THE ECCLESIOLOGY OF THE ECCLESIASTICAL-ECUMENICAL PROVINCE:

If after reading this summary and praying about it, you decide that you agree with this idea, please send an e-mail to Bishop Mike DellaVecchia of the Northeast Diocese  of Traditional Anglican Church of America (EEP/NE-TACA). He will record you as a participant in this Province. His e-mail address is [email protected]

ABSTRACT:  The Ecclesiastical Ecumenical Province is an Interdenominational agreement to share Fellowship between churches and denominations that paraphrases, via the eternal truth of the definition of Real Ecumenism, the actualization of Orthodoxy and Catholicism as defining the Identity of the True Church with all its mansions. It is out of a mutually agreed-upon definition of Real Ecumenism of the True Church that Fellowship and Communion can grow prominently so that many people can become Christians or renew their lapsed Christian Faith, and join our churches with extraordinary catechesis and the training the forms Able Ministers of the Word of God. Real Ecumenism grows churches as a safe sense of togetherness, and confidence. We meet together as a “Provincial Synod” not as formal assemblies, but as colloquial get-togethers with ministers and their families and friends. It is within this happy and free environment that the good business of the Church can grow wonderful things. Here then, is the definition of Ecumenism.

DEFINITIONS OF ECUMENISM, INTERDENOMINATIONAL PROVINCE, AND ORAL-BINDING AUTHORITY:

True Ecumenism identifies itself as the “Church,” all those Traditional-Christian churches that:

• Are Catholic, which is the Vincentian Canon, “the belief in the same things at all time and everywhere”
• Are Morally Conservative, knowing biblically that Holy Matrimony is between man and woman solely, that only men may be ordained and consecrated, obeying the Decalogue and the Moral Laws of Christ and Moses, etc.
• Nicene-Creed professing.
• Belief in the Holy Trinity.
• Belief in Baptism by Water.
• Belief in the Bible as inerrant.
• Salvation solely by Blood of the Lamb.
• Belief in the Eucharist, the Bread and Wine, consecrated as the consubstantive Real Presence
• Belief in the Seven Sacraments, with that of Baptism and Holy Communion being the two Bible sacraments
• Abiding without argumentation or separation the canons of the first Seven Ecumenical Councils and the Council of Jerusalem (Acts 15).
• Promise not to dispute over the differences between doctrines of EEP churches, knowing that as Traditional Christians, we have far more things in common from which to grow than we have differences about which to argue.

Ruling: The Ecclesiastical-Ecumenical Province holds it to be true that True Ecumenism is that where Traditional Christians exemplify heartfully the above elements they are modeling and expressing the Nicene fullness of the Church.

The Oral Covenant of an Ecumenical Province

The Ecclesiastical-Ecumenical Province (EEP) manifests itself as an assembly of all traditional churches taking the form of an oral-covenant framework. It defines itself and Ecumenism as being the Fellowship Arm of the Nicene Creed.

A Free-Movement Latitude Polity Activated by Voice

Itself being a consensus-driven verbal governance protocol (as God spoke the world into existence), EEP contains, like any “convocation” would hope to have it, room for all the  traditional-Christian churches in existence, all morally orthodox conservative houses of God within the Catholic, Orthodox, Methodist, Lutheran, and Anglican denominations, along with all their hierarchies, dioceses, parishes, missions, and presbyteries, while coexisting under a verbal-alignment schematic to coexist as equals with eternal and countless commonalities, within the theological-dialogue agreement that is True Ecumenism. As God spoke the world into existence, His Word and our shared re-voicing of It, produces the Church.

A Spoken-Memorandum of Understanding

This trust-indexed executive accord is, at hand, merely the eternal state of the Bible’s all-encompassing catholicity. Hence, an unchanging setting of permanent orthodoxy organized by the timeless pledge-anchoring of the Nicene Creed itself, this EEP needs no terrestrial jurisdiction, nor any physical hierarchical dominion. In simple terms, the orthodoxy and catholicity of our being each Christian able ministers of God’s Word who nurture our own churches requires no offices to be held by any inter-church incumbents. 

Intra-Oversight Only

No overseeing bishops, metropolitans, patriarchs, popes, nor any central governor such as a “first among equals” overseeing any fiduciary and ecclesiological management is necessary. Just each church’s intra-church incumbents shepherd over their individual jurisdictions solely, such as bishops and presbyters. Each church is filled only with the titles already known within each Christian’s church, such as “minister” or “priest” or “deacon.”  This state of easily yoked, non-burdening True Ecumenism, is what and how the Orthodox Church was hoped to remain, in easy unity, since the moment of Pentecost. Plus, fun. Kids. Food. Prayer.

