.svg) Philippine Independent Church | |
|---|---|
| Iglesia Filipina Independiente (Spanish) Malayang Simbahan ng Pilipinas (Filipino) | |
 | |
| Abbreviation | IFI, PIC |
| Type | Christian (Western) |
| Classification | Catholicity,Protestantism(formerly on its earliest years[a]) |
| Orientation | Mix ofIndependent Catholic,Anglo-Catholic,[1]Nationalist,Progressive,[2][3]Liberal |
| Scripture | Holy Bible[b] |
| Theology | Trinitarian[c](with theological and doctrinal identity based from theChalcedonian,[5]Anglican, andCatholictheologies),Independent catholic doctrine,Liberation theology |
| Polity | Episcopal |
| Governance | Synod(General Assembly) |
| Structure | Communion |
| Supreme Bishop | Joel O. Porlares |
| General Secretary | Dindo D. Ranojo |
| Supreme Council of Bishops Chairperson | Joselito T. Cruz |
| Administration |
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| Dioceses | |
| Associations | |
| Full communion | See list |
| Region | Philippines North America Europe Middle East East Asia Southeast Asia Pacific Islands |
| Language | Filipino(lingua franca),Native Philippine regional languages,English,Philippine Spanish,Latin |
| Liturgy | The Filipino Ritual andThe Filipino Missal by theIglesia Filipina Independiente, 1961[10] |
| Headquarters | Iglesia Filipina Independiente National Cathedral of the Holy Child #1500Taft Avenue, Ermita,Manila,Philippines |
| Founder | |
| Origin | August 3, 1902 (1902-08-03) Quiapo,Manila,Philippine Islands |
| Independence | From theSee of Rome: Since the20th century; 123 years ago (Autocephalous Filipino leadership since) |
| Separated from | Catholic Church |
| Separations | List
|
| Members | 1,458,992(2020 census)[18] 6-7 million(perWCC and 2023 internal estimate)[6][19] |
| Aid organization |
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| Seminaries | 2(plus 1 joint seminary with theEpiscopal Church in the Philippines) |
| Other names |
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| Publications |
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| Official website | www.ifi.org.ph |
| Slogan | Latin:Pro Deo et Patria - Scripturae, Scientia, Libertas, Caritas |
Slogan/Mottos inEnglish: "For God and Fatherland - Scripture, Charity, Knowledge, Liberty" Official flag of the IFI | |
ThePhilippine Independent Church (Filipino:Malayang Simbahan ng Pilipinas;Ilocano:Nawaya a Simbaan ti Filipinas), officially referred to by itsPhilippine Spanish nameIglesia Filipina Independiente (IFI) and colloquially called theAglipayan Church, is anindependent catholic[e]Christian denomination, in the form of anationalist church,[f] in thePhilippines. Itsrevolutionary nationalistschism from theCatholic Church in the Philippines was proclaimed during theAmerican colonial period in 1902, following the end of thePhilippine–American War, by members of the country's firstlabor union federation, theUnión Obrera Democrática Filipina.
The foundation of the church was a response to the historical mistreatment and racial discrimination ofFilipinos bySpaniard priests and partly influenced by the unjust executions ofJosé Rizal andFilipino priests and prominentsecularization movement figuresMariano Gomez,José Burgos, andJacinto Zamora,[22][23] during the formerSpanish colonial rule in the country when Catholicism was still thestate religion.[24]
Prolific FilipinohistorianTeodoro Agoncillo described the Philippine Independent Church as "the only living and tangible result of thePhilippine Revolution."[25][26] Ever since its inception, the IFI Aglipayanism[g] is widely characterized as aschismatic, rather than aheretical movement, although the church itself and its congregation distance themselves from the "schismatic" description and prefers the term "independence" instead.[27] Despite not being infull communion with the Catholic Church, the Philippine Independent Church universally maintains and adheres to the core set of beliefs and practices of broadercatholicity.[28][29]
The Philippine Independent Church is the country's first and oldest wholly Filipino-ledindependentChristian church. Its central office is located at theNational Cathedral of the Holy Child inErmita,Manila. At present, it isecumenically infull communion with the worldwideAnglican Communion, thethird largest Christiancommunion in the world, while still maintaining itsindependence as per theirconcordat and does not require from either the acceptance of all doctrinal opinions. Although marked with Anglican influence, the Philippine Independent Church had come to develop its own liturgy, traditions, and theology distinct fromAnglicanism. WhileTrinitarian, the Philippine Independent Church had unofficially shifted to aUnitarian theological doctrine during its earliest years before reverting back to Trinitarianism in 1947.[14][30]
The Philippine Independent Church has historically been involved in social and political issues in the Philippines, advocating forworkers' rights,social justice, andnationalism. It has supported movements forland reform,sustainable development,indigenous rights, and workers' rights, making it one of the moresociallyactive churches in the country.[31]
Gregorio Aglipay was an activist andLatin Catholicpriest fromIlocos Norte, who would later beexcommunicated by thenArchbishop of Manila, Bernardino Nozaleda, for "usurpation ofecclesiastical jurisdiction" by joiningEmilio Aguinaldo'slibertarian movement and suspicion in possibly fomentingschism with the Pope (thenPope Leo XIII) in 1899 at the height of thePhilippine–American War.[32][33]
During the earlierPhilippine Revolution, Aglipay and his former college schoolmate and fellow anti-friarIsabelo de los Reyes (also known asDon Belong), anilustrado author, journalist, and labour activist who was in exile in Spain at the time, acted to reform the Filipino Catholicclergy which was then dominated and controlled bySpanish friars ("frailocracy") as Catholicism was thestate religion at the time of theSpanish colonial period in the Philippines. At the time,almost all native Filipino priests were already prohibited from administering a parish since 1870 and were just coadjutors or assistants to the Spanish friars. Native priests were also deniedconsecration to theepiscopacy.[34][35] Then-President Emilio Aguinaldo persuaded Aglipay to head the native Filipino clergy by appointing himmilitaryvicar general of the Philippine Revolution in 1898, wishing to overthrow the spiritual power of the Spanish friar-bishops.[36]
Aglipay was a member of theMalolos Congress, the lone member coming from the religious sector, although he alsorepresented hishome province, as well.[34]
Aglipay was also aguerrilla leader during the Philippine–American War, with the rank of lieutenant-general.[37] He was also the convener of the Filipino Ecclesiastical Council (Paniqui Assembly) on October 23, 1899, months following his excommunication, in response to themanifesto of formerPrime MinisterApolinario Mabini, who first came up with the idea of urging the Filipino clergy to organize a "Filipinonational church" as inspired by thesecularization movement, but not necessarily a schism fromRome.[35] The idea received support from Aguinaldo.[38] The assembly was attended by 28 native Filipino priests, thus, the short-lived national church was materialized. However, it was disestablished in 1901 following the dissolution of theFirst Philippine Republic.[35]
