Micronational Catholic Church

Micronational Catholic Church Igreja Católica Micronacional
MicroEcclesia Catholica
Seal
Classification	Roman Catholicism
Orientation	Catholicism
Scripture	Bible
Theology	Catholic theology
Active	2006
Holy See	Izabela
Territory	Brazilian sector
Leadership
Patriarch	Lucas of Woestein
Members	~15
MicroBishops	7
Important places
C?
General data
Languages	Latin, Portuguese
Churches	?

The Micronational Catholic Church (Latin: MicroEcclesia Catholica), also called the MiC, is the officially-established Roman Catholic association of lays to evangelize micronationalists among Portuguese-speaking micronationalists. The Primate of the church has the title of Patriarch of Izabella. Its jurisdiction covers all the Brazilian sector, but it is not to be confused by the Catholic Church.

The MiC is the only recognized lay association with religious character in micronationalism authorized by the Catholic Church. The majority of Catholic micronationalists accept it, and in some micronations, is the only religious denomination allowed. The MiC is in communion with the Holy See, but doesn't practice rites proper of clergy and limited their actions to evangelization, as oriented by the Vatican in 2006.

History

Cardinal John Patrick Foley.

In 2006, a question was raised about MIC being a heresy, a schismatic church and a mockery of the macronational ecclesial institution. After an anonymous denunciation was made to the Holy See, the members of the MIC drafted a document on evangelization in micronationalism, and Dom Renato Morais, Duke of Saint-Denis from the Holy Empire of Réunion, submitted the matter to the Pontifical Council for Social Communications in the person of Bishop Foley at the time, secretary to Cardinal Stanisław Marian Ryłko.

The answer, in Spanish, was:

"Los compromisos del Sínodo y diversos viajes de trabajo pospusieron mi respuesta a su correo sobre su actividad virtual a través del "micro-nacionalismo", y la página web del llamado "Sacro Imperio Pontificio Vaticano" como "micro-nación católica". Aunque se trate de una iniciativa en Internet, está radicada en Brasil y allá están también quienes gestionan directamente el sitio web.

Le informo que este Pontificio Consejo respeta los ámbitos de competencia de las Diócesis, y de las Conferencias Episcopales, por lo cual habrían de ser de Saõ el Arzobispo Paulo o la persona que él delegue para esta materia, y Dom Oraní desde la CNBB, quienes valoren la eficacia evangelizadora de esta iniciativa virtual en un diálogo directo con ustedes.

Confiando en que el Señor les dará luz para discernir el camino mejor en el Servicio que a Él quieren hacer, le envío un cordial saludo con mis votos por un fructuoso tiempo de Adviento.

+John P. Foley

Presidente

Pontificio Consejo para las Comunicaciones Sociales"

Translation in English:

"Synod engagements and various work trips postponed my response to your post about your virtual activity through "micro-nationalism", and the website of the so-called "Holy Pontifical Vatican Empire" as a "Catholic micro-nation." It is an initiative on the Internet, it is based in Brazil and there are also those who directly manage the website.

I inform you that this Pontifical Council respects the areas of competence of the Dioceses, and of the Episcopal Conferences, for which they should be from Archbishop of São Paulo or the person he delegates for this matter, and Dom Oraní from the CNBB, who assess the evangelizing effectiveness of this virtual initiative in a direct dialogue with you.

Trusting that the Lord will give you light to discern the best way in the Service that you want to do, I send you a cordial greeting with my wishes for a fruitful season of Advent.

+ John P. Foley

President

Pontifical Council for Social Communications"

Cardinal Orani João Tempesta.

On 20 January 2006, Dom Orani João Tempesta, then Archbishop of Belém do Pará and President of the Episcopal Commission for Culture, Education and Communication of the Episcopal Conference of Brazil, was also contacted by Dom Renato Morais, who after the message sent by Bishop Foley, had several meetings with members of the MiC and helped to write a text about the mission and the ministry of the Church, but also, was a pivotal figure to develop the MiC as the only representation of the Catholic Church in micronationalism globally.

