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Keeping the Church Alive Pastoral Care for the People of God
blueprint draft for consultation Diocesan Pastoral Initiatives Council Diocese of Charlottetown November 2007 Preamble The current efforts in Diocesan restructuring have been on-going since 1994 and have included studies, structural initiatives (renewing Communications Committee and strategy, formation of the Office of Youth Ministry, formation of the Diocesan Pastoral Initiatives Council - DPIC, etc.), pastoral initiatives (RENEW 2000, Parish Pastoral Associates Program, Guidelines for Parish Pastoral Councils and Guidelines for Parish Property and Finance Committees, etc) and plenty of consultations across the diocese. In the last 2 years there have been: 2 diocesan consultations to which all parishes and priests were invited; deanery discussions in each of the 4 deaneries; request to PPCs to dialogue around specific points and share insights into the future; two Clergy Days in which the priests of the diocese were asked to consider and give recommendations on the pastoral renewal of the diocese. At the first Clergy Day the priests of the diocese underscored the importance of a plan not as a theoretical document but as a series of actions that would allow the diocesan church to accomplish its mission. (The priests said >Just do it!) They noted that the central part of any plan has to >consider and respond to the needs of the people and their situation today. At the second clergy day on October 9 the priests agreed that the basics outlined in this blueprint are right for the diocese and we should move to implementing them. At the last Diocesan Consultation (May 31) the commitment was made by DPIC, under the guidance and authority of Bishop Fougere and with the support of the clergy, to develop a blueprint for renewal over the coming year. This blueprint is based on input from clergy and laity and is being developed in a context of on-going consultation. The main objective in this process is pastoral renewal on the basis of renewed parish life and it will by necessity include closing of some churches, merging of parishes and/or reorientation of parish boundaries. As this is building on work that has already been done, we will look at the following points that are essential to pastoral renewal.
This 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. The proposals presented in the draft blueprint are based on the concerns that DPIC has heard over the past years: pastoral care for people, assuring access to Eucharist and other sacraments, care and concern for clergy, population shifts, social changes, etc. Priests and people have asked for specifics in a plan and that proposed changes happen. In moving from 59 parishes and missions to 17 parishes with 31 churches the blueprint dramatically alters the parish structure of the diocese. However, by focussing on the pastoral objectives we should see more hope for the future of the Church. By involving Parish Pastoral Councils and Property and Finance Committees in dialogue with other members of the parish we hope that more Catholics become more aware and more active of how our faith guides our actions. This is the movement of the Holy Spirit and it will make us effective agents of evangelization and more responsive to the pastoral opportunities and needs across the diocese.
I. Vision The people of God in the Diocese of Charlottetown are committed to being:
II. Mission (Model for pastoral action in the Diocese of Charlottetown) To Build a community of faith by including all of the people of God in formation and communication which leads to involvement out of which leadership emerges and real change (enhance community) is achieved and celebrated and faith is renewed.