Following the end of thePhilippine–American War,Isabelo de los Reyes, together with the members ofUnión Obrera Democrática Filipina, formally founded and publicly proclaimed the commencement of theIglesia Filipina Independiente (abbreviated as IFI and translated to "Philippine Independent Church" in English) on August 3, 1902, at theCentro de Bellas Artes inQuiapo, Manila.[39] The new church faced opposition from the colonial government, which sought to maintain thestatus quo.[29] The church was laterincorporated with the then-Insular Government of the Philippines as areligiouscorporation sole in 1904.[40] The new church rejected thespiritual authority andinfallibility of the Pope and abolished thecelibacy requirement for priests, allowing them to marry. At that time, even before Aglipay joined the movement, all of its clergy were former Catholic priests, mostly fromIlocos, with some of whom became the church's first ever nominated and elected bishops by its earliest batch of clergy andlaity who mostly belong to various political parties in Manila. Among the first elected bishops was former Latin Catholic priest andvicar forane Pedro Brillantes. The elected bishops then formed the church's first Supreme Council of Bishops. De los Reyes also formed an Executive Committee for the church from the staff of theUnión Obrera Democrática Filipina who drafted the church's early first two Fundamental Epistles, which were later approved by the Supreme Council of Bishops. The elected bishops were thenconsecrated by the other priests as justified in accordance with the Fundamental Epistles. The first ever bishop to be consecrated in the IFI was Pedro Brillantes, whose consecration took place on October 20, 1902, and proclaimedBacarra, Ilocos Norte as hisepiscopal seat. All of the former Latin Catholic clergy who joined the movement were later declaredexcommunicated by the Catholic Church.[36][8]
Isabelo de los Reyes was the chief initiator of the separation and suggestedin absentia that Gregorio Aglipay, knowing that he was influential with the Filipino clergy,[41][42] should be the founding head, orObispo Maximo (Supreme Bishop), of the church which was unanimously agreed by the members present in the proclamation. De los Reyes' desire to form a new church was conceptualized upon hisrepatriation to the Philippines from Spain in 1901 after his talks in 1899 withGiuseppe Francica-Nava de Bontifè, then theApostolic Nuncio to Spain, to request theHoly See in looking into the conditions of the Philippines had failed. By then, the country had changed from Spanish rule to American. Although the American concept ofseparation of church and state was introduced in thePhilippine Constitution of 1899, Spanish friars were still in control of the parishes all throughout the country, and de los Reyes feared that American clergy would sooner or later replace the Spanish, instead of native Filipinos. Along with the American colonization was the arrival of the AmericanProtestant missionaries in the Philippines starting in 1901. De los Reyes envisioned the new church as a significant move towardsFilipino sovereignty, not just politically but also spiritually.[22]
De los Reyes managed to rally enough people from his organization,Unión Obrera Democrática Filipina, the first modernlabor unionfederation in the country wherein he was its first president, to materialize an independent and purely Filipino-led church "conserving all that is good in the Roman Church and eliminating all the deceptions which the Romanists had introduced to corrupt the moral purity and sacredness of the doctrines of Christ." At the time, he had the necessary logistics and resources needed to form a new Filipino-led church, but one: an equipped and empowered bishop to head it.[22]
At first, the already-excommunicated Aglipay was reluctant, as he was initially against aschism and was faithful to themagisterium. He believed that all means of reaching an understanding with Rome should be exhausted first before declaring any schism. Doubting that Aglipay might not take the leadership, the church elected its first batch of bishops, with Pedro Brillantes as the first ever to be consecrated. However, after Aglipay's talks withJesuit and AmericanProtestant leaders quickly backfired when both were dismissive and would not allow native Filipino priests to lead their respective churches, he eventually accepted de los Reyes' offer to head the independent church and was proclaimed as a bishop by the Supreme Council of Bishops of the newly-formed church on September 6, 1902, while also serving as thede facto "supreme bishop" until he wasfinally consecrated to the position by his fellow other bishops on January 18, 1903.[26][22] Thus, the denomination also became known as the "Aglipayan Church", after its first supreme bishop.
Aglipay celebrated his first mass as thede facto Supreme Bishop on October 26, 1902 in the IFI's first central church at Calle Lemery inTondo, Manila. During his first mass,Apolinario Mabini, who was in exile at the time and in bad health condition, sent a letter of encouragement to the new church.[35] Isabelo de los Reyes himself would later be formally excommunicated from the Catholic Church in 1903. De los Reyes assumed the role of thede facto principal theologian, as well as alay leader, in the church.[43] On October 1, 1902, Aglipay headed the signatories, approval, and promulgation of the very first and short-lived temporary Constitution of theIglesia Filipina Independiente. Subsequently, Aglipay also formally signed the third up to the sixth and last Fundamental Epistles. In late 1902, the church opened a seminary which was later renamedSeminario Central de Mabini in 1917 (predecessor of present-day Aglipay Central Theological Seminary), named after Apolinario Mabini, at Nancamaliran West,Urdaneta, Pangasinan.[44][45][46] With its nationwide campaign, the IFI was able to gain roughly three to five million followers all over the country on its first year of separation from the Catholic Church. All of which are former Catholics, including priests.[47]
Immediately after accepting the post, Aglipay demanded both thenGovernor-GeneralWilliam Howard Taft and Catholic Church authorities to turn-over thechurch buildings to him on September 27, 1902, starting with theManila Cathedral, but got rejected. A five-year campaign resulted in the acquisition of nearly one-half of Catholic church properties in the country by Aglipay's followers. However, in 1906, the then-conservativeSupreme Court of the Philippines ruled that all property that had been occupied by Aglipay's followers had to be returned to the Catholic Church. TheSupreme Court of the United States upheld the decision in 1909. The Aglipayan Church was then forced to move to makeshift quarters, with only a handful of followers able to retain the occupied buildings.[48][32][49]
On October 28, 1903, the IFI adopted theDoctrina y Reglas Constitucionales (DRC), which replaced the Fundamental Epistles as the doctrinal foundation and governing rules of the Church, with slight revisions in 1918 and 1940.[8]
Aglipay, likeJosé Rizal, later became aFreemason in May 1918. Although not a Mason himself, de los Reyes — who created a distinct doctrine, liturgy, and organization for the Philippine Independent Church — drew on aspects of their theology and worship, which was then approved formally by Aglipay.[48] De los Reyes was supported byMiguel Morayta,Grand Master of the Spanish Orient Lodge of Freemasonry inMadrid.[50][51] TheJesuit historianJohn N. Schumacher contended that Morayta and other non-Filipino Masons andsecular laymen pushed Aglipay and de los Reyes towardsschism from the Catholic Church because of their resentment towards the activities ofCatholic religious orders in the Philippines, rather than any simple admiration and encouragement forFilipino nationalism.[50] Aglipay in 1929 titled de los Reyes, who remained a layman, as anObispo Honorario (Honorary Bishop).[52]
