Keeping the Church Alive - Draft Report from Consultation Process
March 2008
I. Introductory comments
II. What did the parishes say
A. Eucharistic Celebration
B. Other Sacraments
C. Liturgies
D. Word of God
E. Devotions
F. Catechism & Rel Education
G. Youth Ministry
H. Family Ministry
I. Pastoral Care for Seniors
J. Pastoral Care for the Sick
K. Outreach
L. Social Justice
M. Evangelization
N. Clergy
O. Buildings
P. Groups
Q. Finances
R. Involvement
S. Community
T. Parish Process
III. DPIC Analysis and recommendations for next steps
A. Presence of God in the life of the people of God
B. Joint pastoral planning and financial planning
C. New parishes, pastoral units and maintenance of existing ones
D. Priests
E. Vocations to the priesthood
F. Governance
G. Finances
H. Implementation of pastoral restructuring
I. Rural community, parish, church and church buildings
J. Collaborative ministry in the urban parishes of Charlottetown and Summerside
K. Liturgical life of the parish
L. Youth
M. Adult Faith Formation
N. Pastoral visiting to the sick, shut-ins, hospitals, senior's homes
O. Pastoral visiting in the community
P. Justice and Service
Q. On the question of numbers of families in a parish
R. On the question of amalgamation or merger
S. On the need for particular law (or something similar) as regards cemetery funds
T. On deacons
U. On the ordination of women, allowing priests to marry and ordaining married menI. Introductory comments
The draft blueprint "Keeping the Church Alive" was intended as a discussion document. Under the direction of Bishop Vernon DPIC was responding to requests from clergy and laity to present specific suggestions for pastoral renewal. As noted in the document, "This discussion document of the draft blueprint is based on a goal to have a pastoral awakening of the people of God that will renew our parish life, acknowledge explicitly the many good works that are already done in the community by people of faith as a result of their love for God and celebrate all that is our faith through the sacramental and liturgical life of the parish."
This current phase of the pastoral planning process was given an important impetus in May 2007 when the diocesan clergy gathered and noted that the time had come to be specific about change and to get at that work. This message resonated in similar fashion with some comments from some of the laity who were also noting that it was difficult to continue the discussion of pastoral renewal in the absence of some specific plans and initiatives.
Although it was not always clear that the goal of the discussion was as noted above we can say that the response was very heartening. After the distribution of the document in November 2007 many parishes began immediately to discuss its implications. Various members of DPIC attended some parish discussions to clarify points that were raised. In many parishes there were multiple meetings: general, PPC, joint between parishes and others. People deconstructed and reconstructed it based on their own experience, understanding and expectations. Every parish in the diocese named representatives to attend the meeting at which they were scheduled to attend.
It is virtually impossible to try and summarize the depth and breadth of responses given to DPIC by the parishes. However there are some general comments that are a fair reflection of the general tone right across the diocese.
1. People responded most consistently to the reference "... moving from 59 parishes and missions to 17 parishes with 31 churches.....". Many rural parishes responded with strong emotions including fear, anxiety, anger and resistance to any suggestion that their church should close. Some responded hopefully that this type of change could bring new life into the diocese and their parishes. In large measure people have said go slow but there are a few areas of the diocese where people want to change their circumstances so they can continue a process of spiritual and community growth that they have already begun. This latter group wants to move more quickly to the next stage.
2. Thank-you. With only a few exceptions this has been a very positive experience for the members of DPIC. Many people said thank-you for the time, energy, effort and consideration that has been put into the process. Many other parishes said that this was a good exercise for them as it gave pause for reflection on the pastoral priorities of the parish and how they are engaged in that both collectively and individually. In some parishes where there was initial resistance and fear, with more information and dialogue people were able to engage the dialogue and offered good and suggested positive alternatives.
3. The map and the proposal were clear although how this could be implemented was not. Some parishes were supportive of the map, some were accepting, some proposed changes and some objected to it.
4. Reports from the representatives reflected the input from the community. In most of the 16 meetings the crowds were substantial - generally over 80 people in most meetings and a couple of meetings close to 200. There were virtually no questions from the gallery directed toward the content of the parish reports.
5. DPIC had to adapt the message of the discussion document to clarify that it was not the Bishop's intention or within the mandate of DPIC to close church buildings. This adaptation was done at the beginning of the meeting and the following is a from the prepared statement by the chair of DPIC, Kerry Moore.
