ARCHDIOCESE OF PHILADELPHIA
M A N U A L
FOR
SELECTED GUIDELINES & POLICIES
This manual is not intended as a comprehensive compilation of all Archdiocesan guidelines, policies, procedures, and/or requirements. Rather, it contains those selected items which are used most frequently in parish ministry. All other guidelines, policies, etc. can be obtained from the respective office that oversees them.
MANUAL FOR SELECTED GUIDELINES & POLICIES FOR THE ARCHDIOCESE OF PHILADELPHIA
CONTENTS
ITEM I - Initiation Sacraments
Item I - A - Guidelines for Sponsors for Baptism & Confirmation
Item I - B - Guidelines for the Place of Celebration of First Penance, First Holy Communion & Confirmation
Item I – C - Guidelines for Conditional Baptisms
Item I – D - Confirmation of Baptized Catholic Adults
ITEM II - Marriage
Item II - A - Marriage Preparation Policy
Item II - B - Policy on Place for Marriage
Item II - C - Requirements for Inter-diocesan Weddings
ITEM III - Liturgy
Item III - A - Guidelines for Guest Speakers at Sunday Mass
Item III - B - Guidelines for Homilies and Words of Remembrance in the Order of Christian Funerals
Item III - C - Ministry of the Word, Preaching & the Permanent Deacon
Item III - D - Guidelines for Celebrating the Extraordinary Form of the Roman Rite
Item III - E - Norms Regarding Extraordinary Ministers of Holy Communion
Item III - F - Norms Regarding Communion Services when Daily Mass Cannot be Celebrated
Item III - G - Norms Regarding Cremation
Item III - H - Norms Regarding Mass Offerings
Item III - I - Baptism, Confirmation, and Eucharist at the Solemn Paschal Vigil
ITEM IV - Parishes
Item IV - A - Parish Finance Councils - Purpose, Principles & Obligations
Item IV - B - Parish Pastoral Councils - Rationale, Principles & Guidelines
Item IV - C - Guidelines for Private Chapels in Rectories
Item IV - D - Guidelines for the Use of a Church under the Care of a Parish, Other than the Parish Church (aka “Worship Site Church”)
Item IV - E - Guidelines for the Registration of Non-Resident Parishioners
Item IV - F - Standards of Ministerial Behavior and Boundaries
ITEM V - Consecrated Life
Item V - A - Personnel Guidelines for Religious Serving in the Archdiocese of Philadelphia
ITEM VI – Eastern Catholic Churches
Item VI - A - Guidelines for Certain Issues Arising between the Latin Catholic Church & the Eastern Catholic Churches
August 2020 Item I-A
GUIDELINES FOR SPONSORS FOR BAPTISM & CONFIRMATION
[Originally promulgated by Cardinal Bevilacqua on November 30, 1995; amended by Cardinal Rigali on November 1, 2006]
The following guidelines are meant to assist the priest or deacon in assessing suitability for the role of sponsor (godparent) at Baptism or at Confirmation. These guidelines are based on the requirements for sponsors as delineated in canons 872 - 874 of the Code of Canon Law.
1. A person who is to be baptized or confirmed is to have a sponsor. While it has become a tradition to have two sponsors at Baptism, having only one sponsor is acceptable. No more than two sponsors are permitted, however, and the two sponsors may not be of the same sex.
2. A sponsor must have completed the sixteenth year of age, unless the pastor or minister of the sacrament grants an exception for a lower age, provided there is a just cause.
3. A Catholic who has not already received the sacraments of Confirmation and Holy Eucharist may not be a sponsor. Such a Catholic is to be encouraged to complete Christian Initiation at an appropriate time.
4. A priest or deacon may be a sponsor at Baptism provided he is not the minister of the sacrament. If a priest is to be a sponsor at Confirmation, it is understood that he will concelebrate the Mass. A member of an institute of consecrated life or of a society of apostolic life may be a sponsor.
5. A Catholic who has defected from the Catholic Church may not be a sponsor. A non- practicing Catholic may be admitted as a sponsor only if the pastor or minister of the sacrament can determine that the person is in the process of returning to the regular practice of the faith.
6. With the permission of the Archbishop, obtained through the Chancery Office, a substitute sponsor may be added to the sacramental register when, for example, the original sponsor has died or has left the Church by a formal act; however, the name of the original sponsor is not to be removed.
7. A suitable member of an Eastern Orthodox Church may be admitted as a sponsor, but only together with a Catholic sponsor, for a just cause, and as long as there is provision for the Catholic education of the person to be baptized. Similarly, a Catholic is not forbidden to be a sponsor in an Eastern Orthodox Church, if he or she is so invited. Guidelines for Sponsors for Item I-A (cont.) Baptism and Confirmation Page 2 ______
8. A baptized non-Catholic may be admitted as a Christian witness at Baptism, but only together with a Catholic sponsor. Similarly, a Catholic may act as a Christian witness for a person being baptized in another ecclesial communion, but not as a sponsor.
9. A person who has defected from the Catholic Church may not be a Christian witness, nor may a non-baptized person serve in this capacity.
10. A parent is not to be the sponsor for his or her child. An adoptive parent is to be discouraged from exercising this function.
Item I-B
GUIDELINES FOR THE PLACE OF CELEBRATION OF FIRST PENANCE, FIRST HOLY COMMUNION & CONFIRMATION
[Promulgated by Cardinal Rigali on August 14, 2006]
The parish, under the leadership of the pastor, is the door for the faithful to participate in the ordinary Christian community. Here the Christian faith is first received, expressed and nourished. The Eucharist is at the heart of the parish’s life. As the Scriptures are proclaimed and the Creed professed, the truths of the faith shape ever more profoundly the faith of the People of God. Through the celebration of the Eucharistic Sacrifice, they come to know the Paschal Mystery more intimately and experientially. They receive not simply the knowledge of God, but they come to know the living God. Then, from the parish the faithful are sent on their apostolic mission in the world.
I. GUIDELINES REGARDING THE PLACE OF CELEBRATION OF FIRST PENANCE & FIRST HOLY COMMUNION
A. It is strongly encouraged that First Holy Communion be conducted in a solemn liturgy.
B. First Penance and First Holy Communion are ordinarily to be received in one’s own parish church. Children attending a consolidated school, regional school, a neighboring parish school or religious education program, therefore, should receive their First Penance and First Holy Communion in their own parish church rather than in the church of the host parish that is providing the school facility for their Catholic education.
C. When a request comes from the parents or guardians of a child to allow their child to receive First Penance or First Holy Communion at a neighboring parish, the pastor is asked, before making a decision, to take seriously this request considering any legitimate sensitivities that may exist.
D. When exceptions exist for the celebration of First Penance and First Holy Communion to take place outside the child’s parish church, the following procedures are to be followed:
1. The parents or guardians who wish to have their child receive First Penance and First Holy Communion in another parish are to obtain permission from the pastor of their own parish.
2. The pastor, in whose parish these sacraments will be celebrated, must give permission and be in agreement that the child has been adequately prepared for the reception of those sacraments. Place of Celebration of First Penance, Item I-B (cont.) First Holy Communion, and Confirmation Page 2 ______
3. After the child has received these sacraments, notification is to be sent to the home parish of the child concerning the reception of these sacraments.
4. It is recommended that, if children attend a neighboring parish school and received First Holy Communion in the neighboring parish church, the pastor of the children’s own parish should designate a Sunday Mass shortly thereafter to acknowledge solemnly their reception of First Holy Communion.
E. Private Catholic Schools which have had a long-standing tradition of celebrating First Penance and First Holy Communion may continue to follow this practice. However, the above guidelines are to be observed. The location chosen should be a chapel or an appropriate place which ensures the sacredness of the event.
II. GUIDELINES REGARDING THE PLACE OF CELEBRATION OF CONFIRMATION
A. Ordinarily, individuals are to receive the Sacrament of Confirmation in their own parish church. When a request comes from the parents or guardians of a child to allow their child to receive Confirmation at a neighboring parish, the pastor is asked, before making a decision, to take seriously this request considering any legitimate sensitivities that may exist.
B. When exceptions exist, the Sacrament of Confirmation may be administered outside the parish church of the individual receiving the sacrament. In these case, the following procedures are to be followed:
1. Parents and guardians who wish to have their child receive Confirmation in another parish must obtain permission from the pastor of their own parish.
2. The pastor, in whose parish this sacrament will be celebrated, must give permission and be in agreement that the individual has been adequately prepared for the reception of the Sacrament of Confirmation.
3. After the reception of the Sacrament of Confirmation, notification is to be sent to the home parish. Item I-C
GUIDELINES FOR CONDITIONAL BAPTISMS
[Promulgated by Archbishop Chaput on January 12, 2018]
Baptism is the gateway to the sacraments. Therefore, the pastor must establish that a person was validity baptized before other sacraments are celebrated. Valid baptism requires: (1) the Trinitarian formula, (2) water by pouring or immersion, and (3) the necessary intent.
To establish that a baptismal ceremony took place in a non-Catholic ecclesiastical community, any one of the following is normally sufficient:
• A signed certificate or affidavit from the non-Catholic ecclesiastical community
• The testimony of a reliable witness to the baptism
• The testimony of the person himself or herself when baptized as an adult
Baptisms celebrated in non-Catholic ecclesial communities are presumed valid unless there is a serious reason to doubt that the proper matter or form were used, or to doubt that the necessary intent was present (cf. canon 869§2).
• Such doubt could arise, for example, from a baptism having taken place in an ecclesiastical community with a practice of using alternate formulas for the Trinity or in a community with a non-traditional understanding of baptism itself.
• When such a doubt arises it must be carefully investigated to see if the doubt can be resolved (canon 869§1).
• If the serious doubt persists after investigation, the matter is to be explained to the parties involved and a private conditional baptism is to be celebrated (canon 869 §1 and 3).
Should questions arise as to which non-Catholic communities have baptisms that have been determined to be invalid or concerning circumstances that could give rise to a reasonable doubt of validity for a particular baptism, pastors are encouraged to consult with the Chancery Office or the Office for Divine Worship. Item I-D
CONFIRMATION OF BAPTIZED CATHOLIC ADULTS
[Promulgated by Archbishop Chaput on January 12, 2018]
For the purposes of this policy an adult is anyone sixteen years of age or older.
The ordinary minister of the Sacrament of Confirmation for baptized Roman Catholics is a bishop. Ideally, this occurs during the pastoral visit of the bishop to the parish.
• Every effort should be made to prepare Catholic Adults seeking Confirmation to participate in the parish celebration with the bishop.
• The candidates for this sacramental celebration are baptized Roman Catholics who have been properly catechized for Confirmation (and if needed, for the reception of First Communion).
The pastor, or indeed any priest, has the faculty to confirm a baptized Catholic of any age who is in danger of death. The law itself grants this faculty. (Canon 883).
Outside of the danger of death, a priest who foresees a genuine pastoral need to confirm a baptized Roman Catholic can do so only with the specific delegation of the bishop (see Canon 882 and National Statutes for the Catechumenate, nos. 28-29). This delegation is required for the validity of the Sacrament in the case of a Roman Catholic candidate.
• All priests of the archdiocese who possess the full faculties of the archdiocese are specifically granted the faculty to confirm Roman Catholic Adults on any occasion from Palm Sunday through Pentecost Sunday (inclusive).1 There is no need for an additional letter requesting this faculty during the period specified.
• Outside of this time period, the faculty to confirm Roman Catholic Adults must be requested from the archbishop or from those possessing a special mandate to grant the faculty (i.e. the auxiliary bishops and the vicar general.)2
Questions can be directed to the Office for Divine Worship or Chancery Office
1 January 25, 2012 decree issued by Archbishop Charles Chaput, OFM, Cap. 2 To confirm a baptized Catholic who is under 16 years of age (outside of a danger of death), the request for specific delegation is necessary throughout the year. Item II-A
MARRIAGE PREPARATION POLICY
[Promulgated by Cardinal Rigali on June 30, 2006; Amended by Archbishop Chaput on January 12, 2018]
INTRODUCTION
Marriage and Family life have a central role in the life and mission of the Church. This is rooted in the nature of marriage, which is revealed as the fundamental human community made in the image and likeness of God (cf. Gen 1:26-28), and which has been raised by Christ to the level of a Sacrament between the baptized as a sign of His spousal union with the Church (cf. Eph 5: 31- 32). Consequently, the Church has a great responsibility to provide a Marriage Preparation Program to assist couples in preparing for their vocation to marriage.
