Policies and Protocols

Promulgation

Deacon’s Guide for Eucharistic Celebrations                                 

Music Ministers’ Liturgy Guide                                                              

Sacristans’ Liturgy Guide                                                 

School Liturgies
Treaty Land Acknowledgments                                               

Section 5:  Catholic Cemeteries
Introduction
Cemetery Specific Policy                                                                         
Fees & Perpetual Care Fund    




Funeral Rites                                                                          

Symbols & Other Symbols                                             
Eulogy                                

Right to Ecclesiastical Funerals & other Special Circumstances  Cremation                                            
Fees  (See your pastor for details)       
Burials                                                                                       
Conditions of Burials  & other Special Circumstances
Rite of Committal                                                                   
Register    

Section 6:  Administration Policy
Offering of the Faithful
Diocesan Assessment                                                                              

Soliciting funds from Parishioners for Charitable Purpose                    

Vocation Trust                                                            
Property Insurance                                 
Diocesan Finance Committee                                                               

 

  Section I

 The YOUCAT or Youth Catechism of the Catholic Church poses an interesting question:

 

“Why does God want there to be a Church?”  

It then gives this answer:

“God wills the CHURCH because he wants to redeem us, not individually, but together. He wants to make all mankind his people. No one gets to heaven by the a-social route. Someone who thinks only about himself and the salvation of his own soul is living a-socially. That is impossible both in heaven and on earth. God himself is not a-social: he is not a solitary, self-sufficient being. The triune God in himself is “social”, a communion, an eternal exchange of love. Patterned after God, we also are designed for relationship, exchange, sharing and love. We are responsible for one another.” (cf. YOUCAT, p. 78)

Another interesting question is:

“Why can there be only one Church?” 

Its answer is:

“Just as there is only one Christ, there can be only one Body of Christ, only one Bride of Christ, and therefore only one CHURCH of Jesus Christ. He is the Head, the Church is the Body. Together they form the “whole Christ” (St Augustine). Just as the body has many members yet is one, so too the one Church consists of and is made up of many particular churches (dioceses).” (cf. YOUCAT, p. 81)

The Diocese of St Paul in Alberta is just such a particular Church, formed “after the model of the universal Church” (Lumen Gentium, no. 23) and entrusted “to a bishop to be guided by him with the assistance of his clergy” (Christus Dominus, no. 11, a).

Responsible for the spiritual development of his flock in truth and holiness, the bishop has a sacred right and duty of legislating for his people and regulating everything that concerns the good order of divine worship and the apostolate (Lumen Gentium, no. 25). Therefore, the policies presented in this Handbook, are anchored in the teachings of the universal Church, and will serve to strengthen our ties of communion among parishes, faith communities and other Catholic institutions of the Catholic Diocese of St Paul in Alberta.

 

Within the diocese entrusted to him, the Bishop of St Paul in Alberta, under the authority of the Supreme Pontiff, is “the visible source and foundation of unity” (Lumen Gentium, no 23) with “all the ordinary, proper and immediate power required for the exercise of his pastoral office.” (c. 381, no. 1)

The pastoral governance of the Diocese of St Paul in Alberta is conducted under the authority of the Bishop with the assistance of:

●      the Vicar General

●      the Episcopal Vicar(s)

●      the Chancellor

●      Pastors, Parish administrators, Associate pastors organized into deaneries

There are three deaneries:

 North - St John the Baptist, Ft McMurray and Missions; St Paul,

               Ft McMurray and Missions; St Isidore, Plamondon and Mission;

               St Catherine, Lac La Biche and Missions; St Gabriel, Athabasca;

               St Alphonse, Boyle.

 South - St Paul Cathedral, St Paul; St Michael, Elk Point; St Louis of France,

              Bonnyville; St Dominic, Cold Lake; St Raphael, Le Goff and

              Missions; St-Jean-de-Brebeuf, Maillag; St Laurence, Brosseau and 

              Missions. 

 West - St Jean Baptiste, Morinville; St Emile, Legal; St Anne, Thorhild and

           Missions; St Mary, Westlock and Missions; St Anne, Barrhead and

           Mission; St Joseph, Whitecourt and Mission.  

The Curia consists of those persons and/or offices who assist the Bishop in the governance of the entire Diocese in guiding the pastoral activities, in caring for the administration of the Diocese and in exercising judicial power.

The Curia, in the service of the Bishop, is coordinated by a Moderator.

The three Deans of the Diocese are elected from their deaneries for five year terms renewable and are members of the Council. As well, two other priests are appointed to the Council by the Bishop. As the “senate of the bishop”, they discuss pastoral programs, issues arising from parish ministry and clergy appointments.

Because the number of clergy is still relatively small and also because of the geographical extension of the Diocese the College of Consultors consists of the three Deans as well as the Vicar General.

The Committee is established according to Canons 492-3 and therefore “composed of at least three of the faithful, experts in financial affairs and civil law, of outstanding integrity and appointed by the Bishop”. The Committee has a membership of: the Bishop, two Chartered Accountants, the Vicar General, the Chancellor, a Permanent Deacon, an investment broker and the Financial Officer of the Diocese.

As the owner of all properties and their contents, the Diocese promotes the appreciation of and respect for our churches and properties as gifts but also requires the services of experts in managing and maintaining such assets. The committee provides expertise and oversight about maintenance issues for both diocesan and parish properties as well as Catholic cemeteries. It is presided over by a Permanent Deacon.


 CLERGY 

Section II

 

 

Introduction

Priests, transitional and permanent deacons in our parishes must uphold Christian values and conduct as they minister to, or work with the People of God. Imitating Christ, the servant-leader, all who serve in these ministries must follow practices that meet the needs of God’s people and promote the highest respect for the dignity of individuals and especially for the most vulnerable members of the community.

 

All who minister on behalf of the Church must recognize that their public and private good conduct can inspire others but also that their misconduct can lead to scandal which could seriously undermine the faith of the people they serve. With the help of the Holy Spirit, our clergy must be constantly aware of the responsibilities that accompany their ministry in the Church.

 

This policy provides clear directives to protect our clergy and those with whom they interact.

 

Living Arrangements

         transitional deacons and seminarians.

          in a rectory.

 

Work Environment and Boundaries

Clergy are to provide a work and ministerial environment that is free from physical, sexual, psychological, verbal intimidation, bullying or harassment.

 

Harassment encompasses a broad range of physical, written or verbal behavior including the following:

 

Harassment can be a single severe incident or a persistent pattern of milder behavior where the purpose or effect is to create a hostile, offensive or intimidating environment.


Allegations of harassment should be taken seriously and reported immediately to the appropriate person in the parish or the diocese.


Clergy assume the full burden of responsibility for establishing and maintaining clear, appropriate boundaries in all relationships, including spiritual direction and counselling-related ministry.


How clergy represent themselves to the public reflects their identity as Disciples of Christ in the service of the Church. The standards of ethical conduct and personal integrity extend to all forms of written, verbal and electronic communication.

          including links, third-party postings and comments, may be evaluated by readers in light of that priest or deacon’s position in the Church.

          programs nor to communicate directly with people to whom they minister.

          hides their identity.

 

To avoid confusion about the nature of the relationship, spiritual direction, pastoral sessions such as interviews or counselling, etc. must be conducted in appropriate settings and at appropriate times.

perceptions of the same.

 

 Clergy are to be responsible and attentive to their own spiritual, physical, emotional well-being. Consequently, they:

 

 Canon Law (Can 533, no. 2) specifies that a priest’s annual vacation is a period not exceeding one month, taken continuously or incrementally.

 

 Ministry is pastoral service and clergy must neither ask for, nor expect, financial compensation other than that outlined in other Diocesan policies and protocols. 

 

 Canon 268 states:

A cleric who has lawfully moved from his own particular Church to another is, by virtue of the law itself, incardinated in the latter Church after five years, if he has declared this intention in writing to both the Bishop of the host diocese and his own diocesan bishop, and neither of the two bishops has indicated opposition in writing within four months of receiving the cleric’s written request.” 


The diocese of St Paul requires all incardinated priests to have a Last Will and Testament to provide the diocese and the priest’s family direction for the administration of the priest’s estate in the event of death. When a diocesan priest dies without a Last Will and Testament a legal probate process for his estate is required which is costly and detrimental to the diocese as well as any family members. 

 

The diocese of St Paul encourages all priests to write a personal directive which states his wishes about non-financial decisions, including medical care, should he no longer be able to make decisions on his own.

 

 In the case where a priest, for reasons deemed justified by the bishop and in accord with canon law, is given a leave of absence from ministry, the following will apply:

 

Priests are eligible for retirement, according to Canon 538, at the age of seventy-five (75) years.


The Diocese of St Paul in Alberta has both international seminarians and seminarians who are Canadian citizens.

Canadian born seminarians shall undertake their philosophy and theology studies normally at St Joseph Seminary and Newman Theological College in Edmonton.

Seminarians attending St Joseph Seminary/Newman Theological College have their study costs and room and board paid by the diocese. They also receive a monthly stipend of $200.00

International seminarians without philosophy/theology studies will either study in Edmonton at the above mentioned institutions or they shall undertake or complete such studies in the native country.

Each seminarian’s program of formation and studies will be individually elaborated in consultation with the chancellor before being approved by the bishop.

All seminarians must complete a yearlong pastoral internship in a parish of the diocese under the supervision and guidance of the parish pastor.

The support of seminarians on internship is as follows:

   LITURGY

Section III


 

The following directives are highlighted here in this protocol in order to assure a consistent practice in the Diocese of St. Paul and conformity with the universal law of the Church.  The oneness of our faith is to be apparent in the unity of our gestures and postures at the Sacred Liturgy (cf. GIRM, 96).

 

      o  Standing from the invitation Pray, brethren before the Prayer over the Gifts.

o  It is not necessary for all to remain standing throughout the entire Communion rite until all have received. Paragraph 43 is intended to 

    ensure within broad limits a certain uniformity of posture within the congregation for the various parts of the celebration of the Holy Mass, 

    but this is not to be interpreted so rigidly that people wishing to sit or kneel immediately after receiving the Lord in Holy Communion are 

    not free to do so.

 

 

 

 

 

 

o   The altar candles are to be lit prior to the beginning of Mass. They are to remain lit until after the recessional.

o   The number of lighted candles can vary in accordance with the nature of the celebration, but there are to be at least two lit candles in any celebration of the Mass.

o   On the altar or near it is to be a Cross adorned with a figure of Christ crucified. If the processional Cross is placed near the altar then a Cross need not be placed on the altar.

o   The processional Cross is to be adorned with a figure of Christ crucified.

 


 

 

 

 

 

 

 

o   The lay faithful are not to take the Host or the chalice by themselves. Neither may they pass the paten or chalice among themselves. They are to receive Communion from the Priest, Deacon, or deputed lay minister.

o   The posture for receiving Communion is standing. Allowance is made in the GIRM for those who wish to receive kneeling to do so.

o   While standing before the minister of Communion, the recipient makes a bow of the head before reception.

o   Reception of the Host may be either in the hand or on the tongue.

o   When receiving on the hand, one hand is to be placed over the other, so that the Host may be placed by the minister in the hand. The practice of the recipient taking the host from the minister is to be discontinued. The Host is to be consumed immediately upon receiving it.

o   When receiving on the tongue, the recipients' hands are to be reverently joined.

 

 

      o   It is the Priest or Deacon who carries any remaining hosts to the tabernacle.

o   It is the Priest who purifies the vessels. This may occur at the altar immediately after Holy Communion or at the credence table after the conclusion of Mass. In the case of Mass with a Deacon, it is the Deacon who purifies the vessels (cf. 183).

 

            o   Note that the Deacon may minister at the altar as regards both the chalice and the book. The Priest may decide to attend to the book himself 

             at the altar, in which case he need simply let the Deacon know beforehand.

o   The practice of having the adult server stand at the altar and turn the pages of the Missal is to be discontinued. He or she takes their place with the other servers at the side of the sanctuary.

o   It is the Deacon who prepares the altar, assisted by a server(s). In the absence of a Deacon, a server prepares the altar.

o   The Deacon kneels at the epiclesis until the elevation of the chalice. If he is not attending to the Missal, he kneels at the same time as the congregation.

o   When a Deacon is exercising his functions at the altar, he receives Holy Communion under both kinds immediately after the Priest has communicated and before Holy Communion is given to deputed lay ministers.

 

 

      o   This describes the distribution of Holy Communion by intinction. In the Diocese of St. Paul permission is not given for the distribution of 

       Holy Communion to take place in this manner.

      o   The bread used from the celebration of the Eucharist must be made from wheat. Please note that so-called "gluten-free" hosts, if they are, 

            in fact, entirely gluten free, are not valid matter for the Eucharist. To be valid matter such hosts must have at least a small amount of gluten. 

            People unable to receive hosts with even a small amount of gluten due to celiac disease may be invited to receive solely the Precious Blood

            according to the doctrine of concomitance (cf. 282).

 

o   The albs worn by servers exercising their function in the same Mass should be uniform in design insofar as possible.

o   Readers and lay ministers of Holy Communion do not wear albs. Their clothing should be modest and dignified, in keeping with the sacred nature of the Eucharistic celebration.

 


 

      †Bishop Paul Terrio

        Bishop of St. Paul

 

 

 

 (see GIRM #171-186)

 

General:

1. The Deacon gives the instructions regarding a uniformity of gestures and postures to the people.  (GIRM #43 & 94)

 

Introductory Rites:

1. The Deacon walks at the side of the Priest during the Procession, unless he is carrying the Book of Gospels in which case he may precede 

              the Priest.  (GIRM #171 & 172)

2. The Deacon may lead the Penitential Rite form III following the introduction by the Priest. The Priest says the absolution. (OM #6)

 

Liturgy of the Word: 

1. The Deacon proclaims the Gospel. He greets the people with hands joined and may incense the book.  (GIRM #175 & OM #14)

2. If the Bishop is presiding, after reading the Gospel, the Deacon brings the Book of Gospels to the Bishop who then kisses the book. He 

              then places the book on the credence table or another dignified place.  (GIRM # 175 & CB #141)

3. If the Deacon venerates the Book of Gospels, he leaves it closed on the AMBO.

4. The Deacon may preach the Homily.  (GIRM #66 & OM #17)

5. The Deacon announces the Universal Prayer of the Faithful from the ambo.  (GIRM #71 & 177)

 

Incensation:  (GIRM #178)  

1. The Deacon receives the thurible from the thurifer.

2. The Deacon assists the Priest during the incensation of the offerings, the cross and the altar.

3. The Deacon incenses the Priest and then, the people.

 

Liturgy of the Eucharist: 

1. The Deacon prepares the altar with the assistance of the acolyte. (GIRM #178)

2. The Deacon assists the Priest in receiving the people’s gifts. (GIRM #178)

3. The Deacon prepares the chalice. (GIRM #178; 215 & OM #24)

4. The Deacon stands near the Priest for the Eucharistic Prayer and usually kneels with the congregation from the epiclesis until the Priest 

         shows the chalice. (GIRM #179)

5. The Deacon may assist with the Roman Missal during the Eucharistic Prayer with the consent of the presider. (GIRM #179 & 215)

6. The Deacon elevates the chalice at the doxology. (GIRM #180)

 

Communion Rite: 

1. The Deacon says the invitation to the Sign of Peace.  (GIRM #181 & OM #128)

2. The Deacon may assist with the breaking of the Eucharistic Bread.  (GIRM #83)

3. The Deacon distributes Communion as an ordinary Eucharistic minister along with the Priest.  When Communion is given under both kinds, 

  he normally administers the chalice to the communicants. (GIRM #182)

4. The Priest himself is to carry the remaining hosts to the place of reposition. (GIRM #163)

5. The Deacon clears the altar and may purify the vessels.  (GIRM #183)

 

Concluding Rites: 

1. The Deacon may say “Bow down for the blessing.” if the formal blessing is used. (GIRM #185 & OM #142)

2. The Deacon says the dismissal with hands joined.  (GIRM #185 & OM #144)

 

 

GIRM =      the General Instruction of the Roman Missal

OM=           the Order of Mass

CB=             Ceremonial of Bishops

 


 

(see GIRM #194-198)

 

DIOCESAN LITURGIES: 

All readings will be proclaimed in English, unless decided otherwise by the Bishop.


Preparation Prior to the Celebration:

1. All ministers should properly know the readings that they are to proclaim for any given Mass.  There should be no last minute improvisation 

 where at all possible. (GIRM #352)

2.   Everyone who exercises the ministry of reader must not only be prepared technically but also spiritually, which includes biblical and liturgical

          preparation.  Please see Introduction to the Lectionary [LM] #55 quoted below.

3.       The Lectionary should be placed on the ambo before Mass begins.  (GIRM #118b)

 

Vestiture:

1. Ministers should wear an alb or other lawfully approved attire.  (GIRM #119c)

2. In the Diocese of St. Paul, albs are not required. 

3. It is a praiseworthy practice to maintain an atmosphere of prayerful silence in the sacristy and vesting room prior to the celebration so as to 

    allow ministers to properly dispose themselves for their ministry. (GIRM #45)

 

The Procession:

1. The reader, in the absence of a Deacon, processes with the Book of Gospels, slightly elevated.  If the reader is carrying the Book of Gospels,

              he/she walks in front of the Priest, otherwise he/she walks with the other ministers.  The Lectionary is not to be carried in procession. If the Book

              of Gospels is not used then no book is brought up in procession.  (GIRM #118b, 120d & 194)

2.           If the Book of Gospels is carried in procession, it is to be placed on the altar; (flat on the altar, on the front side, the side of the people, if 

     possible). (GIRM #117,122, 273 & 306; IL #17)

3. The reader takes his/her place in the sanctuary with the other ministers. (GIRM #195)

4. The Book of Gospels is not carried in the procession at the end of Mass (IBG #22)

 

The Liturgy of the Word: 

1. The readings are always to be read from the ambo.  (GIRM #58)

2. The function of proclaiming the readings is by tradition not presidential but ministerial.  Therefore the readings are to be read by a reader, but the

  Gospel by the Deacon, or, in his absence, by a Priest. (GIRM #59)

3. Periods of silence help to foster a spirit of meditation and should be exercised at the beginning of the Liturgy of the Word, after each of the

  readings and at the end of the Homily.  (GIRM #56, 128 & IL #28)

4. In the absence of a psalmist, the reader may also proclaim the Responsorial Psalm after the First Reading. (GIRM #196)

5. When there is more than one reading, it is better to assign the readings to different lectors, if available. (IL #52)

6. In the absence of a Deacon, the reader may announce the Universal Prayer of the Faithful from the ambo. (GIRM #197 & IL #53)

7. The Book of Gospels is to be left on the ambo or brought to the credence table or to another suitable place.


The Importance of Preparation:

“‘It is necessary that those who exercise the ministry of lector … be truly suited and carefully prepared, so that the faithful may develop a warm and living love for Sacred Scripture from listening to the sacred readings.’