From 1902 to 1907, the Church wasTrinitarian and largely followed Catholic forms of worship.[53] It reformed theLatin Tridentine liturgy, and theMass in its earliest days was said both inSpanish and thevernacular. Aglipay and de los Reyes later amended their theology, coming to reject thedivinity ofJesus and theHoly Trinity, becoming theologically (though not officially)Unitarian in 1907.[54][11] Aglipay and de los Reyes' Unitarian,rationalist, andprogressive theological views were already evident in the church'sCatecismo de la Iglesia Filipina Independiente (1905),[55]Oficio Divino (1906),[56] and subsequently thenovena,Pagsisiyam sa Birhen sa Balintawak (1925),[57] as well as its English translation,Novenary of the Motherland (1926). However, a significant number of the Church's population refused to accept the new Unitarian theology, and continued to professTrinitarianism.[58]
De los Reyes held the position of Honorary Bishop until his death on October 10, 1938. There were claims that he allegedlyrecanted and returned to the Catholic Church two years before his death. However, his son, Isabelo de los Reyes Jr., who later became Supreme Bishop, vehemently denied the claims.[52] Aglipay, meanwhile, was Supreme Bishop until his own death on September 1, 1940.[8]
From its early years, two principal factions coexisted uneasily within the IFI and had become even more apparent after Isabelo Sr. and Aglipay's death: one Unitarian (led by Aglipay's successor and former personal secretary, cleric-turned-politician, and second supreme bishop,Santiago Fonacier – who was elected after Aglipay's death in accordance with the constitution of the church and was faithful to Aglipay and Isabelo Sr.'s theology), and the other,Trinitarian (led by Isabelo de los Reyes Jr. – the church's then-general secretary who was elected the fourth supreme bishop in 1946).[38][59][60]
Before being elected, Fonacier initially committed to steer the IFI back to Trinitarism, however during his tenure, his theological and doctrinal stance was evidently still leaning towards his predecessor's Unitarian beliefs. On January 21, 1946, Fonacier was ousted from his position after a unanimous decree by the church's Supreme Council of Bishops due to controversies regarding certain decisions he imposed, which were deemed allegedly unconstitutional. A schism developed at the tail-end of Fonacier's term, and the Unitarian faction, which included bishop Juan V. Jamias (Aglipay's brother-in-law and brother of Aglipay's wife Pilar Jamias), left the church, claiming the right to the name and possession of church properties. Gerardo Bayaca served as interim supreme bishop until he was succeeded by Isabelo de los Reyes Jr. Under Isabelo Jr.'s leadership, the church's affiliation with revolutionary movements were severed and abrogated, coupled with his pursuit forecumenism.
On August 4, 1947, a year afterthe granting of full independence of the Philippines from the United States, the IFIGeneral Assembly under Isabelo Jr. petitioned theHouse of Bishops of theProtestant Episcopal Church in the United States of America, one of the member churches of theAnglican Communion, to bestow the IFI with validapostolic succession.[8] Although a significant number of native Filipino Catholic priests have joined the IFI during its inception, however, there were no bishops who joined the movement since the Catholic Church had consecrated no native Filipino bishops before and by the time the IFI broke away, therefore the church lost thehistoric episcopate of apostolic succession.[61] The Catholic Church started consecrating Filipinosin 1906, correspondingly as enticement for the rest of the Filipino clergy not to affiliate with the movement.[62] Before his death, first supreme bishop Gregorio Aglipay had previously sought bestowal of apostolic succession from other denominations abroad for years, but failed due to his Unitarian theological beliefs and past revolutionary activities. Historically, IFI Bishops prior to the bestowal of apostolic succession were generally addressed and referenced only as "Monsignors" and their "bishop" consecration and designation only served as a title or position as high-ranking clergy whose roles were to head certain dioceses.[20]
On August 5, 1947, the IFI Church officially adopted both a new Constitution and Canons and Declaration of Faith and Articles of Religion that wereTrinitarian. According to the latter document, "the Doctrine and Constitutional Rules of the Philippine Independent Church, adopted on October 28, 1903, and subsequently amended, and the Fundamental Epistles of the Philippine Independent Church, are henceforth not to be held as binding either upon the clergy or laity of the church in matters of doctrine, discipline or order, wherein they differ in substance contained from the new Declaration of Faith or the Articles of Religion. They are, however, to be valued as historical documents promulgated by the founders of the church when they were seeking to interpret the Catholic faith in a manner understood by the people. Under the inspiration of theHoly Spirit, the church has sought to eradicate such errors of judgement and doctrine as crept into its life and official documents in times past".[63][64]
The House of Bishops of the Episcopal Church in the United States of America then granted the IFI petition during their meeting in November 1947. On April 7, 1948, at the EpiscopalPro-Cathedral of Saint Luke in Manila, the Trinitarian IFI had its bishops, namely: de los Reyes Jr., Manuel Aguilar, and Gerardo Bayaca (third supreme bishop),reconsecrated andbestowed upon the historic apostolic succession from theAnglicanline by the Episcopal Church in the United States of America led by then Missionary BishopNorman S. Binsted, acting for thePresiding Bishop, and assisted by fellow Episcopal Church bishopsRobert F. Wilner andHarry S. Kennedy. Former President Emilio Aguinaldo acted as a sponsor for the three IFI bishops. The Trinitarian IFI then sued the Unitarian faction for sole rights to the name and property of the original IFI.[65][48]
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After prolonged litigation, in 1955, the more dominant Trinitarian faction was finally awarded by the Supreme Court the right to the name and possessions of the original IFI. The IFI then entered intofull communion with the entire Anglican Communion in 1961 through the Episcopal Church in the United States of America.[30][66] The Episcopal Church assisted in coming up with the IFI liturgical books with a Filipinomissal. The missal shows a marked Anglican influence while retaining the form of the Catholic Mass.[67] Consequently, the IFI officially publishedThe Filipino Missal andThe Filipino Ritual in 1961, replacing theOficio Divino which was first published in 1906. The church later signed aconcordat of full communion with theChurch of England in October 1963, theScottish Episcopal Church in December 1963,[8] and theOld CatholicUnion of Utrecht in 1965.[7][68][69] Fonacier and Jamias's group, on the other hand, remained Unitarian, and eventually became known as the "Independent Church of Filipino Christians" (ICFC) which would later become a member of theInternational Association for Religious Freedom (IARF).[70] However, they would soon fragment into other minor groups.[53][8][16][71]
In the late 1960s, the church youth sector had begun criticizing the complacency of church leaders especially about making a clear stand regarding the semi-feudal and semi-colonial conditions of the Philippine society. As a result, Supreme Bishop de los Reyes Jr. recognized the youth's clamor to reclaim the church's nationalist heritage by allowing the organization of the first ever National Youth Assembly in 1969, marking the beginning ofyouth activism and reawakening ofrevolutionary nationalism, while still asserting their role to promote ecumenism.