The text, in Potuguese, is:

MISSÃO E MINISTÉRIO DA IGREJA

1. Nascida do amor do Pai eterno (cf. Ef 1, 2; 5-6, 13-14, 23), fundada no tempo por Cristo Redentor, e coadunada no Espírito Santo, a Igreja tem um fim salutar e escatológico que não pode ser atingido plenamente senão na vida futura. Contudo, ela já está presente aqui na terra, composta de homens membros da cidade terrestre, chamados justamente a formarem, já na história do gênero humano a família dos filhos de Deus, que deve crescer sempre até a vinda do Senhor. Unida em vista dos bens celestiais e deles enriquecida, esta família foi por Cristo "fundada e organizada neste mundo como sociedade"(LG, n. 8) é provida de "meios aptos de união visível e social"(LG, n. 9). Deste modo a Igreja se manifesta ao mesmo tempo como "assembléia visível e comunidade espiritual", e caminha juntamente com a humanidade inteira. Experimenta com o mundo a mesma sorte terrena; é como que o fermento e a alma da sociedade humana a ser renovada em Cristo e transformada na família de Deus. (Gaudium et Spes, n. 40)

A EVANGELIZAÇÃO NOS MEIOS DE COMUNICAÇÃO - IGREJA E INTERNET

2. Os mass media oferecem importantes benefícios e vantagens, sob uma perspectiva religiosa: « Eles transmitem notícias e informações acerca de eventos, ideias e personalidades religiosas: servem como veículo para a evangelização e a catequese. Todos os dias oferecem inspiração, encorajamento e oportunidades de culto a pessoas confinadas na própria casa ou em instituições ». Contudo, para além e acima disto, existem também alguns benefícios mais ou menos peculiares da Internet. Ela oferece às pessoas um acesso directo e imediato a importantes recursos religiosos e espirituais — livrarias grandiosas, museus e lugares de culto, os documentos do ensinamento do Magistério, os escritos dos Padres e dos Doutores da Igreja, assim como a sabedoria religiosa de todos os tempos. Ela tem a impressionante capacidade de ultrapassar a distância e o isolamento, levando os indivíduos a entrarem em contacto com as pessoas de boa vontade que nutrem os mesmos interesses e que participam nas virtuais comunidades de fé para se encorajarem e auxiliarem umas às outras. Mediante a selecção e a transmissão de dados úteis, através deste meio de comunicação, a Igreja pode prestar um importante serviço tanto aos católicos como aos não-católicos.

3. A Internet é relevante para muitas actividades e programas da Igreja — a evangelização, incluindo a reevangelização e a nova evangelização, e a obra missionária tradicional ad gentes, a catequese e outros tipos de educação, notícias e informações, apologética, governo e administração, assim como algumas formas de conselho pastoral e de direcção espiritual. Não obstante a realidade virtual do espaço cibernético não possa substituir a comunidade interpessoal concreta, a realidade da encarnação dos sacramentos e a liturgia, ou a proclamação imediata e directa do Evangelho, contudo pode completá-las, atraindo as pessoas para uma experiência mais integral da vida de fé e enriquecendo a vida religiosa dos utentes. Ela também oferece à Igreja formas de comunicação com grupos específicos — adolescentes e jovens, idosos e pessoas cujas necessidades as obrigam a permanecer em casa, indivíduos que vivem em regiões remotas e membros de outros organismos religiosos — que, de outra forma, podem ser difíceis de alcançar 4. O interesse da Igreja pela Internet constitui uma particular expressão do seu antigo interesse pelos meios de comunicação social. Considerando os meios de comunicação como o resultado do processo histórico-científico, mediante o qual a humanidade foi « progredindo cada vez mais na descoberta dos recursos e dos valores contidos em tudo aquilo que foi criado », a Igreja tem declarado com frequência a sua convicção de que eles são, em conformidade com as palavras do Concílio Vaticano II, « maravilhosas invenções técnicas » que já contribuem em grande medida para ir ao encontro das necessidades humanas e podem fazê-lo ainda mais.

5. A proliferação de web sites que se definem a si mesmos como católicos cria um problema de tipo diferente. Como dissemos, os grupos ligados à Igreja deveriam estar activamente presentes na Internet; além disso, os indivíduos e os grupos não oficiais, bem intencionados e rectamente informados, que agem por sua própria iniciativa, são também encorajados a estar presentes na Internet.