As expected, we have had a mixed reaction to the discussion paper. Some of the responses have been: enthusiasm and excitement, relief that there is an effort being made to plan for the future sadness about the challenges we face, denial that there is a need for a plan and for some, anger that they may lose something very important to them We wish to state, very clearly, that the fears people have about churches being closed are unfounded. The Bishop has stated many times, that he will not close churches. He has also noted that churches are closing due to the forces already identified previously In short, there is no plan to close churches. We are trying to develop a plan because churches are closing....
DPIC met to review and discuss the results of the consultations and draft a report. This document is structured with a threefold purpose: to report back on the parish response to the discussion document; to give a response from DPIC to the consultation; to identify challenges and recommend some next steps.
Parishes are invited to continue the discussion on the report to understand the comments and recommendations in the specific context of their own community. This can be begun in individual parishes but should also be done in collaboration with the other parishes in the particular cluster or unit.
There is a caveat in all of this. As Catholics we can never be simply about ensuring that we have nice liturgies, well-attended children's catechesis, and some extra money to donate to those less fortunate. We are called to transformation as individuals and as community. Our faith should make us restless, our liturgies should celebrate as well as challenge, our care for those who are marginalized or living in poverty should lead to radical and dramatic change in ourselves, in our societies and in our world.
We must be attentive to our efforts in restructuring that we are not simply tweaking adminstrative or pastoral ministry structures we should be moving these structures in transformation. Our belief in a loving God, the resurrected Christ and the movement of the Spirit will not allow us to accept less.
II. What did the parishes say
A. Eucharistic Celebration
Regular Celebration of the Eucharist, especially the Sunday celebration appeared as the first and main pastoral priority for the majority of the parishes of the Diocese. Some parishes also highlighted the importance of regular weekday mass. As such, they stressed the importance of considering times and distances when scheduling the local celebration. Many of the parishes that already are experiencing a clustering process would even consider the rotation of mass times among its churches as a way to get a better integration of the community. Even though Sunday celebration of the Word was considered and regarded as an option, some of the parishes didn't see the need to have Word and/or Communion Services except in situations of illness of the pastors or where no priest was available for replacement. The involvement of the Community in the different ministries at the celebration of the Eucharist should be encouraged. Eucharistic celebrations for children and youth should be an option to be explored by the parishes.
This is consistent with the original pastoral planning study from 1995. It affirms the importance and primacy of the celebration of the Eucharist while at the same time underscoring a teaching from the Second Vatican Council that "the sacred liturgy does not exhaust the entire activity of the Church."
B. Other Sacraments
A regular, reasonable and convenient access to the rest of the sacraments is the second strongest identified pastoral priority. There were no presentation on why the sacraments were important only that the celebration of the sacraments was essential.
C. Liturgies
As a result of the sacramental celebration being in the first two spots of the pastoral priorities, the liturgical life of the parishes is indeed a new priority. A live, vibrant, involving and motivational liturgy that highlights the seasons of the church is very much appreciated. Culture and language are some of the elements that where considered as necessary for the well being of the parish life.
Parish liturgical life is not restricted to the sacramental celebration: in some places Liturgy of the Word and Liturgy of the Hours, or other community celebrations are some of the highlights of the life of the parish.
The celebration of the Funeral Liturgy deserves a mention on its own and was highlighted as moments which has high levels of involvement by parishioners.
Many of the parishes highlighted the importance of promoting and strengthening their Music Ministry.
At the same time they value the involvement of the lay members of the parish in the different ministries that evolve from this aspect of the parish life.
D. Word of God
To proclaim the Word of God is seen as the source of our very life and inspiration as Christian people.
E. Devotions
The development of a devotional life and practice seems to be constitutive of parish life. Some of the examples are: Holy Hour and Adoration of the Blessed Sacrament, the rosary, the way of the cross, parish retreats, and of course, regular prayer. That is why some saw the promotion of Missions and Retreats as fitting instruments for the nourishment of our faith. In the case of the community of Lennox Island the St Ann's Sunday gives identity to the community.
F. Catechism & Religious Education
For most of the parishes the area of Catechism for children and Religious Education for young people and adults is one of the main pastoral priorities. The development of this area not only nourish the faith of the people but also has the same effect in the life of the community. It is expected that the Religious Education Program teach and promote the teachings of the Church and in particular the issues of justice and peace. That is why this area has to be as accessible and available as dynamic and innovative. Some of the parishes related how this area is really important for the sacramental preparation and for those that are instructed in RCIA.
