Externally similar yet doctrinally different in views concerning the Sacraments, Papacy and Apostolic

Succession. It started as a schism protest against Rome for not granting Filipino bishops at the turn
of the 20th century during the Philippine Revolution and not expelling the abusive Spanish friars from
the Philippines. It decalred itself as the Iglesia Filipina Independiente (IFI) of the Philippine
Independent Church, a sort of a National Catholic Church by Isabelo de los Reyes Sr. (who later
returned to the Roman Church at his deathbed). The self proclaimed bishop, former Catholic priest
Gregorio Aglipay (who later also joined freemasonry), was declared Obispo Maximo (Supreme
Bishop) and was consecrated as such by 12 former Catholic priests (who have no power to do so
and since no legitimate Catholic bishop joined the schism, their orders are null and void thus
renedering all of their Sacraments illicit and invalid). The IFI disintigrated into around 15 different
factions but the main group veered away from the Trinitarian belief and adapted the Unitarian
doctrine. However, they have united themselves with the Episcopalian Church with their bishops
being ordained by them. Sadly. the Anglican orders have been decalred in 1896 by Pope Leo XIII to
be nuull and void, thus they also have no Paotolic succession. They now again profess the
Trinitarian faith but technically speaking, they are not anymore independent since they are now part
of the Anglican Communion. Pope Leo XIII in 1896 declared all Anglican ordinations to be
"absolutely null and utterly void" (which of course includes the IFI ordinations). The Anglican
Archbishops of Canterbury and York of the Church of England responded to the papal charges with
the encyclical Saepius Officio in 1897.
The principal objection to Anglican orders being valid, according to Leo XIII, was the alleged
deficiency of intention and of form of the Anglican ordination rites. In the case of deficiency of
intention, the pope declared that the rites expressed an intention to create a priesthood different
from the sacrificing priesthood of the Roman Catholic Church and reduce ordination to a mere
ecclesiastical institution, an appointment or blessing, instead of a sacramental conferral of actual
grace by the action itself.
The view of many Anglican bishops and apologists was that the required references to the sacrificial
priesthood never existed in many ancient Latin Rite ordination liturgies or in certain Eastern Rite
ordination liturgies which the Roman Catholic Church considered to be valid. Many Roman Catholic
apologists, including English bishops, asserted that those Eastern Rite forms adequately described
the powers proper to a bishop, including his supreme priesthood and the ordination of priests,
deacons and subdeacons, thus confirming the true intention and meaning of the rite.

If you read the Declaration of Faith between the Iglesia Filipina Independencia and the Roman Catholic
Chrurch... both believe in the trinity doctrine, faith through good works, the Apostles' and Nicene Creeds ,
Sacraments Baptism and Holy Communion commonly called the Mass, original sin and The Holy
Eucharist, the Sacrament of the Body and Blood of Christ.
But they differ in the following:
1. The Phjilippine Independent Church absolutely rejected the spiritual authority of the Pope . According
to their Statement of Faith, "From apostolic times there have been three Orders of Ministries in the
Church of God; Bishops, Priests, Deacons. These Orders are to be reverently esteemed and continued in
this Church."

2. They abolished the celibacy requirement from its clergy, allowing marriage among its priests.
3. They reformed the traditional Roman Catholic Latin Tridentine liturgy drastically after the model of the
Anglican vernacular reform.