III. Theological Background 1. Diocese as People of God A definition of a parish is based on the concept of Church as the people of God, a title that has its origins deep into the Old Testament Scriptures (cf. Jer 31:31-34). In this title, the Church sees itself as called and formed by God (cf. CCC,781). This image has a theological dimension that sees God=s saving action in making community. There is a unity that flows from the direct connection with the history of the people, it speaks of unity and diversity because it includes all the nations before God=s presence. People of God also offers a human reality that allows an understanding of the struggles before sin and imperfection. The concept of Church as people of God is also complemented by the New Testament idea of Church as the Body of Christ (cf. CCC, 787). It highlights the relationship between the people in the Church, and between the people and Christ as head. The Catechism of the Catholic Church offers another image that implies the active role of the Holy Spirit. The Church as the temple of the Holy Spirit presents us with the idea of God as transcending not only God=s people, but present in the actions and operations of the Church itself (CCC, 791) In this way, whatever the Church does as community imbued by the Holy Spirit is a manifestation of the sacramental and real presence of God among us. These elements are then reflected in the definition of a parish from the Code of Canon Law: A diocese is a portion of the people of God that is entrusted to a bishop to be nurtured by him, with the cooperation of the presbyterium, in such a way that, remaining close to its pastor and gathered by him through the gospel and the Eucharist in the Holy Spirit, it constitutes a particular Church. In this Church, the one, holy, catholic, and apostolic Church of Christ truly exists and functions.(Canon 369) If the Diocese of Charlottetown is aiming to build a community of faith by including all of the people of God in formation and communication which leads to involvement out of which leadership emerges and real change (enhanced community) is achieved and celebrated and faith is renewed, it has to understand itself as a Church - that is, as a group of people gathered around the scriptures and before the Holy Trinity through the mystery of the Eucharist. The word Church designates the gathering of people, usually for a religious purpose; the liturgical assembly, the local community or the universal community of believers. We have to see ourselves in all our reality as human beings (with sins and imperfections and still being called to be holy) gathered as the people of God in unity and diversity [koinonia] around the Scriptures [kerygma] and before the involving presence of the Holy Trinity through the sacraments and celebrations of the Church [liturgia], especially the Eucharist, in mutual service [diakonia], open to the presence of God=s actions among the people of the world and present through teaching [didaskalia] and witnessing [martyria]. 2. The Parish A. Parish as an expression of the Diocese Any diocesan pastoral plan has to be focussed on the parish, since it is the natural dispenser and extension of the care for the souls that the church is called to live and experience. ASince the bishop himself in his church cannot always or everywhere preside over the whole flock, he must of necessity set up assemblies of believers. Parishes, organized locally under a parish priest who acts in the bishop=s place, are the most important of these, because in some way they exhibit the visible church set up throughout the nations of the world. Therefore, the way in which the clergy and the people think and act must be more deeply marked by the liturgical life of the parish, and by the relationship which the parish has with the bishop. Special effort is to be made in order that there may be, within the parish, a flourishing sense of community, in the first place through what really is a communal celebration of Sunday Mass.@ (SC. 42) The essential dimension of the parish points out that it is the place where the very Amystery@ of the Church is present and at work. AThe parish is not principally a structure, a territory, or a building, but rather, Athe family of God, a fellowship afire with a unifying spirit.@@ (Christifideles laici 26) The reality of the communities of Prince Edward Island illustrates the nature of the parish to be an extended family that is a welcoming place and source of peace. B. Concept of Parish A description of the parish is found in Christus Dominus: ATo [the parish priests] as pastors in their own right, it is entrusted the care of the souls in a specific part of the diocese, under the authority of the Bishop.@ (CD. 30) The Code of Canon law orders the structural characteristics of the parish as:
In this sense for a blueprint to be successful it must address the role of the Clergy (as shepherds of the community) in relation to and in collaboration with the rest of the people of God for the care of all of the souls. The >welfare of souls= is the deciding factor that guides an assessment of the life and mission of our local Church. Indeed, it is essential to the mission of the priest, as shepherds and pastors in our diocese, that they see the parochial endeavour as planted on the grounds of the service and care for the people of God. Specifically it is the priest as a leader, together with the lay members of our congregations who attend to the life of the faithful as it unfolds at the parish level. The vibrant parish will be present in the three aspects: the celebration of faith through the sacraments (particularly in the Eucharist) and liturgy; proclamation and teaching the good news of the Lord and the traditions of the Church; pastoral care to the community especially though actions of justice, service and charity. The presence of these three elements is essential to the spiritual health of the parish. C. Pastoral perspective for the building up of the parish: The Seven Pillars of the Parish Community The Bishop has outlined these seven pillars that will serve to keep the Church alive.