G. Youth Ministry
The need for youth ministry programs was one of the most common priorities identified throughout the Diocese. For some of the parishes it was seen as a form of investment for the future of the parish itself. Several of them agreed to promote some financial and human support in order to respond to this priority. Youth ministry was seen in three main ways:
a) The involvement of the young people in the sacramental and liturgical life of the community was something desired and solicited.
b) Youth group activities where they are gathered for recreational purposes, while at the same time have the opportunity to discuss and share elements of their faith.
c) a more comprehensive program with dimensions of faith celebration, social involvement and maturing experiences of faith.
H. Family Ministry
Some of the parishes dedicate part of their ministry to be present and serve families. Encouraging especially young families to live and celebrate their faith is seen as form of reaching out. Parishes are looking for ways to involve more families and to offer them better services like Marriage Counseling. People also commented on the positive experience of involving children in the liturgies.
I. Pastoral Care for Seniors
The pastoral care for the aging in general is seen as one of the new priorities for our parishes. It implies, but is not restricted to, the necessary spiritual support for seniors so they could feel involved, included and valued. A strategy that some of the parishes are already following includes visits to homes, residences and hospitals.
J. Pastoral Care for the Sick
The care for the sick in general is an important priority of our parish communities. It also implies, but is not restricted to: the necessary spiritual support for those who are sick and those who are dying. At the same time it is important to create programs for the care of grieving souls. In the same way than the care for seniors, visits to homes, residences and hospitals are part of this ministry.
K. Outreach
Some individuals are totally absent from involvement in our faith communities and others have slipped in and out of parish life with few people even being aware of their presence or absence. In response to this situation an outreach strategy is essential. Hospitality ministry takes on this important role of welcoming individuals and families as they come to the parish, as well as taking the opportunity to give thanks for those who were with us, but have moved on to another parish. This ministry can also be an important instrument to keep in contact with those individuals who may have stopped attending Mass on a regular basis, to let them know that they are always welcome as part of the parish family. Parallel to the outreach program some parishes have promoted a spirit of ecumenism and co-operation with other faith communities.
L. Social Justice
There is clear need for parish communities to be aware of the needs of those around them, allowing the faithful opportunities to reach out to those less fortunate, poor, with problems or needs, and marginalized through works of charity, care and support. More concrete initiatives were accomplished through the support to a refugee program, St Vincent of Paul Society and supporting other groups or local and international agencies.
M. Evangelization
The need for Evangelization in general appears as a priority since there is a natural call to share and express our faith to others. It implies not only the actions of reaching out but also the one of inviting back. Growth considering our faith as an integral part of our day-to-day lives, not merely limited to Sunday liturgy is a way how we should live this priority. Some parishes see the financial and prayer support to the missions as a constitutive action of this priority.
N. Clergy
Most of the parishes communities consider the presence of the priest as one of the fundamental priorities of their parishes. In these sense they want to explore ways of supporting their priests and to reduce their work load and to consider their physical and stress limits. People want their priests to be pastoral: this should be the focus for priestly ministry. It was clear from the reports that there was a need for exploring new alternatives like the creation of a deacon program, use of the parish pastoral associates and the need for fostering vocations to the priesthood. Some communities invited a revision of the Church policy regarding the ordination of married men and women.
O. Buildings
As the access to the Eucharistic celebration and the sacraments comes to be the two main priorities of the parish communities, the church building and its care and maintenance becomes and important priority for most of the communities. Many of the parishes see them as a heritage and historical responsibility, while others see their churches as givers of community identity. Cemeteries as well are seen as a fundamental part of the parish identity and responsibility. Both church and cemetery care appeared as an obvious source of anxiety for the communities and it was reflected in the emotion and the words given at the presentations. Some of the parishes questioned the amount of resources, time and stress given to the buildings compared with other pastoral needs and priorities of the parish.
P. Groups and Organizations
One way that was used to measure community involvement emerged came from connecting membership and the actions of church groups such as CWL an KofC and the collaboration with associations and community organizations that look for the well being of the members of the parish.
Q. Finances
The finances, its care and support appeared as one important priority for some of the parishes. Some of them highlighted the need to get some other resources to do things over and above the normal parish life.