Gregorio Aglipay and the Aglipayan Church

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Gregorio Aglipay and the Aglipayan Church

(by Mona Lisa H. Quizon, researcher of National Historical Commission)
The Iglesia Filipina Independiente better known as Philippine Independent Church or Aglipayan Church,
named after its first bishop, Gregorio Aglipay is one of the tangible legacies of the 1896 Philippine
Revolution. Its key component, Gregorio Aglipay is one of the courageous ministers of God-turnedrevolutionist in the struggle for independence and the overthrow of colonialism in the Philippines.
Isabelo de los Reyes, founder of the Union Obrera Democratica, proposed to his members the
establishment of Philippine Independent Church with Aglipay as Supreme Bishop. Aglipay, a Katipunan
member and a former Catholic priest, was known for being nationalistic and patriotic was the most
obvious candidate for the position. However, he had not been informed beforehand and he
momentarily hesitated, but eventually he acceded to head the new church. This move marked the
departure of Aglipay from the Catholic Church.
Gregorio Aglipay was born on 5 May 1860 in Batac, Ilocos Norte. He studied in Colegio San Juan de
Letran and obtained a degree of Bachelor of Arts in 1877. He went to University of Santo Tomas to study
law; however, he gave up law to study priesthood at the seminary in Vigan, Ilocos Sur. Ordained as
priest in December 1889, he was a co-adjutor in Victoria, Tarlac when the revolution broke out.
When he joined the Katipunan, his revolutionary activities were condemned by the friars. He was even
branded as a non-conforming rebel for opposing the Pact of Biak na Bato. Aglipay was appointed as
Military Vicar General through the decree issued by Gen. Emilio Aguinaldo on 20 October 1898. His
appointment made him the religious leader of the revolutionary movement. He was also appointed
member of the Malolos Congress, the lone member coming from the religious sector.
During the critical period of the Philippine-American hostilities, Aglipay convened the Filipino
Ecclesiastical Council, made up of Filipino clergy in Paniqui, Tarlac on 23 October 1899, in response to
Mabinis manifesto urging the Filipino clergies to organize a Filipino National Church.
Due to active participation of Aglipay in the formation of this new church and the subsequent
proclamation of the schism with the Vatican, he was excommunicated by Archbishop Bernardino
Nozaleda on 29 April 1899.

During the American period, the advocacy of independence is strongly opposed by the new colonial
ruler. Filipinos need to find ways in expressing their sentiments in a non-political avenue. The channels
were provided by the establishment of the first labor union and by the Aglipayan Church.
The Philippine Independent Church exhibits both the anti-friar nature of the Philippine Revolution and
its nationalistic content. The Filipinos had given its supports to this newly established religion. The
Iglesia Filipina Independiente was the answer to the demand for the secularization of the parishes in the
country. Furthermore, the strength of the Aglipayan church was a reflection of the Filipino aspiration for
sovereignty.
In his time, the Aglipayan Church was one of the largest religious groups in the Philippines prior to the
growth of several sects and religion in the country. The Philippine Independent Church embedded love
of country to its members and encouraged them to emulate the lives of our national heroes. The
Philippine flag is displayed at the side altar in IFI churches.
According to Teodoro Agoncillo, the revolution started as a political upheaval; it ended as a religious
triumph. The founding of the Filipino church showed finally that the Filipino clergy had at long last come
of age. It was a reaction of the nationalistic priests to centuries of racism and prejudice.
Sources:
Agoncillo, Teodoro. History of the Filipino People, Garotech Publishing, Quezon City. 1990.
Bernad, Miguel. The Life and Church of Gregorio Aglipay 1860-1960, Ateneo de Manila. 1961.
Constantino, Renato. The Philippines: A Past Revisited Vol 1.Manila. 1975.
Cortes, Rosario et al. The Filipino Saga History as Social Change, New Day Publishers. Quezon City, 2000.
Gwekoh, Sol. Hall of Fame, Manila Times, September 1, 1965.
National Historical Institute, Filipinos in History vol. 1, 1995.
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http://aglipayan.wordpress.com/2011/05/28/gregorio-aglipay-and-the-aglipayan-church/#more-79

