Independent Catholic communities operate entirely through self-governing local dioceses and independent sacramental networks

Sacramental Practices

Independent Catholic theology remains highly sacramental and eucharistic, prioritizing the traditional seven sacraments over large-scale social or parish programming.

Apostolic Succession: Communities base their sacramental authority on unbroken historical lines of bishops tracing back to the original Apostles. They inherit these lineages through breakaway groups such as the Old Catholics, the Eastern Orthodox, or historical Roman Catholic bishops who separated from Rome.

Theology of Validity: Independent clergy adhere strictly to traditional sacramental theology. For a sacrament to be considered valid, it must meet three requirements: proper matter (e.g., unleavened bread, wine, water), proper form (using the prescriptive ritual words), and proper intent (the minister intending to do what the Church does).

Open Communion: Unlike the Roman Catholic Church, which requires shared doctrine for communion, many (though not all) Independent Catholic communities practice open altars, offering communion to any baptized Christian regardless of denomination, marital status, or sexual orientation.

Liturgical Variety: Parishes enjoy great freedom in worship. Some adopt highly traditional Latin or pre-Vatican II rites, while others implement modernized, gender-neutral, or experimental liturgies.

Leadership Practices

Leadership in the movement is autocephalous (self-governing) and leans heavily toward localized, collaborative administration.

Conciliar and Democratic Governance: Instead of top-down papal directives, jurisdictions are governed by a synod or council. This body typically includes the bishop, local clergy, and elected lay representatives who collectively vote on church laws, budgets, and policies.
Inclusive, at EMMI, we have a House of Bishops and a House of Elders

Holy Orders: Depending on the specific jurisdiction’s stance (progressive vs. traditional), holy orders are often decoupled from historical Roman restrictions. Many independent dioceses ordain women to the diaconate, priesthood, and episcopacy, and they universally allow married or partnered individuals to serve as clergy.

Worker-Priests: Because independent parishes are usually quite small (“micro-churches”), most priests and bishops are bi-vocational. They hold standard secular jobs to support themselves financially, minimizing the financial burden on the local congregation.

Parish Autonomy: Local congregations frequently operate under a congregational model. The laity usually owns the parish property and possesses a direct, significant voice in vetting and hiring their own pastor, rather than having a priest assigned to them unconditionally by a distant diocese.

We are not a church but a ministry.

If you see a Baptist minister inside an Independent Catholic Ministry, it is not because I’m participating in an ecumenical event, attending a personal milestone, or undergoing a faith transition.

It is because I’m the co-founder, a member of the chaplaincy as chief chaplain, and president of the house of bishops. As an independent entity, we are autonomous and set our own rules, meaning we are not bound by the Pope’s authority or Vatican law.

I’m a Baptist bishop, and I do not have that hat as my coat of arms. The wide-brimmed ecclesiastical hat (the galero) and hanging tassels seen in traditional Ecclesiastical Heraldry are specific to the Roman Catholic, Anglican, Eastern Orthodox, and Independent Catholic traditions. Baptist polity does not employ this uniform heraldic system. Because Baptist church governance, including the role of a bishop or overseer, is largely autonomous, there are no universal, standardized rules dictating an official hat or crest for your coat of arms. If a Baptist bishop chooses to design a personal crest, they typically follow general principles of amateur heraldry rather than the Vatican’s strict colour and tassel system. We have the freedom to design a coat of arms that reflects your personal faith, ministry, and spiritual calling, using symbols meaningful to our specific congregation or community. Notice the Archbishop’s colours and symbols, which were taken from mine, except for the brown, which reflects the Franciscan colour; my gold, blue, and white were added to his.

Meaning of the Founder’s Blason

The Blason of the Archbishop Eric
✝️ Central Structure — The Cross
The white cross (Argent) divides the shield into four parts. It represents: Christ at the center of everything, Unity of life and mission, the foundation upon which all else rests. 👉 This is the governing symbol of the whole shield

---

🔵 Left Side (Azure Field)
Fleur-de-lis (Top Left) Symbol of Purity and consecration Traditionally associated with Our Lady Meaning here: A life placed under Marian protection and spiritual purity

Crossed Elements (Bottom Left)
These resemble missionary or apostolic crosses/tools.