A EVANGELIZAÇÃO NOS FENÔMENOS DA INTERNET - PRESENÇA DA IGREJA NO MICRONACIONALISMO

6. Nos últimos dez anos, com a difusão da internet, surgiram inúmeras propostas de estudos e debates sobre uma sociedade mais justa e solidária. Foram formados grupos de simulação sócio-políticas, denominadas de Micronacionalismo. Tais simulações, refletem os anseios, sobretudo dos jovens, que entre sí debatem sobre uma sociedade-nação simulada em aspecto exclusivo na Internet, considerando esta prática como um hobby.

7. O fenômeno do Micronacionalismo tem sido propagado entre as mais diferentes faixas etárias, apesar de uma considerável expressão da juventude, que nos dias de hoje dominam com facilidade o uso da Internet. A forma de evangelização por meio deste fenômeno que atinge principalmente os jovens deve ser estudado e aplicado pois eles sendo o «Sal da Terra e Luz do Mundo», serão aqueles que no futuro darão o testemunho do Cristo perante ao mundo.

8. A simulação de uma sociedade nas chamadas micronações, é sem dúvida uma interessante forma de agregação de valores cívicos. Havendo a consciência do aspecto vitual do micronacionalismo, sem estrapolar o limite da simulação e realidade, este hobby não tem restrições ou indicações contrárias, senão os devidos cuidados que corriqueiramente já devem ser tomados por qualquer pessoa que acesse a rede mundial de computadores. Sendo uma simulação sócio-política, o micronacionalismo abrange temas dos mais diversos, onde além dos temas de políticas públicas, a religião acaba sendo presente não apenas pela questão da liberdade religiosa, mas pela ética e moral de membros de uma sociedade, onde a visão utópica entre eles é proposta e debatida.

9. A presença da Igreja em um hobby exclusivamente virtual, caracteriza-se pela simulação de uma estrutura eclesial que não é reconhecidam não existindo quaisquer laços oficiais com a Igreja Católica, porém deve estar em comunhão, através de seus membros pelas respectivas inserções em comunidades eclesiais fora da Internet.

10. Assim como a proliferação de sites que se definem como católicos, a presença da Igreja no micronacionalismo cria um problema semelhante. Mas tomando por base os mesmos critérios para concluir que mesmo sem ligação oficial, mas com retas intenções e informações, são encorajados a atuarem ativamente neste tipo de evangelização, mesmo que sendo por própria iniciativa, não existe restrição a simulação eclesial na internet, desde que haja como objetivo a missão comum de toda a Igreja.

11. Deve-se observar atentamente, que mesmo sendo uma simulação, não exista o transpassamento do limite entre o real e o virtual, como dito anteriormente. Há a necessidade de haver uma clara distinção desta presença da Igreja em âmbito micronacional e a Igreja Católica Apostólica Romana. Não são aconselhaveis os usos de nomes de locais, Igrejas e outras personalidades que poderiam confundir ao indivíduo desavisado, o contrário daquilo que se trata unicamente de uma simulação, com fins de evangelização.

12. Existe também a necessidade de cuidar-se para não caricatizar a Igreja, ainda que não haja esta intenção. A utilização de vestimentas sacras poderia levar o indivíduo desavisado ao engano, e a simulação de sacramentos, ainda que somente em âmbito virtual, conforme o Código de Direito Canônico expõe, é ilícita.

13. Como uma simulação eclesial, a presença da Igreja no Micronacionalismo pressupõe a existência de uma organização institucionalizada, com uma hierarquia própria, onde deve ser considerado a não existência de qualquer vínculo com a Igreja Católica Apostólica Romana, senão pela participação e compromissos individuais assumidos no sacramento do Batismo e vivênciados nas comunidades Eclesiais. Retomamos por isso o alerta ao zêlo de não levar um indivíduo desavisado ao engano, devendo haver sempre a informação da presença da Igreja como uma simulação.