bout this commemoration

Gregorio Agilpay was the principal founder and first Supreme Bishop of the Philippine Independent
Church.
Agilpay was born in 1860 and orphaned at an early age. As a boy he worked in the tobacco fields during
the Spanish occupation of his homeland and for the rest of his life bore hard feelings toward the Spanish
colonialists. He took a degree in law before embarking on theological studies in preparation for the
priesthood. He was ordained in 1890, but seems to have been something of a free spirit from the
beginning, illustrated by his joining the Freemasons, an affiliation that was forbidden to Catholic priests.
In 1898, the Philippine Revolution began to bring an end to Spanish colonization. Because church and
state were deeply intertwined, any revolutionary activity in the state was destined to have impact as
well on the church. Matters were compounded by the fact that the Spanish hierarchy did not allow
native Filipinos to rise through the ranks of their own church. Agilpay quickly took the side of the Filipino
nationalists and recognized that national independence would also mean independence from the
Roman Catholic Church because it was strongly allied with Spanish interests. Agilpay called upon his
fellow Catholic priests to occupy the parishes and support the revolution. Many followed his lead.
Agilpay was at first threatened with excommunication and later he was tempted with a deal that would
have made him a Roman Catholic bishop with enormous resources at his personal disposal. Agilpay
refused the deal and with his Filipino supporters formed a new national church. Subsequently, Agilpay
and the whole of the Philippine Independent Church would be excommunicated from the Roman
Catholic Church.
In 1960, the Philippine Independent Church entered into full communion with the Episcopal Church and
through that affiliation is recognized as being in full communion with the churches of the Anglican
Communion.

Driving force
IFI cites oppression as the driving force for its early success.
According to its records, revolutionaries in Tayug town, Pangasinan province, and Calamba City and
Cabuyao town, both in Laguna province, were active members of the church.
Churches that rejected papal authority before 1902, including Iglesia Catolica Filipina in Maragondon
town, Cavite province, also joined IFI.
In 1907, when the Americans prohibited the use of the Philippine flag, IFI invoked separation of Church
and State in singing the national anthem during Mass, Emperado said.
Priests also wore Philippine flag-inspired vestments and placed the flag on the altar.
http://newsinfo.inquirer.net/626003/nationalist-church-marks-112th-year

For a church whose mission is Pro Deo et Patria (For God and Country), the dual image of Mary as
Inang Bayan (Motherland) and the Child Jesus as the Filipino people is a perfect symbolism.

http://books.google.com.ph/books?id=wmgX9M_yETIC&pg=PA197&lpg=PA197&dq=members+came+th
e+aglipay&source=bl&ots=kOK6FbVBwA&sig=mWko7z3P9XlYAJJ_BZg1JVcwedk&hl=fil&sa=X&ei=sRoUV
O_4B5Tq8AWth4HoAQ&ved=0CDsQ6AEwBA#v=onepage&q=members%20came%20the%20aglipay&f=f
alse
on the cp

Executive Commission

The Iglesia Filipina Independiente has the General Assembly as the highest governing body that meets
every three years. The Executive Commission is mandated by the General Assembly to act on its behalf,
when not in session, on matters ordinarily within its jurisdiction. The Executive Commission meets
regularly during the ad interim period.

The Obispo Maximo presides as ex-officio Chairperson of the Executive Commission. Other members
include the Chairperson of the National Lay Council, as ex-officio vice-chairperson; the General Secretary,
as ex-officio secretary; the chairpersons of the Commission on Programs and Projects and the Commission
on Business and Finance; five bishops elected by the Supreme Council of Bishops, five priests elected by
the Council of Priests; and the three presidents of the national sectoral organizations of the men, women
and youth of the Church.

Two other elected officers of the Church, the General Treasurer and General Auditor, are given permanent
invitation by the Executive Commission to join during regular meetings. They are permitted to deliberate
but not granted with the right to vote.