R. Involvement
Many of the priorities listed by the parishes identified the need for the involvement of the members of the community into the parish faith and life as a backdrop to their presentation. This echoes the need for the priority for the church to reach out to people around us. In our parishes, everyone and all ages groups should be encouraged to be involved in answering parish priorities. There is a special call to the promotion of the Pastoral Associates Program which bring the lay members of the community to a more committed role in the church. It is necessary to offer more training and information sessions so the parishioners would be more attracted to serve in the different parish ministries, councils and committees without thinking that those services are life-long commitments. It seems really important to recognize individual gifts, to be open to new and different ideas, and to seek out new lay leadership in order to enhance parish renewal.
S. Community
Parish and community life are affected simultaneously by external forces of the world. There is a desire to foster and enhance the sense of Community within the parish in such a way that parish and the other members of the community work together for the betterment of the whole. This is particularly true in rural communities and there was a sense that if the church is not there then the community is not there. Presentations noted that to develop a sense of belonging, parishes should be committed to have a vibrant faith life and to be welcoming and caring.
T. Parish Process
The process itself was brought forth to the discussion. The initial proposal distributed with the "Discussion Document" version of "Keeping the Church Alive" document, brought conflictive feelings to some of the faithful. The document proposed change and it generated fear, denial, hope and challenge. The people asked for time to heal and rebuild the faith community in the new parish structure. There is an expectation that the diocesan leadership will provide a positive spiritual and pastoral direction in order to ensure the life and growth of the parish. At the same time they see that the parish communities need to take our faith seriously, to proclaim the Good News, to be open to and accepting of change, and to follow the teachings of Jesus and his church represented in the local structure. That is why some parishes listed the need for putting into place a committee structure and financial resources to amply support the new proposed structure and its priorities
III. DPIC Analysis and response
A. Presence of God in the life of the people of God
The importance of belonging and being active in a faith community, the desire to develop an understanding of God in our children, the value placed on the celebration of Eucharist and the sacraments and others faith elements was made clear through the presentations. The numbers of people that turned out at the meetings was quite high. We did not keep statistics however DPIC estimates that there 1500-2000 people who attended the 16 meetings. There were very few people under 35 and the overwhelming majority were 60+. There is obvious energy and interest in the life, mission and ministry of the church.
Our faith as an experience of the presence of God, should invite us to read in our history and in our present times how God manifests himself to us. The experience of God lived in our encounter with Jesus Christ should be at the center of faith and mission. As we celebrate, work and pray together that living presence of God, we also keep our Church alive.
Recommendation: The faith communities, in embracing the diocesan pastoral process, should start a particular pastoral plan which will allow them to deepen the roots of their faith and in expressing it, be moved to actions of mercy, service and justice.
B. Joint pastoral planning and financial planning
Many presentations highlighted the sound financial shape of the parishes and equally sound physical condition of the buildings. This exercise also served to highlight the essential role of the laity in the pastoral actions of the parish. However the question around financial resources applied to pastoral ministry was not asked, nor was it included in the presentations.
Recommendation: Beginning as soon as possible there should be coordinated planning between Parish Pastoral Councils and Property and Finance Committees. This should include matching pastoral priorities that have been identified with available resources for training, attending conferences, pastoral initiatives, etc. as well as projected needs for physical plant maintenance, repair and improvements.
Recommendation: Each Property and Finance Committee should be asked to develop a budget that can accurately reflect the revenues and expenses and through which the parish can see that the pastoral priorities are also present.
C. New parishes, pastoral units and maintenance of existing ones
In the presentations we have seen the benefits of parishes working together over time. We heard stories of how parishes very reluctantly accepted that they would not have a resident priest and gradually moved into a space where they could work together. DPIC also heard of cases where one priest is serving multiple parishes in a pastoral unit, that some of those parishes remain at the level of sharing the priest and do not work very closely with the other parishes of the unit. There are also parishes which, mostly because of large numbers of parishioners, will continue to remain as a single parish. In these cases these parishes will continue to be part of the process and are encouraged to look at how they collaborate with those parishes and pastoral units around them.
As we move into a next stage of pastoral restructuring we should look for creative solutions. Over the long term that which will likely serve the diocese best is building up the natural links that exist between neighbouring communities. In order for this to happen there has to be both motive and opportunity that brings the people of the parishes together. Over time and with encouragement, people will work together.
Recommendation: That pastoral units be created as a transitional model that will lead to the merger of existing parishes and creation of new ones.
Recommendation: That sufficient time be allotted for the process of the creation of new parishes. At the same time, it is important that the pastoral units, in coordination with DPIC and the consent of the Bishop, will create a consistent timetable that will describe the general and particular steps to be taken in order to achieve the goal of a living, creative and flourishing new parish community.