Meaning: Evangelization Readiness to serve Apostolic labour

👉 Together, the left side speaks of:

Faith received and lived in devotion and mission

• Blue shield (Azure) → faithfulness, charity, openness to all
• White cross (Argent) → purity, truth, and Christ at the center
• 🟤 Right Side (Brown / Franciscan Field) Sacred Heart (Top Right) Symbol of: Christ’s love and sacrifice, Mercy and suffering embraced. Meaning: A heart conformed to Christ Franciscan Arms (Bottom Right) The crossed arms (one bare, one sleeved) Classic Franciscan symbol: Christ’s arm and St. Francis’ arm Meaning: Union with Christ in humility, poverty, and service, walking in the Franciscan path 👉 Together, the right side speaks of: Love lived through sacrifice and humility
• 👑 Center Detail — Crown of Thorns Placed at the intersection of the cross. Meaning: Suffering united with Christ’s Sacrifice at the heart of the vocation 👉 This is extremely strong theologically: Not just faith—but crucified faith 📜 Motto In sacrificium et perseverantia (In sacrifice and perseverance This ties everything together perfectly. Sacrifice → Crown, Sacred Heart Perseverance → Cross, mission symbol
• 🧩 Overall Interpretation This is a deeply structured blason with a clear progression: Left → Formation Faith received Marian grounding Call to mission
• Right → Transformation Love through sacrifice Franciscan humility Union with Christ
• Center → Fulfillment The Cross The Crown
• The total gift of self

🔥 In One Sentence
A life rooted in faith, formed in devotion, and fulfilled through sacrifice in union with Christ.

Co-Founder’s Arms
The Blason of Bishop Marie
The coat of arms of Bishop Marie expresses a ministry rooted in charity, guided by truth, and open to all without distinction.

---

The shield is rendered in azure, signifying fidelity, compassion, and a steadfast commitment to serve. At its center stands a cross argent, the enduring sign of Christ, who is the way, the truth, and the life.

In chief, a dove bearing an olive branch represents peace and renewal, reflecting a mission oriented toward reconciliation and new beginnings. In base, two hands joined in service signify a life dedicated to helping others, embodying a ministry of presence, care, and compassion. At the heart of the composition, the figure of Christ reminds all who behold it that every act of service flows from Him and returns to Him.

In keeping with Baptist tradition, the arms are presented in simplicity, without external ecclesiastical ornaments, emphasizing the primacy of the Gospel over rank or distinction.

• Dove with olive branch → peace and new beginnings
• Christ figure (gold) → “the Way, the Truth, and the Life”
• Helping hands → her ministry of service and compassion
• Motto: “Learn Today, Lead Tomorrow”
• Disce Hodie, Duc Cras”

Blazon in English (Formal Heraldic Form)
A shield quarterly divided by a cross Argent;
In the first quarter, Azure, a fleur-de-lis Or;
In the second quarter, Brown, the Sacred Heart Gules;
In the third quarter, Azure, two apostolic emblems Or in saltire;
In the fourth quarter, Brown, two arms in saltire, one bare and one sleeved, after the Franciscan manner;
Overall, upon the cross, a crown of thorns proper.

For the glory of Almighty God and the good of souls, we declare and confirm the heraldic arms of the Founder and the Co-Founder, which manifest both the unity of their vocation and the distinction of their ministries.

The arms of the Founder, quarterly divided by a cross Argent, express a faith firmly rooted, a life shaped by sacrifice, and perseverance in the way of Christ.

The arms of the Co-Founder, set upon a brown field with a blue cross, signify peace, service, and a charity extended to all without distinction.

These arms, though distinct, are united in one mission: that the work founded in Christ may grow and extend through charity to all.

Given under the sign of the Cross, in a spirit of truth and peace.

Why are you sometimes seen with epaulets showing bars or rank, and other times just a cross?

I am the founder and leader of our chaplaincy ministry. Our ranks progress similarly to firefighter ranks, from registered chaplain, senior chaplain, master chaplain, lieutenant chaplain, captain chaplain, deputy chief chaplain, chief chaplain and commander chaplain (cmdr). As the commander, I wear epaulets with five bars to show my rank. However, when I want to emphasize my role as a chaplain rather than my rank, I wear epaulets featuring a cross instead of bars.

The rank of a chaplain in a paramilitary uniform does wear ranks, but most of the time, my rank is “chaplain” period. We work like a friary where all members are brothers (or sisters), even the abbot. Now, depending on who I meet during the day or the task I am called to handle in a given situation, I need to use the weight of my position to support my statements, and then the bars apply.

PS: Yes, we do have assistants with the ranks of corporal, sergeant and master sergeant.

Note: the ranks have value only within our chaplain ministry (EMMI) and no meaning in other organizations such as the IFCC or the NACC.