PURPOSE OF THIS POLICY
Because couples asking the Church to witness their marriage are at various stages of faith development, the following identifies what is to be in place for an adequate program of formation that will assist couples in their preparation for marriage. This policy promotes the following values: the dignity of marriage, the couple’s right to marry, their call to holiness through mutual support in their marital vocations, the role of their marriage in the life and mission of the Church, and the pastoral care of couples preparing for marriage.
I. LENGTH OF PERIOD OF PREPARATION
Couples are to notify their parish priest or deacon of their plans to marry as soon as possible after the engagement, but no less than six months prior to their wedding date. The parish priest or deacon may dispense with this requirement in extraordinary circumstances.
II. THE PARISH PRIEST & MARRIAGE PREPARATION TEAM
A. Couples are required to attend a Marriage Preparation Program conducted either by the parish or the Archdiocese. The pastor and his team will ensure that the content and format of the parish marriage preparation program are in accord with Church norms. If the couples attend the archdiocesan marriage preparation program the priest or deacon assisting the couple will meet with them at least two additional times to ensure their adequate preparation.
B. If the parish does not have the personnel or resources to provide its own marriage preparation program, it is recommended that it join with a neighboring parish or parishes.
C. Additional support is provided by the Archdiocesan Regional Marriage Preparation Program and Catholic Engaged Encounter, which assist parishes by providing basic components of marriage preparation to couples.
III. PROGRAM COMPONENTS
The components for any Catholic marriage preparation program are to include presentations on:
A. Church teaching on the nature and purpose of marriage.
B. Spirituality of marriage and family life.
C. Communication/interpersonal skills and values in marriage: family of origin issues, finances, career, early marriage adjustments, time management, in-laws.
D. Sexual intimacy as interpersonal communion, which is unitive and procreative.
E. Natural Family Planning [NFP] which builds upon Church teaching on human sexuality and the principle of “Responsible Parenthood.” It is recommended that this include a witness component from a NFP practicing couple.
F. A premarital inventory, such as FOCCUS, should be administered to and reviewed with the couple to assist them with their communication and mutual understanding. As part of his meetings with the couple, the priest will also complete the Prenuptial Investigation Form and assist the couple in preparing for the liturgical celebration of their marriage.
IV. SPECIAL CIRCUMSTANCES
The following are special circumstances that require adaptation of the marriage preparation program: Marriage Preparation Policy Item II-A (cont.) Page 3 ______A. Cohabitation
The guiding principles in responding to this pastoral issue are twofold: the Church’s concern for the well-being and future marital success of the couple, and the dignity of the vocation of marriage. In light of these principles, and especially sensitive to the potential of alienating the couple, care should be taken to welcome them, applaud their decision to marry, get to know them, and pray with them. Once a context of trust and mutual respect has been established the couple has the right to receive a basic catechesis on Church teaching concerning the good news about marriage and family life. This will include the dignity of human sexuality which expresses total self-giving (faithful, fruitful, mutual, and enduring), and why this dignity can only be respected within the context of the covenant of Marriage. Additionally, a basic understanding of the sociological reasons concerning the negative influence cohabitation can exert upon marriage should be explained. Finally, the couple should strongly be encouraged to discontinue cohabiting, or, if this is not possible, to at least refrain from sexual relations until their wedding day.
Recommended Resources: The Bishops of Pennsylvania, Living Together (Pennsylvania Catholic Conference, 223 North Street, Box 2835, Harrisburg, PA 17105, 717-238- 9613, http://www.pacatholic.org/bishops-statements/living-together/ The National Marriage Project, http://nationalmarriageproject.org/reports/
B. Second Marriages
People who have received annulments, are divorced, or widowed, have special circumstances entering into a second marriage. Each of these is to be treated with sensitivity and an awareness of their particular situations.
C. Pregnancy
It should be determined whether the pregnancy is the motivating reason for the decision to marry. This also presents problems in that some couples are living together. Separation for the couple may be very difficult for the expectant mother.
D. Couples with Children
Couples may have children of their own or from a previous relationship. Each is in a different situation and should be a concern for the priest and the team.
Marriage Preparation Policy Item II-A (cont.) Page 4 ______E. Ecumenical and Interfaith Marriages
When the couple belongs to different denominations or religions they may wish, for the sake of harmony, to contact the minister, rabbi, or representative of the non-Catholic party concerning their marriage. The non-Catholic party is to be made aware of the responsibility of the Catholic party to do all in his/her power to have the children baptized and raised in the Catholic faith.
F. Older Couples
These couples are in a different period of their life cycle than the young adults. There should be sensitivity as to whether it is necessary for them to attend one of the formal Marriage preparation instructions. Private discussions may be preferable.
V. SITUATIONS THAT MAY CAUSE A PRIEST OR DEACON TO REFUSE TO WITNESS A MARRIAGE
“All can contract marriage unless prohibited by law” (c. 1058). Marriage can only be refused for a just and serious reason. In such circumstances, consultation with the Chancery or Tribunal is strongly encouraged. The following may constitute reasons to delay or to refuse to witness a marriage:
A. Denial of the “Goods of Marriage” which are: the unity and indissolubility of marriage, the fidelity of conjugal love, and the openness to fertility. (Catechism of the Catholic Church, 1643-1654)
B. Inability to provide the consent which marriage requires: lack of maturity, age, mental/emotional disability, drug abuse, etc.
C. Canonical impediments that are not dispensed.
D. Obstinate refusal to cooperate in those things necessary for marriage preparation
Item II-B
POLICY ON THE PLACE FOR MARRIAGE
[Originally promulgated by Cardinal Bevilacqua on October 1, 1999; Amended by Archbishop Chaput on January 12, 2018; and by Archbishop Pérez on July 20, 2020]
I. GENERAL NORMS
A. Catholics are to be encouraged to celebrate marriage in their own parish church, or at least in some other Catholic church, oratory, or chapel.
B. Whenever the Catholic form of marriage is celebrated, regardless of the location, the marriage ritual is to be carefully and fully observed, including prescriptions regarding scriptural readings and liturgical music. Marriage may be celebrated within Mass only in a Catholic church, oratory, or chapel.
C. Marriage is not to be celebrated in a chapel on a secular school campus; in a religious house; in a commercial non-denominational church or chapel; in a private home; in a bar; in a restaurant; in a casino; on a boat; or in any similar location. Only in the most extraordinary cases will the Chancery grant permission for marriage in any of these places.
D. In addition to the Chancery, Pastors are authorized to grant permission on a case by case basis for the celebration of a marriage using the Catholic form in any Catholic church, chapel, or oratory located within the territorial boundaries of their parish.1
E. Marriage using the Catholic form may be celebrated in the chapels of those Catholic Colleges and Universities that have requested and received such standing permission from the archbishop.2
1 The regular norms on delegation to witness a marriage apply. (i.e. normally to be obtained from the pastor of the parish in whose territory the marriage is to take place.) Such marriages are to be recorded in the marriage register of the parish in whose territory the ceremony took place.
2 Contact the Chancery Office for information on which Catholic Colleges and Universities currently have this standing permission. Villanova University’s “Chapel,” is the parish church of Saint Thomas of Villanova Parish, Rosemont and as such may celebrate marriages as a parish church. The regular norms on delegation to witness a marriage apply (i.e. normally to be obtained from the pastor of the parish in whose territory the marriage is to take place.) Marriages are to be recorded in the marriage register of the parish in whose territory the ceremony took place. Policy on the Place for Marriage Page 2 Item II-B (cont.)
F. When a marriage is to be celebrated outside the Archdiocese of Philadelphia, in other than a parish church, the priest/deacon preparing the couple is to consult first with the Chancery of the diocese in which the wedding is to take place, regarding the suitability of the proposed place for marriage. This is to be done as early as possible.
II. MARRIAGE BETWEEN TWO CATHOLICS
A. Ordinarily, it is to be celebrated in the parish church of the bride or groom.
B. With permission of the pastor of the bride or groom, or with permission of the Chancery, it may be celebrated in another parish church. With permission of the Chancery, or in accord with I–D and I-E above, it may be celebrated in some other Catholic church, chapel, or oratory.
C. It is not to be celebrated elsewhere, except in extraordinary circumstances, and with the permission of the Chancery.3
III. MARRIAGE BETWEEN A CATHOLIC & A BAPTIZED NON-CATHOLIC
A. Employing the Canonical Form for Marriage:
1. Ordinarily, it is to be celebrated in the parish church of the Catholic party.
2. With permission of the pastor of the Catholic party, or with permission of the Chancery, it may be celebrated in another parish church. With permission of the Chancery, or in accord with I–D and I-E above, it may be celebrated in some other Catholic church, chapel, or oratory.
3. With permission of the Chancery, it may be celebrated in a non-Catholic church or chapel of particular significance to the non-Catholic party.3
4. It is not to be celebrated elsewhere, except in extraordinary circumstances and with the permission of the Chancery.3
B. With a dispensation from the Canonical Form for Marriage:
1. Ordinarily, it is to be celebrated in a non-Catholic church or chapel of particular significance to the non-Catholic party.
2. May be celebrated in another suitable location with the permission of the Chancery.3
3. It is not to be celebrated in a Catholic church, chapel, or oratory.
3 See the “Application for Permission for a Wedding Outside of a Catholic Church, Oratory, or Chapel” Policy on the Place for Marriage Page 3 Item II-B (cont.)
IV. MARRIAGE BETWEEN A CATHOLIC & A NON-BAPTIZED PERSON
A. Employing the Canonical Form for Marriage:
1. Ordinarily, it is to be celebrated in the parish church of the Catholic party.
2. With permission of the pastor of the Catholic party, or with permission of the Chancery, it may be celebrated in another parish church. With permission of the Chancery, or in accord with I–D and I-E above, it may be celebrated in some other Catholic church, chapel, or oratory.
3. With permission of the Chancery,4 it may be celebrated:
a. In a non-Catholic church, chapel, or sacred edifice of particular significance to the non-baptized party.
b. In a neutral setting.
B. With a dispensation from the Canonical Form for Marriage:
1. It may be celebrated in a non-Catholic church, chapel, or sacred edifice of particular significance to the non-baptized party.
2. It may be celebrated in a neutral setting.
3. It is not to be celebrated in a Catholic church, chapel, or oratory.
4 See the “Application for Permission for a Wedding Outside of a Catholic Church, Oratory, or Chapel”
ARCHDIOCESE OF PHILADELPHIA
THE CHANCERY OFFICE 222 North Seventeenth Street ● Philadelphia, Pennsylvania 19103-1299 Telephone (215) 587-4538 ● Fax (215) 587-3907 ● E-mail: [email protected]
Application for a Wedding Employing the Canonical Form for Marriage Outside of a Catholic Church, Oratory, or Chapel Name of Priest/Deacon submitting this Application: ______Parish: ______Parish Address: ______Phone: ______Email Address:______Priest/Deacon who will witness the marriage, if different from submitting priest: ______Contact information:______
A. The Couple – Who is the designated contact for questions? □ Bride □ Groom
Name of Bride:______Baptismal Status: ______Telephone Number: ______Email Address: ______
Name of Groom: ______Baptismal Status: ______Telephone Number: ______Email Address: ______
Date of Proposed Wedding:______
Note: If either party an Eastern Rite Catholic or an Orthodox Christian, please consult with the Chancery before submitting this application.
B. Place of Proposed Wedding: □ Indoor □ Outdoor
The following guidelines apply to all proposed locations.