 

“Their preparation must above all be spiritual, but what may be called a technical preparation is also needed.  The spiritual preparation presupposes at least a biblical and liturgical formation.  The purpose of their biblical formation is to give lectors the ability to understand the readings in context and to perceive by the light of faith the central point of the revealed message.  The liturgical formation ought to equip the lectors to have some grasp of the meaning and structure of the Liturgy of the Word and of the significance of its connection with the Liturgy of the Eucharist.  The technical preparation should make the lectors more skilled in the art of reading publicly, either with the power of their own voice or with the help of sound equipment.” (IL #55)

 

 

GIRM =      the General Instruction of the Roman Missal

IL=              the Introduction to the Lectionary

IBG=           the Introduction to the Book of Gospels

 

 

 

For Pastors and Eucharistic Ministers.

“In the absence of an instituted acolyte, there may be deputed lay ministers to serve at the altar and assist the Priest and the Deacon; these carry the cross, the candles, the thurible, the bread, the wine, and the water, or who are even deputed to distribute Holy Communion as extraordinary ministers.” (GIRM #100)

 

Preferred Order of choosing Extraordinary Ministers

 

·   Bishop,

·   Priests,

·   Deacons,

·   Instituted Acolytes,

·   Instituted Readers/Lectors,

·   Major Seminarians, Religious (Men & Women),

·   Catechists,

·   Catholic Men & Women. (Immensae Caritatis)  

 

Vestiture

1. Ministers should wear an alb or other lawfully approved attire.  (GIRM #119c) 

2. In the Diocese of St. Paul, albs are not required. 

3. It is a praiseworthy practice to maintain an atmosphere of prayerful silence in the sacristy and vesting room prior to the celebration so as to

              allow ministers to properly dispose themselves for their ministry. (GIRM #45)

 

The Ministry:

1. Eucharistic ministers are to go in procession after the altar servers and before the Deacon or reader carrying the Book of Gospels.   

              (GIRM #120)

2. Eucharistic ministers are not to approach the altar until after the Priest has received Communion. (GIRM #162)

3. The breaking of the bread is reserved to the Priest and Deacon. (GIRM #83)

4. The Priest himself is to go to the tabernacle to bring the hosts to the altar.  (see GIRM #160, 162)  However, the practice of using hosts

  consecrated at another Mass is to be avoided.  The faithful should receive hosts consecrated at the same Mass at which they attend.  It is also

  desirable that they also partake of the chalice so that the signs of Communion stand out more clearly as a participation in the sacrifice

                          actually being celebrated in their presence.  Therefore, the distribution of hosts that have already been consecrated at a previous Mass should

    be avoided, or at least limited, as much as possible. (GIRM #85) 

5. The Priest himself is to distribute the Body and Blood of Christ to the extraordinary ministers of Communion.  They are not to take the host

  or the chalice for themselves.  (GIRM #160)

6. Care should be taken to ensure that the music ministers are able to receive Communion with ease.  (GIRM #86) 

7. If a host or any particle should fall, it is to be picked up reverently; and if any of the Precious Blood is spilled, the area where the spill

  occurred should be washed with water, and this water should then be poured into the sacrarium* in the sacristy.  (GIRM #280)

8. The Priest himself is to carry the remaining hosts to the place of reposition.  (GIRM #163) 

9. The vessels are to be purified by the Priest, the Deacon, or an instituted acolyte after Communion or after Mass, insofar as possible at the

  credence table, otherwise the vessels are to be purified at the altar.  (GIRM #270 & 279, see also #163, 192, 247, 249, 284b)




GIRM =      the General Instruction of the Roman Missal

 

 


 

Diocesan Liturgies:

 Unless decided otherwise by the Bishop, the readings are proclaimed in English.  All hymns, the psalm and the Gospel acclamation are proclaimed in English.  The “Our Father” is to be recited.

 

The Church places great importance on liturgical singing.  (GIRM #39-41)

 

If you want to introduce a new song or mass part, a good rule of thumb is to take the five minutes or so before the liturgy begins to teach the congregation.  This will allow for the full participation of the congregation. The goal of Catholic music ministry is congregational singing, and, therefore, try to use songs that are found within your hymnals.  If you use something from another source, please take extra care to teach it to the congregation, especially the refrain. These songs should be easy to sing.  Please also ensure that your parish has the proper copyrights for the music that is used.

 

Mass Setting:

For Diocesan Masses, the Mass setting B, by John Dawson, in Celebrate and Song is to be used.

 

Gathering Song:

Its purpose is to open the celebration, foster the unity of those who have been gathered, introduce their thoughts to the mystery of the liturgical time or festivity, and accompany the procession of the Priest and ministers.  (see GIRM #47-48)

 

Lord Have Mercy:

Please check with presider as to which form of the penitential rite will be used.  This will allow you to know when you ought to begin singing, if at all.  (OM #4-7)

 

Gloria:

The Gloria is omitted during Advent and Lent and may not be replaced by any other text.  (GIRM #53 & OM #8)

 

Psalm:

The psalm ought to be sung from the ambo or another suitable place.  It is preferable for the Responsorial Psalm to be sung.  (GIRM #61 & IL #20)  While it is preferred that the psalm found in the lectionary for a specific Sunday be used, it is possible to choose a seasonal psalm that may be used several times throughout the course of a particular liturgical season.  (IL #89)  Choosing a seasonal psalm can ease the difficulty of learning a new piece of music each week and provide a level of familiarity with the congregation. Seasonal Psalms are found in your Sunday Lectionary.  

 

·   Advent: p. 44

·   Christmas: p. 107

·   Lent: p. 251

·   Easter: p. 433

·   Ordinary Time: p. 768-769


Gospel Acclamation:

Keep singing the acclamation until the Priest/Deacon is at the ambo to proclaim the Gospel. At special celebrations, when incense is used, we would need to sing it longer.  The Alleluia is sung every time of the year outside of Lent.  During Lent, use the verse from the Lectionary.  (GIRM #62)

 

Preparation of the Gifts: 

Continue singing until just before the preparation of the gifts or until just after the washing of the hands. Instrumental music can be played if the song finishes early. (GIRM #74)  The offertory song should be reflective and a link between the Liturgy of the Word and the Liturgy of the Eucharist.

 

Mass Parts during the Eucharistic Prayer:

It is good to have a similar setting of the “Holy, Holy”, the “Memorial Acclamation” and the “Great Amen” because it helps give a sense of unity to the whole Eucharistic Prayer.  We are asked to only use settings that have been written for the new translation.  The use of Canadian sources is to be preferred. 

 

The Lord's Prayer:

It is better for everyone to recite the “Our Father” than to have only a few people sing while the rest listen. (GIRM #41 & 81)  If you wish to sing the Lord’s Prayer, please check with the presider and make sure that everyone can sing along.

 

Lamb of God:

Begin the “Lamb of God” when the Priest begins to break the bread. The singing of the “Lamb of God” is meant to accompany the breaking of the bread and is not a conclusion to the sign of peace. Continue singing until the breaking of the bread is finished. That might mean singing “Lamb of God ... have mercy on us” three or four times before “grant us peace”.   (GIRM #83 & OM #130)

 

Communion Hymns:

Please begin the communion hymns when the Priest is receiving Communion.  Do not wait until all of the Eucharistic ministers have received from the cup and have gone to their places to begin singing.  This hymn is meant to express the spiritual union of all those who receive Communion from the one table.  (GIRM #86-88)

 

NOTE: For ease of receiving Communion for yourselves, you may wish to take turns going up for Communion while others remain behind to lead the singing or wait until after everyone else has received to go up yourselves.

 

Recessional Hymn: 

 Its purpose is to send out the faithful in mission and service.  It should affirm the call of God that we are to preach the Gospel with our lives.

 

Other notes:

1. In Advent, the use of musical instruments should be marked by a moderation suited to this time of year so as not to express the full joy of

    Christmas.  (GIRM #313)

2. In Lent, the playing of musical instruments is allowed only in order to support the singing, except on the Fourth Sunday of Lent (Laetare

  Sunday), Solemnities and Feasts.  (GIRM #313)

3. It is not permitted to substitute other chants for those found in the Order of Mass, for example, the Gloria, or the Lamb of God (Agnus Dei). 

  (GIRM #53 & 366)




GIRM =      the General Instruction of the Roman Missal

OM=           the Order of Mass

IL=              the Introduction to the Lectionary

 

 

 

(GIRM # 117-119 & 288-351)

 

A guide for Pastors and Sacristans

 

The sacristan arranges all that is necessary for the celebration of the Mass.  (GIRM #105a)

 

THINGS TO BE PREPARED:   (GIRM #117-119)

 

The Altar (GIRM #117)

1. The altar is to be covered with a white cloth.  This does not exclude the possibility of using colors that are seasonally determined, this only

  prescribes that at least one cloth be white.  Therefore, it is possible, for instance, to have a white altar along with another cloth indicative of the

  liturgical season.

2. At least two candles are to be placed on or near the altar.  If the processional candles are to be placed on or near the altar than this preparation is not

  necessary. 

3. A crucifix is to be placed on or near the altar.  The processional cross (adorned with Christ crucified) may serve as the altar cross and be placed near

    the altar.  If the processional cross is used for this purpose, it should be the only cross at the altar. Otherwise, if another cross is used, it is to be put

      away in a dignified place.  (GIRM #122 & 188)

4. The Book of Gospels is placed on the altar (flat on the altar, on the front side, the side of the people, if possible).  It may be placed on the altar

  before the beginning of Mass if it is not carried in the Entrance Procession.  

 

NOTE:  If Mass is to take place outside of a sacred space (i.e. church or chapel), it may take place on a suitable table, always with the use of a cloth, a corporal, a cross and candles.  (GIRM #297)

 

The Presider’s chair (GIRM #118a)

The following items should be placed near the chair:

1.        The Roman Missal

2.        A hymnal (if appropriate)

 

The Ambo (GIRM #118b)

The Lectionary should be placed on the ambo prior to the celebration. 


The Credence Table (GIRM #118c)

The following items ought to be placed on the credence table:

1. The chalice (or chalices for communion under both species) 

2. The corporal

3. The purificator (or purificators for communion under both species)

4. The pall (or palls for a larger number of chalices), if appropriate.  (For example, they should be used when there is a potential risk of flies and other

  insects getting into the chalices during Mass.

5. Water, towel and wash bowl for the washing of the Priest’s hands.

6. The paten and ciboria with the bread for communion and the wine may be on the credence table if they are not to be brought up in procession at the

    Offertory.  It is preferable that these be brought up in procession. This includes the main host of the presider.

 

A Table at the back of the Church (GIRM #118c)

The items mentioned above (ciboria, wine cruet) are to be placed on a table at the back of the church rather than on the credence table if they are to be brought up at the Offertory procession.

 

THE ARRANGEMENT AND ORNAMENTATION OF CHURCHES FOR THE CELEBRATION OF THE EUCHARIST (GIRM #288-318)

The decor of the church should bring about a close and coherent unity that is clearly expressive of the unity of the entire holy people, while acknowledging the hierarchical structure and the diversity of functions.  The nature and beauty of the place and all its furnishings should foster devotion and express visually the holiness of the mysteries celebrated there. (GIRM #294)

 

The Altar (GIRM #296-308)

1. The altar should occupy a place where it is truly the centre toward which the attention of the whole congregation of the faithful naturally turns.  It is desirable that each church has an unmovable altar rather than a movable one.  (GIRM #298-299)

2. The altar should be covered with at least one white cloth whose shape, size and decoration are in keeping with the altar’s structure.  (GIRM #304) 

      Altar cloths with the color of the liturgical season may be used along with the white altar cloth.

3. Moderation should be observed in the decoration of the altar.  During Advent the floral decoration should be marked with moderation so as not to express the full joy of Christmas.  During Lent it is forbidden to decorate the altar with flowers, except on the Fourth Sunday of Lent (Laetare

  Sunday), Feasts and Solemnities.  Floral decorations should be arranged around the altar rather than on the altar table.  Plastic flowers should not be

  used to decorate the altar.  (GIRM #305)

4. Only what is required for the celebration of the Mass may be placed on the altar table.  (GIRM #306)

 

The Ambo (GIRM #309)

1. It is appropriate that the ambo be stationary and not simply a movable lectern.  (GIRM #309) 

2. From the ambo, only the readings, the Responsorial Psalm, and the Easter Proclamation (Exsultet) are to be proclaimed; likewise it may be used for giving the Homily and for announcing the intentions of the Universal Prayer of the Faithful. (GIRM #309)

3. Announcements are made from the lectern.

 

The Priest’s Chair and Seats in the Sanctuary (GIRM #310)

1. The chair of the Priest must signify his function of presiding over the gathering and directing the prayer.  However, it should not appear as a throne. 

  (GIRM #310)

2. The seat for the Deacon should be placed near that of the celebrant.  (GIRM #310)

3. Seats for other ministers should be arranged as to distinguish them from seats of the clergy and to allow them to easily carry out the function

  entrusted to them.  (GIRM #310)

 

Sacred Images (GIRM #318)

Sacred images should be displayed for the veneration of the faithful but in a proper order so as not to take away from the celebration itself

 

Storage

All ritual books, vestments and sacred vessels should be stored in a dignified place in the sacristy.  The sanctuary is not to be used as a place of storage.  The altar is a sign of Christ, the Living Stone.  (GIRM #298)  The ambo is the place reserved for the proclamation of the Word of God and should not be used as a convenient place for storage.

 

THE REQUISITES FOR THE CELEBRATION OF MASS (GIRM #319-351)

 

The Bread and Wine for celebrating the Eucharist

1. The bread to be used at Mass ought to be large enough for the Priest to be able to break into parts and share with at least some of the faithful.  

 Small hosts may be used when distributing communion to a large number of people or for pastoral reasons. (GIRM #321)

2.       There should be enough hosts prepared for consecration as there people receiving communion.  “It is most desirable that the faithful … receive the

    Lord’s Body from hosts consecrated at the same Mass … so that even by means of the signs Communion may stand out more clearly as a

     participation in the sacrifice actually being celebrated.”  (GIRM #85)  Distributing Communion from the tabernacle is to be avoided whenever

     possible.

3.       Care ought to be taken to ensure that the bread and wine intended for the Eucharist are kept in a perfect state of conservation.  (GIRM #323)

 

Sacred Vessels

1. Sacred vessels should be made from precious metal.  Ceramic vessels must be disposed of.  (GIRM #328-329) 

2. The water that has been used for the washing of sacred vessels and linens ought to be poured into a sacrarium*.

 

Sacred Vestments and Liturgical Colors

The various colors used throughout the liturgical year and in various celebrations are explained and listed in GIRM #346-347   The ORDO also indicates the liturgical colors.

 

Silence

It is a praiseworthy practice to maintain an atmosphere of prayerful silence in the sacristy and vesting room prior to the celebration so as to allow ministers to properly dispose themselves for their ministry.  (GIRM #45)

 

 

GIRM =      the General Instruction of the Roman Missal

 

*Sacrarium - a sink in the sacristy whose drain leads directly into the earth reserved solely for the cleaning of the sacred vessels.

 


 

 

MASS or LITURGY OF THE WORD

 

I.  SCHOOL MASSES

 

When a deacon is attending, please refer to the St. Paul Diocese Liturgical Guidelines “Deacons’ Guide for Eucharistic Celebrations”.

 

Should be celebrated in the parish church.  However, if it is not feasible, Mass can take place in a suitable place within the school:  i.e.: the chapel, the auditorium, the gymnasium.  If Mass is to take place outside the church, all in attendance must be made aware of the sacredness of the place.

 

Proper church etiquette should be observed whether Mass is celebrated in a church or in a school.  One should behave reverently as though one was in the parish church.   One should show respect for the sacred space/place by:

 

·       Maintaining silence.  If one needs to speak with someone, one can whisper so as not to disturb others in the church.

·       Walking.  Running is not appropriate.

·       Disposing of his/her gum before entering the church.

·       Removing his/her headgear upon entering the church.

·       Avoiding eating or drinking during mass with the exception of Holy Communion.

·      Turning off and putting away his/her cell phone or any other electronic devices before the commencement of Mass. (with the exception of   students requiring the use communication devices).

·       Making the sign of the cross after dipping his/her fingers in the holy water fonts at the entrance of the church.

·       Genuflecting towards the Blessed Sacrament in the tabernacle as one enters the pews.

·       Maintaining appropriate posture.

 

The liturgical norms are to be respected.

·       Prepare the Mass in consultation with the parish priest who will be presiding at the Mass. 

·       Active participation by all in attendance should be encouraged as they are not spectators.  It is of the utmost importance that the staff  

         members and other adults in attendance lead by example.

·       Review the appropriate responses and prayers with the students days prior to the Mass.  This will encourage the students to be active

         participants.

·       Teach the Eucharistic fast of one hour prior to the celebration of Mass.

·       Prepare the students chosen for any prominent role in the Mass – The Choir, The Lectors, The Gift Bearers, The Altar Servers should be

         selected from among those who have been properly trained and commissioned with the parish where the Mass will be celebrated.


·       All copyrights must be obtained if publishing and/or projecting the lyrics for the hymns, for the mass parts and/or the readings, even if 

        the books are available in the church.

·       If singing from the hymnals available in the church, no copyrights licenses are needed. 