D. Priests
DPIC agrees that the question of priests appointments is critical to any further movement on pastoral restructuring. It is very difficult to ask parishes to consider different approaches to parish life and ministry if their pastor is not supportive or if he is reluctant or unwilling to consider change (transformation) himself. This is almost like asking the priest and the community to live in conflict. However we should be clear that in these situations both the priest and the community may be forced into changes with no preparation due to circumstances beyond their control.
There is a concern expressed by some priests that this process of pastoral renewal should not revolve around priestly ministry and numbers of priests. Another concern expressed by other priests that change is long overdue and to expect a priest to take on more parishes is not helpful. Some priests have expressed hope that change is finally coming while others have expressed hope that it not come if it means that parishes have to change too much.
People affirmed their priests through the consultation process. Many appreciated the presence and the ministry of the priest. Also there was an acknowledgment that some priests are willing and able to consult the people of the parish and others would prefer to make decisions with little or no discussion. The presentations also made it clear on how the life of the parish revolves around the priorities, and even presence, of the priest.
The response from the priests has been mixed if viewed over the year. There seemed to be consensus in May 2007 when the priests, as a group, said that they were looking for change. At the October meeting there were some objections to the map but virtually unanimous agreement that the document had to be distributed through the diocese. In the consultations it seemed that priests were more divided than in either of the meetings. The priests could be divided in three categories according to the discussion document presented: those who are supportive (with and without reservations), those who encouraged broad discussion without clarifying a position for or against, and those who are opposed to the process. In fairness this process has been difficult for some priests as they felt that they had to chose between the people whom they serve and the rest of the diocese. Also it would not be right or accurate to assume that one is either a good or bad priest depending on his position on this document. However given that change at a parish level will not happen without the active support of the priest it is important that a deeper understanding be developed by the priests on their role in pastoral restructuring. Consensus among the diocesan clergy would be helpful in moving the process forward with the right objectives and at the right speed.
DPIC considers that the Bishop is put in a difficult position if he cannot rely on the collaboration of the priest for leadership in any restructuring. In the absence of a long-range plan he is forced to respond to the most current urgency. Each resignation means that an active priest/s must assume responsibility for either 1 or more parishes and/or several hundred families.
The Bishop can absorb a certain number of resignations/sicknesses or the like by reassigning parishes but there is a point beyond which it will not work. Unfortunately we do not know what point this is. Currently in the diocese there are 16 priests below 60 and 17 above 60 in active ministry. Of the 17 there are 5 who are 70 or older and others who are living with serious health conditions which are to be considered when considering ministry demands and priorities.
Recommendation: DPIC should have a lengthy discussion with either the Presbyteral Council or with the clergy on a clergy day to clarify expectations, objectives, opportunities and challenges in pastoral restructuring.
Recommendation: DPIC and/or pastoral councils can clarify the type of leadership that may be needed in particular areas as a way of assisting dialogue and decision-making by the priest.
Recommendation: Using the deanery structure or some other model of affinity, It is necessary to facilitate spaces for dialogue and discussion on the implications of the pastoral plan among priests.
E. Vocations to the priesthood
The prevailing attitude through the diocese is that vocation development is the responsibility of someone else - mostly the Bishop or the vocations committee. This may be a function of not knowing how this happens within the diocese and unfamiliarity with the vocations committee. However DPIC made the point that vocations are nurtured and formed ‘around the kitchen table' and the priests come from families. Ideally young men interested in discerning their vocation to the priesthood will find support both from their immediate families and the Church family.
Recommendation: The Vocations Committee could consider strategies to increase visibility of vocation ministry. There should also be some consideration on how best to develop some family catechesis on the importance of parents offering the opportunity to the priesthood or religious life to their children.
Recommendation: The Vocations Committee should consider the inclusion of one or two married couples in this body when they are planning and preparing programs and projects to promote vocations to the priesthood in our diocese.
F. Governance
In a more reflective vein we should consider how much if at all that Parish Pastoral Councils, Property and Finance Committees and pastoral programming reflect the priorities of the pastor and how much reflect the community - ideally there should be no divergence on these points. Programs and activities that promote the development of the PPCs should be continued. The focus for these efforts is always the life, mission and ministry of the Church through the life of the parish.