• The parish church is the preferred location for all Catholic marriages. Before making a request for another venue, the priest or deacon should strongly encourage the couple to have the ceremony in a church. • The location should be in keeping with the sacredness of the character of Catholic marriage. • The location should be in keeping with the sacredness for the occasion. • The wedding location may not be a commercial non-denominational church or chapel, in a private home, a bar, a restaurant, casino, on a boat, on the water, or other similar location. • Marriages that take place outside of a Catholic Church, Oratory or Chapel can only take place using “The Order of Celebrating Matrimony without Mass”. • This application can only be submitted to the Chancery Office if the proposed wedding venue is located within the boundaries of the Archdiocese of Philadelphia. If it is located in another diocese, it is the responsibility of the priest/deacon preparing the couple to first consult with the Chancery of that diocese regarding the suitability of the proposed place/venue for marriage. This is to be done as early as possible in the marriage preparation process. Indoor Wedding Location:
Place of Proposed Wedding:______
Physical Address______
Website:______
If this location is not a public venue, please provide photos with this application that fully describe the venue for the wedding.
Outdoor Wedding Location:
Place of Proposed Wedding:______
Physical Address______
Website:______
If this location is not a public venue, please provide photos with this application that fully describe the venue for the wedding.
Proposed alternative Indoor venue (in case of inclement weather): ______
Physical Address______
Website:______
C. Canonical reason for permission (check all that apply):
□ Spiritual good of the parties □ Catholic education of the children □ Probability of conversion of non-Catholic □ Danger of attempted marriage □ Validation of attempted marriage Date of attempted marriage: ______□ Mutual aid in advanced years □ Other (please specify) ______
D. In a few sentences, please describe the reasons the couple is seeking this permission:
Signature of Submitting Priest/Deacon:______Date: ______
Applications must be submitted at least 6 months in advance of the proposed wedding date, by mail to the Chancery Office, Archdiocese of Philadelphia, 222 N 17th Street, Philadelphia PA, 19103 or by email to [email protected]
For questions call the Chancery Office at 215 587 4538. Item II-C
REQUIREMENTS FOR INTER-DIOCESAN WEDDINGS
[Originally promulgated by Cardinal Bevilacqua on June 15, 2004; Amended by Archbishop Chaput on January 12, 2018]
I. MARRIAGES TO BE CELEBRATED IN ANOTHER (ARCH)DIOCESE IN THE UNITED STATES
When a priest or deacon conducts the marriage preparation and the Pre-Nuptial Investigation (P.N.I.) for a proposed wedding, but the wedding is to be celebrated in another diocese, the following authenticated documentation must be sent to the Chancery of the Archdiocese of Philadelphia1, which will then forward the documents to the Chancery of the diocese of the place for marriage:2
A. A cover letter addressed to the Chancellor noting the full names of the parties, their religions, the name of the priest who will celebrate the wedding, the address of the proposed place for marriage, the (arch)diocese of the place for marriage, and the date of the wedding. If the place for marriage is not the parish church of the bride or groom, then this letter is to include a statement granting permission for the wedding to be celebrated in another parish church.
B. The Pre-Nuptial Investigation (P.N.I.) is to be completed legibly and, after the bride and groom sign the document, the priest/deacon is to sign in both places on the form and place the parish seal to authenticate the document.
C. A statement (or certificate) regarding the successful completion of the Pre-Marital Preparation Program.
D. A “Letter of Freedom to Marry” is to be included from the parish priest of any Catholic party.
E. Four “Testimonials of Free Status” (two for the bride and two for the groom) are to be executed, signed, and sealed with the parish seal and included with this
1These documents are never to be placed in the hands of the bride or groom for delivery. Please keep an emergency back-up copy in case the originals are lost in the mail. Also please allow about a month for the review and forwarding of the documents.
2Please note: This does not pertain to marriages in which a dispensation from canonical form is being petitioned, since such marriages are recorded in the same Church where the petition originated. Requirements for Interdiocesan Weddings Item II-C (cont.) Page 2 ______
documentation. If any testimony was obtained by telephone, the priest/deacon is to note this on the signature section of the form, and to write that “this testimony was obtained by telephone in accord with accepted Archdiocesan policy.”
F. Recent authentic copies of baptismal certificates (not more than six months old at the time of the wedding), with marriage notations if any, for all Catholic parties. A baptismal certificate for a non-Catholic party, if available, is also to be included. If a photocopy is being included, please write on the copy “I have seen the original” (or “Vidi originalem”), sign and date it, and affix the parish seal.
G. Include any petition for a necessary permission and/or dispensation from matrimonial impediments.
H. If this is a convalidation, include an authentic copy of the marriage certificate.
I. If this is a second marriage for either party, include authentic copies of death certificates and/or declarations of nullity.
Once this documentation has been received at the Chancery Office of the Archdiocese of Philadelphia, it will be reviewed for accuracy and authenticity, then forwarded with a visum to the Chancery of the (arch)diocese of the place for marriage. That Chancery Office will then review it, and, if all is in order, grant a nihil obstat prior to forwarding it to the priest who will be the valid assistant at the wedding.
If the wedding is to take place outside the Commonwealth of Pennsylvania, kindly remind the parties that they must obtain a marriage license from the state in which they plan to marry. This is not to be included with the above-mentioned documentation, but presented by the couple to the priest who will officiate at the ceremony.
II. MARRIAGES TO BE CELEBRATED OUTSIDE THE UNITED STATES
If a priest/deacon is preparing a couple for marriage outside the United States and its territories, it is best to check first with the Chancery Office of the (arch)diocese of the proposed place for marriage to see if non-citizens or non-residents are permitted to be married in that jurisdiction.3 The Chancery Office of the Archdiocese of Philadelphia can assist with this matter.
3For example, the Diocese of Hamilton-in-Bermuda does not permit marriages in its territory unless at least one of the parties is a citizen of Bermuda, or has a parent who is a resident of Bermuda. Requirements for Interdiocesan Weddings Item II-C (cont.) Page 3 ______
In addition to the above-mentioned documents (cf. I), the following are required for a wedding taking place in a foreign nation:
A. Photocopies of the photograph pages from each party’s official passport. These photocopies should be authenticated by the priest/deacon [please write on the copy “I have seen the original” (or “Vidi originalem”), sign and date it, and affix the parish seal].
B. Since these documents will be forwarded by our Chancery Office to the (arch)diocese of the place for marriage, they are sent via Federal Express, to assure prompt and safe delivery at their destination. To cover the FedEx cost, the couple is to give to the priest/deacon a check written to “The Chancery” in the full amount, which usually averages $30.00. Kindly contact the Chancery Office to determine the exact amount based on the destination.
C. Since several foreign (arch)dioceses require proof of Confirmation and First Holy Communion for all Catholic parties, kindly include these certificates as well.
III. SPECIAL CONSIDERATION FOR MARRIAGES TO BE CELEBRATED IN ROME OR IN VATICAN CITY
There are many special regulations (both civil and ecclesiastical) for marriages to be celebrated in the City of Rome or in Vatican City. Contact the chancery for assistance. Information provided by the Paulist Fathers in Rome can also be obtained from the following website:
https://stpatricksamericanrome.org/index.php/parish-ministries/weddings-and- renewals/weddings-in-rome
Item III-A
GUIDELINES FOR GUEST SPEAKERS AT SUNDAY MASS
[Promulgated by Cardinal Rigali on April 17, 2006]
The Archdiocese of Philadelphia has established the following guidelines to provide direction to priests in the parish celebrations of Mass on Sundays, specifically regarding presentations by guest speakers on behalf of their appeals for funds or on a variety of other issues.
I. BASIC PRINCIPLES
A. Because of the large number of requests from guest speakers to give presentations at parish Sunday Masses, the pastor is to limit the number of these speakers, in order to assure the integrity of the liturgical celebration and not unduly to prolong it. This is also intended to avoid a general dissatisfaction that can arise among the faithful, when they are subjected to an excessive number of appeals or promotions.
B. While it is necessary to limit guest speakers, it is not necessary to limit the appropriate appeals. There is to be a pastoral effort to utilize the parish bulletins, pamphlets, and/or brochures to describe and to promote an appeal when feasible.
II. GUEST HOMILISTS
A. When a priest or deacon is a guest speaker at Mass, either in support of the Missionary Cooperative Appeal, or on behalf of some other charitable cause (such as the Catholic Charities Appeal), or in promotion of some other organization or appeal (such as Respect Life, Saint Charles Borromeo Seminary, etc.), he may be invited to preach the homily. However, his message must truly be a homily as such, and not simply an informative presentation.
B. “A homily must be given at all Masses on Sundays and holy days of obligation which are celebrated with a congregation, and it cannot be omitted except for a grave cause” (canon 767, §2).
C. In the homily, the mysteries of faith and the norms of Christian life are to be explained (canon 767, §1), using the passages from Sacred Scripture for that particular day. The homily is never to be substituted for an appeal, although the appeal can be appropriately made during the homily.
D. In accord with the prescripts of the Code of Canon Law (canon 767, §1, and the authentic interpretation of May 26, 1987), as well as the norms of the various liturgical books, the homily is always and exclusively reserved to a priest or deacon. Guidelines for Guest Speakers at Sunday Mass Item III-A (cont.) Page 2
III. GUEST SPEAKERS AFTER THE “PRAYER AFTER COMMUNION”
A. Lay members of the Christian faithful, including religious sisters and brothers, are not permitted to preach the homily. Further, they are not permitted to speak in support of an appeal at the time of the homily, or immediately after the homily is preached by the priest or deacon.
B. The appropriate time for a lay person to serve as a guest speaker at Mass is after the Prayer After Communion. A priest or deacon who serves as a guest speaker at Sunday Mass, but who does not preach the homily, is also expected to give his appeal after the Prayer After Communion.
C. The length of this appeal and the remarks are not to replace or to overshadow the homily given by the priest or deacon. Also, consideration must be given to the needs of the faithful. Therefore, the remarks must not exceed five minutes in length.
IV. CONCLUDING RECOMMENDATION
When an appeal is dependent upon a second collection, it is recommended that pastoral consideration be given to having the guest speaker give the appeal at Masses on one weekend, with the collection being taken at the Masses on the following weekend.
Item III-B
GUIDELINES FOR HOMILIES AND WORDS OF REMEMBRANCE IN THE ORDER OF CHRISTIAN FUNERALS
[Promulgated by Cardinal Rigali on April 17, 2006]
The Archdiocese of Philadelphia has established the following guidelines to provide direction to priests in the celebration of the Order of Christian Funerals, specifically regarding the homily and the “words of remembrance” at the Funeral liturgy. These guidelines not only pertain to the Funerals of the lay Christian faithful, but also to the Funerals of priests and deacons as well. They are not intended to serve as a comprehensive treatment which addresses all matters pertinent to the various Funeral rites.
I. BASIC PRINCIPLES (excerpts from the Order of Christian Funerals [OCF])
A. “In the face of death, the Church confidently proclaims that God has created each person for eternal life and that Jesus, the Son of God, by His death and resurrection, has broken the chains of sin and death that bound humanity.” [OCF, no.1]
B. “Christians celebrate the Funeral rites to offer worship, praise, and thanksgiving to God for the gift of a life which has now been returned to God, the author of life and the hope of the just.” [OCF, no. 5]
C. The three principal ritual moments in the Christian Funeral rites are the Vigil (or Wake Service), the Funeral Liturgy, and the Committal. “The Mass, the memorial of Christ’s death and resurrection, is the principal celebration of the Christian Funeral.” [OCF, no. 5]
D. “Among the priest’s responsibilities are:
1. To be at the side of the sick and dying;
2. To impart catechesis on the meaning of Christian death;
3. To comfort the family of the deceased, to sustain them amid the anguish of their grief, to be as kind and helpful as possible, and, through the use of the resources provided and allowed in the ritual, to prepare with them a Funeral celebration that has meaning for them;
Guidelines for Homilies and Words of Remembrance Item III-B (cont.) in the Order of Christian Funerals Page 2
4. Finally, to fit the liturgy for the dead into the total setting of the liturgical life of the parish and his own pastoral ministry.” [Ordo Exsequiarum, no. 25] II. GUIDELINES REGARDING THE HOMILY
A. “A brief homily based on the readings is always given after the Gospel reading at the Funeral liturgy. Attentive to the grief of those present, the homilist is to dwell on God’s compassionate love and on the Paschal Mystery of the Lord, as proclaimed in the Scripture readings. The homilist also helps the members of the assembly to understand that the mystery of God’s love and the mystery of Jesus’ victorious death and resurrection were present in the life and death of the deceased and that these mysteries are active in their own lives as well. Through the homily, members of the family and the community receive consolation and strength to face the death of one of their members with a hope nourished by the saving word of God.” [OCF, no. 27]
B. In accord with the prescripts of the Code of Canon Law (canon 767, §1, and authentic interpretation of May 26, 1987), as well as the norms of the various liturgical books, the homily is always and exclusively reserved to a priest or deacon.