On October 10, 1971, the 33rd death anniversary of Isabelo de los Reyes Sr., his son and then-supreme bishop Isabelo Jr. died of a heart attack, aged 71, while officiating a mass in the María Clara Christ Church inSanta Cruz, Manila. He was buried at the María Clara Christ Church on October 17 after having lain in state for one full week at theIglesia Filipina Independiente National Cathedral which he had built inTaft Avenue, Manila. De los Reyes was succeeded in office by the church's then-general secretary, Macario V. Ga.[72]
In 1973, the first reunification attempt between the IFI and ICFC was initiated during the administrations of Macario V. Ga (IFI's fifth supreme bishop) and Vicente K. Pasetes (ICFC's supreme bishop at that time). Although Santiago Fonacier, who served as ICFC consultant and bishop emeritus already at the time, was not physically part of the whole negotiation due to old age, he was represented by his son Anos J. Fonacier, a lawyer and entrepreneur. The said reunification attempt failed when the majority of the ICFC clergy, including Fonacier's legal counsel and son-in-law Rizalino R. Pablo, did not conform to the agreement of reconciliation due to their firm adherence to theirUnitarian beliefs. In 1974, Pasetes finally reconciled with the IFI and brought with him four other ICFC bishops and a fair number of priests to the IFI fold which culminated in a memorandum of agreement that was signed between IFI's Ga and Pasetes himself. However, a segment of ICFC clergy refused to recognize the agreement. With the return of Pasetes to IFI, the remaining ICFC clergy elected a new ICFC supreme bishop in 1975.[29]
In October 1977, the IFI Church adopted a new set of Constitution and Canons, as approved by the General Assembly held in May of the same year, wherein the supreme bishop shall only be elected for a term of six years without immediate re-election starting in 1981. Then in 1981, a faction of the church called the "Iglesia Catolica Filipina Independiente" or the "Philippine Independent Catholic Church" (ICFI/PICC) was formed — led by then-supreme bishop Macario V. Ga (who was on his 9th year in office) and priest Armando L. de la Cruz, whose faction claimed to have maintained the "originalcatholicethos and doctrine of the original nationalist independent church".
Ga was a known staunch supporter of former president and dictatorFerdinand Marcos which caused tension to a number of bishops and laity who were critical of Marcos and hisdictatorship, thus marking the rekindling of the aforementioned clergymen'srevolutionary nationalist roots. The opposing faction of clergy and laity rallied the election of Abdias R. de la Cruz, then the Bishop of Aklan and Capiz and concurrent general secretary, as the new supreme bishop in the 1981 General Assembly. Ga, refusing to step down, then filed a petition at theSecurities and Exchange Commission (SEC) in an attempt to nullify the election of de la Cruz. Ga also questioned the authenticity of the adopted 1977 Constitution and Canons, albeit a few years past from its approval. However, even after a motion for reconsideration, both the SEC and theCourt of Appeals executed the decision in favor of de la Cruz and the 1977 Constitution and Canons in 1985 and 1987, respectively.[8]
Ga's faction subsequently got their name registered separately in the SEC. The IFI later responded by asking the Court to prevent the faction from using the name "Iglesia Catolica Filipina Independiente", an exact same name in one of the former's SEC-registered legally recognized alternative names. The SEC reviewed and later revoked the certificate of incorporation of the ICFI and ordered to change its name to avoid confusion with the IFI and all of its dioceses, who had registered the "Iglesia Catolica Filipina Independiente" name first, years before Ga's faction, therefore deemed the rightful owner of the name.[8]
The ICFI/PICC appealed and the case reached theSupreme Court. However, because of technicalities, the latter ruled to close and terminate the case. Eventually, in a compromise agreement to avoid further conflict with the IFI, the ICFI/PICC and its chapters/dioceses registered once again in the SEC in a different name in 2014, albeit only with a slight modification and variation from the previous one; as well as with their Visayas archdiocese correspondingly changing their diocesan name in the SEC to "Eastern Visayas Independent Catholic Church" (EVICC), headed by their metropolitan archbishop Valiant O. Dayagbil, a former IFI priest himself. Ultimately later, in 2019, the entire group has since been formally known as the "International Conference of Philippine Independent Catholic Churches of Jesus Christ", which has been in concordat with theAnglican Church in North America (ACNA), a non-member province of the Anglican Communion, since 2020.[14][73][74][15]
In the latter half of the 1990s, Ga voluntarily reconciled with the IFI, which led to the signing of a memorandum of agreement that paved the way for the mass return of a fair number of congregation and clergy in the Ilocos Norte andCotabato areas.[14] However, Armando de la Cruz, who was already the ICFI/PICC's duly elected supreme metropolitan archbishop, was adamant on the reunification.[44] Unlike the IFI wherein the Supreme Bishop is only allowed to have a non-consecutive six-year term, Armando de la Cruz of the ICFI/PICC has alifetime term as supreme metropolitan archbishop.[29] Ga's return to the IFI resulted in another breakaway group from the ICFI/PICC that was established in 1995 under the name "Aglipayan Christian Church Inc. (Legion of Mary)", which is based inDavao City.[16]
In 1995, the concordat of full communion between the IFI and theChurch of Sweden was signed.[75] On February 17, 1997, the IFI also signed a concordat of full communion with the then newly-autonomousEpiscopal Church in the Philippines (ECP).[7][76][77][78]
IFI congregations are also found throughout thePhilippine diaspora in North America, Europe, the Middle East, and parts of Asia and the Pacific Islands. TheWorld Council of Churches and the church itself recorded to have a number of roughly 6 to 7 million adherents.[79] According to some sources, the church is the second-largest singleTrinitarianChristian denomination in the Philippines, after the Catholic Church (some 80.2% of the population), comprising about 6.7% of the total population of the Philippines. By contrast, the 2010, 2015, and 2020Philippine Census recorded only 916,639; 756,225; and 1,458,992 members in the country, respectively, or about 1% of the population.[80][81][18] Winning large numbers of adherents in its early years because of its nationalist roots, Aglipayan numbers gradually dwindled through the years due to factionalism and doctrinal disagreements. At present, there are at least 30 splinter groups and more — who broke away from and not in communion with the IFI (mainstream Aglipayan) — still bearing and carrying the "Aglipayan" name and tradition.[13]
Unlike the Catholic Church and several other Christian denominations, the church does notdiscourage its members from joiningFreemasonry. Some of the members of the church, like the founders de los Reyes and Aglipay, are political activists, often involved inprogressive groups and advocating nationalism,anti-imperialism,social justice,democracy,labor rights, as well as opposingextrajudicial killings. They have often been victims ofenforced disappearances and beenbranded asleftists by thegovernment for being aligned with progressive groups, specifically afterAlberto Ramento, the ninth supreme bishop, was killed in 2006 for being an anti-government critic.[82][83]
The church then created the "Ramento Project for Rights Defenders" (RPRD), the IFI'shuman rights advocacy and service arm for South–Central Luzon, in Ramento's honor. The church also has another development institution called the "Visayas-Mindanao Regional Office for Development" (VIMROD).[84] As per the 1947 Declaration of Faith and Articles of Religion (DFAR), the church itself claims to be "not an ally with any particular school of political thought or with any political party, asserting that its members are politically free". Contrary to popular belief, the rule on theseparation of church and state in the Philippines does not necessarily mean that the IFI Church is prohibited in human rights advocacies.[63] The church has also managed to build schools from pre-school to college, notably theEpiscopal–IFI jointly fundedTrinity University of Asia, and cemeteries in some areas of the country managed by its respective dioceses.[29]