·       It is sung or said on Sundays outside Advent and Lent, and also on Solemnities and Feasts, and at particular celebrations of a more

         solemn character.  (GIRM #53)


·       The readings are always read from the ambo.  (GIRM #58) 

·       In the Lectionary for weekdays, readings are provided for each day of the week throughout the entire course of the year. However,

        outside of the Advent, Christmas and Lent-Easter seasons (or in Ordinary time), other Biblical texts may be chosen but in consultation 

        with the priest or bishop celebrant. For a Solemnity, a Feast or Memorial fixed or set proper readings occur.  (IL #82)

·       The Responsorial Psalm corresponds to each reading and is to be taken from the Lectionary.  It is preferable that it be sung at the ambo. 

        (GIRM #61) Seasonal Psalms may be used except on Feasts and Solemnities.  The Psalm cannot be replaced by a hymn.

·       The Acclamation before the Gospel:

a.  The Alleluia is sung in every time of year other than Lent.  The verses are taken from the Lectionary.  (GIRM # 62a)

b. During Lent, instead of the Alleluia, the Verse before the Gospel as given in the Lectionary is sung.  (GIRM #62b)

c.  If the Alleluia is not sung, it and the Verse are omitted.

 

·       The series of intentions is usually to be:

a.  for the needs of the Church;

b. for public authorities and the salvation of the whole world;

c.  for those burdened by any kind of difficulty;

d. for the local community.

 

Nevertheless, in particular situations, the series of intentions may be concerned more closely to the particular occasion.  (GIRM #70)

 

·       They are announced from the ambo by a reader.   (GIRM #71)

 

·       If there is a monetary collection:

a.  Permission must be obtained from the Bishop;

b. The collection is to be submitted to the Parish Office.


·       The bread and wine are brought up during the procession of the gifts.

·       Gifts for the poor of the Church can be brought by the faithful.  (GIRM #73)

a.  [ie:  non-perishable food, clothing – mitts, socks, tuques, etc.] 

·       Symbols such as books, sports equipment, jerseys, etc. are not to be brought up during the procession of the gifts.

 

·       Because wine (or its appearances) are unfamiliar to most children, we distribute only the Body of Christ to the Catholic Faithful.

·       Have supervisors observe the distribution of the Holy Communion ensuring that the Catholic students receive the Communion

         appropriately and consume it immediately.

·       Teach the importance of reverence for the presence of Christ in the Eucharist, days prior to the Mass.

·       Select Eucharistic Ministers who have been properly trained and commissioned by the parish.  They may be staff or other adults present.

         High School Students who have been trained and approved by the parish may also distribute Communion.

 

1.     HYMNS

·       Should be of liturgical nature, offering praise and glory to God.

·       Must be approved by the priest celebrant.

·       Should be familiar to the students and staff.  If not, they should be taught to the students days prior to the Mass.

·       Provide the lyrics of all hymns.  If preparing a booklet/sheets or projecting the lyrics, copyrights licenses must be obtained.

·       Should be led by a music minister.


2.     MASS PARTS

·       Should be taught/reviewed with the students days prior to the Mass.

·       Should be sung.  If unfamiliar to those present at the Mass, the Mass parts are then recited rather than sung.

·       Provide the responses for all Mass parts.  If preparing booklets/sheets or projecting the responses and/or the readings, the copyright

         policies MUST be respected.

 

 

II. LITURGIES OF THE WORD

 

·       The pastor is always invited to participate in liturgies that take place at the school.

·       Readings are introduced as in the Lectionary.  However, a priest is allowed to replace readings, choosing texts more particularly suited 

        to a particular celebration, provided that they are taken from the texts of an approved Lectionary.  (GIRM #359)

·       There is only one reader for each reading.

·       The Gospel is usually proclaimed by a priest or a deacon.  (In their absence, a lay person may read the Gospel.  However, the greeting,

         “The Lord be with you.” is omitted.)

·       Those present are to stand during the Gospel.

·       The “Alleluia” is not used during any liturgies during Lent.

·       Hymns are to be used.

·       Provide the lyrics of all hymns.  If preparing a booklet/sheets or projecting the lyrics, copyrights licenses must be obtained.  If the

        readings are projected, copyright permissions must also be obtained from the CCCB.

·       Other activities such as the dramatic readings using more than one voice, use of stories in addition to the Scripture passage are permitted

         in as long as it does not contradict the teachings of the Catholic Faith.

·       One of the most repeated statements from Vatican II is, “the Eucharist is the source and summit of the Christian life (L.G.15).  The fact

         that many of our fellow Catholic do not understand or appreciate this, is especially evident during some “Graduation Masses” where the

         popular culture’s ideas about completing initial schooling and reaching legal age set the tone for the Mass as well as the whole weekend.     And while it is natural and only to be expected that young people have a fun time for their graduation, we cannot let the Eucharist be 

         marginalized or manipulated for less than faith reasons.  As Catholics for whom the ‘Eucharist is indeed, the source and summit’, we,

         priests and committed parishioners and Catholic educators, cannot passively allow the Eucharist-Mass to be treated as an “add-on” or 

         a mere ‘nice traditional event’ before the real party begins.

·       In the diocese of St. Paul, we have quite a variety of schools among which high school graduation celebrations can be very different from

         each other.  For some Catholic schools, the Eucharist for the graduating class is a faith filled and religious experience to acknowledge an

         important step in the journey of faith and life.  For others, this has not been the case.

·       Therefore, after prayer and consultation, as your Bishop, I have decided, to not ban totally graduation Masses but rather permit them on a

         case by case basis.  In other words, each graduation Mass requires permission from the bishop.

 

 

       †Bishop Paul Terrio

                     Bishop of St Paul in Alberta

 

 

GIRM =      the General Instruction of the Roman Missal

 


 

Recently the practice has arisen of making a public acknowledgement of Treaty land at the beginning of civic events. The motivation generally seems to be the desire to reach out to the Indigenous peoples of Canada in reconciliation and friendship through an acknowledgement that the territory they now share with non-Indigenous people is their ancestral land.

The question of the appropriateness of making such acknowledgments in a church, or at liturgical events hosted in Catholic institutions, has been raised. In response, the Bishops of Alberta offer the following direction.

We must recognize that, for the Indigenous peoples, “land is not a commodity but rather a gift from God and from their ancestors who rest there, a sacred space with which they need to interact if they are to maintain their identity and values” (Pope Francis, Laudato si, n. 146). Furthermore, they understand treaty as a solemn covenant, entered into between equal and sovereign peoples, to confirm and preserve the respective rights of each party.

The Church’s discernment on this issue is governed by theological principles. Of particular relevance are the Church’s doctrine pertaining to the sacred liturgy and its language, and its theology of creation as the gift of God the Creator to all peoples. Fidelity to these principles, and respect for the profound significance attributed to both land and treaty by the Indigenous peoples, means that great care must be exercised not only in determining the formulation of any treaty land acknowledgement, but also in ascertaining the fittingness of its use in any particular instance or venue. We wish also to insist that a verbal land acknowledgement must be reflective of genuine respect for the Indigenous peoples, and of earnest efforts to walk with them toward lasting reconciliation; words alone are insufficient.

Many of the acknowledgements used in our day are forms of political speech. While they have their place, such formulations would not be appropriate at a Catholic liturgy, whose ritualized language aims uniquely at the praise of Almighty God. Neither would they be fitting for use in a church, since it is sacred space, solemnly consecrated for the worship of God.

To be suitable for use in a church, outside of the sacred liturgy, or at a liturgical event in a Catholic institution, the formulation of acknowledgement must be not a political but a theological statement. In this regard, we recognize that the Church’s theology of creation finds an echo in the Indigenous respect for the land as gift of the Creator. Acknowledging God as giver of the gift is in itself an act of praise. Therefore, where it is deemed appropriate to offer a treaty land acknowledgment at an event held in a Catholic church or at a liturgical event hosted in a Catholic institution, the following formulation is to be used:

“We acknowledge that [Treaty N.] territory, on which we stand, is the ancestral land of the Indigenous peoples, and is common home to everyone in virtue of God, our Creator’s, gracious gift.”

 

Oct 28, 2019

 

 

In December 2006, the original order of the Sacraments of Christian Initiation was restored: Baptism, Confirmation and First Communion.   However, in order for the children “to have sufficient time to assimilate the preparation for Holy Communion and therefore appreciate the great gift of the Eucharist (Bishop Paul Terrio – Pastoral Letter May 1, 2017), it was decided that the celebration of these two sacraments would no longer be together in one liturgy. 

1.     CONFIRMATION WITHOUT MASS

If the candidates for Confirmation are children who have not received the Most Holy Eucharist and are not being admitted to First Communion at this liturgical celebration, Confirmation should be conferred outside Mass.  Whenever Confirmation is conferred without Mass, a celebration of the word of God should precede it. (The Order of Confirmation #13)

 

2.     PROTOCOL FOR LITURGICAL VESTMENTS

The presider will wear during:

·   Advent Season – purple 

·   Christmas Season – white

·   Ordinary Time – green

 

3.     ROLE OF THE DEACON

If there are Deacons in the parish, it is normal that they assist the Bishop during the Confirmation.

 

4.     READINGS

·   During Advent and the Christmas Season, the readings must be the readings of the day.

·   During Ordinary Time, readings with the theme of the Holy Spirit may be selected from the attached list

 

5.     HYMNS

·   Gathering Hymn:  on the Holy Spirit

·   During Confirmation:  on the Holy Spirit

·   Final Hymn:  A sending forth hymn

 

6.     PROFESSION OF FAITH

The Baptismal Candles will not be used by the candidates during the Profession of Faith.

 

7.     CONFIRMATION REGISTRATION

The names of those confirmed, the minister, the parents, the sponsors and the place and date of the confirmation are to be recorded in the register of the parish of the place of baptism.  The parish priest must notify the parish of the place of baptism that the confirmation was conferred, so that it be recorded in the baptismal register, in accordance with can. 535 § 2.  See also can. 895.

 

8.     GODPARENTS

The Godparents usually are to be the same as at Baptism (for questions of other circumstances refer to the parish priest).  The option of choosing a special sponsor for Confirmation is in no way excluded. (O.C.)

 

9.     NAME TAG

The children should wear a name tag.  The children are to use their baptismal name.

 

10.  SEATING GUIDELINES

The children are to be seated in their pews before the celebration starts.  Children should be seated on the side of the pew with parents and the godparents in the same pew.

 

11.  PHOTO GUIDELINES

The Bishop will be available after the celebration for group and individual photos with each of the confirmands. Therefore photos during the celebration are not necessary.

 

12.  CERTIFICATES

Certificates and any other gifts should be handed out after the photo session.                   



Section IV

 

Policy Regarding Funerals, Burials, Cemeteries in the Diocese of St. Paul

  

At the funerals of its children, the Church confidently celebrates Christ’s paschal mystery.  Its intention is that those who by baptism were made one body with the dead and risen Christ may with him pass from death to life.  In soul, they are to be cleansed and taken up into heaven with the saints and elect; in body, they await the blessed hope of Christ’s coming and the resurrection of the dead.

 (quote from 2016 Rituals XIV)

 

All arrangements for Funeral celebrations

Vigil Service, Funeral Mass, Funeral Liturgy outside Mass or Memorial Mass is to be made through the pastor of the parish by the family.

 

1. Time

Funeral Mass are to be celebrated any day except Sundays, Holy Days of Obligation, Holy Thursday, and during the Easter Triduum.

 

2. Place

Generally, funerals are to be celebrated in the parish church of the deceased.  However, another parochial church may be chosen.  In such cases, permission must be sought from the pastor of the parish where the funeral is to be held and the pastor of the parish to which the deceased belonged must be notified.

        

3. Presiding Minister

The Funeral Liturgy is entrusted to the parish priest (pastor) and he presides at the Funeral Rites, especially the Mass. When no priest is available. the deacon assigned to that parish may preside at the Vigil, the Funeral Liturgy outside Mass or the Rite of Committal. When no priest or deacon is available for the Vigil, Funeral Liturgy outside Mass or the Rite of Committal, a lay minister may preside.

 

It is the pastor of the parish, where the funeral is held, who is to give permission to another priest, deacon or lay minister to preside at the Funeral Rites.

 

Through the Funeral Rites, the Church commends the dead to the merciful love of God and pleads for the forgiveness of their sins.

 

4.1. Vigil Service

 A Vigil for the deceased may be held, where the faithful, joined together, can listen to the scriptures and pray.

 

The usual place for this service is the church.  However, it may be celebrated in some other suitable place such as a funeral home or in the home of the deceased. When the Vigil is celebrated in the church, it begins with the reception of the body. This service is held the evening before the Funeral Liturgy.

 

4.2. Funeral Mass

 The Church encourages celebrating the Mass for its members. The celebration of the Holy Eucharist gives the faithful an opportunity to be nourished with the Word of God and the Bread of Life as they express the belief in the communion of saints.

The usual place to celebrate a Funeral Mass is in the church. However, if there is a good pastoral reason, the funeral service may be held in other suitable place.

 

The Funeral Mass is to include:

  ·       Receiving of the body if it did not take place at the Vigil

  ·       Liturgy of the Word

  ·       Liturgy of the Eucharist

  ·       Final Commendation and Farewell. 

 

4.3. Funeral Liturgy Outside Mass

This Rite is to take place when the Funeral Mass is not permitted (for example on Holy Days of Obligation, etc.) or when, for pastoral reasons, the pastor and the family judge that this is a more suitable form of celebration. In special circumstances, (for example when presided by deacons or lay ministers) the celebration may also include Holy Communion.

 

4.4. Memorial Mass

 In some circumstances, in the absence of the Body or Ashes, a Memorial Mass without the greeting and Commemoration Rites may be celebrated in the church.

 

Christian symbols may be used during the Funeral Liturgy and during the Vigil when they are celebrated in the church.

·      Paschal Candle: it recalls Christ’s resurrection and His victory over sin and death. By having the Paschal Candle lit we acknowledge the presence 

       of Christ among the faithful, who gather to pray for the deceased person expressing the faith and hope for eternal life. Christ is our light who leads us

       through the darkness.

·      Holy Water:  it reminds the faithful of their baptism. When it is used in the reception of the body at the church – it is to recall that through baptism  

       the deceased was welcomed into the community of faith. It is also used in the rite of commendation.

·      Incense:  it is a sign of honor of the body of the deceased which through baptism became the temple of the Holy Spirit.  It is also the sign of farewell

       and prayer for the deceased.

·      The Pall:  it is the reminder of the white baptismal garment that the deceased received in baptism as a sign of Christian dignity. It signifies also that

        all are equal in the eyes of God.  The pall may be placed over the coffin when it is brought to the church as a sign that in Baptism the believer

       “clothed himself/herself in Christ” by sharing the new life and resurrection of Jesus Christ.

·       A Book of the Gospel (or Bible):  it is a sign that Christians live by the word of God and that faithfulness to that word leads to eternal life.

·       A Cross:  it is a reminder that the Christian receives the sign of the cross at Baptism and that through Jesus’ suffering on the cross we are invited to

        share in His victory and resurrection.  These symbols are very meaningful and can help the faithful to celebrate more deeply the Funeral Liturgy.

 

Other Symbols:

Only Christian symbols may rest on or be placed near the coffin during the Funeral Liturgy. Any other symbols, that can be meaningful to the family and show the dedication and service of the deceased, for example, national flags, or flags or insignia of associations, may be placed on the coffin, except during the Funeral Liturgy when the coffin is brought into the Church. Family members may wish to be involved in placing these symbols or flowers on or near the coffin. If so, this should be arranged during the planning.

 

If the family wishes to speak a few words of remembrance and give thanks to God for the life of the loved one, they may do so. The wake service at the funeral home or somewhere else is a very good place for a eulogy as is the reception after the Funeral Mass. To include a written text in a funeral program itself could be a satisfactory way to share words of remembrance.


There may sometimes be provision for someone to speak of the deceased at the church, but this does not form part of the Funeral Liturgy. In such cases, the eulogy shall be held immediately prior to the specified time of the service to allow the priest and the faithful to begin the liturgical celebration at the scheduled time.

 

PowerPoint presentations, videos and slideshows are not to be shown within the worshipping space of the church effective January 1, 2012. (cf.  Pastoral Note  dated Dec 16, 2011)

 

 

Funeral rites can be held for the following:

·       any baptized Roman Catholic;

·       catechumens;

·       infants who died before baptism;

·       with the permission of the Chancery Office; baptized persons belonging to other Christian faiths may be granted that privilege.                    

 

8. Other Special Circumstances

If a Catholic has made arrangements to donate his/her body to science, there should be reasonable assurance that the donor’s body will be treated with respect and disposed of in a reverent manner. A Memorial Mass should be held for the deceased as soon as possible.

 

The presence and participation of another Christian minister is acceptable, and they must follow the norms of participation in Roman Catholic liturgies.

Traditional native rites can be added to the liturgy with the approval of the priest.

 

Although cremation is permitted, Catholic teaching continues to stress the preference that the body be present for the Funeral Rites. This is done in imitation of the burial of Jesus’ body. The faithful then are encouraged to delay cremation after the Funeral Rites have been celebrated.

 

If cremation has taken place, cremated remains may be brought to the church and Funeral Mass may be celebrated.

 

It is important that the cremation be not inspired by motives that are contrary to Christian teachings.

 

It is most important that cremated remains be treated with respect and are not left at the funeral home or in the home of a family member. The ashes are to remain intact and are not to be divided or mixed with the remains of another person, or scattered on the land, but are in a timely manner to be reposed in the ground in a cemetery.

 

10. Fees  (Consult your pastor for details)

Fees to be charged for these rites are two-fold: fees for the actual church that is used for the service and fees for the one providing the service. 

 

For a graveside service, an offering can be accepted.

 

Note that all fees may be collected by the Funeral Home and remitted to the parish where the services are held.  This has to be done prior to the services.

 

In some cases, this may not be possible; therefore the parish will collect the fees from the family.

 

11.  Burials

Burial services will be provided to any Catholic of the parish or to any Catholic from other parishes that because of historical or family reasons wish to be buried in a cemetery in our Diocese.

 

If the funeral for the deceased was celebrated in his/her parish, but the burial is to take place at the catholic cemetery in another parish, that parish must be notified prior to the burial.  If the family wishes to be assisted with the burial service at the gravesite, the pastor of that parish must be notified in order to either be present or make sure someone else is there. Revised October 6, 2020


·       that the burial permit has been granted and transmitted to the parish

This is required for a burial of body or cremated remains. It is to be retained in the parish archives on file in perpetuity.