THE 13th EXECUTIVE COMMISSION

The Most Rev. Ephraim Fajutagana

Obispo Maximo

The Rt. Rev. Joselito Cruz

General Secretary

Mr. Saturnino Garvida

General Treasurer

Mr. Reynaldo Evangelista

Auditor General

The Rt. Rev. Rhee Timbang

Chairperson, Supreme Council of Bishops

The Rt. Rev. Ernesto Tadly

Chairperson, North-Central Luzon Bishops Conference

The Most Rev. Godofredo David

Chairperson, South-Central Luzon Bishops Conference

The Rt. Rev. Tito Vilches

Bishop, Visayas Bishops Conference

The Rt. Rev. Robert Ilay

Bishop, USA and Canada Conference

The Rev. Jonash Joyohoy

Chairperson, Council of Priests

The Rev. Gilbert Garcia

Governor General, National Priests Organization

The Rev. Marco Sulayao

Representative, COP Visayas

The Rev. Emilyn Gasco-Dacuycuy

Representative, COP North-Central Luzon

The Rev. David Bitos

Representative, COP Mindanao

Atty. Tita Agbayani

Chairperson, National Lay Council

Mr. Danny Megia

National President, Laymen of the Iglesia Filipina Independiente

Mrs. Hilma Anino

National President, Women of the Philippine Independent Church

Mr. Donald Quio

National President, Youth of the Iglesia Filipina Independiente

Mr. Jerry M. Navarette

Chairperson, Commission on Business and Finance

The Rt. Rev. Ronelio Fabriquier

Chairperson, Commission on Programs and Projects

http://www.ifi.ph/articles-of-religion

Articles of Religion
The Articles of Religion are doctrinal statements that define the standards of doctrine of the Iglesia Filipina
Independiente. It contains the basic summary of the doctrinal teachings subscribed to by the clergy and
laity of the Church. The Iglesia Filipina Independiente holds to the following Articles of Religion.

1. Salvation:
Salvation is obtained only through a vital faith in Jesus Christ, the Son of God, as Lord and Saviour.
This faith should manifest itself in good works.

2. Holy Scriptures:
The Holy Scriptures contain all things necessary to salvation, and nothing which cannot be proved
thereby should be required to be believed.

3. The Creeds:
The Articles of the Christian Faith as contained in the ancient Creeds known as the Apostles and
Nicene Creeds are to be taught by this Church and accepted by the faithful.

4. The Sacraments:
The Sacraments are outward and visible signs of our faith and a means whereby God manifests His
goodwill towards us and confers grace upon us.
Two Sacraments, Baptism and Holy Communion, commonly called the Mass, ordained by Christ
Himself, are held to be generally necessary to salvation.
Baptism is necessary for salvation. It signifies and confers grace, cleansing from original sin as well
as actual sin previously committed; makes us children of God and heirs of everlasting life. It effects
our entrance into the Church of God. It is administered with water in the Name of the Father, the
Son, and the Holy Ghost.
Confirmation, whereby, through the imposition of the Bishops hands, anointing and prayer,
baptized Christians are strengthened by the gifts of the Holy Spirit and confirmed in the Faith.
Penance, the confession of sins as commanded by Jesus Christ.
The Holy Eucharist, the sacrament of the Body and Blood of Christ, taken and received by the
faithful for the strengthening and refreshing of their bodies and souls.
Holy Unction, whereby the sick, especially one in danger of death, is anointed with oil with prayer.
He receives, if necessary, remission of sins, the strengthening of his soul, and, if it be Gods will,
restoration to health.
Holy orders, a Sacrament by which Bishops, Priests and Deacons are ordained and receive power

and authority to perform their sacred duties.

Holy Matrimony, a sacrament in which a man and a woman are joined together in the holy estate of
matrimony.

5. The Holy Eucharist:

The Holy Eucharist, commonly called the Mass, is the central act of Christian worship. It is the
sacrament of our redemption by Christs death. Those who partake of it receive the Body and Blood
of Christ. All who purpose to make their communion should diligently try and examine themselves
before they presume to eat of that Bread and drink of that Cup. For as the benefit is great, if with a
true penitent heart and lively faith a man receive that Holy Sacrament, so is the danger great if he
receive the same unworthily.
The Mass is to be said in the official language of the Church in such a way it can be heard by the
worshipers.
The authorized Order for the celebration of the Mass is that set forth in the Prayer Book adopted by
this Church.