14. O ministério de todo o Cristão, que batizado se integra ao Corpo Místico de Cristo, a Igreja, é o anúncio da Boa Nova. Desta forma, a presença da Igreja deve ser vista como um intrumento de anúncio pela Internet, devendo haver um compromisso individual próprio e com os irmãos, na busca da Verdade (pois na Verdade está a salvação) e da caridade (pois Deus é amor e quem não ama, não conhece a Deus).

CONCLUSÃO

15. A necessidade de busca de diferentes e inovadores modos de evangelização, aplicando os avanços tecnológicos, como é o caso da Internet, é um desafio para a Igreja enquanto Instituição e Assembléia dos Eleitos. Muitas destas formas de evangelização, baseiam-se na aplicação teológica em hobbies, que podem e devem ser encorajados. Entretanto, existe uma enfática preocupação com o modo em que é apresentado e desenvolvido o trabalho de evangelização em um hobby virtual, como no caso de uma simulação sócio-política, para que não possa haver quaisquer enganos ou confusões que tenham como origem uma linha-limite do Virtual x Real tênua por demais. Como recomendação final, cabe a necessidade da união de sinceros e louváveis objetivos e informação de todos aqueles que estejam envolvidos.

Translation in English:

MISSION AND MINISTRY OF THE CHURCH

1. Born of the love of the eternal Father (cf. Eph 1, 2; 5-6, 13-14, 23), founded in time by Christ the Redeemer, and united in the Holy Spirit, the Church has a healthy and eschatological end that does not it can be fully attained if not in the future life. However, it is already present here on earth, composed of men who are members of the earthly city, called precisely to form, already in the history of mankind, the family of the children of God, which must always grow until the coming of the Lord. United in view of heavenly goods and enriched by them, this family was by Christ "founded and organized in this world as a society" (LG, n. 8) and provided with "apt means of visible and social union" (LG, n. 9) . In this way the Church manifests herself at the same time as "a visible assembly and a spiritual community" and walks together with all humanity. Experience the same earthly luck with the world; it is like the leaven and soul of human society to be renewed in Christ and transformed into the family of God. (Gaudium et Spes, n. 40)

EVANGELIZATION IN THE MEDIA - CHURCH AND INTERNET

2. The mass media offer important benefits and advantages from a religious perspective: “They transmit news and information about events, ideas and religious personalities: they serve as a vehicle for evangelization and catechesis. Every day they offer inspiration, encouragement and opportunities for worship to people confined to their homes or institutions». However, over and above this, there are also some benefits more or less peculiar to the Internet. It offers people direct and immediate access to important religious and spiritual resources — grand bookstores, museums and places of worship, the teaching documents of the Magisterium, the writings of the Fathers and Doctors of the Church, as well as the religious wisdom of all times. It has the impressive ability to overcome distance and isolation, bringing individuals into contact with people of goodwill who share the same interests and who participate in virtual faith communities to encourage and help one another. By selecting and transmitting useful data through this means of communication, the Church can provide an important service to both Catholics and non-Catholics.

3. The Internet is relevant to many Church activities and programs—evangelism, including re-evangelism and new evangelism, and traditional missionary work ad gentes, catechesis and other types of education, news and information, apologetics, government and administration , as well as some forms of pastoral counsel and spiritual direction. Although the virtual reality of cyberspace cannot replace the concrete interpersonal community, the reality of the incarnation of the sacraments and the liturgy, or the immediate and direct proclamation of the Gospel, it can nevertheless complete them, drawing people to a more integral experience of the life of faith and enriching the users' religious life. It also offers the Church ways to communicate with specific groups—teens and youth, the elderly and people whose needs force them to stay at home, individuals living in remote areas, and members of other religious bodies—who may otherwise be difficult. 4. The Church's interest in the Internet is a particular expression of her long-standing interest in the media. Considering the means of communication as the result of the historical-scientific process, through which humanity has been "progressing ever more in discovering the resources and values ​​contained in everything that has been created", the Church has frequently declared its conviction. that they are, in accordance with the words of the Second Vatican Council, "wonderful technical inventions" that already contribute in a great measure to meeting human needs and can do so even more.