·       that all information has been given in order to fill the parish Cemetery Register

·       that the usual fee for the plot has been paid.

·       note that in order to meet the conditions of burial, everyone also has to obtain the permission from the parish for the burial of a body or cremated

         remains in its Catholic cemetery.

 

Other Special Circumstances

·       A non-Catholic spouse can be buried in our cemeteries with his/her spouse. This is also applicable to their children.

·       Even though, as a general rule, the body or the cremated remains of the faithful Catholics should be buried in a Roman Catholic cemetery, the mortal

         remains of a Roman Catholic in some circumstances may be buried in a non-Catholic cemetery or in a civil cemetery. In such cases, the priest or

         deacon can bless the grave.

·       The Church urges that stillborn and fetuses be given reverent Christian burial in a Catholic cemetery, or another cemetery that the parents choose.

·       Similarly, it is recommended that amputated limbs be treated in the same way and be buried in a blessed place.

 

This Rite is the conclusion of the Funeral Rites. Whenever possible, this Rite is to be celebrated at the site of committal: at the grave, tomb or crematorium.

 

14.  Register

Funerals shall be inscribed in the parish register where they are celebrated.




 

 Section V

“We prepare the living for the life to come; we bury the dead in the Catholic tradition; and we comfort the living with compassion and care.”

 

The Catholic funeral provides courage and comfort for those mourning the death of a loved one. The Mass of Christian Burial especially expresses our faith in Jesus’ victory over death and our personal share in the resurrection. This is done through prayers and blessings, through scripture readings and music,  through rituals and symbols. The more actively a family plans the ceremony, the more they are able to participate in the ceremony and therefore experience its consolation and strength.

 

“A Catholic cemetery is also a visible sign of our belief in the in the resurrection and recalls the unity of the living and the dead. Within this blessed environment, the love of Christ is manifested for all to see.”

 

In our mainly rural Diocese we have nineteen (19) parish communities with resident priest/pastors (three of them also have a priest/associate pastor). However, chancery documents indicate that we have some eighty (80) Catholic cemeteries within the territory of the Diocese.

 

Some of these cemeteries belong to larger parishes and are pastorally and administratively well managed from either the parish office or parish volunteer cemetery committees. But there is a majority of these cemeteries which were connected to small rural mission chapels which no longer exist. Therefore their usage for Catholic burials and their maintenance devolves to, either the nearest active parish or in some cases, the Diocese.

 

1. Church Ownership

 Cemeteries remain under the control of the parish, which remains in general charge of the land. All Catholic cemeteries are blessed so that all graves are considered to be in blessed grounds. Individual graves in a municipal or rural cemetery should be blessed if no portion of the land has been designated as a Catholic burial ground.

 

2. Plot size and encasements

 As a general rule, the burial plot should be at least four feet six inches by nine feet six inches (137x290cm) and a plot for the burial of ashes should be at least two feet by two feet (60x60cm).  Two sets of ashes may be buried on top of an existing grave with the permission of the family of the deceased.  Ashes should be buried a minimum of eighteen inches (46cm) below the surface level of the soil.  However, note that some families may choose to buy a plot for the burial of ashes.

 

Encasements are required for the burial of the body of the deceased.  They may be available for the burial of ashes.

 

3. Decorations and Memorial Items

 Families may place flowers, wreaths or other memorial items near the grave of a loved one.  These should not interfere with the maintenance of the cemetery.  Real or artificial flowers in good condition will remain at the graveside or the tombstone until such time as family members determine that they should be removed.  However, flowers, wreaths or other memorial items that are a detriment to proper grass cutting or maintenance or are faded will be removed as a regular part of cemetery maintenance. All artificial flowers that are to be permanent should be affixed to the monument where it will be the responsibility of the family should these have to be removed or replaced.

 

4. Markers and Monuments

 Markers are owned and are the responsibility of the family of the deceased.  The markers may be re-aligned or leveled by the cemetery maintenance staff but the family must do any repairs or modifications.  Unsafe markers may be removed only after the deceased’s family has been contacted and has refused to correct the situation.

 

The only markers allowed in most our cemeteries are the type known as pillow monuments or the flat types that must fit on the runner or sidewalk at the head of the graves. These markers are the safest and require minimum maintenance over the years and families should be encouraged to use these. Monuments may be up to a maximum height of 40 inches (100 cm.).  These do not encourage vandalism and facilitate the care and maintenance of our cemeteries. However, the monuments must at all times be assessed for safety and should not present any hazard to those who may visit the cemetery. If the parish council so desires, it may allow other markers or monuments.

 

5. Cemetery Register

 Each cemetery is to have a complete cemetery record, which should include a map of the plots, the names and owners of grave easements, notations of the amount paid and entries of burials (indicating the physical location where the deceased is buried and the plot number of the grave).

 

It is the parish priest (pastor) or his delegate who is responsible for maintaining cemetery registers and maintaining plot maps of the cemetery in order to identify burial plots.  Note that cemetery plots are not sold, but the cemetery owner grants the right of burial to the owner of the easement.

 

6. Exhumation

 No disinterment from the grave or removal of a body or cremated remains from a Catholic cemetery may be allowed without the consent in writing of the surviving husband, wife, or next to kin. Also required is the written permission or order from the owner of the easement of the grave, or his lawful representative, the approval of the Bishop or Vicar General or Chancery Office and the proper documents required by civil law.

 

7. Fees

 There shall be no fee charges for plots that had already been reserved and paid.  

 

8. Perpetual Care Fund

 Half of the fees collected from the sale of the plots are for the perpetual care of the cemetery and should be set aside in a Perpetual Care Fund, the interest of which shall be used only for the maintenance of the cemetery. 

 

Conclusion

More information and guidance in regards of Funerals can be found in the Order of Christian Funeral published by the Canadian Conference of Catholic Bishops. Further regulations regarding the sale of cemetery supplies, disposition of remains, operation of cemeteries, mausoleum or columbarium can be found in the Cemeteries Act available at the diocesan offices or through the Queen’s Printer.


Section VI 

 

 1.     The following policy has been determined concerning the offerings of the faithful in the Diocese of St. Paul.

 1.2   Ordinary collections:

1.2.1   It is through the Sunday collections that the diocesan and parish church draws the resources necessary to meet all its needs.

1.2.2   Therefore all the faithful who receive any revenue are encouraged to contribute as a minimum offering to the parish church, the first 

          hour of each week from all sources of revenue.  This represents approximately 2.5% of their revenue.

1.2.3   This request is addressed to all those earning a salary, to those retired and/or pensioned and to those receiving interest on their investments.  

It includes young single adults working either full-time or part-time, seasonally or permanently.

1.2.4   It is from the ordinary funds of the parish that monies are withdrawn to meet emergencies and special projects as well as the care of 

pastoral responsibilities.

1.3 Prescribed collections:

1.3.1  These collections are established to permit help to the Universal Church, and the Canadian and Diocesan Church.  They are the means 

by which people express their response to special needs beyond those of the parish.

These are:

·       Catholic Missions in Canada

·       Needs of the Church in the Holy Land

·       Pope’s Pastoral Works

·       Needs of the Canadian Church

·       World Mission Sunday or  Propagation of the Faith

·       Youth Camp

·       St Paul Diocesan Caritas

·       Vocations – Collection for seminarians (Good Shepherd Sunday)

·       Northern Mission Support

·       Youth Ministries / Camp St Louis / Vocations

  

2.  The biblical attitude of giving the first fruits of one's labour (revenue) goes far beyond the duty of giving towards the administrative needs of the parish.  It flows from the duty of ADORATION (acknowledging that God comes first in one's lives) and from one's RELIGIOUS DUTY (returning to God a part of the 100% one has received from Him).  The cooperation of everyone, clergy and laity, is needed to become knowledgeable regarding our indebtedness to God and to his church.                                                                               

3.  This rule well applied in one's life, will not normally require other contributions.  It is in giving regularly the required portion that the faithful fulfill their duty to support the church in all its aspects.

4.  A yearly budget, would demonstrate the anticipated expenses and revenues; and to appeal to one's Christian sense of belonging, ought to suffice to arouse a generous response to these needs.

5.    The members of the Parish Pastoral Council and of the Parish Finance Committee, with their pastor, will plan to renew in January of each year, the task of educating the faithful in their stewardship responsibility.

 

1.  Some parish revenues are subject to diocesan assessment, others are exempt.

  1.1   Taxable revenues:

1.1.1  All revenues received from the parishioners through ordinary Sunday collections and dues, no matter where or when these contributions are   

         made.  This includes Christmas, Easter and New Year collections. 

1.1.2  All general donations received from the parishioners.

1.1.3 The diocesan assessment is calculated at 12% of all general collections and non-specific donations.

1.2   Non-taxable revenues:

1.2.1 All other revenue is exempt from imposition.  The parish is encouraged to set up a building/maintenance fund.  All maintenance fund spending 

        in the excess of $5,000.00 are to be approved by the Bishop.

1.3   Exceptions:

1.3.1 The parishes authorized in writing by the Bishop to raise non-taxable funds to realize capital projects, contribute in diocesan assessment for 

   the current year, an amount not less than the amount paid the preceding year. 

1.3.2 When donations are requested from outside of the parish, a written approval from the Bishop must accompany the request.

 

III. MEMORANDUM

All priests, pastoral agents and all parishioners involved in the administration of finances and Sunday collections in the Diocese of St. Paul are to be reminded that, with respect to soliciting, receiving and disbursing funds for charitable purposes, beyond regular and special Sunday collections already approved, the explicit and written permission of the diocesan Bishop is absolutely required before undertaking any such solicitation or reception of funds.  A written indication of the purpose of each collection, with the name of the charity and its administrator, address, telephone and fax numbers, and any other pertinent information that may be required, are to be included with all such requests.

 

All funds collected are to be sent directly to the Diocesan Financial Office.  These directives are in conformity with canon 1265-1267 quoted for your benefit, as well as other norms of universal law found in canon 1273-1289.

 

Canon 1265

§1. Without prejudice to the right of mendicant religious, all private juridical or physical persons are forbidden to make a collection for any pious or ecclesiastical institute or purpose without the written permission of their Ordinary and of the local Ordinary.

§2.  The Episcopal Conference can draw up rules regarding collections, which must be observed by all, including those who from their foundation are called and are “mendicants”.

 

Canon 1266

§1. In all churches and oratories regularly open to Christ’s faithful, including those which belong to religious institutes, the local Ordinary may order that a special collection be taken up  for specific parochial, diocesan, national, or universal initiatives.  This collection must afterwards be carefully forwarded to the diocesan curia.

                                                                                                               

Canon 1267

§1.  Unless the contrary is clear, offerings given to Superiors or administrators of any ecclesiastical juridical person, even a private one, are presumed to have been made to the juridical person itself.

§2.  If there is a question of a public juridical person, the offerings mentioned in §1 cannot be refused except for a just reason and, in matters of greater importance, with the permission of the Ordinary.  Without prejudice to the provisions of can. 1295, the permission of the Ordinary is also required for the acceptance of offerings to which are attached some qualifying obligation or condition.

§3.  Offerings given by the faithful for a specified purpose may be used only for that purpose.

 

(Vocations: i.e. to Priesthood)

 

1.  PURPOSE:  This Vocation Trust was established to favour:

1.1   The fostering and development of priestly vocations;

1.2   The maintenance of the priest in his apostolic fervour by studies, sessions, retreats;

 

2.  SOURCES:  All monies derived from resources mentioned here-below will be deposited in this   special fund to be known as St. Paul Vocation Trust.

2.1  The estate of priests or of lay persons specifically assigned for priestly vocations;

2.2  Gifts received for priestly vocations;

2.3  Honorariums from Masses of bination and trination;

2.4  The collection for vocations generated from Good Shepherd Sunday;


3.  DISBURSEMENTS:

  3.1  The St. Paul Vocation Trust is established for the benefit of three groups of people:

3.1.1   For Priests working in the Diocese and for the Diocese, the Vocation Trust will pay for a sabbatical year granted with the approval of the

          Bishop, all the expenses as follows: the official diocesan salary, Canada Pension Plan and EI, company portion etc., room only, a yearly round

          trip back to the Diocese (within Canada only), tuition fees and a pre-determined amount for books required for courses taken during the

     sabbatical year.

3.1.2  For Seminarians in Theology, the Vocation Trust will cover tuition fees, room and board and a fixed allocation for books, but not 

         personal expenses.

3.1.3  For local or national Students in Philosophy:  The Vocation Trust does not provide subsidy for this group.  It will be the responsibility of each

        student to pay his way either personally or through a student loan from a public authority.  (At this level of learning, the student is comparable 

         to other university students with the same opportunities and the same obligations.)

3.1.3.1  In certain cases, and only after discussion and written approval from the Bishop, a student may apply and receive an interest-free loan 

         for tuition, room and board.  The loan is for one school year and must be negotiated yearly.  The student with a loan from the Diocese must 

         take proper means to reimburse his loan in a responsible manner.

3.1.3.2  Should a student discontinue his studies for the priesthood, he should make an honorable effort to reimburse the Diocese.

    

1.  Since 1975 the Diocese of St. Paul insures, under a single set of policies, all the properties of the diocese and of the parishes. All of 

     the arch/dioceses of Western Canada form a mutual insurance group called ASSET PROTECTION GROUP for their common protection. 

2.  The coverage applied to each parish or mission is decided upon by the Parish Finance Committee and the pastor.  For an adequate coverage, 

     a periodic evaluation of the properties must be made by the local people, e.g. contractors, professional appraisers or others.  When additions 

     are made to the buildings or contents, additional coverage should be requested as soon as possible when protection is desired.

2.1  In the cemeteries, the monuments are the property of the families and not of the parish.  They are not protected by diocesan policies against   

       vandalism or loss.

2.2  The small buildings unused for years, and which would not be replaced after a loss, are not insured as a rule unless there is an explicit 

       request made by the pastor/people of that area.  The request must be approved by the Bishop prior to any additions to the insurance policy.

3.    When a parish building is to be erected or renovated extensively, the diocesan agent should be contacted before construction begins, to ensure

       the parish is adequately protected, even in the case of the construction being done by an independent contractor.

  The insurance premiums are paid to "The Diocese of St. Paul" within a month after the invoice is issued.

4.    In the case of any kind of loss, the diocesan financial administrator is to be contacted immediately to report the details of the loss.

  5.    In case of an insured loss that is not replaced, and the parish is not an active community, the cash value collected from the insurance is 

            deposited in the St. Paul Construction Trust (diocesan church building fund), to be used as needs arise.

6.    All COMMUNICATIONS concerning insurance are made with the diocesan financial administrator who, in turn, will contact the administration

       office at Capri Insurance and if required, the Asset Protection Group.

       

1.    The Diocesan Finance Committee is established to provide advice to the Bishop and the Council of Priests (or Diocesan Consultors) regarding

       the following:

1.1  the need of major renovations of existing buildings (major renovations means with a budget equal or superior to 50% (100%) of the annual 

       budget of the parish/mission),

1.2  the need of a new building (the cost of which would be superior to the diocesan imposition paid by the parish/mission the previous year),

1.3  the need for renovation or construction of a "diocesan" structure,

1.4  the planning of such a project, and

1.5  the revision of actual plans and specifications of the project.

 2.   The Diocesan Finance Committee will be involved as soon as a major renovation or a new building is requested. The committee will study the

       need of such work and the scope of the project.

 3.   The Diocesan Finance Committee will follow the development of the project until its final approval and the completion of the work being done.

 4.   The members of the Diocesan Finance Committee will be appointed for a period of three years; their mandate is renewable.                                                                                                                   

1.  All parish properties are owned by "Le Diocèse de St-Paul".

2.  To build, renovate, modify, dispose of, add to, any property of “Le Diocèse de St-Paul”, the Diocesan Finance Committee must be contacted at the very first step of the project.

3.  To dispose of churches:  when churches are closed and not to be used for Catholic worship in any foreseeable future, the Bishop must be consulted before any commitment is made.

  3.1 The church must be stripped of any and all religious articles before it is closed permanently.

  3.2 The local people must be consulted as to the future use of the property, and their reasonable reactions must be considered.

  3.3 Preferred future use must go to Catholic worship in another locality, then to    worship by another Christian community, and perhaps for secular

        purposes if morally advisable.

  3.4 When advisable, the church may be demolished.

     4.  To dispose of other properties, not to be used again by the Catholic community, we can foresee:

       4.1The rental or lease of such property for any acceptable use;

          4.1.1 All revenues proceeding from mineral rights (the production from wells or surface rentals) are the property of the diocese.  They will be

  deposited in the St. Paul Construction Trust (to be loaned eventually to parishes who need funds for building or renovation;

4.1.2 If the proceeds come from a property in an active parish, they will remain in the parish accounts;

4.2 The sale of such property, in which case the proceeds of the sale will also be deposited in the diocesan account, unless the property is in an

      active parish.

  5. Other parish property: documents of all kinds like parish records, bulletins, financial reports, cancelled cheques, etc. are to remain parish property

      and must not be removed or destroyed with the change of personnel.  No liturgical property can be sold.  Religious property such as pews, altars,

      crucifixes, etc. cannot be sold or disposed of without the express written permission of the Bishop.

 

The diocese recognizes that special projects and renovations may take longer than 1 fiscal year to complete.  Often special collections or fundraisers are held to generate revenues to help facilitate these special projects.  The diocese will allow funds to be deferred and used until the project has been completed.  However, these funds cannot be held indefinitely.  Deferral of funds must be requested through the Bishop.  In addition, the request must be accompanied with the following:

a.      Project timelines and parameters (should not exceed 3 years)

b.     Project budget

c.      Sources of revenue

 

Extensions to project deadlines may be granted by the Bishop.  If the funds have not been used after the 3rd year, they will be reclassified as revenue to the general donation account and then will be subject to imposition at the current levy rate.  Long-term projects such as building construction/renovations will house the funds in a separate building investment account until the commencement of the project.


Section VII

1.   INTRODUCTION
The Second Vatican Council reaffirmed that the church is both a visible society and a spiritual community, both an earthly church and a church enriched with heavenly things. But the church visible and the church invisible are not to be considered as two realities, but as one, formed from a divine and human element (see Lumen Gentuim 8).