While people outside the IFI Church collectively refer to the members as "Aglipayans", members of the church themselves recently prefer to collectively refer to themselves as "Filipinistas", "Pilipinhons", "IFIans", and "Independientes". They would sometimes brand themselves as the "Native Filipino Catholic Church" to distinguish themselves from adherents of the "Roman"Catholic Church. The members prefer to refer every August 3 of the year as their "proclamation anniversary" of independence from Rome rather than founding anniversary as theyclaim to continue adhering to the concept ofcatholicity, indicating continuity of faith and practice fromEarly Christianity, despite separating from the authority of theSee of Rome. They also refer to Isabelo de los Reyes as "proclaimer" and Gregorio Aglipay as the "first supreme bishop", rather than founders.[85][28][86]
The main Sundayliturgy is theEucharist or the Holy Mass, which is spoken and celebrated in thevernacular. The Eucharistic liturgy of the Iglesia Filipina Independiente resembles that of theRoman Missal, with elements taken from the AnglicanBook of Common Prayer, such as theCollect for Purity, the positioning of theSign of Peace before theOffertory, the Eucharistic Prayers, and thePrayer of Humble Access. Just like the Catholic Church, the IFI Church does thesign of the cross in left to right motion. The church professes both theApostles' Creed andNicene Creed, but uses the latter most of the time. The church also believes and administers theseven sacraments. The IFI Church declares that theFour Marks of the Church ("one, holy, catholic, and apostolic") is present within their church, thus claiming to be an independent jurisdiction of the one, holy, catholic, and apostolic Church. Orders of service and ceremonies are contained inThe Filipino Ritual andThe Filipino Missal. Althoughnot officially accepted by the church'sbiblical canon, the sevendeuterocanonical books are regarded by the IFI as "worthy of veneration and source of wisdom". The church does not adhere tosola scriptura. The church generally affirms the authority of both Scripture and Tradition and believes thatfaith and reason are equal.[29] Clergy celebrants are assisted by young male and femalealtar servers (locally referred as "sacristan") andacolytes. The church does not have a prescribed dress code for mass attendees but encourages everyone to dress appropriately. The church also does not hold a moral prohibition on clergy members wearingpiercings andtattoos.[29] The church follows the yearly IFI Liturgical Ordo Calendar wherein theliturgical seasons,observances, andtraditions closely resemble to that of the Catholic Church.[87]
Aglipayans strongly adhere in theReal Presence of Christ in the Eucharist, andcommunion is distributedunder both kinds throughintinction. However, they are non-committal in belief regardingtransubstantiation,consubstantiation, andsacramental union. Aglipayans maintain that the belief in the real presence does not imply a claim to know how Jesus Christ is present in the Eucharistic species (theconsecratedbread andwine) and is left tomystery. Moreover, belief in the real presence does not imply belief that the consecrated Eucharistic species cease to be bread and wine. Church members are also taught that the Eucharistic species do not necessarily change into the actual body and blood of Christ only during consecration but Christ's body and blood become really present and are really given in the entire Eucharistic liturgy. Furthermore, Aglipayans believe that one receives the body and blood of Christ by faith, asserting instead that Christ is present in the Eucharist in a "heavenly and spiritual manner". Nonetheless, Aglipayans have never formally questioned the theological doctrine of transubstantiation, consubstantiation, and sacramental union.[28]
The IFI Church incorporates a strong nationalist element. Being a nationalist church, Aglipayans employFilipino national symbols in their liturgical practices, such as the use of national colors and motifs, the singing of thenational anthem, and the displaying of thenational flag in thesanctuary since 1907.[29] During theAmerican occupation, theFlag Law of 1907 or Act No.1696 — an act to prohibit the display of flags, banners, emblems, or devices used in the Philippine islands for the purpose of rebellion or insurrection against the authorities of the United States and the display ofKatipunan flags, banners, emblems, or devices and for other purposes — was passed on September 6, 1907, by thePhilippine Commission. At the time, theUnited States flag used to be the official flag of the Philippines until October 1919 when the law was repealed by thePhilippine Legislature. By the time that the Flag Act was enacted, as an act of protest, the IFI clergy led by Gregorio Aglipay designed their clericalvestments with images and colors of thePhilippine Flag and used it during their mass celebrations. Subsequently, the clerical vestment designs inspired by the Philippine Flag colors and symbols are still practiced up to this day by the IFI in honor to its nationalist and revolutionary heritage. At present, since the implementation of the Republic Act No. 8491 or the Flag and Heraldic Code of the Philippines in 1998, there has been no recorded or documented reports of violations made by the IFI in the Section 34 of the aforementioned law.[29]
Although not widely known, Aglipayans are also adherents to praying therosary, but do not celebrate October as the Month of the Rosary. October is instead celebrated by the church as the Month of theLaity. Aglipayans also practicehouse church. The church does not hold asdogmas theImmaculate Conception (the church rather celebrates its feast simply as the "Feast Day of the Conception of the Blessed Virgin Mary"), theAssumption (August 15 is instead celebrated as the Feast Day of the Solemnity of the Blessed Virgin Mary), or thePerpetual virginity of Mary (maintaining that Jesus had siblings from Mary andJoseph); but these may be believed by the faithfuls privately. The IFI practicesinfant baptism. The IFI's tradition of celebration surroundingFirst Communion varies from the Catholic Church. Whereas the Catholic Church hold a special ceremony when the child receives their first communion, the IFI commonly allowsinfant first communion in a regular mass depending on the parents' discretion and the infant's physiological tolerance coupled with introductory/early basic catechism from the parents or the Church before receiving such. Nevertheless, the Church is also tolerant when one conventionally receives their first communion at the age of 7 or 8, which is generally considered the age of reason, preferably after a session/s of necessary "religious instructions" or catechism. All communicants are required to have undergone baptism administered through theTrinitarian formula first and be regular church goers before receiving their first communion. TheSacrament of Confirmation on the other hand can only be administered by bishops to baptized individuals starting from the age of 12 which is considered the "age of Christian maturity". Contrary to popular belief, the IFI also administers theSacrament of Penance, although auricular confession[h] is rarely practiced since not all priests can administer it – only those who are authorized by their bishops the faculties to hear confession. Albeit not required, Aglipayans, at their discretion, may confess their sins individually only through an authorized priest at thealtar rail, in a reconciliation room within the church, or in sight of others waiting in the row for the same purpose (but at some distance to not break the seal of confession), instead of aconfessional box. By practice, Aglipayans usually join general/public confession "directly to God" during the Eucharist or Holy Mass. Aglipayans also repudiate the traditional concept ofpurgatory. The purgatory as a physical place that the IFI believes in is on Earth. The IFI also has their ownprocess of exorcism, but is not considered asacrament and has no specific prescribed formula, nor an "office of exorcist". Unlike the Catholic Church, wherein a priest has to undergo specialized training and authority, all ordained IFI priests with "strong spiritual discernment" can perform exorcism, as long as they consulted their respective diocesan bishops and after a careful medical examination to exclude the possibility of mental illness, and should only be done as alast resort. Although not mandatorily coercive, the church also highly encourages its members to practicetithing as the minimum standard form of "Christiangiving back". The church does not prescribe a standard amount during the collection ofalms (offerings) in the Holy Mass.[63][88][28][89]
The IFI Church places a strong emphasis on the participation of thelaity in worship, liturgy, and policy-making. Laypeople are often involved in leading prayers, reading scripture, and serving as Eucharistic ministers.