5. The proliferation of web sites that define themselves as Catholic creates a problem of a different kind. As we said, groups linked to the Church should be actively present on the Internet; in addition, unofficial, well-intentioned and righteously informed individuals and groups who act on their own initiative are also encouraged to be present on the Internet.

EVANGELIZATION IN INTERNET PHENOMENA - THE PRESENCE OF THE CHURCH IN MICRONATIONALISM

6. In the last ten years, with the spread of the internet, numerous proposals for studies and debates on a fairer and more solidary society have emerged. Socio-political simulation groups were formed, called Micronationalism. Such simulations reflect the desires, especially of young people, who debate among themselves about a simulated society-nation in an exclusive aspect on the Internet, considering this practice as a hobby.

7. The phenomenon of Micronationalism has been propagated among the most different age groups, despite a considerable expression of youth, who nowadays easily dominate the use of the Internet. The form of evangelization through this phenomenon, which mainly affects young people, must be studied and applied, as they, being the "Salt of the Earth and Light of the World", will be those who in the future will bear witness to Christ before the world.

8. The simulation of a society in the so-called micronations is undoubtedly an interesting way of aggregating civic values. Being aware of the virtual aspect of micronationalism, without going beyond the limits of simulation and reality, this hobby has no restrictions or contrary indications, but the due care that routinely must already be taken by anyone who accesses the world wide web. Being a socio-political simulation, micronationalism encompasses the most diverse themes, where in addition to public policy issues, religion ends up being present not only for the issue of religious freedom, but for the ethics and morals of members of a society, where the vision between them is proposed and debated.

9. The presence of the Church in an exclusively virtual hobby, is characterized by the simulation of an ecclesial structure that is not recognized as there are no official ties with the Catholic Church, but must be in communion, through its members through their respective insertions in communities off the Internet.

10. As well as the proliferation of websites that define themselves as Catholic, the Church's presence in micronationalism creates a similar problem. But based on the same criteria to conclude that even without an official connection, but with correct intentions and information, they are encouraged to actively act in this type of evangelization, even if on their own initiative, there is no restriction on ecclesial simulation on the internet, provided that let the common mission of the whole Church be aimed at.

11. It should be noted carefully that, even though it is a simulation, there is no crossing of the limit between the real and the virtual, as mentioned above. There needs to be a clear distinction between this presence of the Church at a micronational level and the Roman Catholic Church. It is not advisable to use the names of places, churches and other personalities that could confuse the unsuspecting individual, the opposite of what is just a simulation, with the purpose of evangelization.

12. There is also a need to be careful not to caricatize the Church, even if this is not the intention. The use of sacred clothing could lead the unsuspecting individual to deceive, and the simulation of sacraments, even if only on a virtual level, as the Code of Canon Law exposes, is illegal.

13. As an ecclesial simulation, the presence of the Church in Micronationalism presupposes the existence of an institutionalized organization, with its own hierarchy, where the non-existence of any link with the Roman Catholic Church must be considered, except for the individual participation and commitments assumed in the sacrament of Baptism and experienced in Ecclesial communities. Therefore, we take up again the alert to the zeal not to lead an unsuspecting individual to deceive, and there must always be the information of the Church's presence as a simulation.

14. The ministry of every Christian who is baptized becomes part of the Mystical Body of Christ, the Church, is the proclamation of the Good News. In this way, the presence of the Church must be seen as an instrument of proclamation on the Internet, and there must be an individual commitment to each other and to the brothers, in the search for the Truth (since salvation is in Truth) and charity (since God is love and who does not love, does not know God).

CONCLUSION

15. The need to search for different and innovative ways of evangelization, applying technological advances, such as the Internet, is a challenge for the Church as an Institution and Assembly of the Elect. Many of these forms of evangelization are based on theological application in hobbies, which can and should be encouraged. However, there is an emphatic concern with the way in which the work of evangelization is presented and developed in a virtual hobby, as in the case of a socio-political simulation, so that there cannot be any mistakes or confusion that originate from a line- Virtual x Real limit too thin. As a final recommendation, it is necessary to unite sincere and praiseworthy objectives and information from all those involved.