Peace and lots of Good

Every person needs to request a prayer for many reasons. Here on this site, you can pray, pray for others, and make prayer requests. Prayer is not only for Christians; it is part of all religions. You can’t imagine how powerful it is.

• The Rosary
• The Cenacle

According to our class at the Footsteps of Jesus Seminary and Bible Academy, we teach that consecrating the communion hosts must be done during a mandatory Mass.

Holy Dishes and Eucharist

It is absolutely mandatory. In the Catholic Church, communion hosts cannot be consecrated outside of a Mass.  

According to Catholic theology and Canon Law (specifically Canon 927), it is strictly forbidden to consecrate the bread or the wine outside of the full Eucharistic celebration. The Church views the sacrifice of the Mass as one complete, inseparable act of worship.  

Here is exactly why the rules are so strict, along with how the Church handles the logistics:

1. The Divine Rule of Both Species
A priest cannot simply say the words of consecration over a basket of bread on its own. For a consecration to be valid, both the bread (Host) and the wine (Chalice) must be consecrated together during the same Mass.  

This layout mirrors the Last Supper and represents Christ’s sacrifice. Consecrating one without the other, or doing it outside of Mass, is considered a very grave violation of Church law.  

2. What About Communion Services?
You might sometimes attend a “Communion Service” at a parish or hospital where there is no Mass, yet people still receive Holy Communion.

In those scenarios, no consecration is happening. The hosts being distributed were already consecrated at a previous Mass and kept safely inside the church’s tabernacle (the locked box near the altar) specifically for later use.

3. What Happens If a Priest Runs Out of Hosts?
If a priest is celebrating Mass and realizes mid-way through distributing Communion that he doesn’t have enough hosts for everyone, he still cannot stop and quickly consecrate more on the spot. He has to either:

Break the remaining consecrated hosts into smaller pieces so everyone gets a sliver.

Bring out extra pre-consecrated hosts from the tabernacle.

If the tabernacle is completely empty and he runs out, those who didn’t receive can make a “Spiritual Communion” instead. The priest must wait until his next scheduled Mass to consecrate a new supply.

A Note on Who Can Consecrate: Only a validly ordained priest or bishop has the faculty to consecrate the Eucharist. Deacons, lay extraordinary ministers, and regular individuals cannot consecrate hosts under any circumstances.

While communion hosts are tightly bound to the action of the Mass, the rules for the altar and holy dishes (the chalice and paten) are a bit different because they are objects, not bread and wine turning into the Body and Blood of Christ.

The Church uses different vocabulary and separate rituals for them.

1. The Altar: It Is “Dedicated,” Not Consecrated

Under modern Catholic Church law, a permanent church altar is Dedicated (though historically people used the word consecrated).

• Must it happen during a Mass? Yes. The “Order of the Dedication of an Altar” is an incredibly beautiful, solemn ceremony that must take place during a Mass.
• The Ritual: During this specific Mass, the bishop rubs holy Chrism oil directly onto the bare stone or wood of the altar structure, burns incense on top of it, dresses it in white linens, and lights candles. Only after these specific steps are finished does the Mass continue into the Liturgy of the Eucharist.
• Who can do it? Only a Bishop can dedicate a permanent altar (though in rare emergencies, he can give a priest special permission).

Note: If a parish uses a “movable” altar (one not bolted to the floor), it doesn’t receive a full dedication; it simply receives a formal blessing, which a priest can confer outside of Mass. In our case at the Chapel, the Altar is on wheels.

2. The Holy Dishes: They Are “Blessed”

The sacred vessels—specifically the chalice (the cup) and the paten (the small plate that holds the priest’s large host) receive a formal blessing before they can be used.

• Must it happen during a Mass? No. Unlike the hosts or a fixed altar, a chalice and paten can be blessed outside of a Mass.
• The Ritual: There is a specific rite in the Church’s liturgical books called the “Blessing of a Chalice and Paten.” It involves special prayers and anointing the inside of the cup with holy oil, but it can be done on a random Tuesday afternoon in a quiet church if necessary.
• Who can do it? Traditionally, this was reserved for a bishop, but modern church rules allow the parish priest (or the church rector) to bless these vessels.

Summary of the Rules

• See Communion in both kinds
• Holy Dishes
• Eucharist

In the Catholic tradition, communion under both kinds refers to receiving the Eucharist under both the consecrated host (the Body of Christ) and the consecrated wine (the Blood of Christ). [La communion sous les deux espèces est la réception, dans l’Église catholique romaine, de l’Eucharistie sous les deux « espèces » (c’est-à-dire le pain et le vin consacrés)].