IV. The Proposal The draft that is presented for discussion is meant to respond to the objective that Bishop Vernon introduced at the Diocesan Consultation in May 2007 on >keeping the Church alive.= 1. New Criteria for Parishes in the Diocese of Charlottetown In the clergy day on May 7 the priests acknowledged that the clustering model as it was introduced in 1996 and reformatted in 2001 was not working broadly through the diocese according to expectations. The exact reasons were not articulated and it was noted that clustering was working in some places. The clergy noted that some missions and parishes do not have enough human resources to embrace basic liturgical and pastoral needs. Also the current parish structure does not necessarily match priests appointments with the people and their needs. The proposed restructuring is essentially pastoral in nature and based on three key elements:
2. Demographics [n.b. In designing the blue print DPIC used the diocesan statistics. The population statistics from the yearbook should not be considered very accurate however they do provide a reasonable reflection of trends and so are worthwhile for comparison purposes.] The blue print responds to a few demographic factors. The clergy noted that Ain the actual system of parishes, missions and ministries, we are not putting the priest where the people and their needs are.@ The challenge here is to shift our priests to where people are and where they are likely to be. A brief review of provincial statistics shows that between 2006-2016 the province is predicting <1% growth for Prince County, 2+% growth for Queen=s County and B5.8% for King=s County. The largest increase in age groups is the 50-75 with 25+% and significant emphasis on the 60-69 range (currently those that are 50+). There will be a 15% increase in the 70+ age range. The decreases are: -15% in the age range 0-24 and B8% in the age range 25-49. The population centres are Tignish, Alberton, Bloomfield, Wellington, Summerside, Kensington, Cornwall, Charlottetown, Stratford, Montague and Souris. Significant rural areas should include Palmer Road-St. Louis, Kinkora-Borden, North/South Rustico, Tracadie-Mount Stewart, Morell-St. Peter=s and Cardigan-Georgetown. In designing parishes for the blue print the number of 700 families was used as a number that could provide a base for pastoral and financial stability (volunteers/gifts for areas of ministry and support, donations, renewal, diversity, etc.). Numbers of families is used as a reference point because by itself it is not a reliable indicator of sustainability as it depends on the involvement, activity, support, etc of the families in the parish. In the consultation map of the blueprint there are 11 parishes greater than 700 families and 6 smaller than that number. 3. Geography The pastoral emphasis is that we are a Eucharistic people and that our parishes should cultivate the >7 pillars=. However we are also a very mobile population and there are relatively few people who walk to parish celebrations and activities. The question that is not easily addressed is >how far is a reasonable distance to drive to be part of the faith community= (particularly Eucharist). The retention of two churches in many parishes in the blue print means that there need not be too much immediate or drastic change for many of the faithful. Very few people would have to drive more than 30 minutes to a church. However for those who are facing the closure of a church that is linked to their personal history/genealogy it can be very painful and we are called to minister to those that will grieve this process. 4. Pastoral care assets DPIC is making a list of public and private institutions across the diocese where the Church has some responsibility/opportunity for pastoral ministry. These include nursing homes, senior=s residences, schools, jails, the hospitals, food banks, soup kitchens, women=s shelters and community living homes. This is not an exhaustive list but rather can be used as a catalyst to develop ministry in these new parish structures. 5. Map A. Rename parishes with the possibility of keeping church names There will be very few parishes that will not be affected. It was noted in the clergy day that we will have to create space for mourning but also space for welcoming with churches that close and the churches that remain open. Part of this may mean renaming of parishes and/or churches. For example where two parishes merge the names of the churches may remain the same but there will be a new name for the parish. Where one church will be closed but the parish will still have two churches perhaps the new parish will take the name of the church that is closing while each church retains its current name. Some creativity and flexibility with prayer and reflection will give guidance to this process. B. Numbers of churches. In this model three parishes will remain immediately with one church (St. Dunstan=s, Holy Redeemer, St. Paul=s B Summerside), a number will have two (St. Pius/St Eugene=s, N.-D de Mont Carmel/St. Philippe et St. Jacques, etc) and many will immediately have three or more churches per parish. Amalgamation of parishes would begin from this point. The short-term goal should be to move as quickly as possible to a maximum of two churches/parish. The closing of churches should be practical and always respond to the pastoral priorities. Ideally we will eventually be in the situation where one parish has one church however it may take some time to move there. Principles of decision-making around the futures of structures have to be very clear. There is a high risk of developing top-down decision-making and that parishes just have to follow orders. This could increase resistance to change. Conversely if people feel that decision-making responsibilities are just sloughed off onto the parish then there could develop the sense that no one wants to make decisions. So there can be a movement towards resistance or towards lethargy. The right mixture of clear direction and expectations should be accompanied by capacity for parish involvement with possibility for changes or adaptations to the plan. We are proposing targets and a calendar for closure of churches. Each parish would be different but the end result would be that we would close approximately 28 of the current 59 churches (at least for sacramental purposes) by Christmas of 2009 or Easter of 2010. Parishes would begin immediate discussion on how that would happen and report back to DPIC within 6 months with a timetable. In places where that discussion would be too difficult then DPIC would draft some alternatives in consultation with the priests and the people involved. In situations where it is possible some closures could happen immediately depending on the response from the people.