A Vocalized Stakeholder Accord

Christianity as such is instantiated by  presenting a universal state that is forever administrated as the sheer abstract of increasing everyday interdenominational communication between Christian able ministers of the Word: It is, as the Bible is, and as Love is, the Truth that Love is God (1 John 4:16) and that we enjoy as a churches Agape unity. Let’s just be together.

Nothing in Writing. Totally Theology-Based

Zero written concordats or covenants except between individual churches or denominations. No property co-owned. The only documentation is the Bible. The only canons are the moral laws of Moses and Christ. No paranoia. No jealousies. Just Faith.

NICENE THEOLOGY OF THE EUCHARIST IN ECUMENISM:

Christians know that Holy Communion is celebrated in churches everywhere, every Sunday. God sees us as one family in the many mansions of His House (John 14:2). Moreover, in all Christendom we are seen by Him as collecting together to participate with Him in the Reciprocal Indwelling/Perichoresis. This is our Triune God’s indwelling within us of the interpenetration of the Three Persons of the Trinity, substantiated during Holy Communion (περιχώρησις, עִמָּנוּ אֵל  משותף  מקום; John 14:20; 17:21-23; 1 John 4:13).

Holy Communion is our sacrificing of our lives to Christ, viewable through our mutual and individual professed Oblation (προσφορά , קָרְבָּן תְּרוּמָה) during Mass, which is our voiced bloodless offering of ourselves, presented at the altar of every church, issuing aloud the promise of Faith and obedience, oaths shared with one another, the Priest, and God–in and of God, the Son, the Holy Ghost, and our hearts, minds, bodies, spirits, intellect and will (i.e., the indwelling).

The Christian Mass, therefore contains our shared Theoria (θεωρία, הִתְבּוֹנְנוּת), which is our participation through the Liturgy of the Word and our mutual oblation at the receipt of the Holy Communion. Mass, understood by all Christians is the gift for us to emulate the Propitiation of Jesus, our Salvation by this Lamb, Whose Body and Blood that saves us, is shared with us through the Eucharist, throughout all of traditional Ecclesia (Luke 23:48; 2 Corinthians 3:18).

It is by the sharing with the Priest the Bread and Wine during Holy Communion of the Anamnesis (ἀνάμνησις, זִכָּרוֹן), meaning the divine remembrance of His Passion, Resurrection, and Ascension that the Mass gives us our mutual Epiclesis (ἐπίκλησις, שֶׁפַע). This means the divine outpouring or invocation or the calling-upon of the Holy Spirit when the Bread and Wine are consecrated as the Real Presence. It is by our consuming this Eucharist that Christians continue in God’s transformative work in us that was begun at our Baptisms, our almighty Theosis (θέωσις, דבקות), which is our becoming One with the Trinity. Theosis is a feat fully achieved at our Salvation, at which time we will join together, as we do now, through baptized-Eucharistic church life, but thereafter in Heaven in oneness, Theosis, with the Trinity forever.  

Getting Together for Easy-Going Colloquial Synods

Ecumenical-minded, this Ecclesiastical Ecumenical Province, calling out to traditional Churches anywhere, thus operates upon lands everywhere, hosting as many as-wanted physical in-person get-togethers that can be made possible. These are events that are cherished as being sheer colloquies of fun and laughter, children and families, old and new friends, for Christ’s sake, organized and announced by Christian Able Ministers of the Word.

Each Christian of the traditional Church simply recognizes one another by his or her Love for the Trinity and with Agape for each other, posting notices of meetups on social networking and via e-mail, as the watchful public recognizes the same Parrhesia (boldness, παρρησία, בְּטָחוֹן) that was shown by the Apostles, servants of Christ being themselves, calling all others in their regional vocal mannerisms and Galilean accents to worship Christ, and for all the Apostles to meet and witness Jesus (Acts 4:13).

The altar-sharing or prayerful fellowships that can happen with Ecumenism’s/EEP’s encouragement are sheerly a matter of Agape Love manifested between churches who are behaving to uphold the promise of being good and dear and soulful toward one another, joining Christ in getting one another “up yonder” more assuredly to Heaven.

An Oral-Alignment Consensus to Be the Catholic and Orthodox Universal Church Militant

Truly—the “Church,” and therefore EEP, which wears the garment of True Ecumenism, is also definitively an automatic “mission field,” from which traditional churches can freely recruit new ministers. Did Christ forbid the people who had never met Him perform miracles in His Name (Mark 9:38–40; Luke 9:49–50)?