C. The homily is never to be a eulogy [OCF, no. 27], that is, solely a commendation in praise of the deceased person. Rather, the homily is to indicate signs of the redeeming love of God as evident in the Scriptural readings and as made visible in the life of the deceased person. When appropriate, it can include elements of gratitude and praise for a life that had been blessed by God
III. GUIDELINES REGARDING “WORDS OF REMEMBRANCE”
A. The Order of Christian Funerals provides for the possibility of “a member or a friend of the family speak[ing] in remembrance of the deceased before the final commendation begins.” [OCF, no. 197]
B. As with the homily, these “words of remembrance” are not to constitute a eulogy as such. Rather, they are to express appreciation for the life of the deceased, or take the form of a prayer or other inspirational text.
C. Only one family member or friend is to speak, and he or she is to be brief, speaking no more than three minutes.
Guidelines for Homilies and Words of Remembrance Item III-B (cont.) in the Order of Christian Funerals Page 3
D. Because of the intensity of the emotions at the time of a Funeral, the “words of remembrance” should be consigned to writing. To ensure that these words are in harmony with the celebration, the script should be given to the priest celebrant in advance of the Funeral liturgy, so that he can make any suitable suggestions to help the “words of remembrance” convey the consolation of God’s love, grace, and mercy. These words, then, are intended to particularize the praise and gratitude to God for His gifts to the deceased, especially the gift of the Christian life.
E. Those who wish to give a eulogy or to share a story about the deceased more fittingly do so during the Vigil (Viewing/Wake) at the Funeral home, or following the Committal at the cemetery. A biography of the deceased could be included in the printed worship aid, if one is prepared for the Funeral liturgy.
IV. CONCLUDING PRINCIPLE
These guidelines, and as with all the norms regulating Christian Funerals, are intended to assist the priest celebrant, family members and friends to celebrate the Funeral rites “in an atmosphere of simple beauty, in a setting that encourages participation...affirming Christian belief and hope in the Paschal Mystery.” [OCF, no. 21]
Item III-C
MINISTRY OF THE WORD, PREACHING & THE PERMANENT DEACON
[Promulgated by Cardinal Rigali on September 22, 2006]
I. PRINCIPLES & NORMS
The purpose of this document is to offer principles and norms concerning the deacon and the important ministry of the word which he exercises in the Church. This documents also lists conditions required for a deacon to exercise the faculty to preach in the Archdiocese of Philadelphia and it treats the frequency of a deacon’s preaching.
Speaking of deacons and the three munera proper to their ministry, the Second Vatican Council states: “For strengthened by sacramental grace, in communion with the bishops and his group of priests, they serve the people of God in the ministry of the liturgy, of the word, and of charity” (Lumen Gentium, 29). It then adds: “It is the duty of the deacon, to the extent that he has been authorized by competent authority...to read the sacred Scripture to the faithful....” (ibid.)
Canon 757 explains how both priests and deacons exercise the ministry of the word: “It is proper for presbyters, who are co-workers of the bishops, to proclaim the gospel of God; this duty binds especially pastors and others to whom the care of souls is entrusted with respect to the people committed to them. It is also for deacons to serve the people of God in the ministry of the word in communion with the bishop and his presbyterium.”
Canon 764 points out that priests and deacons “possess the faculty of preaching everywhere; this faculty is to be exercised with at least the presumed consent of the rector of the church, unless the competent ordinary has restricted or taken away the faculty or particular law requires express permission.”
Canon 772, §1 specifies: “In the exercise of preaching, moreover, all are to observe the norms issued by the diocesan bishop.” Canon 756, §2 states that the individual bishop in his particular Church exercises the function of proclaiming the gospel and that he is “the moderator of the entire ministry of the word.”
An important specific norm about preaching is found in the General Instruction of the Roman Missal (Third Typical Edition): “The homily should ordinarily be given by the priest celebrant himself. He may entrust it to a concelebrating priest or occasionally, according to circumstances, to the deacon, but never to a lay person. In particular cases and for a just cause, the homily may be given by a bishop or a priest who is present at the celebration but cannot concelebrate” (no. 66). Ministry of the Word, Item III-C (cont.) Preaching and the Permanent Deacon Page 2 ______
Canon 767, §4 points out that the pastor or rector of the church has an important role in ensuring that the prescripts affecting the homily are faithfully observed. The entire canon reads:
$1. Among the forms of preaching, the homily, which is part of the liturgy itself and is reserved to a priest or deacon, is preeminent; in the homily the mysteries of faith and the norms of Christian life are to be explained from the sacred text during the course of the liturgical year.
§2. A homily must be given at all Masses on Sundays and holy days of obligation which are celebrated with a congregation, and it cannot be omitted except for a grave cause.
§3. It is strongly recommended that if there is a sufficient congregation, a homily is to be given even at Masses celebrated during the week, especially during the time of Advent and Lent or on the occasion of some feast day or a sorrowful event.
§4. It is for the pastor or rector of a church to take care that these prescripts are observed conscientiously.
The exercise of faculties in accordance with the aforementioned principles and norms regulates the preaching ministry and protects its integrity.
II. CONDITIONS FOR EXERCISING THE FACULTY TO PREACH
For a deacon, the exercise of the faculty to preach in the Archdiocese of Philadelphia is dependent on the fulfillment of certain conditions:
A. The deacon must successfully complete the entire ten-semester academic curriculum in the formation program. This will ensure theological grounding, especially in the Scriptures and Church teaching, on which the deacon bases his preaching.
B. The deacon must successfully complete six semesters of homiletics. There is a written evaluation at the end of each semester. This evaluation includes: theological accuracy; ability to proclaim; coherency of thought; evidence of serious reflection on the word of God and an ability to articulate that reflection with clarity. These six semesters cover all the types of homilies the deacon may give (e.g., Ordinary time; seasonal homilies; at Funerals; at Weddings; with children; for devotions; etc.)
Ministry of the Word, Item III-C (cont.) Preaching and the Permanent Deacon Page 3 ______
C. The Director of the Office for Permanent Deacons provides a recommendation to the Vicar for Clergy concerning the individual deacon who has successfully completed the program in homiletics.
The Office for Permanent Deacons will, at appropriate intervals, provide workshops on the topic of preaching so that deacons may be updated and provided with continued evaluation of the theological content and pastoral appropriateness of their preaching.
III. FREQUENCY OF PREACHING
The frequency of preaching at Mass by an individual deacon is to be determined by the pastor, who will take into account the relevant canons and the prescriptions of the General Instruction of the Roman Missal (Third Typical Edition) as well as the needs of the parish. It is presumed that such a decision would also involve dialogue between the pastor and the deacon, as well as consultation with any other priests who are assigned to and/or celebrate Mass at the parish. In addition to preaching at Mass, a deacon may be called upon to preach when he baptizes, presides at vigils for the deceased, celebrates Benediction of the Blessed Sacrament, etc.
Item III-D
GUIDELINES FOR CELEBRATING THE EXTRAORDINARY FORM OF THE ROMAN RITE
[Promulgated by Cardinal Rigali on January 8, 2008; Amended by Archbishop Chaput on January 12, 2018]
These guidelines are presented to the clergy, members of the consecrated life, and lay faithful of the Archdiocese of Philadelphia as a complement to the norms established in the Apostolic Letter Summorum Pontificum, given Motu Proprio, by Pope Benedict XVI on July 7, 2007. They are issued as a function of the archbishop’s duty and responsibility as moderator, promoter, and guardian of the proper and reverent celebrations of the Sacred Liturgy in all its forms throughout the Archdiocese of Philadelphia (cf. canon 835, §1).
I. GENERAL NORMS
A. The Ordinary Form of the Roman Rite is the Roman Missal promulgated by Pope Paul VI, together with the liturgical books approved after the Second Vatican Council. This Missal remains the normal form of the Eucharistic Liturgy of the Church.
B. The Extraordinary Form of the Roman Rite is the Roman Missal promulgated by Saint Pius V and reissued by Blessed John XXIII, together with the liturgical books approved prior to the Second Vatican Council. This Missal may be used in accordance with the norms established by Summorum Pontificum and with due regard for the following guidelines issued for the Archdiocese of Philadelphia.
II. SPECIFIC NORMS
A. All priests are to celebrate the Sacred Liturgy with evident fidelity to all of the liturgical norms. A priest is qualified to celebrate the Extraordinary Form of the Roman Rite when he possesses the requisite knowledge of the rubrics of the Mass and he is competent in the Latin language (cf. art. 5, §4). If a priest wishes to celebrate the Extraordinary Form publicly, he is to demonstrate this competence to the Office for Divine Worship. This competency needs only to be demonstrated once. This applies to all priests who wish to celebrate the Extraordinary Form of the Roman Rite in the Archdiocese of Philadelphia, with the exception of those belonging to the Priestly Fraternity of Saint Peter. Deacons who are asked to participate in a Mass or sacred liturgy according to the Extraordinary Form are to demonstrate this same competency to the Office for Divine Worship. This demonstration of the required competency is meant to allow for the faithful and fruitful celebration of the Extraordinary Form. To this end, the Office for Divine Worship will provide opportunities for priests to ensure the worthy celebration of the Extraordinary Form of the Roman Rite.
Guidelines for Celebrating Item III-D the Extraordinary Form of the Roman Rite ______
B. The Extraordinary Form of the Roman Rite may be celebrated by a priest in the following circumstances:
1. For Masses celebrated without a congregation, the Extraordinary Form may be celebrated on any day, with the exception of the Easter Triduum (cf. article 2). Though no additional permission from the Diocesan Bishop or his delegate is necessary, the priest is, of course, to be competent to celebrate the Extraordinary Form worthily, with due regard for the rubrics of the Mass and for the Latin language.
a. By its nature, a Mass without a congregation is not scheduled or announced via the parish bulletin or other means. The faithful may attend such a Mass, however, if they ask to be admitted by their own free will (cf. article 4).
b. An additional Mass is never celebrated at the same time that a public Mass is being celebrated in the same Church or Oratory.
2. For public Masses, that is for Masses celebrated with a congregation, the Extraordinary Form may be celebrated when a stable group of the faithful makes a request to the pastor (cf. article 5, §1).
3. The Extraordinary Form may never be the exclusive way in which the Mass is celebrated on Sundays, feast days, or weekdays. No more than one Mass may be celebrated according to the Extraordinary Form on a Sunday or feast day (cf. article 5, §2). If only one Mass is celebrated on any given day in a parish or institution, then the Mass is to be celebrated according to the Ordinary Form (cf. Letter of Pope Benedict XVI to Bishops which accompanied Summorum Pontificum). (These limitations, aside from those imposed by Summorum Pontificum itself, do not apply in any church entrusted to the Priestly Fraternity of Saint Peter.)
4. The Extraordinary Form may also be permitted by the pastor for other occasions, such as the celebration of the other Sacraments, funerals, or occasional celebrations when requested by the lay faithful or priests (cf. article 5, §§3 and 9).
5. If upon receiving a request a pastor is unable to accede to such, he is to consult with the Office for Divine Worship (cf. article 7).
6. Communities of Institutes of consecrated life and of Societies of apostolic life, of either pontifical or diocesan right, wishing to celebrate Mass in accordance with the edition of the Roman Missal promulgated in 1962, for conventual or “community” celebration in their oratories, may do so. If an individual community or an entire Institute or Society wishes to undertake such celebrations often, habitually or permanently, the decision must be taken by the Major Superiors, in accordance with the law and following
Guidelines for Celebrating Item III-D the Extraordinary Form of the Roman Rite ______
their own specific decrees and statutes (article 3). For such celebrations to take place in parish churches entrusted to the care of religious, these Coordinating Guidelines are to be followed.
7. All parishes and all other Catholic institutions in the Archdiocese of Philadelphia are to observe the norms of Summorum Pontificum and these guidelines.