V. Outcomes/results 1. Broad overview on impact of change There should be two particular pastoral outcomes with this plan: one for priests and one for laity. Priests should be able to develop a more collaborative ministry, reduce some of the meetings that they attend, focus more energy on continued spiritual/ministry formation and generally concentrate on the >care for souls=. Lay people will be called forward to service (and acknowledged for that which is already done). The gifts of the laity will be affirmed and developed by the faith community. The parish will develop the capacity to develop ministry areas which are currently identified as needs but which are not receiving any resources. The care of the faith community becomes the work for the entire community under the leadership of the priest but in cooperation with the laity. Most of us will resist change unless it is clear how change can benefit us. DPIC wants to keep the two questions before people in this process: the question of >what is in it for me?= together with the Bishop=s question of >how do we keep the Church alive?= This is why we have to pay very close attention to ensuring that this is primarily an exercise in pastoral ministry. Some of the faithful will actively resist the process and come up with committees to save the parish and will want to present alternatives to the bishop. DPIC is suggesting that there be a process through which these responses are not individualized. For example DPIC would entertain presentations which have passed through the PPC previously. Generally the Bishop would not meet with individual groups. DPIC is conscious that any issue that is not addressed is an issue that is likely left to the priest. As much as possible DPIC would like to reduce those situations and if we can identify what potential issues could arise we can name them and include them up front. (Maybe the priests can discuss some scenarios and come up with some ideas/resources/responses. See pt#7 below.)
2. Provisions of the law regarding the amalgamation and creation of parishes A. The basic law The Code of Canon law describes a parish as Aa certain community of Christ=s faithful stably established within a particular Church, whose pastoral care, under the authority of the diocesan Bishop, is entrusted to a parish priest as its proper pastor (c. 515,1).@ It is interesting to note that the law contemplates the formation of a parish as a Acommunity of Christ=s faithful@ and highlights the fact that the making of the parish comes first from the community (the people of God) and second from the territory or by virtue of particular needs of the faithful. (c. 515 and 518) By virtue of the laws of the Church, a parish is a juridic person (c. 515,3). As such, a parish cannot be created as a transitional entity, since a juridic person is B of its nature B perpetual (c.120,1). B. Amalgamation of a Parish Even though a parish is considered perpetual in nature, the law does not exclude the possibility of amalgamation, cessation or extinction. It is noted that the suppression of a parish is distinct from the relegation of a church to profane use and the alienation of the asset of a parish church [See No. 8.]. A parish ceases to exist if it is lawfully suppressed by the bishop as the competent authority (c. 515,2), or if it has been inactive for a hundred years [which is not the case of the parishes of the Diocese of Charlottetown.]. Other provisions of the law regarding parishes as existing public juridic person is that they could be amalgamated with other parishes to form a new one (c. 121) or divided in order to join its parts to other parishes or new parishes (c. 122). To extinguish, amalgamate or divide a parish the following conditions must be met: To have the competent authority (the diocesan bishop [c 515,2]) that the bishop had consulted with the presbyteral council, according with the provisions of the law [c. 166, 1; 127.1{consultation alternatives}] after consulting the pastor, the dean and some parishioners. The presbyteral council should be presented with the respective facts regarding the process (See 1292,4) 1)Reasons (see v. justification by a serious reason). 2)State of assets. 3)Number of parishioners. 4)Projected provisions for the pastoral care of the parishioners. 5)Projected provisions for the territory (boundaries). 