Communion under both kinds consists of receiving both kinds (the consecrated bread and wine) of the Eucharist in the Roman Catholic Church. Christian denominations that adhere to the doctrine of communion under both kinds consider a Eucharist that does not include both bread and wine to be invalid, while others believe that the presence of bread and wine is preferable but not essential. In some traditions, the second element may be grape juice rather than wine.

Regarding the Eucharist as a sacrifice, communion under both kinds is an integral part of the integrity and essence of the rite and cannot be omitted without violating Christ’s precept: “Do this in remembrance of me” (Luke 22:19). This is implicitly mentioned by the Council of Trent (Sessions XXI, c. 1; XXII, c. 1), and the Second Vatican Council emphasized that “the dogmatic principles established by the Council of Trent remain intact.” The General Instruction of the Roman Missal specifies that the people “should share the cup when permitted. Communion is then a clearer sign of participation in the sacrifice being celebrated.”

In the early Church, communion was generally administered and received under both kinds. Paul mentions this practice in the First Epistle to the Corinthians (11:28). However, there also existed in the early Church the custom of receiving communion under only one kind in certain cases: for example, when the faithful took home a portion of the Eucharist after Sunday services and received communion during the week, or when the Eucharist was brought to the sick.

In the 20th century, Catholic liturgical reformers began to advocate for a return to communion under both kinds, drawing on Church practice before the 13th century. The issue sparked lively debate at the Second Vatican Council, culminating in a compromise. The following text was ultimately published by the bishops: “Communion under both kinds may be granted, when the bishops deem it appropriate, not only to clerics and religious, but also to the laity, in cases determined by the Apostolic See, for example, to the newly ordained at the Mass of their ordination, to the newly professed at the Mass of their religious profession, and to the newly baptized at the Mass following their baptism.” The regular use of communion under both kinds requires the bishop’s permission, but in many countries, bishops have granted general authorization to administer Holy Communion in this way. In the United States, Notre-Dame’s study of Catholic parish life showed that in 1989, slightly less than half of the parishes surveyed offered the chalice to their faithful.

Text from French Wikipedia translated by Google.

Church votive candles are small, deliberate offerings representing intercessory prayer.

Lighting one is a tangible extension of a believer’s petition, gratitude, or memory of a loved one that continues to “watch and pray” in the church long after the person has physically departed.

The tradition spans centuries, primarily within Catholic and Orthodox spirituality, and carries profound theological and personal significance:

Meaning of the Name: The word votive derives from the Latin votum, meaning a vow, promise, or desire. The act of lighting the candle serves as an outward symbol of this internal promise or prayer.

Symbolizing Christ: The candle represents Jesus, the “Light of the World”. By lighting it, the believer asks to be filled with God’s light and acknowledges their desire to reflect Christ’s teachings.

Extended Prayer (Vigil): Historically, these are also called vigil lights, a term derived from the Latin word vigilia. It symbolizes a vigil kept, a continuous prayer offering for a specific intention, while the believer must go about their daily responsibilities.

A Shared Experience: Lighting a votive candle is widely considered a highly cathartic and comforting practice by churchgoers seeking peace. The multitude of lit flames represents the unified, ongoing prayers of the community.

The rosary itself does not have a specific set of prayers meant only for the Stations of the Cross. However, the two practices are frequently combined. The “Sorrowful Mysteries” of the Rosary cover the Passion of Jesus, and the decades are often prayed as one moves through or meditates on the 14 Stations.

Prayers Specific to the Stations
When moving through the Stations of the Cross, a traditional pattern of prayers is typically used at each of the 14 locations rather than the standard Rosary format:

1. The Opening Prayer: “We adore you, O Christ, and we bless you. Because by your holy cross you have redeemed the world.”
2. Station-Specific Reflections: At each station, a specific scripture or meditation is read about the exact moment in Christ’s Passion (e.g., Jesus falling or meeting his mother). This is usually followed by a short personal prayer for strength, repentance, or grace.
3. The Closing/Station Transition Prayers: After the reflection at each station, or at the very end of all 14, standard prayers like the Our Father, Hail Mary, and Glory Be are recited.