To pursue her mission in the world, the church therefore needs to acquire and administer temporal goods (see canon 1254).

Faithful to gospel teaching, administrators of church goods are bound to carry out their responsibilities as true stewards: “to fulfill their function with the diligence of a good householder” (Canon 1284 §1). According to Canon 1284, the duties associated with their stewardship include:

·   Safeguarding assets entrusted to their care;

·   Observing the requirements of both canon and civil law;

·   Respecting the will of donors;

·   Collecting and recording income accurately;

·   Paying liabilities in a timely manner;

·   Investing surplus income with the consent of the Bishop;

·   Keeping well organized books of receipts and expenditures;

·   Drawing up an annual report; and

·   Maintaining and protecting documents and records.


The policies and procedures in this manual are intended to assist those entrusted with these responsibilities and those who assist them.

 

a. As required by Canon 537, a Parish Finance Council (PFC) is to be established in every parish.
 

b. It will be the duty of the PFC to assist the pastor in the administration of the goods of the parish. (c.537). The PFC’s role continues under a parish pastor.

c. In all juridical matters, the pastor acts in the person of the parish. It is his responsibility to ensure that the goods of the parish are administered according to Canons 532, 1281-1288 and according to diocesan regulations.

 

d. The PFC is comprised of the Pastor, who always presides, and at least three to five lay persons appointed by him.

 

POLICY:

 All diocesan, parish and mission bookkeeping is managed and performed as coordinated by the diocesan finance office.  The parish secretary or delegate is responsible to work directly with the finance office to ensure all financial matters have been properly accounted for and reported.  The diocesan finance staff oversees all of the necessary functions required for the accounting of the parish finances.  Financial management and budget preparation for each parish and mission remains at the parochial level. The parish pastor governs the financial matters of the parish with guidance from the parish finance council as required.  All financial expenditures over $5,000.00 are to be approved by the Bishop. All parish and mission financial records are held at the diocese office.  This includes all payables, receivables, bank statements, cheques and deposit books.

 

PROCEDURE:

 Expenses:

 Each parish and mission is responsible to ensure all invoicing and expense claims are submitted to the diocesan finance office for processing in a 
 timely manner.

 

Requests for payments are to be sent attention of the accounts payable department.  All requests are to be reviewed and authorized by the parish pastor prior to sending to the diocese.  This is inclusive of all missions under his responsibility.

 

Payments will be paid within a 1 week period of receipt.  Processing time is dependent on the availability of authorized cheque signers.

 

The diocese is responsible to provide all materials, software, postage and labour necessary to perform the bookkeeping function for the parishes and missions.

 

 Revenues:

 Revenues such as offertory collections, donations, rent, resource sales and cemetery plot sales are managed and accounted for at the parish level.  Offertory collections continue to be counted, deposited and reported by either the parish secretary or pastor appointed delegate of the parish as per cash guidelines. 

Revenues are recorded on the monthly collection form provided by the diocese.  At the end of each month, this report is submitted to the diocese finance office to be posted in the parish books.  The parish secretary or delegate will work with the diocesan finance staff to ensure all revenues are properly recorded and that national and diocesan collections are accurate and disbursed accordingly.

 

NOTE:  If a collection occurs on the last day of the month, the revenues are recorded in that given month even if the funds aren’t deposited until the following month.

  

Bank Reconciliations:

 The bank statements for all parish and mission bank accounts are directly forwarded to the diocesan finance office.  The finance staff ensure that all bank activity balances with the figures posted to the accounting system.  If any discrepancies are discovered, they are discussed with the parish secretary or delegate.  If the matter is not resolved, the parish pastor and financial administrator will be asked to assist. 

 

Once the bank statements have been reconciled, a copy of the reconciliation reports are filed along with the bank statement. 

 

GST:

 The diocese, parishes and missions are generally not GST registrants because the sales of their goods and services usually does not exceed $50,000 (this is the threshold assigned by CRA).  If the income from sales exceeds $50,000, then the diocese, parish or mission will be required to become a GST registrant and must charge GST on the sale of goods.

 

Although the diocese, parishes and missions do not charge GST, they are still required to record the amount of GST paid on purchases.  Religious organizations are eligible to apply for a public service body rebate at 50% of the total GST paid.  This rebate is filed semi-annually by the diocesan finance office.  The other 50% of GST is expensed to the relevant account for the purchase.  

 

Financial Reporting:

 After the bank accounts have been reconciled and all financial postings for the month have been recognized, financial reports are provided to the parish for review.  The parish receives a series of reports that are shared with the parish pastor and members of the finance committee as the pastor sees fit.  The following reports are provided to the parish on a monthly basis:

·       Year to date balance sheet

·       Profit and loss for the month

·       Year to date profit and loss

·       Year to date general ledger

·       Profit and loss by class (for parishes that use classes)

 

Record Retention:

 All financial records are maintained and stored at the diocese office in accordance with the legislated record retention requirement outlined by the Canada Revenue Agency (CRA).  CRA requires that all accounting records used to verify income and expenditures be kept for a minimum of 6 years from the end of the last fiscal period to which they relate.  This is retention for a total of 7 years.

 

The following records are to be kept for the life of the parish plus a minimum of two years after the charitable registration is revoked:

Financial Statements

 

The following records are to be kept for seven years:

 

Donation envelopes need to be kept only as long as the parish requires them. The diocesan finance office recommends that donation envelopes for the previous year be kept until tax receipts for that year have been issued. A paper trail must exist showing the individual donations that add up to the bank deposit in the general ledger. CRA does not require the envelopes.

 

Administration Fees:

The diocese pays a monthly activity fee for all the diocesan, parish and mission bank account activity. This does not get charged back to the parishes or missions.  In addition, the diocese does not charge an administration fee to the parishes for the bookkeeping services provided by the diocesan finance office.  Costs associated include labour, supplies, postage, accounting software and overhead.

 

NOTE:  Parish and mission cheques and deposit books are ordered through the diocesan finance office and will be paid directly from the parish or mission bank account.  The cheques and deposit books are kept in the diocesan finance office.

 

POLICY:

The approved banking institution for the diocese and all parish and missions of the diocese is the Royal Bank of Canada (RBC).  All of the RBC accounts are consolidated under one umbrella.  The advantage of consolidation includes secured overdraft protection and more cost efficient banking fees.  All parishes and missions are required to have a general chequing account with the RBC.

 

PROCEDURE: Each parish may have two bank accounts. 

The first account:

Must be with a Royal Bank of Canada and shall be used for paying day-to-day expenses.  Where there is a Royal Bank in the community or a Royal Bank that is easily accessible, the same account should be used for depositing all monies received in the collections.

 

The second account:

Where a Royal Bank branch is not easily accessible, another convenient bank will be used to deposit monies on a regular basis.  However, funds will be transferred from this account to the Royal Bank of Canada account as soon as possible and at least on a monthly basis.  The cash flow is monitored by the diocesan finance office and funds are transferred as needed upon completion of the monthly bank reconciliations.

 

Alternative bank accounts may be requested through the Bishop’s Office in writing with an explanation regarding the necessity of the account.  Under no circumstances is a parish or mission allowed to operate a bank account outside the accounts approved by the Diocese.

 

Any funds that are not required in the near future must be invested with the Diocese of St. Paul.   The diocesan finance office monitors the available funds in the chequing account.  If there is a shortfall or surplus, funds will be invested or divested as needed.  All bank accounts must maintain a positive balance.  If a parish or mission is unable to maintain a healthy bank balance and does not have adequate investment funds to support the ongoing operations, additional fundraising initiatives will be mandatory.

 

Only the Bishop of the Diocese of St. Paul can grant an exception to the above.

 

Signing Authorities:

Cheque signing authority is assigned by the Bishop.  All parish and mission bank accounts have a designated cohort of authorized signers as follows:

 ·       The Bishop of the St. Paul Diocese

·       The Vicar General of the St. Paul Diocese

·       The Chancellor of the St. Paul Diocese

·       The Financial Administrator of the St. Paul Diocese

·       A St. Paul Diocese financial office representative

 

Two cheque signers are required on each cheque.

 

The Christian faithful are obliged to support the church so that what is necessary for divine worship, apostolic and charitable works and reasonable support of ministers is not lacking.

 

Offertory Collection:

 An offertory collection will be taken up at all masses on Sundays and Holy Days of Obligation.

 

Special Collections:

 Special collections authorized or mandated by the Bishop are usually taken up as a second Collection. Special collections are to be used exclusively 

 for the purposes stated.  

 All special collections require the Bishop’s authorization.  Parishes are to ensure that proper authorization is obtained prior to the initiation of the special   collection.

 

NOTE:  Collections are not taken at funeral masses or weddings.

 

POLICY:

 Cash is a highly negotiable and portable asset that must be safeguarded just as all other assets of the parish or diocese.

 

The purpose of developing control guidelines for cash collections is to ensure that:

·       all cash received has been deposited

·       revenues received are recorded accurately

·       cash is safeguarded against loss or misappropriation

·       personnel involved in the handling of cash are protected

·       risk of loss or misappropriation is minimized

 

Cash receipts are defined as cheques or other negotiable instruments as well as legal tender.  These guidelines endeavor to take into account the differences in size and complexity of the various parishes within the Diocese of St. Paul.

 

PROCEDURE AND INTERNAL CONTROLS:

Several functions are required in order to safeguard the offerings. They are as follows:

·       the collection of cash

·       the receipt and the deposit of cash

·       the maintaining of records for donations and for deposits of cash received. 

 

Where possible, each of these functions should be handled by a separate group of individuals or by a different individual.  No one individual including the Pastor, shall have access to the collection prior to and during counting.  Cash handling and collection reporting shall be performed by separate individuals.

 

Once the offering has been collected, the contents of the basket should immediately be placed in a secure, preferably locked cupboard or area with restricted access.  Two parishioners should perform this task.  The priest or parish council must assure themselves that any individual who handles cash within the parish is trustworthy.

 

As soon as possible after the collection, details regarding donations should be recorded, the cash receipts should be counted and the cheques should be stamped “For Deposit Only”.  A control total should be prepared.  A control sheet should then be signed and dated by the two individuals who counted the cash.  Ideally two individuals who will not be responsible for the preparation of the deposit or for the deposit itself should perform this function. Refer to Appendix A for a copy of the control sheet.

 

A pastoral agent, secretary or priest should then prepare the duplicate deposit and ensure that totals match those of the control sheet.  The individual preparing the deposit should then sign the deposit, take it to the bank, and the duplicate receipt should then be stamped by the bank and kept on file for audit purposes.  Recording of the funds will align with the procedures outlined in the revenue section of Parish Bookkeeping.

 

Only a minimum of cash should be kept on hand and where possible, night depository is recommended.  Transportation and deposit of money should be varied so as not to create a regular pattern of transferring funds from the church to the bank.

 

The collection of offerings and the counting of cash should be done on an unpredictable, rotational basis in order to ensure that funds are not misappropriated and the priest or the Finance Committee should periodically undertake a comparative review of collections received. Any changes or discrepancies should be noted and corrective actions taken if necessary.

 

All cash received in the collection plate should be deposited and not used to pay invoices or expenses.  Invoices are to be paid for by cheque or from petty cash rather than from direct withdrawal from the collection.

 

The parish secretary or an approved parish delegate will record the deposit information on the collection form template provided by the diocesan finance department.  This form is to be emailed or faxed to the diocesan finance department no later than 1 week after the prior month’s closing.

                          

It is the responsibility of the parish council or of the parish finance committee

to recognize that cash is an asset and that proper safeguards must be in place in order to protect this asset.  Procedures followed should be examined regularly in order to assure optimum security for the asset and protection for those handling this asset.  These procedures should be re-examined from time to time to ensure that they are still adequate.

 

These procedures represent the optimum method of handling collections and are for guidance only.  Each parish should examine their specific situation in developing internal controls in the collection of cash.

 

Pre-authorized Debit/Credit Collections:

Electronic methods of offertory collections can be implemented for parish collections.  This can be set up with RBC Express through the diocesan financial administrator.  Contracts with parishioners are established and monthly pre-authorized payments are set up for each donor.  It is highly recommended that all Pre-authorized payments are collected only at the beginning of the month as it is much simpler to administratively manage.

 

6 FUNDRAISING INCOME
     POLICY:

All parishes and missions are encouraged to find ways of raising funds in order to assure the viability of the parish on a continued basis.   These funds are to be gathered in such a way as to be morally and civilly responsible.  Fundraising and donations derived from gaming sources sanctioned by AGLC such as casinos and bingos is strictly prohibited.


      PROCEDURE:

The income is to appear as a heading on the Profit and Loss Statement of the parish.   Below this amount a sub-heading listed as an offset account is to be listed so that the net amount of the two items will be a net income that is subject to diocesan imposition.  

 

An example of this would be:   Social Functions             $500.00

                                               Less Associated Costs   -$400.00

                                               Net Profit                            $100.00

 

In the example above, the parish raised $500.00 from its function.  However, it cost $400.00 to pay for the expenses related to this function. 

 

Associated costs or expenses are defined as any cost that is directly related to the function.  These costs would not be incurred if the function had not been held.  Included may be advertising, purchase of food or other products needed to carry out the function, labor costs if these are directly related to promoting and preparing or attending to the event.  Invoices are required for all associated fundraising costs.

 

Diocesan imposition is payable only on the net proceeds of the fund-raiser or in this example $100.00 and would not be paid on the total revenue received for the function. 

 

 Fundraising Events:

Fundraising events such as galas, dinners and concerts are beneficial in way of supplementing parish income. 
The following are requirements for fundraising events:

 ·       The parish is to establish a fundraising event committee.  The pastor along with the committee chairperson will manage the event with guidance from the committee.

·       A detailed budget must be prepared and provided to the diocesan financial administrator prior to commencement.  This will be reviewed and given to the Bishop for final approval.

·       If the event is in partnership with another organization, the criteria and parameters must be established.  It must be clearly advertised as to who is hosting the event and how the funds derived from the event will be used. 

·       If the event is shared with another organization, it is recommended that the financials for the event are accounted for through the parish books.

·       Avoid conflict of interest.  If a committee member is also a volunteer with a partnering organization, they should only represent one organization and not both.

·       If an organization volunteers to assist with the fundraiser, a small donation not to exceed 10% of the profit, could be given to the volunteer organization.

·       A list of donated items for auctions/prizes must be kept along with the list of the successful bidder/winner.

·       Do not take funds from revenues to pay expenses.  A proper paper trail is required.  All reimbursements for purchases must be accompanied with receipts authorized by the parish pastor.

·       Ensure that any permits required are purchased prior to the event such as a liquor permit.

·       Adhere to the counting and collection policy.

·       Periodically remove excess cash from cash boxes, have 2 people count and securely store the funds until the event is over.

·       Donation receipts can be provided to participants and donors of items for auctions/prizes.  The Charities Directorate formula regarding split receipting and advantages must be adhered to.  A full guideline regarding proper receipting can be found on the government website at:

www.ca/charities-giving

 

POLICY:

Payroll is processed through a centralized pay system in the diocesan finance office.  All diocesan clergy, parish support staff and diocesan curia are paid on a monthly basis.

 

PROCEDURE: 

Personnel:

·       Hiring of parish employees and personnel management is maintained at the parochial level.  Diocesan staff are managed through the Bishop’s
Office.

·       All new hires are to be provided with an employment contract along with a schedule outlining the job description and expectations.  A copy of the
diocesan employment agreement template can be requested from the diocesan finance office.  Two signed copies of the contract are to be
produced; 1 for the employee and 1 for the parish.  The parish pastor must sign the contract on behalf of the parish.

·       Additionally, all new hires are required to complete a TD1 and TD1AB.  These forms can be requested from the diocesan finance office or found
on the CRA website at:  https://www.canada.ca/en/revenue-agency/services/forms-publications 

·       Copies of the employment contract and TD1 forms along with a copy of the employee’s banking direct deposit form or void cheque is to be
forwarded to the diocesan financial administrator.

·       Each employee is required to provide a personal email address.  Monthly pay stubs are emailed directly to the employee.

 

Payroll:

·       Payroll is completed in alignment with the AB Employment Standards current regulations.  These regulations can be found on the AB Government
website at:  https://www.alberta.ca/employment-standards.aspx

·       Payroll is released on the 25th day of each month.  If the 25th is on a weekend, the pay is released on the Friday before.

·       All staff paid on an hourly basis are required to submit a monthly time sheet.  See Appendix B for the time sheet template.

·       Salaried employees are paid from the first of the month to the last day of the month.  The hourly staff are paid from the 16th of the month to the
15th of the following month.

·       Time sheets are to be submitted to the diocesan financial administrator within 3 days of the cut-off period.  Adequate time is required for calculating

        the payroll.  Payroll must be uploaded for direct deposit 3 days prior to pay day. If time sheets are not submitted in a timely manner, the
      employee’s pay will not be processed through direct deposit.  A cheque will be mailed directly to the employee.

·       Time sheets must be signed by the parish pastor for all parish employees or the curia department supervisor for all curia staff.

·       Statutory holidays and general holiday pay are paid in accordance with the current Alberta Employment Standards.

·       Requests for specific payroll deductions such as fee reimbursements or clergy pension contributions must be done in writing attention to the
diocesan financial administrator.

·       Pay stubs will be emailed to each employee on a monthly basis.  Questions and concerns regarding payroll can be directed to the diocesan
financial administrator.

 

Clergy Payroll and Pension:

·       Clergy receive remuneration consisting of a base salary along with an allowance provision for housing and cellular phone.  Refer to Appendix C
for the current remuneration.

·       Clergy are eligible to file a T1223 (Clergy Residence Deduction) on their annual tax return.  Clergy may also elect to file a T2200 for use of their
personal vehicle.  These forms can be requested from the diocesan financial administrator.

·       Religious Order clergy who have taken the vow of poverty will not have income tax, Employment Insurance (EI) or Canada Pension Plan (CPP)
deducted from their pay.

·       CPP deductions cease for priests who have reached the age of 65.

·       Pension payments for retired clergy are generated in alignment with the monthly payroll and are directly deposited into the clergy member’s bank
account.