6)Projected provisions for the disposition of the assets of the parish. The advice of each member of the Presbyteral Council must be sought (c.127,1), knowing that this consultation has to be a separated action from the one seeking the decision to relegate a parish church to profane use. The formal provision or decree. It has to mention the consultation made and the reasons that lead to the decision ( c. 51) It is promulgated by making it known to the people (via directa or through the pastor). The decree should mention who will receive the temporal assets of the parish and who will be responsible for the obligations and the sacramental books and records of the parish (c. 123). Justification by a serious reason. The welfare of souls should be the deciding factor in determining or reviewing the creation or the suppression of parishes. [cf. Christus Dominus, 23] 3. Priest's assignments and duties As said in the Notes from the Clergy Day of May 2007, AWe have to balance the number of Parishes and priests so we could have a better coverage of the needs of the people. and a better care for the clergy. It echoes the 1995 Planning Pastoral Action document when it affirms that AThe Principle that we must care for our priests, if nothing else, means that we can no longer drag them from place to place even after retirement to get Eucharist into every little parish each Sunday. One of the main challenges that the Bishop and clergy have to face is the appointment of Pastors and Associate pastors into the new projected structure of the Diocese. Reducing the number of parishes to less than twenty would mean that we will need fewer Pastors and that we would have a number of associate pastors, especially for the larger parishes. The proposal implies that not everybody would be a pastor, that some members of the clergy would be sharing the work in the new parish and even the same rectory or parish house. It also offers an immediate solution to the shortage of priest for temporary replacements and even new space for sabbaticals, study and particular appointments. We recommend that the Personnel Committee, with the new parish proposal in hand, interview each one of our priests looking for response on such issues as:
Care has to be taken to support the ministry and living conditions of the retired clergy. The Personnel Committee and the respective committee for the retired should join efforts in seeing that there is a clear outline of the benefits and living conditions of the retired and those that because of personal and health conditions cannot work. AFollowing the needs of the people, we will have to consider the essence of our ministry. Historically and actually, our mission not only responds to parish sacramental ministry and to mass celebrations, but also to other pastoral areas. We recognize the value of specialized ministry (education, pastoral care, social justice, [missionary activity, youth ministry and care for the elderly], etc). (Clergy Day, May 2007)@ A new mass schedule should be developed according to size and number of church buildings in the new parish. It would be important to have in mind the neighbouring parish and the specific needs of the community. The priest should also agree to keep the provision of the law for the number of masses to be celebrated on one day. Other practices, like the Funeral Mass replacing the Weekday mass and the incorporation of Anniversary Masses to the daily schedule of the parish should be encouraged. It is important to consider the continuous formation for the clergy. Sabbatical Studies and Clergy days dedicated to the theological and pastoral renewal of the priest should be considered. We cannot forget the spiritual dimension of the mission and life of the priest. Personal Prayer Time, annual retreats, spiritual direction and other pious practices should be encouraged as healthy elements that are supposed to nurture the priestly dimension of the clergy. The necessary time for a break (day off) and vacations should be considered and recommended. 4. Pastoral considerations The role of the PPC becomes more active in determining priorities and identifying gifts within the parishioners/parish. There are basically two ways of setting priorities in parish ministry: assessing the ministry areas that the parish should develop; or assessing the gifts available in the parish and developing ministry areas based on available gifts. Likely, some combination of the two will work. In order to receive continued support, involvement and encouragement from parishioners we will need to ensure that all pastoral ministry and any changes are done in a fiscally responsible manner and that the work does not fall back on to the priest. 5. Parish committees Committee structures are essential although we will have to be careful about making those structures unwieldy. Lay committees are still consultative in nature so to reduce the number of meetings that the priest should attend it will be critical for the PPC to understand its pastoral role as a consultative group. Lay committees will generally report through a pastoral structure developed by the PPC under the leadership of the pastor. Some creativity in the link between PPC and Property and Finance Committees will be necessary. In some cases at present there is a member of one that sits on the other. At any rate clear, constant and direct lines of communication that do not flow only through the pastor will be helpful and those involved need to understand the importance of involving the pastor in the process. 