6. Sacred Ministry:
From Apostolic times there have been three Orders of Ministers in the Church of God: Bishops,
Priests and Deacons. These orders are to be reverently esteemed and continued in this Church. And
no man is to be accepted as a lawful Bishop, Priest, or Deacon in this Church, or permitted to
execute any functions pertaining to these Orders, except he be called, tried, examined, and
admitted thereunto according to the Canons of this Church, and in accordance with the Order
prescribed by this Church for making, Ordaining and Consecrating Bishops, Priests and Deacons, or
hath had Episcopal Consecration or Ordination.

7. Celibacy of the Clergy:

Bishops, Priests, and Deacons are not commanded by Gods law to marry to abstain from marriage,
therefore they are permitted to marry at their own discretion, as they shall judge the same to serve
better to godliness.

8. Church Building:
Churches for the worship of God are to be erected and separated from all unhallowed, worldly, and
common uses, that men may reverence the Majesty of God and show forth greater devotion and
humility in His service.

9. The Altar:
The altar is the most sacred part of the Church because there Jesus is sacramentally present. It
symbolizes Mt. Calvary, and, therefore, if images of Saints are used for adornment, care is to be
exercised that such ornaments may not distract the minds of the worshipers from the Person of
Jesus Christ.

10.

Worship, Rites and Ceremonies:

Only such Orders of Service as have been authorized by this Church shall be used in Public
Worship; provided, however, that the Diocesan Bishop or Supreme Council of Bishops may
authorize Orders of Service for special occasions.

11.

Language of Public Service:

All public services shall be conducted in the official language of the Church, or in any other
language the Supreme Council of Bishops may prescribe.

12.

Purity of Life:

Holiness, altruism, obedience to Gods Commandments and a zeal for His honor and glory are
incumbent upon Clergy and Laity alike, therefore all should be trained in a clean and disciplined
life, not neglecting prayer, study, and the exercise of moral discipline.

13.

Knowledge:

All truth is of God, therefore the Church should promote sound knowledge and good learning. No
books except those detrimental to good morals are to be prohibited.

14.

The Blessed Virgin:

The Virgin Mary was chosen by God to be the Mother of Jesus Christ. As Jesus Christ is truly God
and Mary is the Mother of Jesus Christ, she is the Mother of God in His human generation. She
whom God honored is to be honored above all.

15.

The Saints:

Persons universally recognized for their holiness of life, loyalty and courage, especially the Blessed
Virgin and the New Testament Saints, are to be held in reverent remembrance. Veneration of
Saints is not contrary to Gods commandments as revealed in the Scriptures; but their deification is
condemned by the Church as a monstrous blasphemy. Veneration of the Saints must not obscure
the duty of the faithful to direct approach to God through Jesus Christ. Honor rendered the Saints
must in no wise detract from the honor due the Three Persons of the Holy Trinity.

16.

Miracles:

Holy Scriptures teach us that events take place in the natural world, but out of its established
order, which are possible only through the intervention of divine power, like the Incarnation of
Jesus Christ. So-called miracles, based not on well-authenticated facts but on merely fantastic
rumors, are repudiated. Belief in unsubstantiated miracles leads to pagan fanaticism and is to be
condemned as destructive to the true faith.

17.

Attitude Towards The Roman Church:

When this Church withdrew from the Roman Catholic Church, it repudiated the authority of the

Pope and such doctrines, customs and practices as were inconsistent with the Word of God, sound
learning and a good conscience. It had no intention of departing from Catholic doctrine, practice
and discipline as set forth by the Councils of the undivided Church. Such departures as occurred
were due to the exigencies of the times, and are to be corrected by official action as opportunity
affords, so that this Church may be brought into the stream of historic Christianity and be
universally acknowledge as a true branch of the Catholic Church.