 

T Slips for Income Tax Purposes:

·       All T4 slips for employment income and T4A slips for pension and other income are produced and submitted through the diocesan finance office.
T4 and T4A slips are mailed out as per the prescribed CRA deadline.

·       Taxable incomes such as housing, cellular allowances and health insurance premiums are included on the T4 slips.

·       T4 and T4A slips are issued to Religious Order Clergy, as required by CRA.

 

Worker’s Compensation Board Insurance (WCB):

·       Worker’s Compensation Board Insurance (WCB) is not mandatory for religious based organizations.  Parishes can choose to buy this insurance
as a provision for their lay personnel.  The premiums are quite low and affordable. Clergy are not included in WCB coverage. 

·       WCB returns are filed by the end of February each year.  The diocesan financial administrator files the returns on behalf of the parishes.

 

Departure from Employment:

·       Separation papers otherwise known as a Record of Employment (ROE) are provided to all lay personnel upon departure of employment.  Notice
of termination or resignation is to be provided to the parish pastor.  The pastor will forward this information to the diocesan financial administrator
for processing.

·       ROE papers will be processed and submitted to the government in accordance with CRA’s requirements.

 

8. TRAVEL TO DIOCESAN MEETINGS AND CONFERENCES

POLICY:

Laypersons are encouraged to attend various committee meetings or conferences on behalf of the Diocese of St. Paul as a participant.  The diocese recognizes that costs may be incurred while traveling within our diocese for meeting or conference purposes.

 

PROCEDURE:

Lay persons attend diocesan committee meetings at the invitation of their Bishop.  These committees include finance, liturgy, building, youth and pastoral council. In addition, lay persons may also be asked to attend pastoral or youth conferences.

 

Each person invited to attend a meeting or conference may submit an expense claim.  This claim could include mileage or fuel receipts, meals, incidentals such as parking and required hotel accommodation where there is no option to be housed in diocesan or parish accommodations.

 

The current mileage remuneration shall be reimbursed at the rate of Fifty-five cents ($0.55) per kilometer.

POLICY:

The diocese recognizes that parishes may want to recognize the work done by pastoral agents, employees or volunteers in a special way.  A gift may be provided at the discretion and judgement of the parish pastor.


PROCEDURE:

Long Term Volunteers:

The diocese will allow parishes to make gifts of up to $150.00 for long-term volunteers from the parish funds.  Long-term volunteers are defined as those individuals who have volunteered for the parish for more than five years.

 

Short Term Volunteers:

Any gifts to short term volunteers should reflect the length of volunteering and the time spent as a volunteer.  There are no set fees but it must be noted that no more than $150.00 should be spent on long-term volunteers thereby necessitating a lesser amount based on service for short-term volunteers.

 

The parish must have the approval of the parish finance committee before recognizing volunteers an approval must be sought for the expenditure of parish funds.

POLICY:

Certificates of sacraments received can be provided to individuals.  However, we must recognize the importance and confidentiality of such documents.  A signature and seal are required to formalize the document. Note that these records are for sacramental purposes and not for genealogical purposes.


PROCEDURE:

1.   Application for a baptism, confirmation or marriage certificate must be received in writing via fax, mail or in person.  The individual making the
      request must sign the application.

 

2.   Certificates for baptism, confirmation or marriage will only be granted to the individual named in the certificate or to the parent of the named child.

 

3.   If an application is made on behalf of a living third party, permission must be obtained from the third party before a certificate will be released. 
      The third party must grant permission in writing or must provide a phone or facsimile number where permission may be obtained verbally.

 

4.   In order to obtain a certificate of burial, a copy of the death certificate may be requested.

 

5.   Information that appears on a death certificate from Vital Statistics includes the name, age, date of death, place of death, sex, marital status and
      registration number. 

 

6.   A $30.00 fee shall be charged for each search unless it is for sacramental purposes where no fee is to be charged but the certificate is given to the
      parish making the request.  

 

7.   Each search shall be conducted privately and confidentially.  The individuals shall be asked to return or to wait in another room for the data to be
      prepared.

 

8.   Should permission or death certificate fail to be provided, the application may be denied.

 

9.   Other factors arising in other situations will be examined on a case-by-case basis.  

      The bishop or his designated representative shall make a decision as to whether a certificate can be issued.

 

10. Certificates can be granted for information only.  All certificates are to be signed and sealed.  Refer to the following Appendices for copies of the
        Certificate Applications:

·          Baptism Certificate Application (Appendix D)

·          Marriage Certificate Application (Appendix E)

·          Burial Certificate Application (Appendix F)

In order for the Bishop be informed and knowledgeable about the operations of parishes within the diocese, he must be approached whenever any expenses beyond the ordinary expenses such as utilities, snow removal, minor repairs or acquisition of liturgical supplies are required. 

Each parish must be able to manage their finances in such a way as to ensure that day-to-day ordinary expenses are met. The parish along with the parish finance committee, must budget for ordinary maintenance or replacement of assets as well as renovations or improvements to the parish property.

 

PROCEDURE:

Spending Limits:

 Each parish is responsible to prepare an annual budget and to maintain fiscal responsibility.

 

The maximum spending limit without seeking approval from the Bishop is $5,000.00.  Anything above the $5,000.00 threshold must be submitted to the Bishop in writing for his consideration.  If necessary, the Bishop will consult with the Diocesan Finance Committee.  A written response from the Bishop or his delegate will be provided to the parish pastor.

 

Building Fund:

 Establishment of a parish building fund is highly encouraged.  This fund will act as a contingency fund in the event that major building repairs or renovations are required.  Revenues earmarked for the building fund will be held in an equity account on the balance sheet until needed.  They are considered free of imposition.  However, the parish must be in a fiscal year surplus before funds can be set aside for reserve projects.  If the parish is not in a fiscal year surplus, the building fund will be used to offset any overages on the operation costs.  The funds required to assist with the operation costs will then be imposed at the current levy rate.  At year-end any residual funds remaining from this fund will be set aside in the building fund.  The residual funds will not be imposed.

 

Perpetual Care:

 Cemeteries are held in perpetuity.  They will forever remain the responsibility of the parish and/or diocese.  The diocese recommends that each parish establish a separate investment account for the maintenance and care of the cemeteries within the jurisdiction of the parish.  At year end, 50% of all plot sales will be invested in a cemetery perpetual investment count held with the diocese.  The interest shall be used for the maintenance and upkeep of the cemetery. 

 

POLICY:

Tax receipts may be issued for gifts given to the parish providing the following criteria have been met:

 

A registered charity can issue an official donation receipt only to the individual or organization that donated the gift. The name and address of the donor must appear on the receipt.

 

A charity cannot issue an official donation receipt in the name of anyone but the true donor.

 

A receipt cannot be issued to a group of individuals. For example, if a group of people donated a piano to the parish, a tax receipt could not be issued. If, on the other hand, that same group of people donated cash to the parish, a list of the donors with their names and addresses and the amounts that they donated should accompany their cash donation, as the parish can issue receipts to the individual donors.

 

The gifts must be made directly to the parish. Receipts cannot be issued to individuals who have paid for goods or services on behalf of the parish.  Individuals who have paid for these goods and services should be reimbursed for their expenses.

 

In addition, donors cannot choose the beneficiaries of their donations. Donors can stipulate that the gift be used in a particular program as long as no benefit accrues to the donor and anyone who is not at arm’s length with the donor.

 

Donations must be dated according to the year in which the gift is actually made. If a gift is dated, mailed and postmarked before December 31, but received in the parish after December 31, the parish can issue a receipt using the postmarked date as the date the gift was received. If the gift was postmarked after December 31, then it is considered to have been received in the new calendar year.

 

Gifts-in-kind not accompanied by objective evidence as to their value, such as a purchase receipt, but which are estimated to be valued over $1,000, shall be professionally appraised.

  

PROCEDURE:

 ·          Charity receipts for donations and offertory collections, including special collections, will be issued by the parish designate.  The receipt must include all of the information required as prescribed by the Charities Directorate.  Refer to Appendix G for an example of an acceptable charity receipt.  There are 4 different types of charity receipts as follows:

 

1.        Cash gift no advantage – Example:  A donor makes a cash gift of $20.  The donor, or any other person associated with the donor, has not and will not, receive an advantage for the gift.  So, the amount of the gift and the eligible amount of the gift are both $20.

 

2.        Cash gift with advantage – Example:  A donor pays $50 to attend a fundraising dinner and receives a meal valued at $20.  The amount of the advantage ($20 meal), must be subtracted from the amount of the gift (the $50 to attend the dinner).  So the eligible amount of the gift is $30.

 

3.        Non-cash gift no advantage – Example:  A donor makes a gift of a piece of artwork with an appraised value of $1,500.  The donor, or any other person associated with the donor, has not and will not, receive an advantage for the gift.  So, the amount of the gift and the eligible amount of the gift are both $1,500.

 

4.        Non-cash gift with advantage – Example:  A donor gives a charity a house valued at $100,000.  The charity gives the donor $20,000 in return.  The amount of the advantage ($20,000) must be subtracted from the amount of the gift (the $100,000 value of the house.  So the eligible amount of the gift is $80,000.

 

·          The parish pastor is responsible to review the receipted amounts and sign each receipt.

 

·          All donations/offertories are to be recorded in an approved software program such as Parish Friendly or Acolyte.  In small parishes where software is not available, a manual ledger must be maintained with the donor’s name, address, purpose of donation and amount gifted.

 

·          Returned funds, such as NSF cheques, must be properly accounted for and reflected in the total amount on the charity receipt.

 

·          A gift in-kind is a donation that is not monetary.  It is a donation of a good.  The Charities Directorate outlines many rules and regulations regarding gifts in-kind.  Refer to the website at www.ca/charities-giving.

 

·          Determining the fair market value of goods donated can be complicated.  The diocese recommends that the parishes are cautious with gift in-kind donations.  The donation must be something that the parish needs and would otherwise have been purchased.  The parish pastor and parish finance council should be consulted prior to accepting a gift in-kind.  Additionally, the diocesan financial administrator should be notified as the gift in-kind donation will be recorded in the parish books.

 

·          Once all receipts have been recorded and issued for the calendar year, a copy of a summary list of the total amount of receipts issued must be submitted to the diocesan financial administrator.  This list must include the recipient’s name and total amount receipted for the calendar year.  The deadline for submission is no later than March 31.

 

·          Only charitable donations are to be included on the charity receipt.  If an individual purchases something from the parish, this is to be receipted on a separate receipt.  The parish can purchase a blank receipt book or generate an electronic receipt for this purpose.

 

·          Mismanagement of charity receipts is a serious offence.  A charity could lose its charitable status if there are issues with the management of charity receipts.

 

POLICY:

The operations of a parish has both a spiritual and a temporal side.  The priest is usually located in one parish but serves many missions around.  The secretary, pastoral agent or administrative assistant is usually located in the resident parish and assists the priest in the administration of the parishes and missions.

 

Often, additional financial costs are incurred for parishes that serve missions. Missions are required to share certain costs associated with the delivery of pastoral services.  Cost sharing is to be based on the total costs that include utilities and residential costs, transportation allowance, vehicle expenses, salaries and benefits for the priest and for staff, and office supplies and equipment.

 
PROCEDURE:

Costs shall be shared based on the general collection of the previous year.  A new calculation reflecting costs as listed above of the previous year shall be prepared once all accounting entries for the previous year have been recorded.  The diocesan financial administrator will calculate the shared costs and each parish will then be provided with a copy of the allocations for the fiscal year.

 

Cost sharing shall be calculated by adding general collections of each parish or mission together.  The collection of each shall be divided by the whole and the percentage allocation shall be applied to the total costs as determined above.

 

The diocesan financial office can be of assistance in the allocation or review of costs.  Example:

Cost of the parish:     Utilities for rectory                                     $  3,500.00

                                   Vehicle Expenses and Vehicle Allowance $  8,000.00

                                   Salaries and Benefits – Clergy                   $25,000.00

                                   Salaries and Benefits – Lay Personnel         $20,000.00

                                   Office Supplies and Equipment                  $  2,500.00

                                   Total                                                           $59,000.00

                    

                                       Annual Collection          Percentage Share

   Parish  Annual Collection  $ 60,000.00             60%             $35,400.00

   Mission  1                           $ 30,000.00             30%             $17,700.00

   Mission 2                            $ 10,000.00             10%             $  5,900.00

                           Total               $100,000.00             100%            $59,000.00

 

NOTE:    Allocations are subject to change by the Bishop

POLICY:

In dealing with mass offerings and intentions, one must honor both the laws of the Church and the laws of the country. 

 

The following are important reminders of the regulations dealing with mass offerings and intentions.


In Matters Dealing with Canon Law

Canon 946 states: The Christian faithful who make an offering so that the Mass may be applied for their intention contribute to the good of the Church and by their offering take part in the concern of the Church for the support of its ministers and works. 

 

“To apply the Mass for their intentions” is defined as meaning that the celebrant cannot accept more than one offering for one Mass.

 

The priest may celebrate for his personal intentions, a total of twelve (12) Masses of Bination or Trination per year to meet certain personal obligations of charity; however, he is not entitled to stipends for these Masses.

 

Masses of Bination and Trination are permitted within the Diocese when required for pastoral reasons.  One may not, however, celebrate four (4) Masses on the same day, either by exception or habitually.

 

All priests, whether diocesan or religious, binate or trinate for the intentions of the Bishop.  If the priest celebrates a second or third Mass for a particular intention, he remits the amount of the stipend to the Chancery Office.  On Christmas Day, the additional offerings may be retained by the celebrant.  (Canon 951.1)

 

Quarterly, the priest forwards to the Chancery Office, either the special form indicating the Masses celebrated for the Bishop’s intentions, or the stipends received. 

 

Stipends are not to be applied to Masses of bination or trination celebrated within the context of a concelebration.

In parishes where priests have a surplus of Mass stipends, they are invited to send them to the Chancery Office for re-distribution among priests.  A priest ought not to keep mass stipends for more than eight (8) months in advance. 

 

PROCEDURE:
Collective Mass Intentions:

Single Masses may be celebrated according to a “collective” intention only when the people making the offerings have been previously and explicitly informed of this and have consented that their offerings be used in this manner.

 

These Masses with “collective” intentions may be offered only twice a week and the place and time of the celebrations are to be made public.

 

When these Masses are celebrated, the celebrant may keep only the amount of the stipend established by the Diocese, namely ten dollars ($10.00)

 

The remaining portion of the offerings are to be sent to the Diocese for the St. Paul Vocation Trust Fund. 


Financial Accountability for Stipends:

The stipend for all Masses is to be $10.00 and is to be celebrated for the intentions of the donor.   The donor is to be given a receipt, however, the offering is not considered a charitable donation and as such, the receipt shall not display the Business Identification Number (BIN) of the parish or Diocese.

 

All funds for Mass stipends are to be deposited in a Mass account.  The celebrant will then be paid his offering of five dollars ($5.00) from this account.  The other five dollars ($5.00) will be paid to the priest retirement trust fund. 

 

This income is considered to be taxable income as it is considered the provision of a service and should be recorded on line 104 of your return if it does not appear on your T4 slip.  Note that you may be able to contribute to the Canada Pension Plan on this income as it may be considered self-employment income.   Therefore, it is the celebrant’s responsibility to record any income received as a result of Mass stipends or of any other income that is directly related to his services as a priest.

 

The Bishop of the Diocese of St. Paul devotes all of his time to ministry within the Diocese and both on a national and international basis as required by bishops of each Diocese within Canada.  In recognition of the work performed by the Bishop, the Diocese agrees to cover expenses incurred in the performance of his ministry.


 PROCEDURE:

The expenses to be reimbursed to the Bishop include but are not limited to:

 

·       Vehicle Expenses – Since all travels done by the Bishop are directly related to ministry, all vehicle expenses including gas, vehicle insurance,
registration, repairs and fuel are to be reimbursed at the 100% level upon submission of invoices.  These invoices should be submitted on a
monthly basis and are payable by the Diocese, 

 

·       Other Personal Expenses – All other benefits available to all of the priests in the Diocese shall be available to the Bishop.

 

These include extended health benefits.  However, the Diocese shall cover extended health benefits to the 100% level upon presentation of invoice.  Extended health benefits are those as described with the current policy with Sun Life.

 

In addition, the Diocese of St. Paul shall continue to pay the monthly salary to the Bishop for up to six months in the event of illness or disability. 

 

·       Bishops of Canada are not subject to Employment Insurance deductions from his salary since the Bishop is considered not to be unemployed as
long as he remains the Ordinary of the Diocese.

·       The Bishop should however foresee for his own retirement and may participate in the Priests Retirement Trust Fund that is in force within the
Diocese as long as he wishes even if he should be assigned to another Diocese. 

POLICY:

The Diocese of St. Paul works closely with an investment advisor from UMC Financial Management Inc. located in Edmonton, Alberta.  UMC attends to the financial management of the funds of the diocese.  The advisor and his team monitor the use of funds from both an investment and an operation point of view.  Fund management occurs on a daily basis.  UMC reports to the diocese monthly. The diocese invests all funds not currently required for short-term operations. Interest paid on these funds varies according to interest received from UMC and is subject to change according to financial returns.

PROCEDURE:

·   All parishes are required to invest with the investment program through UMC Financial Management.

 

·   Individual participation in the plan may be considered by the Bishop on a case-by-case basis.  The Bishop reserves the right to refuse any
requests for individual investments.

 

·   New potential investors must provide a written request to the Bishop.  The Bishop will provide a written response regarding his decision.

Interest:

·   Interest accrues on a semi-annual basis.  The diocese receives a variable annualized rate of return less administration fees.

 

·   Interest paid to the investors is calculated on a semi-annual basis.

 

·   Investor interest is 2% less the rate that the diocese receives after administration fees.

 

·   Investors generally receive a better rate of return than that of a bank or other investment companies.

 

·   Investment certificates are prepared on a semi-annual basis after the June UMC report has been released.  The semi-annual certificates are
sent to each parish and individual investor for their review.  It is the responsibility of the investor to verify that the certificate is correct.  Any errors
or omissions should be reported to the diocesan financial administrator.