8. Any questions about the implementation and application of Summorum Pontificum and these guidelines are to be addressed to the Office for Divine Worship (cf. Article 7).
Item III- E
NORMS REGARDING EXTRAORDINARY MINISTERS OF HOLY COMMUNION
[Promulgated by Archbishop Chaput on January 12, 2018]
1. All Extraordinary Ministers of Holy Communion are to have an appointment letter from the Archbishop.
2. Candidates are to be fully initiated practicing Catholics, high school graduates, validly married (if married), recognized for faith and devotion to the Holy Eucharist as well as for service in the parish/institution.
3. Pastors and chaplains are encouraged to send new Extraordinary Ministers of Holy Communion to the archdiocesan formation sessions. Current Extraordinary Ministers of Holy Communion are also welcome to attend.
4. Extraordinary Ministers of Holy Communion typically serve for three years. Pastors/chaplains may renew terms, if agreeable and in consultation with the minister.
5. Pastors and chaplains are reminded to inform the Office for Divine Worship if they conduct their own formation and to send to this office their request for new Extraordinary Ministers of Holy Communion.
6. Request forms can be found on the Office for Divine Worship website. Letters of Appointment from the Archbishop will then follow.
7. Extraordinary Ministers of Holy Communion are appointed for a three-year term and for the place where they are commissioned. Terms may be renewed if agreeable to both the pastor/chaplain and the minister.
8. All records of active Extraordinary Ministers of Holy Communion are maintained by the parish/institution.
9. Extraordinary Ministers of Holy Communion are commissioned after participation in a training session, according to the form found in the Book of Blessings, Chapter 63, “Order for the Commissioning of Extraordinary Ministers of Holy Communion.”
10. Extraordinary Ministers of Holy Communion only serve in the parishes/institutions for which they are commissioned.
Item III-F
NORMS REGARDING COMMUNION SERVICES WHEN DAILY MASS CANNOT BE CELEBRATED
[Promulgated by Cardinal Rigali on October 1, 2010]
Every priest knows the great privilege it is to celebrate Mass for the faithful on Sunday, well as on a daily basis.
Legitimate occasions, however, arise when a priest cannot be available for daily Mass. These include times for priests to be away from the parish, such as retreat, workshop and vacation, as well as pressing pastoral needs and the weekly day-off. These occasions when daily Mass cannot be celebrated require a pastoral response for the benefit of both the priests and the faithful.
1. The cancellation of a daily Mass, when known in advance, should be well published for the faithful, together with the schedule of Masses at nearby locations.
2. If a parish has more than one daily Mass but, for the legitimate occasions listed above, must cancel one of these, then the faithful should be encouraged to participate, when possible, at another scheduled Mass, even outside the parish.
3. A priest may permit a Communion Service consisting of the Liturgy of the Word with the distribution of Holy Communion only when it is difficult for the faithful to participate at a scheduled Mass. A Communion Service is not to be scheduled on a regular basis; it is meant to be an exception.
4. When there is the need for a Communion Service, deacons and, in their absence, extraordinary ministers of Holy Communion, may be delegated by the priest for such a service. Deacons and extraordinary ministers of Holy Communion should be prepared in advance according to the proper liturgical rites.
5. When a daily Mass is cancelled, and another Mass or a Communion Service is not available, other laudable practices would include the Liturgy of the Hours, a Liturgy of the Word, adoration of the Most Blessed Sacrament, or the communal recitation of the rosary.
The theological and liturgical primacy of the reception of Holy Communion during Mass is rightly safeguarded when a Communion Service occurs only by way of exception.
Item III-G
NORMS REGARDING CREMATION
[Promulgated by Cardinal Rigali on October 1, 2010; amended by Archbishop Chaput on September 27, 2013]
The traditional teaching of the Catholic Church with regard to the proper burial of the sacred remains of the deceased and the resurrection of the body on the last day requires periodic catechesis. This is especially so today with the ever-increasing number of Catholics choosing cremation.
While interment of the body remains the preference of the Church, after the manner of the burial of the Lord Jesus, the use of cremation is allowed according to the following norms. These norms promote the faith and practice of the Church with regard to the burial of a Christian. For the most part, these are already in force according to current liturgical law and the liturgical books. Thus, respect for the remains of the cremated body, as befits the dignity of a baptized person, is ensured. It is the duty of the pastor, with other priests and deacons, to communicate these norms to parishioners, bereavement ministers and funeral directors as part of a periodic catechesis on the reverent and proper burial of the dead.
NORMS FOR FUNERAL RITES WITH CREMATION:
A. If a body is to be cremated, it is always preferable that cremation takes place after the Funeral Liturgy.
When cremation takes place after the Funeral Liturgy, the Rite of Committal occurs with the burial/disposition of the cremated remains. The Rite of Committal does not take place in the church after the Rite of Final Commendation at the conclusion of the Funeral Liturgy.
B. If a body is cremated prior to the Funeral Liturgy and the burial/disposition follows, then:
1) The cremated remains are to be brought to the Church in a worthy vessel, that is, in a solid and durable container, which may appropriately be marked with the name of the deceased;
2) The vessel may be carried in the entrance procession or it may be put in place before the Funeral Liturgy begins (cf. Order of Christian Funerals [hereinafter OCF] no. 427);
3) The vessel is to be positioned on a suitable table in the same place where the coffin is usually positioned, and not in the sanctuary (cf. OCF, no. 427);
4) The covering of the vessel with the pall is to be omitted (cf. OCF, no. 434);
Norms Regarding Cremation Item III-G (cont.) Page 2 ______
5) The Funeral Liturgy is to be celebrated in accord with the Roman Missal, the Order of Christian Funerals and “Appendix 2" of the Order of Christian Funerals (cf. OCF, no. 428);
6) Texts should be chosen in view of the fact that the body of the deceased is not present but has been cremated (cf. OCF, nos. 428-429);
7) In the Funeral Mass with cremated remains, the Rite of Final Commendation is to take place following the Prayer after Communion; in the Funeral Liturgy outside of Mass with cremated remains, the Rite of Final Commendation takes place following the Lord’s Prayer;
8) The alternate form of the dismissal is to be used (OCF, no. 437);
9) The Rite of Committal is to be conducted at the cemetery, mausoleum or columbarium as soon as possible following the Funeral Liturgy, using the alternate form (OCF, no. 438);
It is most appropriate that the burial/disposition of the cremated remains immediately follow the Funeral Liturgy.
In any case, the length of time between the Funeral Liturgy and the burial of cremated remains is not to exceed thirty days.
10) The cremated remains are to be buried in a cemetery or entombed in a mausoleum or columbarium (cf. OCF, no. 417);
It is the policy of the archdiocese that a mausoleum or columbarium can only be erected where there is already a cemetery.
It is not permitted to scatter cremated remains.
Likewise, it is not permitted to delay the burial/disposition of the cremated remains in anticipation of the eventual burial of another person. The permanent storage of cremated remains in a private home, funeral home or any other place is prohibited.
The integrity of the cremated remains is always to be respected. The cremated remains of one deceased person may not be mixed with the cremated remains of another person. It is not permitted to divide the cremated remains and retain, inter or entomb them in more than one place.
It is also not permitted to divide the cremated remains in such a way that they are contained in lockets or jewelry. Any other practice which violates the integrity of Norms Regarding Cremation Item III-G (cont.) Page 3 ______the cremated remains and impedes reverent and proper burial/disposition is prohibited.
If burial takes place at sea, the cremated remains are to be in a solid and durable container, and not scattered.
11) The place of burial or entombment may be memorialized appropriately.
C. If cremation and burial/disposition takes place prior to the Funeral Liturgy, then:
1) The funeral rites are to be adapted according to the prescriptions of “Appendix 2" of the Order of Christian Funerals (cf. nos. 422-425).
2) The Rite of Committal with the Final Commendation takes place with the burial/disposition of the cremated remains.
3) The Funeral Liturgy may follow but without the Rite of Final Commendation and the Rite of Committal, since these have already taken place.
D. If a commitment to dispose of the cremated remains in accord with these norms is lacking, then:
1) Every pastoral effort, on the part of the pastor and all those who assist him in the burial of the dead, should be made to inform those responsible for the disposition of the cremated remains of these norms, to explain the rationale behind them, and pastorally to encourage compliance.
2) The deceased should not be denied a Funeral Liturgy. The lack of commitment to dispose of the cremated remains in accord with these norms is not itself a sufficient basis to refuse the celebration of a Funeral Liturgy.
Item III-H
NORMS REGARDING MASS OFFERINGS
[Promulgated by Cardinal Rigali on October 1, 2010; amended by Archbishop Chaput on January 12, 2018]
The venerable practice of the faithful making an offering to the priest for the intention of the Sacrifice of the Mass is guided by ecclesiastical law. It is opportune, therefore, to reiterate the universal norms found in the Code of Canon Law, Book IV, Title III, The Most Holy Eucharist, Chapter III, Offerings Given at the Celebration of Mass. This reiteration underscores the following further application of these norms in the Archdiocese of Philadelphia.
1. In accord with the approved usage of the Church, it is lawful for any priest who celebrates or concelebrates Mass to receive an offering to apply the Mass according to a definite intention (canon 945, 1).
2. In accord with the custom binding within the Archdiocese of Philadelphia, no more than ten dollars may be requested as an offering for the celebration of a Mass. It is permitted, however, to accept greater or lesser amounts when voluntarily offered. (See. canon 952)
3. The norm is that separate Masses are to be applied for intentions for which an individual offering, even if small, has been made and accepted (canon 948). Accordingly, a priest normally accepts one offering for one definite intention for one Mass. The content of this definite intention may be stipulated for one person, multiple persons and/or include multiple prayer requests. Normally it is unlawful for a priest to accept multiple offerings for multiple intentions for one Mass.
4. The priest celebrant or concelebrant, acting in the person of Christ the Priest, brings the intentions of Christ himself for the whole Church to the celebration of every Mass. While it is commendable for the priest to remember various intentions, these cannot be considered part of the intention of the Mass with the offering attached and always remain separate and distinct.
5. By way of exception, a collective intention (i.e. multiple offerings for multiple intentions satisfied in one Mass) is permitted but only under the following conditions: a. The people making the offerings must be made aware when they make the offering that their Mass intentions will be remembered collectively at one Mass. b. They also must be informed of the time and place of the Mass. c. Collective intentions are not permitted any more frequently than once every two weeks. d. The celebrant may retain only the amount of one usual offering (i.e. ten dollars in accord with archdiocesan custom, see #2 above). The rest of the offerings are to be sent promptly to the Propagation of the Faith for the missions or to Saint Charles Seminary for the formation of future priests. Norms Regarding Mass Stipends Item III-H (cont.) Page 2 ______
(See “Collective Mass Intentions, Decree of the Congregation for the Clergy, February 22, 1991.)
6. A priest who celebrates Mass more than once on the same day may apply the individual Mass for the intention for which the offering is made, but with the law that, except on Christmas (when three offerings may be retained), he may retain the offering for only one Mass, giving the other offerings to the Propagation of the Faith for the missions or to Saint Charles Borromeo Seminary for the formation of future priests. This restriction does not exclude accepting recompense by reason of an extrinsic title (such as legitimate travel expenses). A priest who concelebrates a second Mass on the same day may not take an offering for it under any title. (canon 951,1 and 2).
Item III-I
BAPTISM, CONFIRMATION AND EUCHARIST AT THE SOLEMN PASCHAL VIGIL
[Promulgated by Archbishop Chaput, on January 12, 2018]
In accord with the United States National Statutes for the Catechumenate (November 11, 1986) no. 33, it should be noted:
• Only the adult elect, that is, the unbaptized catechumens elected at the Rite of Election, are to be fully initiated with Baptism, Confirmation and reception of the Body and Blood of the Lord at the Solemn Paschal Vigil, according to the rites outlined in the Roman Missal. Children may also be baptized at the Easter Vigil.
• Baptized non-Catholic Christians are to be received into the Full Communion of the Catholic Church on Palm Sunday or Easter Sunday or any Sunday of Easter Time. In fact, this reception can take place almost any time during the Church Year according to the rite outlined in the Rite of Christian Initiation of Adults (see RCIA, nos. 473-504). No additional permission is required for this Reception of Baptized Christians into the Full Communion of the Catholic Church.
