishing to join the diocese, as well as those who wish to be presented for ordination or formation leading to ordination. The name of each aspirant and each person seeking incardination will need to be presented to this group for the discernment. This committee will review the scholastic records, the personality of the candidate in reference to the criteria for pastoral work, have a criminal background check performed, and review the candidate’s ministerial work to date, and assess, with him/her, the candidate’s suitability to the charism of our particular Diocese. The purpose of this review will be to begin the discernment with the candidate of his/her call to ministry and what voids, if any, need to be worked on prior to joining our Diocese.


When the Committee has finished its work for each individual applicant, it sends its recommendations for that applicant to the Formation Director, who then works with the candidate to create an educational, ministerial and spiritual program. The Formation Director will also appoint a mentor for that candidate, in consultation with the candidate, which mentor will work with the candidate in all realms of formation. When that candidate is ready for ordination or for incorporation into the Diocese, he/she will be presented by the mentor and the Formation Director to the bishop within the diocese who sponsored him/her, or to the Coordinating Bishop.

It is anticipated that there will be many cases where the individual is as prepared and ready for either ordination or (in the case of those already ordained) admission to the Diocese as an already-ordained deacon, priest or bishop. In such cases, the applicant is sent directly back to the bishop for incorporation or ordination within the diocese.

Each ordained person joining the Diocese must sign the Code of Ministerial Conduct of the Catholic Diocese of One Spirit (Appendix 1).

XII. Abuses

Generally we do not enter the personal life of the members of the Diocese, with the exception of abuses; be they emotional, physical or sexual. In a case where there is an accusation that seems to be valid, the mentor of this person must immediately form a group to investigate the circumstances and help the people involved. If, after an initial investigation, it appears that the accusations might reasonably be valid, the person suspected of such perpetration will be immediately suspended. A thorough investigation will be made by the person’s mentor or bishop and the Committee to determine the validity of the accusation. A final decision will be made by the person’s bishop.

The position of our Church on the subject of a pattern of abuse is zero tolerance. It should be noted, in this context, that the lived Christian life is one of renewal and conversion. There will be those who fail in the highly-visible faults of sexuality and who then realize their faults and change through the grace of God. Those individuals the Diocese must welcome back to ministry with open arms, making certain, however, that the individual does not place himself/herself in – and is not recognized by the Diocese for ministry within – circumstances that can either induce failings as before, or will appear that way to the general public and thus scandalize them. For one whose ministry is by nature public, there should be no appearance of impropriety.

XIII. The Legal Structure

The Catholic Diocese of One Spirit is a voluntary organization of progressive and spiritually-minded persons, operating in the spiritual structure of Catholic/Christian dioceses of the early church, and without any legal structures, which was also a characteristic of those early dioceses. The Diocese neither appoints its ordained ministers to assignments nor pays them any financial rewards whatsoever. Rather, each ordained minister chooses his/her ministry, and is helped in that ministry by other ordained and not-ordained people who choose freely to join with him/her. Likewise, the Diocese pays no salary or fees to the ordained minister, but rather that minister derives his/her own income from individual jobs and work. The commitment of individual deacons, priests and bishops to their work and to the Diocese is based on the mutuality of their spiritual perspectives and vision of ministry with the other members of the Diocese, and not on legal binds.

The Diocese is supported by the Institute for Catholic Contemporary Spirituality, Inc. (“ICCS”), insofar as ICCS chooses and is able. ICCS is a completely separate entity, and was incorporated in the Commonwealth of Virginia, USA, on November 29, 1999 by James H. Burch. It has remained a viable non-profit corporation ever since. ICCS has chosen to support the work of the Diocese whenever it can, and has the capacity to direct donations made to ICCS for the benefit of the Diocese or individual ministries within the Diocese. ICCS may also sponsor other charitable activities besides the Diocese.

ICCS was recognized as being exempt from federal income tax under section 501(a) of the Internal Revenue Code as an organization described in section 501(c)(3). Donations to ICCS are tax exempt.