DIOCESE OF ST. PAUL

PRIVACY POLICY

 (WITHOUT PREJUDICE)

 

“Le Diocèse de St. Paul” in Alberta is an incorporated Diocese in the province of Alberta.  The Diocese is committed to protecting the privacy of
the information of its assigned, contracted and mandated members including clergy, religious, employees, ministers, lay faithful, donors and
other stakeholders.  This policy refers not only to the operations of the Chancery Office but to all parishes and missions that comprise the Diocese
of St. Paul. 

 

We value the trust of those we deal with, and recognize that preserving that trust requires maintaining a delicate but true balance between
collecting information entrusted to us, and sharing it with the institutional church, and /or those who legally or informally lay claim to such
information.  We choose, therefore to maintain the highest standards of accountability and transparency while dealing with the information
shared with us. 

 

These standards include:

1) advance notification of the information we are required to collect in the instances of completing sacramental information.

 

2) limit the collection of information only to that which is necessary for the purpose.

 

3) Where sacramental records are to be provided, have each individual sign an application for the receipt of sacramental records and provide such information only to the individual named in the record or to the parent or guardian of that individual.  Third party requests must be granted permission by the individual before any record will be given.  In the case of a deceased individual, proof in the form of a death certificate or date of death, must be given before any information is to be released to a third party.

 

4) refuse to share any information except as in number 2 above or where required by ecclesiastical authority or by law.

 

5) ensure that all records are stored in a secure manner and are accessible only to authorized individuals.

 

6) ensure security of storage of information, including where it is stored and how it may be accessed.

 

7) ensure that only authorized personnel have access to stored data and records.

 

8) assign a “Privacy Officer” and distribute the policy to all who request same.

 

9) keep only those records and computer data that are required to be permanent in a safe and secure manner.

 

10)  ensure that records and computer data that are no longer required are disposed of in a safe and secure manner.

 

11)  distribution of privacy policy to all who ask, and accepting mandate to update and improve the policy as required.

 

Definition of Information

Information held within the Roman Catholic Diocese of St. Paul that is governed by this policy includes:

 

Personal Information:

Personal information is defined as any information that can be used to distinguish, identify or contact a specific individual. This information includes facts about or related to an individual, as well as that individual’s opinions and beliefs.  Publicly available information such as that contained in telephone or business directories, maps, catalogues, or the like is not considered personal, private information. When an adult individual registers business or contact information with the Diocese, parishes or missions, such is not considered personal or private.  Any information about an individual who has not yet reached the age of reason is considered personal and private, and will not be released except for sacramental purposes or to the parent or legal guardian of that individual.

 

Financial Information: 

Financial information is defined as individual information about a member, donor or supporter that can be used to distinguish, identify, contact or further solicit from that individual.  This information includes statements and receipts made public, written or pictorial records, individual identification in publications (without consent), oral presentation (without consent) and posthumous mention (without consent) of bequests or other estate gifts.  Corporate, institutional or benevolent group gifts and disbursements are not considered private information unless the “Privacy Policy” of that organization so states.

 

Privacy Principles:

The ten principles that must be respected when collecting information are:

 1.  Accountability - Organizations are responsible for all personal information under their control and remain responsible when personal information
      is processed by third parties on their behalf.

 

2.   Identifying purpose - Organizations are required to document purposes before they can collect and use personal information.

 

3.  Consent - Knowledge and consent of the individual are required to collect, use, or disclose personal information.

 

4.  Limiting collection - The amount and type of information is limited to what is necessary for identified purposes.

 

5.  Limiting use, disclosure and retention of personal information - Information can only be disclosed or used for the purposes it was collected.

 

6.  Accuracy - Personal information has to be accurate, complete and as up-to-date as is necessary for the purposes for which it is to be used.

                                                                               

7.  Safeguards - Organizations must take steps to protect personal information from theft and loss, as well as unauthorized access, disclosure,
    copying or use.

 

8.  Openness - Organizations must provide the public with general information on their personal information protection policies and practices, and
    must make it easy to identify and contact the person responsible for personal information protection.

 

9.  Individual access – Upon request, individuals must be informed of the existence, use and disclosure of all their personal information, and be
    given access to that information.  An individual has the right to challenge the accuracy and completeness of the information and have it amended
    as appropriate. 

 

10. Challenging compliance – An individual can challenge an organization’s compliance to the Code, and an organization must develop procedures
      to handle complaints.

 

Privacy Practices:

Personal information gathered in the Roman Catholic Diocese of St. Paul is kept in confidence and securely stored.  All personnel are authorized to access information based only upon their need to deal with the information for the reasons for which it was obtained.  This applies to all certificates of the administration of sacraments and the details contained therein, the receipts and statements concerning donations and gifts, and the contracts signed with employees, members and others.

 

Safeguards are in place to ensure the information is only distributed in compliance with this policy, and to ensure that information is not lost, stolen, exchanged, or fraudulently used.  Individuals may, by written consent, opt out of the restrictions outlined in this policy, but such written consent must be presented in person, to diocesan or parish personnel, during business hours at a business office of record.  Individual requests for information to be shared in exception to this policy are resolved at the sole discretion of the Episcopal See. 

 

The Roman Catholic Diocese of St. Paul uses password protocols to protect personal and other information.  Use of the encoded phonebook registry is encouraged in use of all facsimile machines, to avoid instances of misdialing. 

 

Privacy Officer

The officially designated “Privacy Officer” for the Diocese of St. Paul, its parishes and missions is the office of the financial administrator who may be contacted at 780-645-3277 if you have further questions.  In addition, you may find further information on privacy legislation by contacting the Privacy Commissioner of Canada at www.privcom.gc.ca.

Note - The Sunday of the Word of God (17 December 2020) VATICAN.pdf

Pastoral Letter 
to the
Faithful of the Diocese of St. Paul
on
The Restoration of the Order of the Sacraments of Christian Initiation

  Bishop Luc Bouchard

 December 27, 2006

Introduction

Dear brothers and sisters in Christ,

For a number of years now there has been an ongoing discussion in the Church as to the order of the sacraments of Christian initiation: Baptism, Confirmation and Eucharist.  I have sought the advice of the priests and catechists of the diocese as well as theologians, liturgists and other bishops and I am now ready, as the Church has recommended, to proceed in restoring the order of the sacraments of Christian initiation.  In this pastoral letter, I will explain to you the reasons for this restoration and outline what this change entails.

 Background
To fully appreciate the importance of and necessity for restoring the order of the sacraments of Christian initiation one needs to see them within an historical context.  Over the centuries the Church with great care has initiated candidates into Christian life through Baptism, Confirmation and Eucharist.  However, the sacraments of Christian initiation have been celebrated throughout Church history in slightly different ways and with varying emphasis due to the pastoral necessity of responding to various cultures and times.  The Church, today again, wishes to renew its sacramental theology and practice so as to better preserve and express its central liturgical faith convictions.

The current movement to reform the sacraments of Christian initiation began some years prior to the Second Vatican Council in what was then referred to as the liturgical movement.  This long work of research, deliberation, discussion, and prayer came to fruition in several encyclicals by Pope Pius XII and in several decrees of the Second Vatican Council.  The liturgical reforms initiated by the Council then found specific application in liturgical directives, in revised sacramental rites, in the teachings of the Catechism of the Catholic Church, and in the provisions of canon law.  The point made here is that the current process for restoring the order of the sacraments of Christian initiation is not something new; it has been discussed for well over fifty years and is just now in Canada beginning to affect local pastoral practices.

Historical Overview of the Sacraments of Christian Initiation
From apostolic times until around the fifth century, the sacraments of Christian initiation (Baptism, Confirmation and Eucharist) were celebrated in one flowing, continuous celebration presided by the bishop with the Eucharist being the culmination.  This was the practice for persons of all ages, including children.  Although celebrated in one continuous rite, these three sacraments remained distinct.

In the Middle Ages (5th to 13th centuries) the celebration in one continuous rite began to disintegrate.  Due to a growing concern that infant Baptism not be delayed and due to the difficulty bishops experienced in trying to be present at initiatory celebrations in ever-larger dioceses, bishops were no longer able to be present to administer Confirmation in a unified rite of Christian initiation.  As a result, Baptism and Eucharist were administered together in infancy, while Confirmation was delayed being celebrated by the bishop usually in early childhood.  As a result, Confirmation now followed Eucharist where originally it had preceded it.

During the 13th to 19th centuries, infant Baptism continued to be the norm but now Eucharist came to be delayed until after the age of discretion and Confirmation began again to be celebrated in the original order of the sacraments that is before reception of the Eucharist.

The present practice of receiving Eucharist before Confirmation dates to the time of Pope Pius X who, in 1910, motivated by a pastoral concern that children were being needlessly delayed in receiving the Eucharist, again changed the order of the sacraments of initiation.  Pius X in Quam Singulari established the pattern that persists to the present: children are baptized as infants, receive Eucharist around the age of seven and then receive Confirmation at a later date ranging anywhere from age seven to eighteen.

Theological Considerations
Historical and theological research has led the contemporary Church to appreciate more deeply her earlier initiatory practices.  When an adult became a Christian in the early centuries of the Church, he or she participated in a highly integrated Christian initiation rite.  Each stage of the celebration reinforced and took its meaning from the whole.  Originally the rites were relatively simple and the community experienced them as a single celebration through which a person became a Christian.

The initiatory process had three stages: a person was baptized in water, was anointed and sealed with oil, and then received the Eucharist.  This ceremony was presided over by the bishop.  The meaning of Confirmation, the anointing and sealing with oil, was inseparable from its integral relationship to Baptism and Eucharist and like them was most clearly understood and experienced as a grace and a gift.

Today however, when Confirmation takes place at a later age, there is a strong natural tendency to place an undue emphasis, one that was not present in the practice or theology of the early Church, on the candidate’s maturity.  The reception of Confirmation in the early Church was never understood as dependent on the maturity of the candidate.           

Therefore, the decision to return to the original practice comes from a deeper appreciation of the sacrament of Confirmation:  Confirmation is a grace:

      -       that completes, strengthens and deepens the grace of Baptism,

-        that invites the one who is confirmed to a stronger witnessing of Christian life,

-        that is source of courage,

-        and that is to flourish in a Christian life anchored in the Eucharist, the Eucharist being the source and the 

         summit of Christian life and of the mission of the Church.

 The reception of the sacrament of Confirmation is not dependent upon the age or the knowledge of the one who is confirmed.  The grace that is conferred is a free gift and “does not need ratification to become effective,” (CCC 1308).  The common practice of Confirmation at a later age gives the impression that the reception of Confirmation depends on one’s volition and maturity in order to be effective.  In truth, the sacrament of Confirmation is an effective vehicle of grace at any age as long as it is validly conferred.  Confirmation, like all sacraments, is a gift, which we receive and which perfects us.

 It is not accurate therefore to connect Confirmation with maturity in the psychological sense thereby necessitating its reception at the age of social maturity.  The sacrament of Confirmation indeed strengthens a person to bear witness rather than expresses a person’s determination to bear witness to the faith.  This strengthening is something that can be fittingly received at any age.  Confirmation, which is intimately united to Baptism, is, like infant Baptism, a gift, a grace and a treasure.

When seen as an expression of maturity, the reception of Confirmation can inappropriately be conceived as a type of graduation into an adult faith.  This misconception can cause one to falsely assume that our ability to do good is a result of our own innate ability rather than a result of grace.  Confirmation is not about an individual deciding to embrace the faith of Baptism.  Sacraments choose and embrace us not the other way around.  For instance, in Baptism, God marks us unconditionally as a member of his family and coheir with Christ; we become children by adoption (Galatians 4:5-7).  Once baptized, at whatever age, we can no more choose to cease being a child of God than could the child born of a mother choose to cease to be her natural child.  Similarly, Confirmation is not our “confirming” Baptism or our faith in Christ; it is Christ confirming in us by the gift of the Holy Spirit, the Christian life we have already been given in Baptism.

Church teaching
This approach to Confirmation is one that restores the intimate link that Confirmation has with the other initiatory sacraments.  In referring to the sacraments of Christian initiation, Church documents consistently use the order Baptism, Confirmation and Eucharist and direct that their intimate relationship to each other is to be stressed.  Some recent examples include:

§  The Constitution on the Sacred Liturgy, par. 71:

o   “The rite of Confirmation is to be revised and the intimate connection which this sacrament has with the whole of Christian initiation is to be more lucidly set forth.”

(Walter Abbot, Documents of Vatican II, (America Press, Piscataway N.J. 1966) p 160.)

§  The Decree on the Church’s Missionary Activity, par. 14,

o   in referring to the catechumenate process, states:  “Then when the sacraments of Christian initiation have freed them from the power of darkness, having died with Christ, been buried with him and risen with him, they receive the Spirit who makes them adopted sons and celebrate the remembrance of the Lord’s death and resurrection together with the whole People of God.”

(Walter Abbot, Documents of Vatican II, (America Press, Piscataway N.J. 1966) p 601.)

§  The Apostolic Constitution on the Sacrament of Confirmation

o   refers to the sacraments of Christian initiation as being so closely linked that the rites and words by which Confirmation is celebrated should be closely associated with Baptism and Eucharist:  “In baptism, the newly baptized receive forgiveness of sins, adoption as sons of God, and the character of Christ, by which they are made members of the Church and for the first time become sharers in the priesthood of their Saviour.  Through the sacrament of Confirmation, those who have been born anew in Baptism receive the inexpressible Gift, the Holy Spirit himself, by which they are endowed with special strength.  Moreover, having received the character of this sacrament, they are bound more intimately to the Church and they are more strictly obliged to spread and defend the faith both by word and deed as true witnesses of Christ.  Finally, Confirmation is so closely linked with the holy Eucharist that the faithful, after being signed by holy Baptism and Confirmation, are incorporated fully into the body of Christ by participation in the Eucharist.”

(Rite of Confirmation, Ritual and Pastoral Notes, (Canadian Conference of Catholic Bishops, Ottawa, 1987) p. 5.)

(Rite of Confirmation, Ritual and Pastoral Notes, (Canadian Conference of Catholic Bishops, Ottawa, 1987) p. 13.)

 §  The Rite of Christian Initiation of Adults, par. 208:

o   “According to the ancient practice maintained in the Roman liturgy, adults are not to be baptized unless they receive Confirmation immediately afterward provided no serious obstacle exists.  This connection signifies the unity of the paschal mystery, the close relationship between the mission of the Son and pouring out of the Holy Spirit, and the joint celebration of the sacraments by which the Son and Spirit come with the Father upon those who are baptized.” (Rite of Christian Initiation of Adults, (Canadian Conference of Catholic Bishops, Ottawa, 1987) p. 119.)

  §  The Catechism of the Catholic Church:

o   Affirms the order of the sacraments of Christian initiation (1211, 1212) speaks consistently of Confirmation as the completion of Baptismal grace (1285, 1302-1306, 1314 and 1316) and also states that Confirmation is not dependent for its efficacy on the faith choice of the recipient (1302, 1303, 1308 and 1316).

Catechism of the Catholic Church, (Canadian Conference of Catholic Bishops, Ottawa, 2000).

§  Code of Canon Law:

o   Canons 842:2, 852:1, 866 and 891 presume the close interrelationship of Baptism, Confirmation and Eucharist and states that children at the age of discretion who are baptized at the Easter vigil should receive Confirmation and Eucharist during the vigil.

(Code of Canon Law; English Translation, (Canadian Conference of Catholic Bishops, Ottawa, 1983).

In summary, renewed historical research, theology, church teaching, and canon law all support a restoration of the traditional order of the sacraments of Christian initiation: Baptism, Confirmation and Eucharist.  This restoration enhances the centrality of the Eucharist as the summit and source of the life and the mission of the Church while providing a context in which the meaning of Confirmation is properly understood.  Therefore, this is the

 

Diocesan Policy:

In the Diocese of St. Paul, all who have been baptized should appropriately prepare for and receive the sacrament of Confirmation before their First Communion.  This norm is effective immediately.

A transition period will be necessary for most of our parishes to observe this norm.  I will do all that I can to assist each parish in adopting this policy. As of September 2007, all parishes will begin to implement the restored order of the sacraments of Christian initiation with the result that by 2009 all children will be confirmed before receiving first Communion.

However, a word here on reconciliation: because it must be celebrated before the reception of the Eucharist (CCL 914 - CCC 1310) it will also be celebrated before Confirmation.

After Baptism, children will receive first Reconciliation in grade two or at the beginning of grade three followed by Confirmation and first Communion in grade three.  One of the following two options is suggested:

Option A

Grade Two – first Reconciliation would be celebrated during the Advent and or Lenten season.  Preparation for the sacrament would take place before Christmas or after Christmas.  However, it could also involve a full year process.

Grade Three – Confirmation/first Communion would be celebrated during the Easter season.  Preparation for both sacraments would take place before Christmas or after Christmas.  However, it could also involve a full year initiation process.

Option B

Grade Three – first Reconciliation would be celebrated during the Advent season.  Preparation for the sacrament would only take place before Christmas.

Grade Three – Confirmation/first Communion would be celebrated during the Easter season.  Preparation for both sacraments would take place after Christmas.

Other options could be possible but only after consulting with me. But these options should respect the proper order of the sacraments of Christian initiation.

 

The Role of the Parents
I would like to thank in advance the parents, the parishes, the schools and the catechists within the diocese for their cooperation and their effort in helping to restore the order of the sacraments of Christian initiation.

But let me insist on the irreplaceable role of the parents in the faith journey of their children.

When a child has reached the age of reason, he or she is capable of being a disciple and a witness of Jesus. However, it is obvious that parents must assist their child in developing a life of holiness.  The initiation of children into the sacramental life of the church is primarily the responsibility and concern of parents (CCL 774.2). 

Parents are the first teachers of their children in the ways of faith.  In the Baptismal liturgy, parents are urged to make it their constant care to educate their children in the practice of the faith as well as to see that the divine life which God gives their children is kept safe from the poison of sin and that this life grow always stronger in their hearts. Active participation in the celebration of the Sunday Eucharist, regular Reconciliation, daily family prayer and Scripture reading are but a few examples that enable families to live the Gospel life of Jesus.