Recommendation: That each parish community should create a particular pastoral plan that will consider the pastoral priorities of the parish, the ways how the community of faith will respond to those priorities and the resources available for the pastoral plan.
G. Finances
Many of the parishes who presented commented on their financial health and viability. However anecdotally there seems to be a number of parishes who are operating much closer to the financial margins. Outside of the presentations DPIC heard of parishes who are spending savings or moving funds from established savings funds to operating funds. This decapitalization to pay for operating expenses should be a recognition that the financial health of the parish may not be that sound.
Recommendation: Each Parish should make at least a three year budget projection of their financial situation. This should include pastoral needs plus maintenance and capital expenses. These projections will give the parish community a better idea of how to match their pastoral priorities with their financial capacity.
H. Implementation of pastoral restructuring
The question around how parishes can implement pastoral restructuring and whether there should there be an implementation committee and a diocesan resource person made available for this purpose. There are parishes which are functioning as pastoral units who can share the opportunities and challenges of working together, there are some others who, after their discussions this year, are prepared to work with other parishes, there are others who would be most content if left as they are but who may also be prepared to work more collaboratively with other parishes. The Bishop has stated time and again that the process of pastoral planning must continue. The most effective place for this dialogue is at the parish level. In order to support parishes these resources should be available through the Diocesan Pastoral Centre.
Recommendation: That DPIC will work on establishing this kind of committee and person with a clear mandate to assist parishes/pastoral units in the process of pastoral restructuring and that the diocese allocate funds for staffing and support of this work.
I. Rural community, parish, church and church buildings
This is one of the critical points that parishes which agree to unite (new parish or pastoral unit) must find a way to discuss. Changes to the way in which people engage the parish are likely also to affect the sense of community. There are opportunities to broaden a sense of community without losing the roots but there is also a perception that this type of exercise carries a high risk of permanent damage to the sense of community. The questions are something like, ‘Do we lose our sense of identity if we begin to work with those others down the road?' and ‘Is this the last straw in the complete loss of our community?'
One of the most consistent messages from the rural parishes is that the sense of community is intricately tied to the sense of church and the maintenance of the church building. In many cases this was described as the last key element of the sense of a particular rural community. Closing a church was used to describe almost the death knell for a particular community. In a few cases this was generalized to describe the rural sense of PEI being lost if the church that highlighted the panorama should cease to be. The church was described beautifully as being a focus for the life of the community in both sacred and secular ways. In some ways this becomes almost an ideal unifier. Some presenters noted the sacredness of the buildings in very broad ways from housing a part of the people of God through history, to the celebration of Eucharist/sacraments, to bringing people together during life and death events, and to the sense of coming home for those that have left their communities for other parts of the country and the world but return to renew their roots.
Many people in rural areas commented on the loss of rural life since school consolidation and living through loss of family farms, the move to industrial agriculture, urbanization, the loss of rural business and service. It is important to acknowledge that many in rural areas continue to mourn the loss of those elements which were familiar to generations of families and which appears to be gone permanently. The draft blueprint struck to the heart of those fears. However it is also important to note that some people also acknowledged that the change is going to happen and that working together can create new relationships, bring more resources together and generally allow for more flexibility and creativity in responding to change.
It should not be a surprise that this reference in the document elicited the most passion. For a number of years parish representatives attending DPIC consultations have said ‘Close churches. Don't close mine. And get at it.' This attitude likely reflects several key points.
1. Change in the church is being driven by the number of priests available and that closing churches is the quickest way to manage the decreasing number of priests.
2. There is a very strong affiliation with the local parish (community and family history, individual involvement, access to Eucharist and sacraments in local and familiar surroundings, etc)
3. We have been talking about pastoral renewal for some time and although there have been many diocesan initiatives there are few that are perceived to be reflected in the life of the parish.
4. Hesitation to change. This is tied into a sense that change will not be better and that once change happens we will lose something which can never be recaptured. The other view is that we need not fear change but embrace it in ways that encourage us to grow.
Recommendation: Parish pastoral plans should contemplate building, strengthening and empowering the local communities.
Recommendation: Parishioners and faith communities should be encouraged to see involvement in the secular community as part of their mission and an expression of faith. All should be encouraged to bring the values of the Gospel and the Church to the world through relationships of family, work and through the entire community.
Recommendation: If the Church building is a giver of identity to the secular and local community because of historical and cultural reasons, the faithful of the parish should look for ways for the same secular community to support the maintenance of the buildings.