18.

Attitude Towards Other Churches:

Opportunity is to be sought for closer cooperation with other branches of the Catholic Church, and
cordial relations maintained with all who acknowledge Jesus Christ as Lord and Saviour.

19.

Church and State:

This Church is politically independent of the State, and the State of the Church. The Church does
not ally itself with any particular school of political thought or with any political party. Its members
are politically free and are urged to be exemplary citizens and to use their influence for the
prosperity and welfare of the State.

20.

Doctrine and Constitutional Rules of the Church and the Fundamental Epistles:

The Doctrine and Constitutional Rules of the Philippine Independent Church, adopted on October
28th, 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
this Church in matters of Doctrine, Discipline or Order, wherein they differ in substance from the
Declaration of Faith or the Articles of Religion contained herein. They are to be valued as historical
documents promulgated by the Founders of this Church when they were seeking to interpret the
Catholic Faith in a manner understood by the people. Under the inspiration of the Holy Spirit the
Church has sought to eradicate such errors of judgment and doctrine as crept into its life and
official documents in times past.

21.

Additions, Amendments, Repeal:

The Declaration of Faith shall not be altered, amended or repealed. However, the Articles of
Religion may be amended, repealed or added to by an absolute majority of the delegates to the
General Assembly having the right to vote. Such action before it becomes binding upon the Church
must be ratified by the Supreme Council of Bishops and approved by the Supreme Bishop.

The Declaration Of Faith

The Declaration of Faith is the Philippine Independent Church's virtue. They fervently believe in the Holy
Trinity and the Apostolic teachings of the Lord. This was conceived in 1947, during the General
Assembly.

The Articles Of Religion

The Articles of Religion define the standards of Aglipayan's Philosophy in life and religion. It consists of
doctrinal teachings about salvation, holy scriptures, The Creeds, The Holy Sacraments and The Holy
Eucharist.

PHILIPPINE INDEPENDENT CATHOLIC CHURCH

WHERE WE WANT TO BE The PHILIPPINE INDEPENDENT CATHOLIC CHURCH (IGLESIA CATOLICA FILIPINA
INDEPENDIENTE) affirms its commitment to continue its distinction as the genuine Filipino Church. It
takes from its forebear its unwavering nationalistic character. The PICC is the Filipino Church; it has a
unique root in the history of the Philippines. As such, it is committed to continue the original vision of its
first Supreme Bishop Gregorio Aglipay. Strengthened by the lessons of the past and attuned to the
evolving social realities, the PICC is aware of its role as a spiritual beacon of the Filipinos. Its relevance
must be asserted through conscious efforts of its leaders and members. Its presence must be felt by
more aggressive comprehensive agenda as it pursues its vision. This strategic plan is historic, albeit
single, step toward this direction. In everything, the PICC shall be guided by the following mandates and
principles. VISION The Philippine Independent Catholic Church or Iglesia Catolica Filipian Independiente
envisions a worshipping community of Christian believers, living in the love, word and spirit of God,
responding to the needs of the times, where both clergy and laity are empowered in the service of
proclaiming the Gospel. MISSION The Philippine Independent Catholic Church, a catholic church founded
in the Philippines, is committed to: 1. Propagate Christianity cognizant of cultures and values; 2.
Promote Spirituality based on the unconditional love of God. 3. Moral Ascendancy; 4. Implement in
Integrity various holistic ministries for all, especially the poor, oppressed and in need; and 5. Attain
Holistic and sustainable development. OBJECTIVES To develop the capability and sustainability of PICC
from the national down to local levels in order to deliver its programs in an effective, efficient, and
sustained manner through the adoption of purposeful organizational and financial development
measures. To enhance and institutionalize the church programs including outreach community projects.
http://www.netministries.org/frames.asp?ch=ch37073&st=%20Metro%20Manila&name=Philippine%20
Independent%20Catholic%20Church&city=Marikina%20City