Organization

Sacred College of Cardinals

It is the objective of the Sacred College of Cardinals to elect the President of the Micronational Episcopal Conference, endorse the manifestation, by the President of the Micronational Episcopal Conference, for the election or removal of ordinary people and prelates to the government, or the creation, suppression and merger of metropolises, archdioceses and suffragan dioceses, territorial prelatures and apostolic administrations, approve norms for the Catholic Church in Micronationalism, undo singular decrees issued by the President of the Micronational Episcopal Conference and is the only appropriate forum for the second instance canonical judgment of bishops.

Micronational Episcopal Conference

Patriarch Lucas of Izabella.

The Micronational Episcopal Conference is the institution responsible for executing, through the Cardinals' manifest confidence in their Presidency, the laws, written norms, and customary norms of the Holy Church, governing it executively and administratively. The Episcopal Conference will oversee, above all, the pastoral care of the faithful, guarding the sheep and keeping away the wolf, aiming to provide opportunities for the sanctification of all who want and are willing to be chosen. The Micronational Episcopal Conference is composed by the Presidency; by the Permanent Synod, of a consultative nature; by the First Section (Congregation of the Holy Office); by the Second Section (Secretary of State); and, by the Third Section (Congregation for Divine Worship and the Evangelization of Peoples).

First Section

The Congregation of the Holy Office, also called the First Section of the Conference, is the institution responsible for judging, in regard to doctrines, customs and the Code of Canon Law and its adaptations for micronationalism, the bishops in the first instance; and to the clergy and the faithful, in the second or first, and last instance, both in cases of canonical processes appealed from the curial courts, and in cases of processes whose attribution has been distributed to them.

Second Section

The Secretariat of State of the Conference, also called the Second Section of the Conference, is the institution responsible for publicizing the singular acts of the President of the Conference, plus the acts promulgated by the College of Cardinals; in addition, it will coordinate all diplomatic activity and the Church's relationship with the States, developing concordats and understandings.

Third Section

The Congregation for Divine Worship and the Evangelization of Peoples, also called the Third Section of the Conference, is the institution responsible for the ongoing formation of the Catholic clergy, for the supervision and training of religious orders, and for the faithful application of doctrine, customs, and liturgical rubrics of the Holy Church by priests, in addition to ensuring fidelity to the express prohibition of the non-simulation of sacraments.

Permanent Synod

The Permanent Synod is the perpetual assembly of all bishops and will act as an advisory council to the Conference Presidency, through meetings whose agenda will be defined in sessions. It has the power, above all, to recommend actions and publish recommendations and documents guiding the Presidency in union and charity, which may transform them into singular decrees and send them to the Sacred College of Cardinals, or, in the case of matters within the scope of the Conference itself, in motu proprio letters.

Jurisdiction

The particular churches, which are the metropolises, the archdioceses and suffragan dioceses, the territorial prelatures and abbeys, the apostolic vicariates and the stable apostolic administrations, are governed in accordance with can. 368 to 446 of the Code of Canon Law. All dioceses, in order to function regularly, must have a General Vicar and a Chancellery of the Curia. Those who, due to their conditions, cannot have them, must become Territorial Prelacies or Apostolic Vicariates.

The Metropolitan See of Reunion and the Patriarchate of Izabella, in perpetuity, and the sees of metropolises that have preferential relations between State and Church thus recognized by the Episcopal Conference, will retain their metropolis statutes. Metropolises must, in order to attain or maintain their metropolitan status, in addition to all that has been determined by can. 34 of the Constitution Spiritum Unitatem, possess at least one suffragan see.

Leaders of the Church

Patriarch of Izabella
Patriarchate
Incumbent: Lucas of Woestein
Style:	Most Eminent and Most Reverend
Residence:	Mauritsstad
First Patriarch:	1
Formation:	?

Former leaders

№	Portrait	Name	Took office	Left office	Notes
1	[[File:|75px]]	1	c	f	ex.
2	[[File:|75px]]	2	c	f	ex.
3	[[File:|75px]]	3	c	f	ex.

See also

• Brazilian sector

External links

• Portal of the Micronational Catholic Church
• Official seat of the Micronational Catholic Church
• Collection of the Chancellery of the Imperial Metropolitan Archdiocese of Reunion