For many parishes, this practice continues to represent an innovation that requires catechesis on the dignity of Baptism and the avoidance of any confusion between candidates for Baptism and baptized Christians.
Candidates for the Reception into the Full Communion of the Catholic Church should be encouraged to participate in the Easter Vigil, especially with a distinct place to sit among the Faithful and acknowledged by the priest celebrant. Item IV-A
PARISH FINANCE COUNCILS PURPOSE, PRINCIPLES & OBLIGATIONS
[Originally promulgated by Cardinal Bevilacqua on October 26, 1993; Amended by Cardinal Rigali on November 3, 2004 and November 1, 2006]
I. INTRODUCTION
A. Through Baptism and Confirmation, all are called to exercise both their right and responsibility to participate fully in the life and mission of the Church. This mission of the Church is rooted in the mission of Christ who commanded the disciples to “go into the whole world and proclaim the good news to all of creation.” [Mark 16:15]
B. This vocation to promote the Reign of God on earth permeates the teachings and spirit of the documents of Vatican Council II. All members of the Church - laity, religious and clergy - according to their proper gifts and roles, collaborate in the responsibility for fulfilling its mission. Vatican Council II urged active involvement in the life of the Church by emphasizing the principles of collaborative responsibility, consultation and lay participation.
C. Responsible stewardship of the resources made available to the Church to carry out her mission places great demands on the time and talents of the pastor. The Church consistently instructs pastors to call forth the many and varied gifts present in the Christian faithful for the good of the Church, both local and universal: “...the laity have an active part to play in the life and activity of the Church. Their activity is so necessary within Church communities that without it the apostolate of the pastors is generally unable to achieve its full effectiveness.” [Decree on the Apostolate of the Laity, 10]; “Pastors also know that they themselves were not meant by Christ to shoulder alone the entire saving mission of the Church toward the world. On the contrary, they understand that it is their noble duty to shepherd the faithful and recognize their service and charismatic gifts that all according to their proper roles may cooperate in this common undertaking with one heart.” [Dogmatic Constitution on the Church, 30].
Parish Finance Councils; Purpose, Principles, & Obligations Page 2 ______
D. Pastors need to consult with the laity who, in turn, have the right and obligation to express their views and concerns to their pastor. An important structure, initiated to foster this collaboration in the mission of the Church by all its members, is the Parish Finance Council. The Parish Finance Council assists the pastor in achieving the cooperation of the parishioners and staff in order to carry out the mission of the Church on the parish level.
E. While the Parish Finance Council is not explicitly mentioned in the documents of Vatican Council II, the principles which underlie it are clearly enunciated and a rationale for its development is given: “...by reason of the knowledge, competence or pre-eminence which they have, the laity are empowered, indeed sometimes obliged, to manifest their opinion in those things which pertain to the good of the Church. If the occasion should arise, this should be done through the institutions established by the Church for that purpose and always with truth, courage and prudence and with reverence and charity towards those who, by reason of their office, represent the person of Christ.” [Dogmatic Constitution on the Church, 37].
F. Canon 208 of the Code of Canon Law speaks of everyone’s responsibility to work together in the building up of the Body of Christ: “From their rebirth in Christ, there exists among all the Christian faithful a true equality regarding the dignity and action by which they all cooperate in the building up of the Body of Christ according to each one’s own condition and function.” Canon 519 calls for the pastor to develop structures which incorporate the principles of collaborative responsibility and of consultation with the staff and parishioners. This canon emphasizes the role of the community which gives meaning to the office of pastor and it places him in the context of mutual collaboration with the staff and parishioners in promoting the mission of the Church: “The pastor [parochus] is the proper pastor [pastor] of the parish entrusted to him, exercising the pastoral care of the community committed to him under the authority of the diocesan bishop in whose ministry of Christ he has been called to share, so that for that same community he carries out the functions of teaching, sanctifying and governing, also with the cooperation of other presbyters or deacons and the assistance of lay members of the Christian faithful, according to the norm of law.”
G. The complexity of the modern parish has led the Church to mandate Parish Finance Councils in which the members assist the pastor/administrator in his Parish Finance Councils; Purpose, Principles, & Obligations Page 3 ______
administrative responsibilities. Specifically, Church law requires each parish to organize a Parish Finance Council. Canon 537 states: “In each parish there is to be a finance council which is governed, in addition to universal law, by norms issued by the diocesan bishop and in which the Christian faithful, selected according to these same norms, are to assist the pastor in the administration of the goods of the parish, without prejudice to the prescripts of canon 532.” Canon 532 states: “In all juridic affairs, the pastor represents the parish according to the norm of law. He is to take care that the goods of the parish are administered according to the norm of canons 1281-1288.” Canon 1287 §2 states: “According to norms to be determined by particular law, administrators are to render an account to the faithful concerning the goods offered by the faithful to the Church.”
II. PRINCIPLES A. Every parish in the Archdiocese of Philadelphia is to have a Parish Finance Council. The pastor/administrator is responsible to the diocesan bishop for the total operation of the parish. The Parish Finance Council assists the pastor/administrator in a consultative capacity only, namely, to advise and assist the pastor/administrator in his administration of the finances and temporalities of the parish.
B. The Parish Finance Council does not determine parish policy.
C. Like those of Parish Pastoral Councils, the pervasive principles which guide the functioning of Parish Finance Councils are cooperative involvement and consultation. In addition, Christian stewardship of the goods entrusted to the Church must guide the actions of the Parish Finance Council. Utilizing these principles, the Council assists the pastor/administrator in achieving the most responsible stewardship of parish material goods and resources.
D. The Parish Finance Council is to work closely with the Parish Pastoral Council to advance the mission and goals of the parish. Communication between the two Councils is essential. To ensure proper communication, the pastor is to appoint a member of the Parish Finance Council to serve as a member of the Parish Pastoral Parish Finance Councils; Purpose, Principles, & Obligations Page 4 ______
Council and is to appoint a member of the Parish Pastoral Council to serve as a member of the Parish Finance Council. The length of the term for these two individuals is to be determined by the pastor.
E. The Parish Finance Council is to assess the adequacy of resources to meet the goals and plans approved by the pastor/administrator. The pastor is to share with the Parish Pastoral Council, on a regular basis, information regarding the parish finances and related activities. In order to achieve this, consideration should be given to scheduling occasional joint meetings of the two Councils.
F. The pastor/administrator is to seek the advice of Council in planning the long- range financial and physical needs of the parish.
G. The pastor/administrator is to seek the advice of Council regarding all significant parish expenditures, including all capital expenditures for repair, renovation or construction of parish facilities.
H. The pastor/administrator is to seek the advice of Council in developing a program to repair, replace or service property and equipment and in developing a capital budget for these expenditures in order to ensure that the parish physical plant is adequately maintained.
I. The Council assists the pastor/administrator in reviewing maintenance and utility costs, seeking to minimize these costs through preventive maintenance, energy conservation programs and the appropriate use of volunteers.
J. The financial operation of a parish includes many areas in which members of the Council may have experience and expertise. The pastor/administrator should consult with the Council in certain areas including, but not limited to, the selection of computer hardware and software, banking arrangements, maintenance contracts and internal control.
K. The pastor/administrator is to provide to the Council a quarterly report of actual income and expenditures as compared with the approved budget. Reviewing this Parish Finance Councils; Purpose, Principles, & Obligations Page 5 ______
information, the Council is to make recommendations on any adjustments that may be required.
L. The pastor/administrator is to seek the advice of the Council regarding the dissemination of the financial information to the parish faithful with due regard for the prescripts of Canon 1287.
M. The Archdiocese operates a Trust and Loan Fund to provide all borrowing and serve as the depository for at least 50% of a parish’s funds beyond the parish’s normal working capital. All exceptions to borrowing are to be reviewed and approved by the Archdiocese.
N. When appropriate, the pastor/administrator may seek outside counsel when specific advice is required.
O. In the event that there is a question concerning the interpretation of the responsibilities of the Parish Finance Council which cannot be handled locally, the question should be directed to the respective Regional Vicar.
III. SPECIFIC OBLIGATIONS OF THE PARISH FINANCE COUNCIL REGARDING BUDGETING & REPORTING
A. Pastors are to make all appropriate resources available to the members of the Council in order for them to be adequately informed of all Archdiocesan directives governing parish finances and to ensure that their recommendations to the pastor/administrator are in keeping with all archdiocesan policies, procedures and guidelines.
B. Members of the Council must adhere to the laws governing the administration of ecclesiastical goods as prescribed in the Code of Canon Law, with particular attention to those outlined in Book V of the code, as well as all other applicable norms. Pastors are responsible for providing this information to all members.
Parish Finance Councils; Purpose, Principles, & Obligations Page 6 ______
C. A listing of all Council members is to be published annually in the parish bulletin.
D. Every parish is to prepare, annually, a balanced budget of the projected income and expenditures which are foreseen for parish operations in the coming fiscal year. A final budget is to be prepared and adopted in accordance with Archdiocesan guidelines effective prior to the start of the fiscal year, that is, July 1st.
E. The pastor/administrator is to consult with the Parish Finance Council in the preparation of the annual operating budget. If the preliminary draft of the budget reflects a deficit, the Council should recommend measures to eliminate this deficit, either by increasing income or reducing expenses.
F. As part of the budgetary process, the pastor/administrator is to seek the advice of Council regarding the establishment of tuition rates for the parish elementary school.
G. Copies of all audit reports and parish responses to these audit reports are to be provided to all members of the Council for their review.
H. The pastor/administrator is to review the Annual Parish Financial Report with the Council before submitting the report to the Office for Parish Financial Services.
I. The Annual Parish Financial Report is to be signed by all Council members as well as the business manager and/or the person responsible for the preparation of the Annual Report.
J. Prior to signing the report, the Finance Council should formally inquire of the pastor/administrator and business manager and/or the preparer of the annual report at least the following questions, which information is to be included in the minutes of the Council meeting: 1. Have all parish cash accounts been included in the Annual Report? Parish Finance Councils; Purpose, Principles, & Obligations Page 7 ______
2. Have all taxes due to governmental agencies been paid and included in the annual report? 3. Have all compensation paid and taxes withheld from all employees been reported to the Internal Revenue Service and other appropriate tax authorities? 4. Are all individuals working for the parish paid by check through the parish payroll system? 5. Have all employees been issued a W-2, Wage and Tax Statement at the end of the calendar year? 6. Have all contractors receiving $600 or more in a calendar year been issued a 1099 form? 7. Have all compensation and taxable benefits of all priests paid by the parish, including the taxable value of the priests’ automobile insurance, been included in their W-2 forms? 8. Are there any other questions pertinent to the particular parish? (for example, status of the parish debt service plan, loan payments, receipts from pledges/capital campaigns, income from sale or rental of buildings or property, appropriate document for script programs, etc.)?
IV. MEMBERSHIP
A. Qualifications and Limitations 1. Members of the Parish Finance Council are to be active parishioners of that parish, in good standing, whose foremost priority is the development of a community of faith and who view their concern with finances in that context. 2. In those circumstances in which a parish may not have a sufficient number of qualified parishioners to serve as members, non-parishioners may serve as consultants. 3. No paid parish employee may serve as a member of the Council. Those in paid positions, at the discretion of the pastor/administrator, may serve as consultants to the Council, for example, parish business manager, bookkeeper, parish school principal, etc. Parish Finance Councils; Purpose, Principles, & Obligations Page 8 ______
4. No person is to be a member of the Council where there is any potential for a conflict of influence or interest in view of other compensated services rendered by them to the parish. 5. Members of the Council may serve in other volunteer service roles in the parish if, in the judgment of the pastor/administrator, such dual service roles will not create conflict of interest situations.
6. Persons related by marriage or by blood to the pastor/administrator may not serve as members.
B. Composition 1. The Parish Finance Council shall consist of no fewer than five (5) and no more than eleven (11) members, including the pastor/administrator as an ex-officio member. 2. All members serve at the will of the pastor/administrator who will fill all vacancies on the Council. 3. At least three (3) members should possess a working knowledge of financial, accounting, administrative and/or legal affairs. 4. The pastor/administrator also may appoint individuals to serve as consultants to the Council but, as consultants, they shall not have a vote.