How the Rosary Fits In. When the Rosary is used alongside the Stations, participants usually pray the Sorrowful Mysteries, which align closely with the events on the road to Calvary:

• 1st Mystery: The Agony in the Garden
• 2nd Mystery: The Scourging at the Pillar
• 3rd Mystery: The Crowning with Thorns
• 4th Mystery: The Carrying of the Cross
• 5th Mystery: The Crucifixion and Death

Because a full Rosary has 5 decades, it is a perfect way to anchor your mind on Christ’s sacrifice, either as a meditation before beginning the physical walk of the Stations or as an extended devotion afterward.

You can pair the Rosary and the Stations of the Cross by using the Rosary beads to count prayers while you move between the 14 Stations.

While there is no single “official” way to blend them, people usually combine them using one of the three methods below.

Method 1: The Walking Rosary (Most Common)

This method spreads the Sorrowful Mysteries of the Rosary across the 14 Stations as you walk from one to the next.

The Start: Stand at the first Station. Say the introductory Rosary prayers (The Apostles’ Creed, Our Father, three Hail Marys, and Glory Be).

At Each Station: Read the title of the Station and say the classic opening prayer: “We adore you, O Christ, and we bless you. Because by your holy cross you have redeemed the world.” Spend a moment in silence.

Moving Between Stations: As you walk to the next Station, pray three Hail Marys.

The Math: Walking through all 14 Stations this way equals 42 Hail Marys. To reach the 50 Hail Marys of a full Rosary, you can pray the final 8 Hail Marys at the altar after the last Station.

Method 2: The “Three Stations Per Mystery” Style

This method groups the Stations by theme to match the 5 Sorrowful Mysteries. You pray one full decade (1 Our Father, 10 Hail Marys, 1 Glory Be) after looking at a group of Stations.

• Decade 1 (Agony in the Garden): Pray this at the 1st Station to start your journey.
• Decade 2 (Scourging at the Pillar): Look at Stations 2, 3, 4, and 5 (Jesus takes the cross, falls, and meets His mother). Pray the decade.
• Decade 3 (Crowning with Thorns): Look at Stations 6, 7, 8, and 9 (Veronica wipes His face, Jesus falls again, and meets the women). Pray the decade.
• Decade 4 (Carrying of the Cross): Look at Stations 10, 11, and 12 (Jesus is stripped and nailed to the cross). Pray the decade.
• Decade 5 (The Crucifixion): Stand at Stations 13 and 14 (Jesus is taken down and buried). Pray the final decade here.

Method 3: The Bookend Method
This is the simplest method if you find it hard to walk and count beads at the same time. You keep the two devotions separate but do them back-to-back.

The Prep: Sit in a pew and pray the Sorrowful Mysteries of the Rosary. Use this time to quiet your mind and think about Jesus’ suffering.

The Walk: Stand up and walk the 14 Stations of the Cross. Focus deeply on the pictures or statues on the wall. Use the traditional Station prayers without holding your Rosary.

Text Google AI

Original Time 00:02:55
Time Now: 00:01:46:26

This Video was held by YouTube, Copyright infringement

YouTube

Hi Eric Michel Ministries International,

The following claim on video Fête-Dieu / Corpus Christi @ the Manse’s Chapel has been disputed:

Video title: Fête-Dieu / Corpus Christi @ the Manse’s Chapel
Copyrighted content: Romanticismo
Claimed by: iMusician Digital AG

Reason for dispute: All non-original content is in the public domain

Fête-Dieu / Corpus Christi @ the Manse’s Chapel “PRAYER WALL”
2026/06/07

Eric Michel Ministries International
Gregorian chant, cathedral ambient, medieval church, sacred choir. Written by St. Thomas Aquinas (1225-1274) for the Solemnity of Corpus Christi. This chant, “SING, my tongue,” is royalty-free and was used in this video.

It came from Pixabay, royalty-free music downloads
What are you allowed to do with Content?
Subject to the Prohibited Uses (see below), the Content License allows users to:

✓ Use Content for free
✓ Use Content without having to attribute the author (although giving credit is always appreciated by our community!)
✓ Modify or adapt Content into new works

My video does not infringe on anyone’s copyright.
I understand that the claimant will be able to review my video and my rationale.
I understand that filing fraudulent disputes may result in the termination of my YouTube channel.

Authorized signature: Eric Gagnon

YouTube

Hi Eric Michel Ministries International,

Good news! After reviewing your dispute, iMusician Digital AG has decided to release their copyright claim on your YouTube video.