J. Collaborative ministry in the urban parishes of Charlottetown and Summerside
The PPCs and P/FCs of the three city parishes (St. Duntan's, Holy Redeemer, St. Pius X) in Charlottetown and the two Summerside parishes (St. Paul's, St. John the Baptist) should come together to share some ideas and give some structure to the collaborative ministry. This would be most helpful if the priests at the parishes involved can identify areas for discussion and collaboration. The laity involved should be encouraged to develop some structure for dialogue and some guidelines for specific initiatives. (Suggestions include sacramental preparation, parish pastoral associates program, census, adult faith formation, justice/service outreach, Coming Home program, Mass times, youth, senior's homes, UPEI, Holland College, Sleepy Hollow, youth detention facility, QEH/PCH/Hillsborough Hospitals). Francophone ministry in both areas can also use the Centre d'education chretienne.
Recommendation: Continuing discussion between the Bishop and priests on what constitutes collaborative ministry and how best to achieve it within specific areas and with specific priests and communities.
Recommendation: The two larger urban areas of Charlottetown and Summerside should work on a specific pastoral plans with: a) clear expectations, b) some opportunities identified and worked on and c) a timeline for discussion and implementation. These plans should have broad inclusion of the lay people in the parish and have the support of the Pastoral Planning Office
K. Liturgical life of the parish
The liturgical life of the parish has to be consistent. It is a priority through the whole diocese. The importance of regular Mass schedules is critical. One way to weaken a parish is to play around with this very important aspect of the life of the parish. When people can engage in the liturgical life with consistency then they are able to form expectations and commitments. Vitality of the parish life is damaged with irregularly celebrated liturgies. This is part of making sure that people understand the parameters.
Recommendation: Parishes in geographical proximity should coordinate their Mass schedule so people will have access to the sacraments and as fits the life of the community. Priests can be encouraged to assist each other especially on questions of weddings, baptisms and funerals so that one priest does not have so many weddings through one year where another has very few.
Recommendation: Changes in the Mass schedule of the Parish should be consulted with the Parish Pastoral Council so that the link to the pastoral life and the Eucharist can be strengthened.
Recommendation: Each parish should consider the promotion and exercise of other liturgical actions that could enrich the spiritual life of the parish (Liturgy of the Hours, Devotions, etc). The Parish Liturgical Committee in collaboration with the Pastoral Council can recommend to the pastor some alternatives on this question. The Diocesan Liturgical Commission continues to offer support to parishes for these initiatives.
L. Youth
Youth was a recurring theme. It arose as one of the main priorities. Anecdotally it appears that when most people were talking about youth they were referring to teens more than young adults. There was care and concern expressed for the role of youth presently in the parish as well in the context of the future of the Church. Some parishes felt that by joining with other parishes they could develop some youth ministry. In a very few cases it was felt that youth are already present as a result of current pastoral initiatives. There were no pastoral initiatives that were clearly defined through the process but there was clear interest.
The most challenging part of youth ministry is recruiting, training and sustaining adult volunteers. In order for this to be most efficient the parish has to be prepared to have achievable objectives and some resources to invite adults to become involved.
Recommendation: Each parish/pastoral unit should identify (discernment, invitation, request) 2-4 people who will be committed for a minimum of 2 years to developing youth ministry in their parish. The main contact should be forwarded to the Diocesan Pastoral Centre by the end of September 2008.
Recommendation: The parish should be able to identify clear, achievable objectives and have adequate financial and organizational resources to support these youth ministers.
Recommendation: Parishes should be asked to commit to: promoting participation in Teen Encounter retreats; sending 2 youth ministers to the Canadian Catholic Youth Ministry Conference to be held in Charlottetown on January 22-24, 2010; participating in diocesan youth ministry events.
Recommendation: That DPIC and the Diocesan Youth Committee organize 3-5 focus groups of teens and young adults to discuss the pastoral restructuring and priorities.
M. Adult Faith Formation
Some people have identified short-term and more intense formation on particular areas. For example a one-day session on a specific theme. Not every person will need or want to be an associate and these sessions will be more oriented around faith development and focussed on parish life. There could be a short formation on a theme like preparing people for public ministry.
N. Pastoral visiting to the sick, shut-ins, hospitals, senior's homes
As the demography of our diocese is changing, it is more obvious the need for creative ways of attending the needs of those who are sick at home or at hospital. The same could be said when we want to work for our senior population. Because of decrease in numbers, the actual human resources are finding more and more difficult to bring an appropriate pastoral care to those in need.