C. Terms of Office 1. Each member shall be appointed for a term of three years. The term of office of no more than one-third of the members may expire in a given year. Thus, if five members are appointed initially, one should have a term of one year, two should have a term of two years and two should have a term of three years. Following initial appointments, succeeding members would be named to three year terms. 2. No member shall serve more than two consecutive three-year terms. 3. Persons appointed to complete unexpired terms as well as members appointed according to the formula stated in “C.1.” above may be re- appointed until they have served two full consecutive terms.
Parish Finance Councils; Purpose, Principles, & Obligations Page 9 ______
D. Meetings 1. It is the responsibility of the pastor/administrator to convene the Council, to preside at its meetings and to determine the agenda for each meeting. 2. The pastor/administrator must be present for all meetings. The Council may not meet outside the presence of the pastor/administrator. 3. No meeting of the Council can be held without a quorum. A quorum consists of a majority of the members. 4. The Council shall meet at least four (4) times a year, and more often if and when the pastor/administrator deems it appropriate. 5. Minutes are to be kept for all meetings of the Council and distributed to all members for a vote of approval at the following meeting.
E. Officers and Subcommittees 1. The pastor/administrator shall serve as President of the Parish Finance Council. 2. The pastor/administrator may serve as Chairperson of the Council or may designate a member of the Council to serve as the Chairperson. The Chairperson coordinates the agenda for each meeting and handles administrative functions of the Council. 3. The pastor/administrator shall designate a member of the Council to serve as Secretary. The Secretary is responsible for ensuring that minutes are kept of all meetings and for handling Council correspondence. 4. The Council may provide for such committees as it deems necessary or advisable. Typical subcommittees might include Budget, School Finances, Fund Raising, and Physical Plant. 5. The pastor/administrator shall appoint the membership of committees. Such committees may include non-members of the Council whose talents or experience may be useful to its work. Non-members will not have a vote in any deliberations of the Council.
F. Change in Administration Parish Finance Councils; Purpose, Principles, & Obligations Page 10 ______
1. In the event that the pastor of a parish dies, resigns or is transferred, the Parish Finance Council ceases to function, unless called upon to do so by the Regional Vicar. 2. It is the prerogative of a newly appointed pastor/administrator to either confirm the present membership of the former Parish Finance Council or choose to appoint new members. The pastor’s final decision in this matter should occur within six (6) months of his installation as pastor. 3. In the event that the new pastor chooses to appoint new members, he is to do so only after giving proper notification to the previous Council. 4. When a parochial administrator is appointed to a parish because of the incapacity or ill-health of the pastor, or for some other cause, the parochial administrator will assume the rights and responsibilities of the pastor in relation to the Parish Finance Council.
Item IV-B
PARISH PASTORAL COUNCILS RATIONALE, PRINCIPLES & GUIDELINES
[Originally promulgated by Cardinal Bevilacqua in 1992; amended by Cardinal Rigali on February 18, 2005 and November 1, 2006]
I. RATIONALE FOR PARISH PASTORAL COUNCILS
A. INTRODUCTION
Through Baptism and Confirmation all are called to exercise both their right and responsibility to participate fully in the life and mission of the Church. This mission of the Church is rooted in the mission of Christ who commanded everyone - clergy, religious and laity - to "Go into the whole world and proclaim the good news to all of creation." [Mark 16:15].
B. DOCUMENTS OF VATICAN COUNCIL II
This vocation of all the People of God, the community of believers in Jesus Christ, to promote the Reign of God on earth permeates the teachings and spirit of the documents of Vatican Council II. All members of the Church - laity, religious and clergy- according to their proper charisms and roles collaborate in the responsibility for fulfilling its mission. Vatican Council II urged active involvement in the life of the Church by emphasizing the principles of collaborative responsibility, consultation and lay participation:
1. “...the laity have an active part to play in the life and activity of the Church. Their activity is so necessary within Church communities that without it the apostolate of the pastors is generally unable to achieve its full effectiveness.” [Decree on the Apostolate of the Laity, 10].
2. “Pastors also know that they themselves were not meant by Christ to shoulder alone the entire saving mission of the Church toward the world. On the contrary, they understand that it is their noble duty so to shepherd the faithful and recognize their service and charismatic gifts that all according to their proper roles may cooperate in this common undertaking with one heart.” [Dogmatic Constitution on the Church, 30].
Parish Pastoral Councils Item IV-B (cont.) Rationale, Principles & Guidelines Page 2 ______
3. The pastor needs to consult with the laity, who in turn have the right to express their views and concerns to their pastor. An important structure initiated to foster this collaboration in the mission of the Church by all its members is the Parish Pastoral Council. The Parish Pastoral Council assists pastors in achieving the cooperation of the parishioners and staff in the task of carrying out the mission of the Church on the parish level.
4. While the Parish Pastoral Council is not explicitly mentioned in the documents of Vatican Council II, the theological principles which underlie it are clearly enunciated and a rationale for its development is given: “... by reason of the knowledge, competence or pre-eminence which they have, the laity are empowered, indeed sometimes obliged, to manifest their opinion in those things which pertain to the good of the Church. If the occasion should arise, this should be done through the institutions established by the Church for that purpose and always with truth, courage and prudence and with reverence and charity towards those who by reason of their office, represent the person of Christ.” [Dogmatic Constitution on the Church, 37].
C. THE CODE OF CANON LAW
The 1983 Code of Canon Law gives juridic value to Vatican Council II's teaching on the vocation and mission of the People of God and provides structures to express and encourage collaborative responsibility on every level of ecclesial administration.
1. Canon 208 speaks of everyone's responsibility to work together in the building up of the Body of Christ: “In virtue of their rebirth in Christ there exists among all the Christian faithful a true equality with regard to dignity and the activity whereby all cooperate in the building up of the Body of Christ in accord with each one's own condition and function.”
2. Canon 519 calls for the pastor to develop structures which incorporate the principles of collaborative responsibility and of consultation with the staff and parishioners: “The pastor is the proper shepherd of the parish entrusted to him, exercising pastoral care in the community entrusted to him under the authority of the diocesan bishop in whose ministry of Christ he has been called to share; in accord with the norm of law he carries out for his community the duties of teaching, sanctifying and governing, with the cooperation of other presbyters or deacons and the assistance of lay members of the Christian faithful.” This canon emphasizes the role of the community which gives meaning to the office of pastor and it places him in the context of mutual collaboration with the staff and parishioners in promoting the mission of the Church.
Parish Pastoral Councils Item IV-B (cont.) Rationale, Principles & Guidelines Page 3 ______
3. Canon 536 specifically deals with Parish Pastoral Councils: “After the diocesan bishop has listened to the presbyteral council and if he judges it opportune, a pastoral council is to be established in each parish; the pastor presides over it, and through it the Christian faithful along with those who share in the pastoral care of the parish in virtue of their office give their help in fostering pastoral activity. This pastoral council possesses a consultative vote only and is governed by norms determined by the diocesan bishop.”
It is envisioned that the Parish Pastoral Council is to be a major consultative body in the parish which advises the pastor, who presides over the Council. It is composed of the parochial vicar(s) and representative parish staff members who assist in carrying out the pastoral functions of the parish and of laity who are representatives of the membership of the parish. The purpose of the Parish Pastoral Council is to foster full participation of the entire parish in the life and mission of the Church which reflects the mission of Christ who was sent "...to bring glad tidings to the poor, to proclaim liberty to captives, recovery of sight to the blind and release to prisoners..." [Luke 4:18].
II. PRINCIPLES
In the Archdiocese of Philadelphia every parish is to have one Parish Pastoral Council which is to foster full participation of the entire parish - clergy, religious, laity - in the pastoral life and mission of the parish and of the Universal Church. The following principles guide the formation of Parish Pastoral Councils:
A. Every Parish Pastoral Council is to formulate a statement of purpose which reflects the identity and mission of the parish in light of the Gospel, Church teachings and the specific realities of the parish.
B. The Parish Pastoral Council is solely a consultative body with the role of advising and assisting the pastor in areas of pastoral concerns.
C. The Parish Pastoral Council, striving for consensus, after prayerful reflection, develops and recommends parish pastoral plans and directions.
D. Every Parish Pastoral Council in its membership should be representative of the entire parish, recognizing and reflecting the parish's rich diversity.
E. The Parish Pastoral Council is to cooperate with parish committees which address such areas of parish life as worship, spirituality, community, evangelization, education, and service.
Parish Pastoral Councils Item IV-B (cont.) Rationale, Principles & Guidelines Page 4 ______
F. It is the responsibility of the pastor to convoke the Parish Pastoral Council, to preside over it, and to determine the issues to be treated by it or to receive proposals from its members.
G. In the event that the pastor of a parish dies, resigns or is transferred, the Parish Pastoral Council ceases to exist. It is the prerogative of a newly appointed pastor either to confirm the membership of the former Parish Pastoral Council or choose to have new members elected, with the exception of the three members who serve on this council ex officio and the three members the pastor is to appoint.
H. When a parochial administrator is appointed to a parish because of the incapacity or ill-health of the pastor, or for some other cause, this administrator will assume the rights and responsibilities of the pastor in relation to the Parish Pastoral Council.
III. GUIDELINES
A. PURPOSE
The purpose of the Parish Pastoral Council is to foster full participation of the entire parish in the life and mission of the parish and of the universal Church. The parish faith community participates in this mission by: worshiping God; creating and nurturing Christian community; growing in faith and holiness; serving those in need, especially the poor.
B. FUNCTION
The general function of the Parish Pastoral Council is to advise the pastor in those pastoral matters presented to it by the pastor. It carries out its function by:
1. Informing the pastor of the needs and concerns, gifts and resources of the whole parish and its members;
1. Developing and reviewing a parish mission statement (which will always contain the name of Jesus) and periodically re-evaluating it;
2. Developing a parish pastoral plan;
3. Participating in ongoing pastoral planning;
Parish Pastoral Councils Item IV-B (cont.) Rationale, Principles & Guidelines Page 5 ______
4. Recommending policies, procedures and programs which would assist in the implementation of the mission statement and the parish pastoral plan;
5. Reviewing and evaluating the effectiveness of existing programs;
6. Reflecting on Archdiocesan pastoral priorities and recommending how they can be implemented in the parish.
C. ROLE OF THE PASTOR
It is the role of the pastor to be the chairperson of the Parish Pastoral Council. The pastor presides by:
1. Ensuring that the scope of the Council's concerns reflects the entire mission of the parish and of the universal Church;
2. Assisting and creating among the members of the Council an atmosphere of trust and unity as a witness in strengthening and nurturing the parish faith community;
3. Approving the Council agenda after consulting with the Coordinating Committee;
4. Sharing information, listening actively, contributing to the discussion and promoting consensus.
D. FREQUENCY OF MEETINGS
Parish Pastoral Council meetings are convened by the pastor at least six times a year. Extraordinary meetings can be held at the request of the pastor. All meetings require a quorum of members consisting of the simple majority of members.
E. SIZE OF COUNCIL
In addition to the pastor and parochial vicar(s) of the parish, there should be twelve (12) members of the Parish Pastoral Council. Of these twelve (12) members, three are ex officio, three are appointed and the remainder elected.
F. MEMBERSHIP
Parish Pastoral Councils Item IV-B (cont.) Rationale, Principles & Guidelines Page 6 ______
Parish Pastoral Councils are composed of the pastor and his parochial vicar(s), representative parish staff members and lay members of the parish. Since the Council is to be representative of the entire parish community, the members of the Council ought to reflect the diversity within the parish. Lay members of the Parish Pastoral Council are to be parishioners in good standing.
Membership is determined as follows:
1. Ex Officio
Besides the pastor and parochial vicar(s), there are three (3) ex officio members, one of which must be a member of the Parish Finance Council. Others may be the principal of the parish elementary school, the director of religious education, the permanent deacon of the parish, the parish services director, the director for worship, or other professional staff members.
2. Elected
A process for nominating and electing six (6) members should be conducted by a Nomination Committee chaired by the vice-chairperson of the Parish Pastoral Council.