Video title: Fête-Dieu / Corpus Christi @ the Manse’s Chapel

Thanks,
The YouTube team

Written by St. Thomas Aquinas (1225-1274) for the Solemnity of Corpus Christi, this hymn is considered the most beautiful of Aquinas’ hymns and one of the great seven hymns of the Church. The rhythm of the Pange Lingua is said to have come down from a marching song of Caesar’s Legions: “Ecce, Caesar nunc triumphat qui subegit Gallias.” Besides the Solemnity of Corpus Christi, this hymn is also used on Holy Thursday. The last two stanzas make up the Tantum Ergo (Down in Adoration Falling) that is used at the Benediction of the Blessed Sacrament.

SING, my tongue, the Savior’s glory,
of His flesh the mystery sing;
of the Blood, all price exceeding,
shed by our immortal King,
destined, for the world’s redemption,
from a noble womb to spring.
Of a pure and spotless Virgin
born for us on earth below,
He, as Man, with man conversing,
stayed, the seeds of truth to sow;
then He closed in solemn order
wondrously His life of woe.
On the night of that Last Supper,
seated with His chosen band,
He the Pascal victim eating,
first fulfills the Law’s command;
then as Food to His Apostles
gives Himself with His own hand.
Word-made-Flesh, the bread of nature
by His word to Flesh He turns;
wine into His Blood He changes;-
what though sense no change discerns?
Only be the heart in earnest,
faith her lesson quickly learns.
Down in adoration falling,
Lo! the sacred Host we hail;
Lo! o’er ancient forms departing,
newer rites of grace prevail;
faith for all defects supplying,
where the feeble sense fail.
To the everlasting Father,
and the Son who reigns on high,
with the Holy Ghost proceeding
forth from Each eternally,
be salvation, honor, blessing,
might and endless majesty.
Amen. Alleluia.

Tantum Ergo is the last two stanzas from the Eucharistic Hymn (Pange Lingua) composed by St. Thomas Aquinas and is used at Benediction of the Blessed Sacrament. The response and the prayer at the end are a later addition used at Benediction. A partial indulgence is granted to the faithful who recite it, and a plenary indulgence is granted to those who recite it on Holy Thursday or Corpus Christi.

DOWN in adoration falling,
Lo! the sacred Host we hail,
Lo! oe’r ancient forms departing
Newer rites of grace prevail;
Faith for all defects supplying,
Where the feeble senses fail.
To the everlasting Father,
And the Son Who reigns on high
With the Holy Spirit proceeding
Forth from each eternally,
Be salvation, honor blessing,
Might and endless majesty.
Amen
V. Thou hast given them bread from heaven (P.T. Alleluia).
R. Having within it all sweetness (P.T. Alleluia).
Let us pray: O God, who in this wonderful Sacrament left us a memorial of Thy Passion: grant, we implore Thee, that we may so venerate the sacred mysteries of Thy Body and Blood, as always to be conscious of the fruit of Thy Redemption. Thou who livest and reignest forever and ever.
R. Amen.

The contents are copyrighted by Michael W. Martin, 1998-2026, all rights reserved. Copying is restricted to the “fair use” rules for copyrighted materials; namely, the material on my site may be used for non-profit personal & scholarly purposes. (Indeed, it is even encouraged!). Reproduction, either in part or in whole, of the texts outside the rules of “fair use” is prohibited without the expressed permission of the author.

Eric Michel Ministries International
Gregorian chant, cathedral ambient, medieval church, sacred choir. Written by St. Thomas Aquinas (1225-1274) for the Solemnity of Corpus Christi. This chant, “SING, my tongue,” is royalty-free and was used in this video.

🌍 Calling Independent Catholic Leaders & Grassroots Ministries: Join Our Global Community Fellowship Resilience Group! 🌍

Are you a bishop, priest, or community leader faithfully serving in Latin America, Africa, or Asia? Are you passionate about building strong, self-sustaining local churches even with limited resources?

We understand your commitment. Many of you lead vibrant faith communities, sometimes in the most challenging environments, without institutional funding, and with little outside support. Your resilience inspires us!

That’s why we’re launching a brand new, FREE Facebook group dedicated to real solutions for real leaders:

The Community Fellowship Resilience & Capacity Building Program

What You’ll Get:
✅ Simple administrative toolkits (for finances, ledgers, records)
✅ Community asset mapping (micro-cooperatives, gardens, skill-sharing)
✅ Weekly leadership frameworks (youth mentoring, outreach)
✅ Global network of independent leaders to share ideas and encouragement

What We Don’t Offer:
🚫 No financial grants or building funds
🚫 No immigration assistance
🚫 No false promises—just practical support and tools

Our mission is to help you build a truly independent, thriving church using the wealth of organization, strategy, and partnership, not temporary handouts. All guides and modules are designed for low-data use right here on Facebook.