 

The Role of the Sponsors
The sponsors of Baptism and Confirmation also have a role to play.  It is desirable that the sponsors of Confirmation be the same as at Baptism.  This signifies the close link of the two sacraments.  If that is not possible, one sponsor is sufficient but that sponsor is to meet the following qualifications: 

§  be sixteen years of age,

§  not be the adoptive parents of the confirmed,

§  be fully initiated into the Catholic faith (Baptism, Confirmation and Eucharist),

§  be leading a life in harmony with the faith,

§  be free of any canonical impediment.

 

The Role of the Bishop
I would like to offer a final word on my role as the ordinary minister of Confirmation.  The Bishop is understood in the Catholic tradition to be a successor of the Apostles and thus who has received the fullness of the sacrament of Holy Orders.  The Bishop presides at Confirmation and is the one who is the ordinary minister of Confirmation (CCL 882). This demonstrates most clearly that the effect of Confirmation is to “unite those who receive it more closely to the Church, to her apostolic origins and to her mission of bearing witness to Christ” (CCC 1313). For these reasons, here in the Diocese of St. Paul, I will continue to celebrate Confirmation. 

However, if for some grave reason, I am impeded to do so, I am able to delegate the pastor (or another priest) to preside.  In this case, the apostolic aspects of the sacrament are maintained by the use of chrism oil consecrated by the Bishop during the Chrism Mass and by the fact that the priest exercises the apostolic ministry through of his ordination by the Bishop.  The pastor (or the priest) must, however, obtain delegation either orally or in written form before doing so.  Otherwise the Confirmations would be illicit and invalid.  He cannot presume that this delegation is already granted. 

All priests, however, do have permission to administer Confirmation to any baptized person in danger of death regardless of age and to adults during the Paschal Vigil.

Conclusion
The challenge that this restoration presents to us will be rewarded as we all come to recognize that the Eucharist is the culmination of the sacraments of Christian initiation and the source and summit of the life and the mission of the Church.  The ongoing formation to holiness and the witnessing of the Gospel that follow will always remain a constant endeavor for all who have been initiated into the Christian life by Baptism, Confirmation and Eucharist.  From grace flows responsibility.  But without grace we can do nothing. May we always be attentive to that grace so that it bears fruit for eternal life in all of us.

 

Luc Bouchard
Bishop of St. Paul

 

Useful Resources

 Apostolic Constitution on the Sacrament of Confirmation
Catechism of the Catholic Church (CCC)

Codex Iuris Canonici (Code of Canon Law) (CCL)

Quam Singulari, Pope Pius X

Rite of Confirmation

Rite of Christian Initiation of Adults (RCIA)

Second Vatican Council

§  Constitution on the Sacred Liturgy

§  Decree on the Church’s Missionary Activity 

Aquila, Most Rev. Samuel, “Send Forth Your Spirit” pastoral letter, Diocese of Fargo, North Dakota, 2002.

Corrada del Rio, Most Rev. Alvaro, “Confirmation, Sacrament of Initiation”, pastoral letter, Diocese of Tyler Texas, 2005 

Wiesner, Most Rev. Gerald, “The Order of the Sacraments of Initiation,” found on website of the Canadian Conference of Catholic Bishops. 

Wiesner, Most Rev. Gerald, “The Sacrament of Confirmation: Initiation or Commitment,” National Bulletin on the Liturgy, Vol. 31, no. 152, 1996.

  PASTORAL LETTER
to the Faithful of the Diocese of St. Paul

for the Adjustment to our Pastoral Practice

of Confirmation and First Communion.

Bishop Paul Terrio

May 1, 2017
Feast of St Joseph, the Worker

Dear brothers and sisters in Christ,

On December 27, 2006 Bishop Luc Bouchard issued a Pastoral Letter in which he restored the original order of the Sacraments of Christian Initiation. This measure was undertaken after considerable study, prayer and preparation. It is now ten years that the diocese has been living this experience of the restored or original sequence of Baptism, Confirmation and First Communion.

When I arrived as bishop in 2012-13, I almost immediately, received letters and comments of concern from some parents and catechists, not about the restored order of the sacraments as such, but rather that with it they found that many children did not have sufficient time to assimilate the preparation for Holy Communion and therefore appreciate the great gift the Eucharist.

In response to this, I consulted with the Priest’s Council as well as several other priests and laity. While some of them had the very same concerns, they all felt that it was not the right time (in 2013) to make any changes so soon after having just undergone the restoration of the sacramental order.

I also consulted with the bishops of two other dioceses which had also restored the order of the Sacraments of Initiation. In one case, the recently appointed new bishop had stopped the new practice and returned to the previous order. In the other case, the also newly appointed bishop had retained the newly restored order. However, he said that while he agreed with the theology of the restored order, he too, found that with it generally the children were lacking adequate preparation for and appreciation of Holy Communion.

Also it has been my experience, for five years now as confirming bishop that while some parishes manage to prepare well for both Confirmation and Holy Communion, most have not managed to do that.  And for sure, this is not because of a lack of effort or good intentions on the part of everyone involved.

Therefore, it is the conviction of myself and the former bishop of Saskatoon, that the real problem has been the joining of the two sacraments in one celebration.  For children of seven or eight years of age, to be preparing for both Confirmation and First Communion, at the same time, is just too much catechetical material in too little time. Also, when Confirmation and First Communion are combined in one liturgical celebration, the unique and supreme importance of the Eucharist for our whole lives as Catholics tends to be less evident.

And so although Bishop Bouchard, wrote in 2006 that “(t)his restoration enhances the centrality of the Eucharist as the summit and source of the life and mission of the Church”, in the light of ten years’ experience of this form of the restored order, I see that it is time to make an adjustment to our current practice in order to be able to better reach this goal and objective for our young people, as rightly stated by our former bishop.

Therefore, the current pastoral practice for the celebration of Confirmation and First Communion is adjusted as follows:

AS OF SEPTEMBER 2017 IN THE DIOCESE OF ST PAUL IN ALBERTA THERE WILL NO LONGER BE CELEBRATIONS OF CONFIRMATION AND FIRST COMMUNION TOGETHER IN ONE LITURGY.

This means that the bishop will continue to visit parishes to confirm but that First Communion will be celebrated later at a Sunday Mass with the parish priest and after a sufficient time interval to better permit the children to have a more gradual and deep assimilation of the rich catechesis for the Eucharist.

Currently, our children prepare and celebrate Reconciliation in grade two and this should continue. In grade three they will be confirmed before or after Christmas but make their First Communion after Easter during the rich Pascal season.

But practically how is this going to work?

A.   Scheduling:
Well, each parish will continue to schedule the Confirmation date with Odette Plamondon at the bishop’s office. (For First Communion the schedule will be much more flexible because it will be a strictly parish Sunday Mass timetable.)

And when will Confirmation take place so that there is a sufficient interval between it and First Communion?

The answer is: on a week day evening during Advent or in January so that that the First Communion Sunday can be after Easter and during the Pascal season.

B.    Catechetical and teaching materials:
To answer this question we are having our 2017 Diocesan Assembly.

During it we shall see how “Growing in Faith, Growing in Christ”, the new Religious education program, can be used as either a complement to or as preparation for the sacraments.

Finally, from the bishop’s perspective, unity of faith and pastoral practice which supports and sustains the former, are essential concerns of episcopal ministry. In this diocese, we have parishes with Catholic schools and parishes without them. Also, we have parishes which are First Nations as well as non-First Nation parishes. The fact is that there are very large differences of pastoral practice and resources from parish to parish as regards catechesis and sacramental preparation.

As a Catholic man of faith but even more as a bishop with responsibility for the souls of all people of the diocese, I cannot resign myself to the fact that some children have access to better pastoral resources and practices than others just because of the accident of birth and social context.   

From all accounts the “Growing in Faith, Growing in Christ” is one of, if not the, best Catholic religious education program(s) in the world today. I cannot accept that only the more fortunate children of the diocese have access to this great nourishment for their faith.

Therefore after considerable negotiations our diocese has obtained the license and digital code(s) to be able to connect all our parishes’ children with this wonderful contemporary but fully Catholic food for their lives of faith. In fact, for all non-Catholic school parishes, Louise Lavoie will be able to function as superintendent/principal/Religious Ed coordinator so that all sacramental prep/catechists/parents and pastors can access and participate in this exciting new chapter of the journey of Catholicism in Canada.

In all of this, we are somewhat pioneers because no other diocese has yet tried to implement on the level of all its parishes this new religious education program’s potential to enrich and harmonize the sacramental practice of the whole diocesan faith community.

Also, we are pioneers in the sense that the program is still new. Therefore, during our May 12 and 13 Diocesan Assembly, Charlie Weckend, Religion Ed Coordinator for Ft McMurray Catholic School Division, where they have twelve catholic Schools, has accepted to provide us with their experience of the new program and his suggestions for using it as a complement to or, in some exceptional parish contexts, as basic sacramental preparation material.

I send this letter out to you now so that the questions and suggestions that it may raise can be brought to our meeting on May 12 and 13 for the further benefit of us all on this wonderful faith journey.

Bishop Bouchard wrote in conclusion to his letter,

“The challenge that this restoration presents to us will be rewarded as we all come to recognize that the Eucharist is the culmination of the sacraments of initiation and the source and summit of the life and the mission of the Church.”

May these adjustments to that initial restoration and the prayers and pastoral zeal of us all, contribute to the fulfillment of that noble objective.

Sincerely in the Good Shepherd,

Bishop Paul Terrio
Bishop of St Paul in Alberta  

“Holy Baptism is the basis of the whole Christian life, the gateway to life in the spirit, and the door which gives access to the other sacraments.  Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission…”    Catechism of the Catholic Church #1213

Baptism is the first step into initiation in the Church.  At baptism the individual receives God’s grace and becomes a member of God’s family.

There are two rites of Baptism:

1.  The Rite of Baptism for Children is use exclusively for children under the age of reason (seven years or Grade 2). 

2.  The Rite of Christian Initiation of Adults, (adapted for children) is used for everyone over the age of reason (eight years…).

Parents are the primary teachers of faith to their children.  Parents take a Baptism Preparation Course prior to their child’s baptism.  At their child’s Baptism, parents promise to raise their child in the Catholic faith.

 For Baptism Preparation contact your local Parish.

 See RCIA (below) for Baptism Preparation for persons over the age of reason.

For more information see:

Catechism of the Catholic Church – Article 1- The Sacrament of Baptism #1213 – 1284

You Cat – Section Two – The Sacrament of Baptism # 194 – 202

CCCB – Liturgy Office – Documents - Renewing Our Baptism: Basis of our Christian Life

Rite of Christian Initiation for Adults (RCIA)

The Rite of Christian Initiation of Adults is a process for welcoming adults into the Roman Catholic Church.

A similar process is offered for children who have reached the age of reason (seven years or grade 2).
Contact the local parish to inquire about the RCIA process.

Reconciliation is one of the sacraments of healing. 

It is called:

                           the sacrament of conversion … CCC 1423

                           the sacrament of Penance… CCC 1423

                           the sacrament of confession… CCC 1424

                           the sacrament of forgiveness… CCC 1424

 

“It is called the sacrament of Reconciliation, because it imparts to the sinner the love of God who reconciles: “Be reconciled to God.” (2 Cor 5:20) He who lives by God’s merciful love is ready to respond to the Lord’s call: “Go; first be reconciled to your brother.” (Mt 5:24)” CCC 1424

Reconciliation involves the recognition and forgiveness of sins through conversion throughout one’s life.

Children who have been baptized can prepare for and receive the sacrament of Reconciliation once they have reached the age of reason.  Reconciliation is a repeatable sacrament.

Reconciliation must be celebrated before the reception of Confirmation and Eucharist (CCC 1310).


Baptism Certificate:

Parents must provide a baptism certificate in order to register for preparation for the sacrament of Reconciliation.  The parish must ensure that the child is a baptized member of the Roman Catholic Church before preparing and celebrating the other sacrament of Reconciliation.

Records of baptism are held in the parish in which the child was baptized.  Contact the parish to request a copy of the certificate of baptism. 

 The Parish partners with parents to appropriately prepare children for First Reconciliation.  After baptism, children will prepare for and receive first Reconciliation in grade two (age 7) during Advent or Lent or at the beginning of grade three (age 7 or 8) during Advent. See December 27, 2006 Pastoral Letter.

 

 For more information see:

December 27, 2006 Pastoral Letter to the Faithful of the Diocese of St. Paul on the Restoration of the Order of the Sacraments of Christian Initiation Bishop Luc Bouchard

Catechism of the Catholic Church – Chapter Two – The Sacraments of Healing #1420 - 1470

You Cat – Chapter Two – The Sacraments of Healing #224 - 239

 “… the reception of the sacrament of Confirmation is necessary for the completion of baptismal grace.  For “by the sacrament of Confirmation, [the baptized] are more perfectly bound to the Church and are enriched with a special strength of the Holy Spirit.” Catechism of the Catholic Church #1285

Children must receive the sacraments of Baptism and Reconciliation prior to Confirmation.


Baptism Certificate:

Parents must provide a baptism certificate in order to register for preparation for the sacrament of Confirmation.  The parish must ensure that the child is a baptized member of the Roman Catholic Church before preparing and celebrating the other sacraments of initiation (Confirmation and First Communion).

Records of baptism are held in the parish in which the child was baptized.  Contact the parish to request a copy of the certificate of baptism. 


Sponsors (godparents):

Sponsors are the spiritual parents of the child.  They help with the faith formation of their godchild.

The sponsors should be the same as the Baptism Godparents.   If not, a man and a woman or one man for boys and one woman for girls. A sponsor must be at least 16 years of age.  They must be baptized, confirmed, and a practicing Catholic. 


For more information see:

December 27, 2006 Pastoral Letter to the Faithful of the Diocese of St. Paul on the Restoration of the Order of the Sacraments of Christian Initiation Bishop Luc Bouchard

Guidelines for Confirmation and First Communion Celebration (Revised February 12, 2014)

Catechism of the Catholic Church – Article 2 The Sacrament of Confirmation # 1285 – 1321

You Cat - #203 – 207

Guidelines for Confirmation and First Communion Celebrations (revised February 12, 2014)

“The holy Eucharist completes Christian initiation.” CCC # 1322

It is “the source and summit of the Christian life.”  Lumen Gentium 11.

To receive the sacrament, the child needs to have the desire to receive Christ, and to be able to distinguish the Eucharist as the Body and Blood of Jesus.  Eucharist is a repeatable sacrament.

Baptism Certificate:

Parents must provide a baptism certificate in order to register for preparation for the sacrament of First Eucharist.  The parish must ensure that the child is a baptized member of the Roman Catholic Church and have celebrated reconciliation before preparing and celebrating Confirmation and First Communion.

Records of baptism are held in the parish in which the child was baptized.  Contact the parish to request a copy of the certificate of baptism. 

For more information see:

December 27, 2006 Pastoral Letter to the Faithful of the Diocese of St. Paul on the Restoration of the Order of the Sacraments of Christian Initiation Bishop Luc Bouchard

Catechism of the Catholic Church – Chapter Two – The Sacraments of Healing #1420 - 1470

You Cat – Chapter Two – The Sacraments of Healing #224 - 239

Guidelines for Confirmation and First Communion Celebrations (revised February 12, 2014)

The Catholic Church, as a community of believers in Jesus, truly desires that each couple who marries in the Church, has a happy marriage leading to fullness of life.  The Church wishes to accompany all couples with loving support as you prepare for marriage.  Marriage Preparation is a requirement as part of your wedding preparations in the Church.  This is an opportunity for you and your fiancé to grow in an even more fruitful and committed relationship with one another.

 Four steps to getting married

1.  Contact your parish.

In order to allow time for reflection together and for fulfilling all of the steps in preparation for marriage, a couple (a man and a woman) must pay a personal visit to the parish priest six to nine months prior to the proposed date for their wedding.

 2.  Attend a Catholic marriage preparation program

Marriage Preparation Courses offer:

-        Information about what the Catholic Church believes and teaches about marriage and family life.

-        Advice and practical assistance for your daily married lives.

-        An introduction to Natural Family Planning, a method of planning your family that is both reliable and in harmony with God’s design for sexual intimacy and Church teaching.  Natural Family Planning not only assists with planning or spacing births, but is also extremely effective in working with any infertility issues.

 Contact your parish office for information about upcoming Marriage Preparation Courses.

 3.  Follow-up meeting with your priest

After completion of an approved Marriage Preparation Course a second meeting is to be conducted by the priest, deacon or parish worker.  Its purpose is to give you, the couple, the opportunity to reaffirm your decision for marriage and in particular for marriage in the Church.  Each party will be interviewed separately.

 4.  The Celebration of your wedding

Weddings can be celebrated on any day of the week.  Weddings may not be celebrated in Holy Week or on any day of the Easter Triduum. 

Weddings during Advent and Lent are not encouraged.  If a wedding is celebrated during Advent or Lent, the wedding ceremony should reflect the special nature of this liturgical season.

 

For more information see:

Catechism of the Catholic Church – Article 7 – The Sacrament of Matrimony #1601 - 1666

You Cat – Chapter Three - The Sacrament of Marriage #260 – 271


Links:

Catholic Engaged Encounter http://ceewest.com/

For Your Marriage http://www.foryourmarriage.org/

Marital Healing http://www.maritalhealing.com/

Retrouvaille http://www.helpourmarriage.com/

World Wide Marriage Encounter http://www.wwme.org/

“Holy Orders is the sacrament through which the mission entrusted by Christ to his apostles continues to be exercised in the Church …”   # 1536 Catechism of the Catholic Church

 Everyone is strongly encouraged to pray the Diocesan Prayer for Vocations. 


For more information see:

Catechism of the Catholic Church -  Article 6, # 1536 – 1600

You Cat Chapter Three #249 – 259

See Vocations page

“The Lord himself showed great concern for the bodily and spiritual welfare of the sick and commanded his followers to do likewise.” #5, Pastoral Care of the Sick: Rites of Anointing and Viaticum.

 The sacrament of the anointing of the sick is a repeatable sacrament.

Contact the local parish priest or hospital Chaplin to request the Sacrament of the Anointing of the Sick.

For more information see:

Catechism of the Catholic Church – Article 5 – The Anointing of the Sick #1499 – 1532

You Cat – The Sacrament of the Anointing of the Sick #240 – 247.