6. Reactions from people who both support and disagree with the process One of the considerations behind the present blueprint is that the status quo is not an option if we, as clergy and people of God, want to develop a pastoral plan that will respond to the present situation of the Diocese of Charlottetown. It is evident that it is necessary to revitalize structures for ministry. These new structures imply consideration of the tasks we assume in order to live and experience the gospel and, also, of the places we use for our mission and worship. It is likely that after considering historical backgrounds, geographical characteristics, cultural reasons, economic situations, theological circumstances and pastoral alternatives, we will find it difficult to implement some of the goals that are outlined in this document. However, we trust that the Spirit of the Lord guides us towards a Church of joy and hope in our diocese. Prayer, then, has to be the first and most immediate way to begin this pastoral process. It would provide all with the spiritual sustenance, peace and guidance that comes from being in the presence of Jesus. As we encounter people that would see the benefits of reducing the number of parishes, closing buildings, empowering ecclesiastical ministry and developing a better community of God, we will also find some for whom change is seen as a form of aggression. Over the past 15 years the Diocese has been in a process of dialogue and consultation. Several projects and ideas from the initial Planning Pastoral Action Document have been implemented. We have seen some initiatives that have led the Diocese into new frontiers of pastoral ministry and work. So we should be ready to do as the clergy insisted: AIt is necessary to take action now.@ We have to maintain the dialogue and open channels of communication if we want the people of God to adopt the process as their own. However, it is not possible to attend to all individual needs and initiatives of the people without abandoning the general process of the Dioceses. Suggestions and contributions will have to be gauged through their effect on the plan as a whole. As part of this process DPIC will continue to listen to the concerns and ideas of the community. We foresee the need to meet with people. We will ask the people to address their concerns to the Parish Pastoral Council (PPC) and if the PPC sees it as a valid community item that should be put forward, we will consider it and adapt the blueprint. This would required a process of consultation where the person brings the idea to the parish pastoral council. the PPC would consult with other members of the community so to confirm it is a valid and general item. the PPC together with the PPCs of the other parish communities that would conform the new parish get together with DPIC and discuss the alternatives and possibilities. DPIC studies the situation and may advise the bishop about possible changes to the blue print. 7. Closing of buildings and the future ->from sacred to profane but not sordid use.= Contemplating the amalgamation of parishes and the new determination of geographical boundaries for the parishes of the Diocese of Charlottetown, implies the closing of the mission churches and some parish churches, while others will see their use for worship reduced to special occasions or seasons. Regarding the closure of churches and/or their relegation from sacred to profane, beside the proper pastoral transitional care, there are some canonical aspects that will be necessary to follow. It is recommended than the pastor of the church building to be closed would begin a pastoral process that will help the local community to cope with the new circumstances. Even though we recognize that there will be a grieving process to which we will have to give the proper pastoral care, we are also called to bring a new vision of joy and faith in the celebration of the risen Christ that comes to dwell in the new communities. Regarding the closing of churches, the law contemplate two categories: A) It is not possible to use the church for worship and it cannot be repaired; and B) It is possible to use the church for worship or it can be repaired. In this discussion some consideration should be given to assure that the >good of the souls= does not suffer (c. 1222,2). A) It is not possible to use the church for worship and it cannot be repaired If the church does not offer a suitable space for worship and it cannot be repaired, it is recommended to: Get a professional assessment about the condition of the church building Consult the pastor, dean and some of the parishioners. The Bishop may decide immediately to relegate the church to profane use by decree. It should include the reason that lead to this conclusion (cc 50 & 51) B) It is possible to use the church for worship or it can be repaired If the church is still suitable for worship and/or could be repaired, and still it would be considered necessary to close it, it would be recommended to follow these provisions: The bishop should consult with the presbyteral council, according to the norms of the law (c. 166, 1; 127.1{consultation alternatives}). After consulting the pastor, the dean and some parishioners, the presbyteral council should be presented with the respective facts regarding the process (See 1292,4) 1)Reasons 2)State of repair of the building 3)Cost of maintaining the building. 