Ready to build something lasting with us?

1️⃣ Join our Facebook Group: www.facebook.com/groups/emmi.iaocm/
2️⃣ Send a DM with your name, church, country, and one challenge you want to solve this month.

Let’s strengthen our ministries together and create a new future for independent Catholic leadership in the Global South.

In solidarity,
Brother Eric

“Ministry Partnership & Certification Program”
Phase 1: Digital Ministry Audit (Discovery)
Phase 2: Administrative Foundations (Church Toolkit)
Phase 3: Self-Sustainability & Community Development
Phase 4: Spiritual & Educational Support
Earn your Certificate of Completion!

To the bishops, priests, and community leaders serving faithfully in Latin America, Africa, and Asia: We see your dedication. We know that many of you are shepherdesses and shepherds leading your flocks in humble settings, worshipping in aluminum sheds, navigating limited internet access, and operating entirely independently of mainstream institutional funding.

Many ministries reach out to Western organizations asking for financial aid.

While the material needs are very real, we believe the greatest, most lasting gift we can share is not a temporary handout, but structural strength and long-term self-sustainability.

We are launching a completely free Parish Resilience & Capacity Building Program conducted entirely through Facebook.

What We Are Offering:

We will act as your remote administrative anchor. Through text-based guides and low-data modules right here on Facebook, we will collaborate with you to develop:

Administrative Toolkits: Simple systems for financial transparency, local church ledgers, and sacramental record-keeping.

Community Asset Mapping: Strategies to turn your church into a hub for local micro-cooperatives, community gardens, and skill-sharing to break the cycle of poverty.

Leadership Frameworks: Weekly planning guides for youth mentorship and local outreach.

Global Fellowship: A network connecting you with other independent leaders around the world to share solutions.

🚫 What This Program Is NOT:
We do not provide financial grants, wire transfers, or funding for physical building materials.
We do not provide visas or immigration assistance.
Our wealth is not in money; our wealth is in organization, strategy, and administrative tools.
We want to give you these tools so you can build a strong, independent, and smoothly running church that thrives on its own local resilience

📩 How to Apply:

If you are a church leader ready to roll up your sleeves and structurally transform your parish, we want to work with you.

Join our dedicated Facebook Group here: www.facebook.com/groups/emmi.iaocm/

Send us a Direct Message (DM) on this page with:

Your name and your church’s name.

Your city and country.

One main administrative challenge you want to solve this month.

Let’s build something stable together. 🕊️

Brother Eric

✠ Salve Maria!

Father Michael Carlson of the Heralds of the Gospel welcomed me to the class, which led to the consecration. During this time, he said that Holy Mary had gently guided me, step by step, toward her.

I served as a Protestant minister and President Bishop of EMMI, part of the Christian Unitarian Universalist Fellowship. However, my shift toward Catholicism began in 2020 when I joined the Ecumenical Third Order of Saint Francis.

A significant milestone was becoming a member of the National Association of Catholic Chaplains, even though I had been a member of the International Federation of Christian Chaplains (Born Again) for several years. I have no explanation for this change.

The final major step came with my consecration by the Heralds of the Gospel. Shortly after, I became a member of The Militia of the Immaculate through Fr. Khobe in Kelowna, BC.

Throughout my life, I found myself defending the Catholic Church in matters of faith, especially during debates with my spouse, Baptist Bishop Right Reverend Marie. She would often refer to me as ‘the Catholic,’ noting my reliance on the Catholic Catechism in arguments.

In 2025, Eric Michel Ministries International’s incorporation was amended to reflect our Catholic Identity and Mission.

To learn more about me, here are three links to visit:

✠ Founder & Servant of Christ. My journey is rooted in faith, family, and vocation. Through these moments, the Lord has guided my life in Christ and shaped my mission in the Church. https://franciscanseucharist.com/founders/

✠ Life and Vocation in Founder’s Chronicle
https://franciscanseucharist.com/founders-chronicle/

✠ In 2025, the Christian Unitarian Universalist Fellowship was amended to reflect our Catholic Identity and Mission. https://franciscanseucharist.com/incorporation/

✠ How can I claim to be of the Apostolic lineage?

That came from a very long time ago, as an ordained deacon, priest, and bishop, starting in 1978. Ordination by the Most Reverend Timothy T. Williamson (Willy) of the Johannine Tradition Church in New Jersey, USA.