The Iglesia Filipina Independiente views their history of liberation from the Catholic Church during the colonial era in the Philippines as comparable to that ofthe story of Exodus which can be found in thereligious bookof the same name in the Bible.[29]
The Iglesia Filipina Independiente (IFI) rejects the exclusive right to validapostolic succession by thePetrinePapacy. The IFI believes that apostolic succession emphasizes the collective authority of all the apostles, not justPeter. Therefore, the IFI strongly suggests that the succession of authority in theEarly Church did not derive solely from Peter but from all the apostles.[29]
Bishops of the IFI derive their unbroken line of apostolic succession fromthe Episcopal Church in the United States of America (TEC) of theAnglicanline, which was firstbestowed upon them on April 7, 1948. The Anglican line traces its succession from theArchbishop of Canterbury. Moreover, theOld Catholic Churches recognizes the validity of Anglican orders through the1931 Bonn Agreement wherein afull communion was established between the Old Catholic Churches and to all churches of theAnglican Communion to which TEC is a member of.[90] Additionally, someEastern Orthodox churches also affirms the validity of Anglican orders.[91][92]
The Old Catholic Church subsequently beganco-consecrating bishops of the Iglesia Filipina Independiente after a full communion was established between the two churches on their own right on September 21, 1965, therefore, the IFI also traces their succession from the Old Catholic lineage. According to the principle ofex opere operato, certain ordinations of and by Old Catholic bishops arestill recognised as being valid and has never been formally questioned by theHoly See.[90]
The Iglesia Filipina Independiente maintains the historic threefold ministry ofbishops,priests, anddeacons. The aforementionedthree orders of ministers have distinctvestments from one another. Their vestment varies according to the liturgy being celebrated.
Clerical celibacy is optional. Itallows its priests to marry, rejecting mandatory clerical celibacy while committing tomarital chastity. Priests may also remain unmarried.[29]
Priests are also sometimes referred to aspresbyters. An aspiring priest is required to complete abachelor's degree in Theology from one of the church's officially organized seminaries.[29]
The Iglesia Filipina Independiente has two classification of deacons — the Transitional Deacon (one who is waiting to be ordained for priesthood), and the Permanent (Perpetual) or Vocational Deacon (one who has specialized ministry and not necessarily be ordained to priesthood).[29]
Priests and deacons (except for Permanent/Vocational Deacons) are not allowed to accept salaries from employment or appointment in an office outside the church without the written permission of their diocesan bishops. Bishops as well are not allowed to do such endeavors without the written permission of the Executive Commission. Spouses of the aforementioned clergy are not subject to such policy and are given liberty to earn income on their own. The vow of poverty is not stated in the Constitution and Canons, although priests are strictly mandated to always put their ministry on top priority wherein it should not be compromised when permitted to have an occupation outside the church.[93]
Albeit controversial, the Iglesia Filipina Independiente also allows theordination of women. In February 1997, Rosalina V. Rabaria of the Diocese of Aklan and Capiz became the first woman to be officially ordained priest in the Iglesia Filipina Independiente. On May 5, 2019, Emelyn Dacuycuy of the Diocese of Batac became the first woman to be consecrated bishop in the Iglesia Filipina Independiente, further asserting their belief in women's inclusion and breaking the tradition ofpatriarchy in the clergy. The date and venue of Dacuycuy's consecration coincided with Gregorio Aglipay's date and place of birth. The church as a whole also refers to itself usingfemale pronouns.[94][95][96][97]
Unlike the Catholic Church and most Anglican churches, the Iglesia Filipina Independiente currently does not havenuns orreligious sisters. Some members of the Women of the Philippine Independent Church (WOPIC) in certain dioceses wearveils andreligious habitssimilar to that of the religious sisters, during mass, as a "sign of reverence". DuringLenten season, a group of WOPIC members in certain dioceses callednobisyas (literally translated tonovice in English) render 40-day church services as theirpamamanata (act ofpenance) and wear veil as "an honorable way to imitateMary, mother of Jesus", same thing with theseven women "dolorosas". The IFI used to have nuns when theEpiscopal Sisters of St. Anne in Mindanao and the Episcopal Sisters of Mary the Virgin in Luzon accepted IFI women into theirreligious orders for sisterhood training in the 1960s. The IFI sisters later established their own order: the Sisters of the Holy Child Jesus in the 1970s, having their base at the Episcopalian St. Andrew's Theological Seminary, and unlike its priests wherein clerical celibacy is optional, the IFI nuns adhere to the vow ofchastity in celibacy; as well as the other traditional vows ofpoverty andobedience. However, due to insufficient institutional patronage, the congregation eventually disbanded, with some of them joining back to the Episcopalian sisters in Luzon.[44]
The Iglesia Filipina Independiente has priests who aremilitary chaplains of thePhilippine Army Chaplain Service, and has also launched a ministry forseafarers and their families, the Mission to Seafarers PH.
A clergy member cannot be in political office or be involved in political election while continuing ministry asordained. The clergy member must seek the approval of his/her bishop at least two months before the filing of candidacy. A clergy member upon applying his/her certificate of candidacy is considered resigned. An ordained who had joined an electoral contest, being an official candidate and lost, may be admitted again to the ministry and apply for a reinstatement to the Supreme Council of Bishops (subject for approval) as long as he/she completes a one-year refresher course in one of the IFI's seminaries. On the other hand, an ordained who won an election may also be admitted again to the ministry and apply for a reinstatement to the Supreme Council of Bishops, after he/she officially ends his/her political tenure and must not concurrently hold a government position, as long as he/she also completes a one-year refresher course.[29]
A male priest of the regular clergy is commonly addressed with thehonorific title "The Reverend Father" (contracted to The Rev./Rev'd. Fr.) while a woman priest is addressed simply with "The Reverend" (contracted to "Rev" or "Reb" or "Padi" in spoken and reference style). Deacons, regardless of sex and gender, are addressed as "The Reverend Deacon" (contracted to The Rev./Rev'd. Dcn.).