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EEP offers its bounty to the traditional catholic world, along with the men and women who have been educated by its in-house priest-training group of record (NE-TACA).

Whom Does EEP Benefit?

A home, or a newer, or a smaller church would especially benefit from belonging to such a Province, whereas older larger churches would benefit too because the Province thus offers a refreshing outlook and avenue to cultivate new ideas and relationships. More churches, less regulation, freedom to collaborate in Communion means that Ecumenism is for real.

Who Operates EEP/NE-TACA?

There is no Bishop, Adjutor, or Monsignor overseeing this feat of Ecumenism. Regarding NE-TACA/EEP, there is a simple “metropolitan” or “founder” of this Province, who is merely its secretary and administrator, Bishop Mike DellaVecchia, who works for his own church, the Northeast Diocese of Traditional Anglican Church of America (NE-TACA).

How Does This Ecumenical Province Benefit the Forward-Moving Minister?

Conveniently, a proactive Minister can also take his or her certification to a different church or Denomination, one outside of the churches of TACA and apply to become incardinated or appointed within the Vestry or Rectory there, either to receive the same kind of office you would have been given at NE-TACA (e.g., as a Priest), or a lesser/greater office to which they would deem it more valid and licit to convalidate you. EEP’s twofold connection with them and you would thereupon portray an ongoing friendly Ecclesiastical Ecumenical relationship. From that moment on, hence, the Province and the Church Universal itself would become further substantiated.

“Priest Swapping” (gleefully sharing ministers to one another’s altars under a formal Concordat and a Communion that would typically be drawn up mutually) would happen by itelf. Or, the blossoming of a friendship and its Eucharistic reciprocity would grow gradually while just now sharing a happy theological Bible-based Fellowship.

Adoption of Closed Church: When a Nicene-believing church closes and it is not part of EEP/NE-TACA, the Ecclesiastical-Ecumenical Province regards it still to be alive through its Congregation. This Diocese, upon request, will host services in its name, or offer use of its church in Perkasie, Pennsylvania for use by the remnant Congregation acting in the name of their beloved Christian home. Our Ecclesiastical Ecumenical Province (EEP), through its ecclesiastical records, keeps your church alive, chartered by EEP as an actual church within its province. A Bishop cancome and Sanctify the structure that you currently use for it. You can invite its departed Pastor to return. Or, NE-TACA will train you or one of your own flock as its new Rector and Conditionally Consecrate your reborn home anew. Yes, it is still alive, as we ponder, “Is a family not still a family even if its parents have died or its house has burned down?” Through Love, Hope, and Faith, EEP makes it so.

Blessing/Anointing of New Churches: Those congregations and missions which are just starting out, planting themselves in living rooms, sheds, buildings, chapels, or finished churches, can receive, from EEP, a Sanctification, and later, a Conditional Consecration or Full Diocesan Consecration by a Bishop or a Priest acting on permission of a Bishop, both of whom would be participants in the Province. The new church or oratory, whose members are invited and free to be trained, certified, ordained, appointed/commissioned or incardinated by EEP/NE-TACA are also free to be trained, certified, ordained, appointed/commissioned or incardinated by any church, Mission, Diocese, or Presbytery, whom it chooses in the Province or anywhere in Trinitarian/Nicene Ecclesia. Remember that this is not a competition, but a way for the universal church to grow and cultivate people to lead and teach flocks.

Ecumenism’s Not Needing a Bishop Over Other Bishops and Dioceses

There is no need for a “first among equals,” as stated earlier. Who have long ago said this?

“But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant” (Matthew 20:25-27).

“For neither does any of us set himself up as a bishop of bishops, nor by tyrannical terror does any compel his colleague to the necessity of obedience; since every bishop, according to the allowance of his liberty and power, has his own proper right of judgment, and can no more be judged by another than he himself can judge another” (The Seventh Council of Carthage; Saint Cyprian of Carthage; Opening Address: Concerning Validity of Baptism of Heretics; Paragraph 1; September 1, A.D. 256).

“Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand” (2 Corinthians 1:24).

“Wherever there is a bishop, whether it be at Rome or at Engubium, whether it be at Constantinople or at Rhegium, whether it be at Alexandria or at Zoan, his dignity is one and his priesthood is one. Neither the command of wealth nor the lowliness of poverty makes him more a bishop or less a bishop. All alike are successors of the apostles” (Letter 146: The Epistle to Evagrius; Saint Jerome; Paragraph 1; d. A.D. 420).

“Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God’s heritage, but being examples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble” (1 Peter 5:2-5).

Biblical Authority to be a Province:

The Ecclesiastical-Ecumenical Province is a Theoretical Provincial Provisional Non-Competitive Non-Conflicting Ecclesiastical Theological Jurisdiction defined solely by the Bible. As Christ built the Church upon the Rock of Faith (Matthew 16:18), Jesus has told us to gather together (Matthew 18:20). He has called us forward to make disciples of all nations (Matthew 28:19); Christ, with the Holy Ghost, has purchased the church with His own Blood and made us overseers (Acts 20:28); and, the Son of God has told us to encourage each other never to stop meeting together, as the Day or Year of our Lord approaches (⁠Hebrews 10:24-25; Isaiah 61:2; Zephaniah 1:14).

What is Ecclesiastical Provinciality in Ecumenism?

A church province is an intermediate governing layer between an individual diocese and the broader national or universal or catholic Church structure. In orthodox and other tradition it is fleshed out by smaller dioceses, or suffragans, and overseen by a Primate or Senior Elder, such as a Metropolitan Archbishop. Such structures function as unified multi-denominational synods, with a Ecumenical Synod and/or sometimes with regional synods. While denominations historically maintain separate governance, several regional and global models integrate bishops and elders across distinct church bodies.

Examples of Ecumenical Provinces and Synods         

• ⁠The Porvoo Communion: An agreement linking Anglican and Lutheran churches across Europe. While not a single administrative province, Porvoo effectively creates a shared ecumenical space where bishops from multiple national denominations (e.g., the Church of England and the Church of Sweden) participate in one another’s synods and consecrations.
• ⁠Churches Uniting in Christ (CUIC): This U.S.-based ecumenical movement brings together several denominations (including The Episcopal Church, the United Methodist Church, and the Presbyterian Church [USA]) with the goal of functioning as a visible, shared community. Members formally recognize each other’s ministries and collaborate on shared regional governance.
• ⁠The Ecumenical Catholic Communion (ECC): This is a distinct, independent denomination that utilizes an intentionally synodal model of governance. It integrates the episcopal and presbyteral (elder) traditions of Catholic and Orthodox polities with democratic, multi-denominational representation. Its central Synod consists of a House of Bishops collaborating with elected Houses of Pastors and Laity.
• The Anglican-Roman Catholic International Commission (ARCIC): While an ongoing theological dialogue rather than a governing province, ARCIC has produced consensus documents exploring how a unified global synod could function with a universal primate and regional bishops across both traditions.
• The International Communion for Anglican-Orthodox Ecumenical Dialogue: A bilateral assembly between the Anglican Communion and the Ecumenical Patriarchate of Constantinople to build a shared vision of Faith, address ethical and moral challenges, and overcome historical divisions.
• Local Ecumenical Partnerships (LEPs): Also, on a localized level, denominations often form formal ecumenical parishes or synods, particularly in the United Kingdom and parts of North America. In these arrangements, bishops and elders from multiple traditions (such as Methodists and Anglicans) minister together in a single shared congregation or district, governed by a unified regional council.

Are There any Examples in any Particular Church’s Canon Law of Church Provinciality?

Yes. Because a Province is a jurisdiction shared by two or more dioceses, the concept of an Ecclesiastical Province ought to have a canonical precedent about churches sharing ecclesiastical power equally. Thus, by removing the mandate for oversight by a senior Bishop, such as a “Pope,” the Provisional status to use this model not only becomes helpfully parallel with how the Roman Catholic Church has actually written canons for Provinciality, but which for achieving reasonable polity, makes the ecclesiology fair and equitable:

In the Roman Catholic Church, Canon 431 of the ⁠Code of Canon Law mandates grouping neighboring dioceses into “ecclesiastical provinces” to promote common pastoral action.

• Canon 440 allows the bishops of these provinces to convene a “provincial council” (or provincial synod) to legislate and address regional needs.
• ⁠Canon 431: Defines the ecclesiastical province with lawful meaning. It groups adjacent dioceses together so bishops can collaborate on regional pastoral initiatives, share resources, and maintain closer relationships.
• Canon 440: Grants the authority to celebrate a Provincial Council or Synod. When the majority of diocesan bishops in a province determine it is opportune for the church’s mission, they can convene this council or synod to address specific local circumstances and make regional legislative decisions.
• Juridical Personality: By virtue of Canon 432 itself, an ecclesiastical province that exists under this Roman canon law possesses “rights” and responsibilities that cannot be violated by any conflicting or competitive man or group.
• Christ as Sole Bishop: Moreover, as Colossians 2:20-23 explains, there are no “doctrines of men” applying to everyone universally that can be found in laws written by men. In the ancient orthodox-catholic church, that is, these legal “rights” were instead known as the Dominion, which belonged solely to each Primary Diocese within the province.