Note on the term Johannic or Johannime

Both Johannic (and the related term Johannine) and Johannite are related to the figure of John (either John the Baptist or John the Apostle), but they are used in completely different contexts.

Johannic (or Johannine) is an adjective used in biblical studies to describe writings, theology, or traditions associated with John. For example, the “Johannine literature” refers to the Gospel of John, the Epistles of John, and the Book of Revelation in the New Testament.

Johannite is a noun or adjective used to describe someone who belongs to a sect or follows a tradition centred around John the Baptist or Gnostic Christian teachings (like the modern Apostolic Johannite Church).

I had no clue at that time what a Gnostic Church was

The ancient Gnostics and modern Gnostics are not the same, though they share core philosophical threads. Modern “neo-Gnosticism” relies heavily on ancient texts like the Nag Hammadi Library (discovered in 1945), but it exists as a more eclectic, individualized movement rather than the organized ancient sects (like Valentinianism or Sethianism) of the 2nd to 4th centuries.

Here is how ancient and modern Gnosticism compare:

Ancient Gnosticism (2nd–4th Centuries) Historical Context: Ancient Gnostics represented a diverse mix of Jewish, Christian, and Hellenistic philosophies who sought gnosis (secret, divine knowledge).

Dualism: They believed the material world was created by a flawed, lower entity (the Demiurge), and that the true, transcendent God was entirely spiritual.

Organized Sects: They were structured into distinct religious schools and communities (such as the Valentinians, Sethians, and Basilians).

Modern Gnosticism (“Neo-Gnosticism”)

The “Da Vinci Code” Era: Modern Gnosticism (often called neo-Gnosticism) experienced a massive resurgence starting in the 20th century, particularly following the publication and popularization of the Nag Hammadi Scriptures.

Eclectic and Individualized: Modern Gnostics tend to blend and adapt ancient Gnostic writings with contemporary esoteric, New Age, or philosophical ideas. It is more of an individualized “cut-and-paste” spirituality than an institutional religion.

Direct Historical Lineage: Very few ancient sects survived into the present day. One notable exception is Mandaeism, an ancient, continuously practicing Gnostic religion found in Iraq, Iran, and global diasporas.

✠ My study had only three books and I still have them:

1. The Catholic Catechism
2. The Louis Second Bible

3. The Ecumenical Translation of the Bible

See Legal Info: https://franciscanseucharist.com/legal-info/

The Immaculate Heart of Mary (Latin: Cor Immaculatum Mariae) is a Catholic devotion which refers to the view of the interior life of Mary, her joys and sorrows, her virtues and hidden perfections, and, above all, her virginal love for God the Father, her maternal love for her son Jesus Christ, and her motherly and compassionate love for all mankind. Traditionally, the Immaculate Heart is depicted pierced with seven swords or wounds, in homage to the seven dolours of Mary and roses, usually red or white, wrapped around the heart.

The veneration of the Heart of Mary, on June 13, 2026, is analogous to the veneration of the Sacred Heart of Jesus, on June 12, 2026. There are, however, differences in this analogy, as devotion to the heart of Jesus is especially directed to the “divine heart,” which is overflowing with love for humanity. In the devotion to Mary, however, the attraction is the love of her heart for Jesus and for God. Catholic church teaching states that Mary’s role as mother of humanity and veneration paid to her in this capacity “in no way obscures or diminishes the unique mediation of Christ, but rather shows its power”.

The second difference is the nature of the devotion itself: in the devotion to the Sacred Heart of Jesus, the Catholic venerates in a sense of love responding to love; in the devotion to the Heart of Mary, study and imitation hold as important a place as love. The aim of the devotion is to unite humankind to God through Mary’s heart, and this process involves the ideas of consecration and reparation.

The mysteries of the Rosary at Pray the Cenacle and Pray the Rosary with me https://franciscanseucharist.com/prayer-cenacle/ and https://franciscanseucharist.com/7497-2/

The Manse serves as both a residence and a spiritual center for the ministry, with a private chapel that seats approximately 5 people. The Manse Chapel was first created as a prayer corner for the Revd. Mary and I. As our volunteer staff grew, we expanded the chapel to occupy the entire living room. We added an Altar to what was once just a Shrine, then a prayer corner and a Chromebook for Zoom meetings. The chapel seats five comfortably but can hold up to twelve, not counting me.

The Manse Praying Wall

My Opinion Video Podcast