4)Number of parishioners who worship in the church. 5)Projected provisions for the pastoral care of the parishioners. 6)What will be done with the church building. It will be necessary to be attentive to: a)The church could be given to profane but not sordid use. It cannot be something that will cause scandal or would be of a sacrilegious or immoral nature. Demolition is not considered sordid use. b)There is provision for the care of the souls. AIf the number of faithful is very small or other Catholic churches are available at a reasonable distance, then the good of souls may be adequately cared for.@ c)It is necessary to have the consent of those with legitimate rights (Religious communities with specific ties and donors). NOTE: Parishioners and other donors who give their support to a parish church, even for many years, do not automatically acquire any right to direct the use of those donations, unless they have expressly stated their intention when making the donation. (When a person makes a donation, the ownership of the asset is transferred from the donor to the church. After the donation, the donor who no longer has ownership over the asset cannot exercise the power of ownership to direct what the church should do with the asset. Rather, the church has the innate right to use or alienate the asset independent of any other power ( c. 1254,1). Yet, any condition that have been imposed by the donor must be respected. (c. 1284, 2 & 4). The advice of each member of the Presbyteral Council must be sought (c.127,1), knowing that this consultation has to be a separated action from the one seeking the amalgamation or the suppression of a parish. The formal provision or decree has to mention the consultation made and the reasons that lead to the decision ( c. 51). Also, it should mention that the building may not be used for sordid purposes. Attention must be given to the furnishings of the church, especially to those objects that are consecrated and/ or blessed. Any objects that have been blessed or used in the celebration of divine worship should be treated with respect in accord with their sacred character. They should be removed. If they cannot be used in another church or if they cannot be stored, they should be destroyed according with the provisions of the law. (for altars see cc1238-1239 and 1212). The sale of the property has its own regulation (cc. 1291, 1292, 1293, 1294)
8. Care of the cemeteries Care for the cemeteries is a responsibility for the entire faith community. Each new parish will have to have a plan that outlines a pastoral and fiscal strategy to care for the cemeteries. How long will they continue to be used, how to pay for maintenance and upkeep, etc. 9. Considerations on Collaborative ministry The Clergy identified 7 points for collaborative ministry at the meeting on May 7. These included some observations around current experiences, opportunities for collaboration in ministry (RCIA, sacramental preparation, pastoral care), need for attitude shift that encourages asking and offering help, coordination around Mass times, involvement of laity/lay pastoral associates and potential for shared administration. Effective implementation of this approach to pastoral restructuring will need to include collaboration at all levels (parish, deanery, diocese) and among the entire Church (priest-priest, priest-laity, lay-lay). Some of this is already happening so collaboration is building on what experiences already exist but we are challenged to continue to identify new opportunities. For example, one priest commenting on that which is already done by the laity, noted that it is not always about doing something new but about understanding that which is already done in a different perspective. If we see the wonderful contributions that so many lay people make to the world then we have an opportunity to explicitly include these actions in the life of the parish that both acknowledges the movement of the Spirit and affirms that these acts are part of the parish fabric. The clergy also acknowledged that the experience with rural assignments with multiple churches is different than that in some urban parishes where a priest is assigned to one church. 10. Timeline with objectives These are some of the tasks that will need to be accomplished to implement the pastoral restructuring. The dates are only for discussion at present however there is an expectation that the restructuring will be specific and have dates and deadlines
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