Recommendation: That parishes design some pastoral strategies that offer a supportive presence of the faith community to those in need of pastoral care.
O. Pastoral visiting in the community
Some parish communities were strengthened through initiatives that saw members of the faithful involved in systematic visits to other members of the parish. As a way of reaching out, people saw the interest of the church and the welcoming faces of the local parishioners in this visits. Leadership of lay people in this area was seen as essential to the development and success of these programs.
Recommendation: The Parish Pastoral Committees should include in the Parish Pastoral Plan the priorities and the resources (human and economic) in order to develop plans.
Recommendation: Parishes should procure the necessary security checks so every one involve in the visitation program of the parish be saved and could offer a save service to those in need.
Recommendation: As soon as possible, each parish community should invest some time and planning in building up and executing an accurate parish census.
P. Justice and Service
A number of parishes brought up themes related to the question of social justice and community service. There is a strong sense that the Church should be more active in these areas. Although each parish will approach this differently, each pastoral council should consider what the parish is doing to create communities of justice and outreach to those in need.
Q. On the question of numbers of families in a parish
There were a number of presentations which focussed on the 700 families which was identified in the draft blueprint. Although some people objected to the specific numbers there seemed to be an acceptance that using a target number could be useful. As expected 700 was used in some places to justify not bringing parishes to work together, and was also used as a way to highlight geographical distances. One parish compared family sizes across the province. This has to be balanced across the geographic situation, numbers of buildings, other areas for ministry responsibility.
R. On the question of amalgamation or merger
Amalgamation is used to describe one or more parish/es joining a bigger one. In this case the parish/es being amalgamated are suppressed and the parish which receives the others has its boundaries redefined to accomodate the other parish/es and accepts the pastoral care for all the people within the new boundaries and accepts the assets and liabilities for all the parishes involved. Merger is used to describe two or more parishes joining together to form a completely new parish. In this case all the parishes involved are suppressed and a new parish is formed reflecting the boundaries of all the former parishes. Pastoral care for all the people rests with the new parish. All assets and liabilities of the former parishes are transferred to the new parish. The new parish is given a new name.
S. On the need for particular law (or something similar) as regards cemetery funds
There is a consistently voiced concern on what will happen to the care and upkeep of cemeteries should parishes merge or amalgamate. It will be most helpful to have clear diocesan guidelines to guide the dialogue. Generally it appears that people are looking for some legitimate guarantees that funds designated for a cemetery fund will be used for that purpose and not treated discretionarily by future pastors or property and finance committees. For example a cemetery fund is established for parish X. Parish X is then merged with parish Y to form Z. The cemetery fund now controlled by parish Z is for the upkeep and maintenance of cemetery X. Any guidelines should build in some flexibility and episcopal oversight so that a parish cannot accumulate unreasonable or unnecessary amounts in this type of fund. Also we should not bind a new parish to live in perpetuity according to the historical separations that existed before a merger. Future communities may not want to retain this type of division. It is worthwhile noting that current practice does not protect cemetery funds from being transferred into general parish accounts.
We can use the model of the Charlottetown cemetery and collaboration between the city parishes as an example of how parishes work together on the cemetery.
T. On deacons
The theme was raised consistently across the presentations. Although some presenters noted that the role of deacon is primarily the social apostolate there seemed to be a perception that the diminishing number of priests could be replaced by increased use of deacons. Someone on the committee tried to clarify the misconception of the role of the deacon when the question arose.
It may be timely for the Bishop to discuss the possibility of a diaconate program with the presbyteral council and DPIC. Clearly the development of a diaconate program would need to be accompanied by some concerted catechesis on the appropriate role of the deacon. Any move in this area would probably be best served with an episcopal letter on the theme which would outline the pastoral objectives, expectations, training, roles, etc. Given the heightened expectation of the liturgical role for the deacons we could end up with ‘liturgical' (almost exclusive) diaconate if this aspect is not adequately addressed.
U. On the ordination of women, allowing priests to marry and ordaining married men
This was a recurring theme. Generally all three points were in the context of addressing the perception of the shortage of priests and bringing current church teaching and discipline more into line with socio-cultural expectations for North America. The Council responded to this issue be reaffirming that discussion of these issues was outside the scope of the current process but that the concerns would be noted in the report. It should be noted that there was not unanimous agreement on these points and a few people felt that these discussions have been closed by the Pope and should not be discussed.