Minor orders in the church includesubdeacons andacolytes. Furthermore, the church has non-ordained commissionedlectors (commentators), andlay readers/lay ministers/orlay preachers in every diocese.[29]
In the most general sense, all of the church's faithful deceased in "Heaven" are considered to besaints, but some are considered worthy of greater honor or emulation.
Just like the Catholic Church, IFI members areMarian devotees anddevotees ofsaints, especially Biblical (New Testament) saints andCatholic saints. Although the IFI Church do not officially claim to be a "Marian-centric church",Mary, mother of Jesus is honored by the Church to be the most prominent among the saints being thetheotokos. Nevertheless, several Catholic saintscanonized by Rome after the 1902 schism are not recognized by the Church and its members. Meanwhile,Popes (or Bishops of Rome)universally canonized as saints before the 1902 schism are still widely acknowledged by the IFI Church. The IFI Church also celebratesAll Saints' Day andAll Souls' Day every November 1 and 2, respectively. Whileveneration of saints is formally practiced,deification of saints on the other hand is condemned by the Church asblasphemy.[63][98][99]
In the liturgical calendar of the IFI, the Monday after All Saints' Day is designated as "Commemoration Day for the Martyrs and Confessors of the IFI".[29]
During the early days of the schism particularly in September 1903, the church, led by Aglipay together with a number of bishops, canonizedJosé Rizal and theGomburza priests in a closed-door conference. However, the church has since revoked their sainthood in the 1950s and already ceased to recognize them as saints up to this day since it was "done during the nationalistic phase of the church", although they still recognize them as foremost national heroes and early IFI martyrs.[100][101]
Aglipayan bishops joined public demonstrations in support of theReproductive Health Bill, a legislation advocating for contraception and sex education to reduce the rate of abortion and control rapid population growth that the Catholic Church and several other Christian denominations objected to on moral grounds.[102][103]
Although supportive of theReproductive Health Bill, the Iglesia Filipina Independiente strongly opposes non-"medically necessary" inducedabortion.[102]
In 2017, the church's position on theLGBTQ+ community changed to an extent wherein the church leadership acknowledged, apologized, and released a statement in which it states, among other things, that the IFI has, for many times, "shown indifference, and have made the LGBTQ+ people feel less human, discriminated against, and stigmatized." The statement – dubbed "Our Common Humanity, Our Shared Dignity" – stresses the church's position that it "must openly embrace God's people of all sexes, sexual orientations, gender identities, and expressions (SSOGIE)." Moreover, although the church is still opposed to theholy matrimony ofsame-sex couples, the statement stresses that the IFI is "offering their Church as a community where LGBTIQ+ people can freely and responsibly express themselves, pronouncing God's all-inclusive love."[104][105]
This apology statement's groundwork first came up in 2014, when a gay member articulated during the church plenary his query about the church's plans for sexual minorities. This led to discussions among the newly-elected set of national youth officers, led by an openly gay president and a lesbian executive vice-president, which would later be succeeded by another openly gay president. The church's position on LGBTQ+ persons was approved by the Supreme Council of Bishops and officially adopted by the entire church in February 2017.[104][105] The church has now fully committed to accepting LGBTQ+ people as part of their congregation, and their ministry.[1]
On February 24, 2023, the church ordained Wylard "Wowa" Ledama, atrans woman andregistered nurse-turned-seminarian, to thediaconate as the church's and country's first ordained trans clergy. She was assigned at the National Cathedral. This move by the church was met with mixed reactions from other denominations.[2][106]
Although no official statement yet from the Church as a whole, a number of church officials, especially those from Mindanao, expressed openness to the passage of theDivorce Bill in the Philippines. However, they clarified that it should not be misconstrued as a disregard to the "sanctity of marriage", but as a matter of practicality. They further stated that while they believe that couples are duty-bound to keep their marriage vows,divorce may be used as alast resort, when psychological and incompatibility problems make it difficult for both partners to live together.[107]
According to the officials, the IFI's stance on the controversial subject stems from its teachings that emphasize the "people's rights for freedom, dignity, and integrity, which also means encouraging the society to be responsive to the realities of time and to recognize that there have been unions that were wrong". They further clarified that the church will still "guide" couples on not resorting to divorce, if possible.[107]
Several church officials are advocates against the culture ofimpunity and as a result, a number of advocates have been recipients ofaccusations by government personnel tagging them as alleged enablers and sympathizers ofinsurgents andterrorists ("red-tagging"). The church released a statement strongly condemning such allegations.[108] A number of church officials also urged Congress to probe the red-tagging incidents and conduct an impartial investigation.[109]
TheIglesia Filipina Independiente is an episcopally-led,synodically-governed church. The General Assembly is the highest policy-making body while the Executive Commission is the highest policy-making body in the absence of the General Assembly. The church leadership isautocephalous and is led by theSupreme Bishop, similar to apresiding bishop in other denominations. The Supreme Bishop heads the Executive Commission.[29] The 14th and current Supreme Bishop isJoel Porlares, who was elected on May 9, 2023.