The Helpfulness of the Doctrine of In Persona Episcopi (i.e., Jurisdictions Sharing a Bishop)

The appointment of one Bishop or Senior Presbyter to participate in two separate jurisdictions who already share a Concordat (e.g., participating in Holy Communion together) signifies the concept of In Persona Episcopi. It is a practical application of the  universal authority of the Church to freely appoint Bishops or Senor Presbyters to other principalities and establish the pastoral governance of the particular churches of each, as outlined in Canon 377 §1 and Canon 413 by the Roman Catholic Church, which for Christendom’s actual catholic purposes are extraordinary standards whose truths do not need the authority of a Supreme Pontiff to actualize, because Christ is the true head of the Church.

The Canonical Mechanics of In Persona Episcopi

• Canon 377 §1: This canon establishes that a cathedral or senior church body has the sovereign authority to freely appoint bishops, or to confirm those who have been legitimately elected.
• Canon 413: In situations where two dioceses are united in persona episcopi, this canon provides the canonical mechanism. It allows a single Bishop to be appointed as the Ordinary (the Diocesan Bishop) for multiple distinct dioceses.

Why the Status Remains Separate, of Each Party Within In Persona Episcopi

Under the In Persona Episcopi arrangement, the cathedral or senior church of a Diocese or Archdiocese or Presbytery creates a personal union of the pastoral office rather than a legal merger of the dioceses themselves. The dioceses retain completely separate distinguishable legal identities. They maintain distinct administrative structures, including separate cathedrals, financial assets, seminaries, diocesan curias (staff), and canonical tribunals.

How the Ancient Church Expressed “Non-Competitive” and “Non-Conflicting”:

• The Council of Nicaea (A.D. 325): Canon 6 famously mandated: “Let the ancient customs prevail,” specifically citing the authority of the bishops in Alexandria, Rome, and Antioch over their respective surrounding regions.
• The Council of Constantinople (A.D. 381): Canon 2 further restricted the jurisdiction of bishops to their specific provinces, forbidding them from interfering with churches outside of their established boundaries.

• The Council of Chalcedon (A.D. 451): Is historically famous for its 27 disciplinary and administrative canons that restricted overreach by wandering bishops. Specifically, Canons 9 and 17 mandated that bishops and metropolitans retain total authority over their regional dioceses without meddling in the affairs of other jurisdictions.

The Council of Chalcedon’s Standards of Churches’ Autonomy

These localized authority principles of Chalcedon were codified into several key tenets of canon law:

• Jurisdictional Independence: Bishops were instructed to manage their own regional churches and historically established traditions.
• Canon 17 of Chalcedon prohibited any Bishop from arrogantly intervening or holding authority in the diocese of another bishop.
• Local Appeals and Clergy Discipline: Canon 9 established that if clergy members had disputes with their bishop, they must appeal to their regional metropolitan or the local synod. It decentralized the final arbitration power to regional metropolitan authorities rather than external, competing jurisdictions.
• Monastic Authority: Canon 4 placed monasteries and clergy strictly under the authority of the Bishop in their local city, forbidding monks from acting arrogantly against their own Bishop. For our uses, no “Arius” or a Gnostic philosopher like Valentinus may rationally stand up and overtake an ecclesiastic region or regions.
• Rejection of Jurisdiction Splitting: Canon 12 of Chalcedon prohibited civil authorities from dividing single church provinces in order to artificially elevate a new Metropolitan’s jurisdictional authority. This is useful when noting the lack of Scriptural authority for a new upstart Oliver Cromwell to invoke nationwide Christian laws, or a new General William Booth to turn dioceses into new Salvation Armies.

Biblical Roundup Words:

We and our families, along with our congregations and missions, have been bought and paid for by Jesus at a great price. Be educated and serve the Church. Buy the land and build your church.

“And the king said unto Araunah, Nay; but I will surely buy it of thee at a price: neither will I offer burnt offerings unto the Lord my God of that which doth cost me nothing. So David bought the threshing floor and the oxen for fifty shekels of silver. And David built there an altar unto the Lord, and offered burnt offerings and peace offerings. So the Lord was intreated for the land, and the plague was stayed from Israel” (2 Samuel 24:24-25).