The church has three predominant clergy andlaitycouncils: the Supreme Council of Bishops (SCB), the Council of Priests (COP), and the National Lay Council (NCL).[29]
There are three mandated major sectoral organizations of the laity (lay organizations) in the church under the National Lay Council: the Youth of the Iglesia Filipina Independiente (YIFI), the Women of the Philippine Independent Church (WOPIC), and the Laymen of the Iglesia Filipina Independiente (LIFI).[29]
Meanwhile, the priests also have their own sectoral organization: the National Priests Organization (NPO). Other sectoral organizations in the church include, the Clergy Spouses Organization (CSO), and the nonsanctioned Clergy Children Organization (CCO). Just like the Catholic Church, the IFI also havepious associations.[29]
The Philippine Independent Church is primarily organized intodioceses which are considered as the "local churches". In every diocese, there is acathedral containing thecathedra of a bishop. A diocese is composed ofparishes and missions. A parish and mission may haveoutstations. Parishes and missions in every diocese are geographically grouped into vicariates.[29]
The official flag of the church is a horizontalbicolor flag with equal bands ofroyal blue andcrimson red, with the initials IFI in color white text inscribed at the center. The red color of the flag shall be at the right side, while the color blue shall be on the left side, thus, when the flag ishoist in a pole, the red color shall be in the upper part, which symbolizesits revolutionary heritage and paying homage to its historical revolutionary nationalist roots, hence debunking claims and accusations of incitinginsurgency.[29]
Iglesia Filipina Independiente is the official and full legal name of the Philippine Independent Church, while the latter is its English translation as specified in the church's Constitution and Canons. The early members usedSpanish for the church's official name since Spanish was the soleofficial language of the Philippines throughout its more than three centuries ofSpanish rule, from the late 16th century to 1898, and then a co-official language (with English) under itsAmerican rule.[93]
Aside from the previously disputedIglesia Catolica Filipina Independiente, or Philippine Independent Catholic Church in its English translation, other legally recognized names in which the denomination may alternatively be known are:Iglesia Catolica Apostolica Filipina Independiente or Philippine Independent Catholic Apostolic Church,Iglesia Aglipayana or Aglipayan Church,Iglesia Catolica Aglipayana or Aglipayan Catholic Church, andIglesia Independiente Aglipayana or Aglipayan Independent Church.[40]
All aforementioned names are duly registered in theSecurities and Exchange Commission with SEC Registration No. PW-611, as areligiouscorporation sole, originally incorporated in 1904 at theDepartment of Commerce during theInsular Government of the Philippine Islands period and got registered at the SEC in 1936, which was the same year when the SEC was created. The namesIglesia Filipina Independiente, Philippine Independent Church, and Aglipayan Church are much more commonly used.[29]
Owing to its roots in the Catholic tradition, the structure of thechurch buildings, as well as the outstationchapels, of the Philippine Independent Church do not differ significantly from Catholic church buildings in the Philippines.[85][86]
Located alongTaft Avenue, the Cathedral of the Holy Child inErmita, Manila, is the National Cathedral of the Iglesia Filipina Independiente and the seat of the supreme bishop. Designed by architectCarlos Arguelles, construction of the church began in 1964 and was inaugurated on May 8, 1969, to commemorate the 109th birth anniversary of its first supreme bishop, Gregorio Aglipay.[110] The church is made largely of bare concrete and wood and has been noted for having a suspended block with sloping trapezoidal walls and textured with horizontal grooves all throughout, suspended with a triangular block.[111]
Named after themain heroine inRizal'sNoli Me Tángere, the María Clara Parish Church (formerly the María Clara Christ Church) inSanta Cruz, Manila, was originally built as a wooden structure in 1923 before it was expanded and rebuilt as a concrete structure in the 1950s. When the original national cathedral of the Iglesia Filipina Independiente inTondo was destroyed duringWorld War II, the María Clara Parish Church became the temporary office of the supreme bishop before relocating in 1969 to the present-day Cathedral of the Holy Child. The original statue of theVirgin of Balintawak is housed in the María Clara Parish Church. While the administration of the parish is under the Diocese of Greater Manila Area, the physical property and church building itself is owned by the de los Reyes family. The current resident and parish bishop of the church is semi-retired bishop Gregorio de los Reyes, son of Isabelo Jr. and grandson of Isabelo Sr.[110][112]
The Aglipay Central Theological Seminary (ACTS) inUrdaneta City,Pangasinan is the regionalseminary of the church serving the North-Central and South-CentralLuzon Dioceses. ACTS offers Bachelor of Theology and Divinity programs for members who aspire to enter the ordained ministry. These are four-year study programs with curriculum focusing on biblical, theological, historical, and pastoral studies, with reference to parish management and development, and cultural and social context.[113][114][115]
The St. Paul's Theological Seminary (SPTS) inJordan, Guimaras is the regional seminary of the Church serving theVisayas andMindanao Dioceses.[8][95][116]
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The St. Andrew's Theological Seminary (SATS) inQuezon City is run by theEpiscopal Church in the Philippines, serving both its church and the Iglesia Filipina Independiente.[117]
Another seminary is planned to be established atCabadbaran City in Mindanao.[29]
The church enjoysfullcommunion with the ProtestantAnglican Communion andthe Episcopal Church in the United States since September 22, 1961.[66][30][118]
Other churches the IFI is in full communion with include (mostly members of the Anglican Communion): theChurch of England, theScottish Episcopal Church, theUnion of Utrecht, theEpiscopal Church in the Philippines, theChurch in the Province of the West Indies, theChurch of the Province of Central Africa, theChurch of the Province of West Africa, theAnglican Church of Kenya, theAnglican Church of Tanzania, theChurch of North India, theChurch of South India, theChurch of Pakistan, theChurch of the Province of Myanmar, theChurch of Ceylon (extra-provincial), theNippon Sei Ko Kai, theChurch of Ireland, theLusitanian Catholic Apostolic Evangelical Church (extra-provincial), theAnglican Church of Canada, theChurch of Uganda, theAnglican Church of Rwanda, theAnglican Church of Burundi, theSpanish Reformed Episcopal Church (extra-provincial), theAnglican Church of Southern Africa, theAnglican Church in Aotearoa, New Zealand and Polynesia, theOld Catholic Church of Austria, theOld Catholic Church of the Czech Republic, theOld Catholic Church of Germany, theOld Catholic Church of the Netherlands, theChristian Catholic Church of Switzerland, thePolish National Catholic Church of America, theOld Catholic Church of Croatia, theAnglican Episcopal Church of Brazil, and theChurch of Sweden.[7][69][68][30][77][8][98]
The Iglesia Filipina Independiente has been in an ongoinginterreligious dialogue with the Catholic Church since the latter part of the 20th century and their "joint statements" were eventually made official in 2021.
On August 3, 2021, during the IFI's 119th Proclamation Anniversary and as part of celebrating500 years of Christianity in the Philippines, Catholic Church leaders from theCatholic Bishops' Conference of the Philippines (CBCP) signed two documents with the IFI "for moreecumenical cooperation amidstdiversity." Although the IFI still remains to be independent from theHoly See, in the first joint statement, both IFI and Catholic Church leaders "ask and pray for mutual forgiveness for any injuries inflicted in the past" and "strive for the healing and purification of memories among its members". In addition, the first statement also notes that the IFI as well, "strives to reach out for healing and reconciliation with other separated Churches founded in the Aglipayan tradition".[98][119][120]
The second joint statement, on the other hand, is an expression of mutual recognition by both churches, emphasizing the "mutual recognition ofbaptisms" between the IFI and the Catholic Church. TheTrinitarian baptismal formula of the IFI has already been recognized by the Catholic Church in its list of validly administered baptisms by other Christian churches.[99] For years, IFI officials had been seeking the recognition of their baptismal rites by the Catholic Church, notably the blessing ofPope Francis duringhis state visit to the Philippines in 2015, in order to easeinter-denominational marriages, so that Aglipayans will not be obliged anymore to be baptized as Catholics before they could marry Catholics.[121][122][123]
Then-IFI Supreme BishopRhee Timbang gave a copy of the IFI'sliturgical book and directory to CBCP Secretary-General Msgr. Bernardo Pantin during the liturgical launching of the two documents at the IFI National Cathedral.[119]
Further, the IFI accepts baptized individuals from the Catholic Church who wanted to join their church without the requirement of performing another baptism from their end. They are being accepted through the IFI Rite of Reception officiated by the bishop or in his/her absence, by the priest or deacon, after a necessary catechism course to be taken.[98]
The IFI is a member of inter-church associations such as theNational Council of Churches in the Philippines (NCCP),Christian Conference of Asia (CCA), Council of Churches of East Asia (CCEA),United Society Partners in the Gospel (USPG), and theWorld Council of Churches (WCC). The church maintainsecumenical ties with other denominations who are alsoconciliar members of the aforementioned organizations, such as theUnited Church of Christ in the Philippines (UCCP) which is an IFI covenant church partner ("partnership covenant").
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