3. Appointed
The pastor is to appoint three (3) members to the Council representative of the community in order to reflect the diversity in the parish community.
G. TERMS OF OFFICE FOR MEMBERS
1. Elected and appointed members serve a three year term with the possibility of serving a second term. Elected and appointed members may serve only two consecutive terms.
2. Normally, not more than one third of the Council's membership should be changed at one time.
3. In a newly formed Council, one third of the membership serves a three year, a two year and a one year term, respectively. Those serving a one year term in a newly formed Council may serve for two additional consecutive terms.
Parish Pastoral Councils Item IV-B (cont.) Rationale, Principles & Guidelines Page 7 ______
H. COORDINATING COMMITTEE
1. The Coordinating Committee is composed of the pastor, who is the chairperson, the vice-chairperson and the secretary. It is responsible for formulating the Council's agenda and dealing with Council matters between meetings.
2. The vice-chairperson and the secretary are members of the Council who have served preferably one year on the Council and who have a basic understanding and working knowledge of the Council process. They are chosen by the Council members and serve a two year term, unless their membership expires prior to completion of a two year term.
I. RESPONSIBILITIES OF THE VICE-CHAIRPERSON
1. Presides at meetings in the pastor's absence;
2. Assists the pastor in conducting the Council's work;
3. Serves on the Coordinating Committee which formulates the Council's agenda;
4. Carries out other duties as described in the parish guidelines.
J. RESPONSIBILITIES OF THE SECRETARY
1. Records the minutes of the Parish Pastoral Council and Coordinating Committee meetings and sees that the minutes and the agenda are made available to the Council members;
2. Maintains attendance and other records;
3. Handles all Council correspondence;
4. Serves on the Coordinating Committee which formulates the Council's agenda;
5. Carries out other duties assigned in the parish guidelines.
Parish Pastoral Councils Item IV-B (cont.) Rationale, Principles & Guidelines Page 8 ______
K. RELATIONSHIP WITH PARISH COMMITTEES
1. The Parish Pastoral Council cooperates with parish committees and parish organizations such as worship/spirituality, evangelization, education, parish life and human/social concerns, finances, etc. These are not Pastoral Council committees.
2. Parish staff members and parish committees are a resource to the Parish Pastoral Council. Parish committees through the pastor and staff are linked to the Parish Pastoral Council.
3. To encourage unity and integration and to foster a close working relationship among all parish groups, the Parish Pastoral Council meets at least once a year with the leaders of parish committees and parish organizations.
L. RELATIONSHIP WITH PARISH FINANCE COUNCIL
1. The Parish Finance Council, mandated by the Code of Canon Law, is separate and distinct from the Parish Pastoral Council. Communication between the two Councils is, however, essential. In order to ensure the communication, a member of the Parish Finance Council serves on the Parish Pastoral Council as an ex officio member.
2. The Parish Finance Council shares with the Parish Pastoral Council information regarding the parish finances and temporalities on a regular basis. The Parish Finance Council assists the pastor in implementing the pastoral plans suggested by the Parish Pastoral Council by making fiscally responsible recommendations.
Item IV-C
GUIDELINES FOR PRIVATE CHAPELS IN RECTORIES
[Originally promulgated by Cardinal Bevilacqua on January 13, 1999; amended by Cardinal Rigali on November 1, 2006; amended by Archbishop Chaput on January 12, 2018]
The following guidelines are established in order to assist priests in deepening their spiritual life, as well as for the benefit of the Christian faithful they are called to serve. These guidelines have a two-fold purpose: to increase devotion to the Blessed Sacrament on the part of clergy and laity; and, to provide the priest with the opportunity to give witness to the laity of his own commitment to the spiritual life in general, and to the Eucharist in particular.
I. GENERAL NORMS
A. Pastors are requested to contact the Office for Divine Worship when requesting any of the following permissions pertaining to private chapels in rectories.
B. The Chancery must be notified in the event the site is no longer to be used as a private chapel.
II. PERMISSION FOR THE ERECTION OF A PRIVATE CHAPEL IN A RECTORY
A. The Archbishop of Philadelphia encourages the erection of a private chapel in a parish rectory for the spiritual advantage of the priests (c. 1226).
B. A request for permission to erect a private chapel in a rectory shall be submitted by to the Archbishop through the Office for Divine Worship.
C. The request should include the reason(s) supporting the advantage of having a private chapel in a rectory.
D. A site in a rectory, which has been approved for the erection of a private chapel, is to be blessed according to the prescribed liturgical rites.
Guidelines for Private Chapels in Rectories Item IV-C (cont.) Page 2
III. PERMISSION FOR RESERVATION OF THE HOLY EUCHARIST IN A PRIVATE CHAPEL IN A RECTORY
A. While it is hoped that priests will pray frequently before the Blessed Sacrament in the parish church, the Archbishop of Philadelphia may permit the reservation of the Holy Eucharist in a private chapel in a parish rectory for the spiritual advantage of the priests.
B. A request for permission to reserve the Holy Eucharist in a private chapel in a rectory shall be submitted to the Archbishop through the Office for Divine Worship.
C. The request should include the reason(s) supporting the advantage of reserving the Holy Eucharist in a private chapel in a rectory.
D. A priest must be responsible for the care of the Holy Eucharist so that the Blessed Sacrament is diligently renewed, in which case the celebration of Mass for this purpose twice each month is not required (c. 934, §2).
IV. PERMISSION FOR THE CELEBRATION OF MASS AND OTHER SACRED CELEBRATIONS IN A PRIVATE CHAPEL IN A RECTORY
A. The Archbishop of Philadelphia may permit the celebration of Mass and other sacred celebrations in a private chapel in a parish rectory for the spiritual advantage of the priests. Under certain conditions when appropriate the chapel may be accessible to the faithful.
A. A request for permission to celebrate Mass and other sacred celebrations in a private chapel in a rectory shall be submitted to the Archbishop through the Office for Divine Worship.
B. The request should include the reason(s) supporting the advantage of celebrating Mass and other sacred celebrations in a private chapel in a rectory.
C. Norms pertaining to the sacred celebrations which are allowed in a private chapel, and directives regarding required sacred furnishings, are to be assiduously followed.
Item IV-D
GUIDELINES FOR THE USE OF A CHURCH UNDER THE CARE OF A PARISH, OTHER THAN THE PARISH CHURCH
[Originally promulgated by Cardinal Bevilacqua on June 28, 2000; revised by Cardinal Rigali on June 3, 2011; revised by Archbishop Chaput, on March 12, 2012 and again on January 12, 2018]
These guidelines govern a church, other than the parish church, which is under the care of a parish. (Hereinafter “worship site church”).
1. The parish church is the primary place of worship within a parish. The Sacred Paschal Triduum and the Sacraments of Initiation (Baptism, Confirmation, and first Eucharist) are to be celebrated in the parish church and are not to be celebrated in a worship site church except in a case of necessity.
2. The Order of Celebrating Matrimony and other sacramental rites (including first Penance, communal penance services, communal celebrations of Anointing of the Sick, etc.) normally are to be celebrated in the parish church, but may be permitted by the pastor in a worship site church if he determines doing so best serves the pastoral needs of the parish.
3. Sunday Mass; weekday Mass; the Order of Christian Funerals, including the Funeral Mass; and devotional services (such as ceremonies associated with a patronal feast, a public novena, stations of the cross) may be celebrated in a worship site church at the discretion of the pastor.
4. Permission is given to reserve the Most Blessed Sacrament in a worship site church at the discretion of the pastor, provided that Mass is normally celebrated in that church at least monthly (so as to allow for a timely renewal of the sacred species). (cf. c. 934§1, 2º)
5. The pastor must open the worship site church for public worship at least periodically and in accord with these regulations. In particular the church is to be open for worship on the anniversary of the dedication of the church and on the patronal feast day (cf. c. 1214).
6. The pastor has a responsibility to maintain and repair a worship site church under his parish’s care, insofar as parish resources reasonably allow.
Item IV- E
GUIDELINES FOR THE REGISTRATION OF NON-RESIDENT PARISHIONERS
[Approved by Cardinal Bevilacqua on November 5, 1999; Amended by Archbishop Chaput on September 27, 2013]
The following guidelines are established to provide assistance in pastoral situations regarding Catholics who desire to register in a parish other than their own territorial or personal parish.
I. GENERAL CONSIDERATIONS
A. Registration in a parish is not to be equated with parish membership. Parish membership, with its corresponding rights and obligations, is determined by virtue of residence within a given territory (c. 518).
B. In those parishes designated as personal parishes, parish membership can also be determined “by virtue of the rite, language, or nationality of the Christian faithful of some territory, or even for some other reason” (c. 518).
II. SPECIAL PASTORAL CONSIDERATIONS
A. When a Catholic, for a just cause, desires to register in a parish other than one’s own territorial or personal parish, the person may do so with the permission of both pastors, and with the understanding that one’s rights and obligations are transferred to the parish in which the person is registering. A record of this fact should be preserved in the files of both parishes. Further, the new pastor is responsible for the pastoral care of this newly registered person, even though the person resides outside his parish territory.
B. Pastors are encouraged to allow Catholics to register in the parish of their choice, unless serious reasons suggest otherwise.
C. When a Catholic desires to register in a parish other than one’s own territorial or personal parish for whatever reasons, and the pastor of either parish will not give his permission, the person may have recourse to the auxiliary bishop/vicar of that Episcopal Region. This recourse is considered an exceptional matter. The auxiliary bishop/vicar shall review the recourse and then contact the respective pastors, regarding this issue. If agreement between the pastors is still lacking, and it is determined that there are no other alternatives for the proper pastoral care of that person, then the auxiliary bishop/vicar may grant permission for the person to register in the other parish. A record of this fact should be preserved in the files of both parishes.
Item IV-F
STANDARDS OF MINISTERIAL BEHAVIOR AND BOUNDARIES For Priests, Deacons, Religious, Pastoral Ministers, Administrators, Staff, and Volunteers
[Originally promulgated by Cardinal Bevilacqua on May 1, 2003; Addendum promulgated by Archbishop Chaput on July 1, 2011]
I. Introduction The Standards of Ministerial Behavior and Boundaries (the “Standards of Ministerial Behavior” or “the Standards”) are applicable to all priests, deacons, religious, pastoral ministers, administrators, staff and volunteers in the Archdiocese of Philadelphia. They are intended to provide clear standards of behavior and, in particular, a blueprint for the boundaries of appropriate behavior in all interactions with children and young people. The Standards are not intended to create any rights in any person, to obligate the Archdiocese to act at any time or in any manner, or to establish any responsibility or liability of the Archdiocese.
II. Definitions For purposes of the Standards of Ministerial Behavior and Boundaries only, the following are definitions for terms used herein.
Child Abuse means any form of negligent, reckless, intentional or malicious infliction of injury to a child’s physical, moral or mental well-being.
Sexual Abuse means contacts or interactions between a child and an adult where the child is being exploited or used as an object of sexual gratification for the adult.
Sexual Harassment includes unwelcome sexual advances, requests for sexual favors, and other communication (oral or written, including electronic mail) or physical behavior of a sexual nature. There are three categories. One type occurs when submitting to this type of behavior or conduct is implicitly or explicitly made a term of employment. Another type is when submitting or refusing to submit to this conduct is used as a basis for any decision affecting an individual’s employment. The third type is behavior or conduct that creates a hostile environment.
Archdiocese means the Roman Catholic Archdiocese of Philadelphia, including parishes, schools, agencies and institutions which are directly accountable to the Ordinary of Philadelphia.
Church Personnel means any priest, religious, deacon, pastoral minister, administrator, employee or volunteer working on behalf of the Archdiocese, as defined above.
Child or Children means all persons under the age of eighteen or special education adults.
Standards for Ministerial Behavior and Boundaries Page 2 Item IV - F (cont.)
III. Responsibility The public and private conduct of Church Personnel can inspire and motivate people, but it can also scandalize and undermine the people’s faith. Church Personnel must, at all times, be aware of the responsibilities that can accompany their work. They must also know that God’s goodness and grace support them in their ministry.
Responsibility for adherence to the Standards of Ministerial Behavior rests with the individual. Church Personnel who disregard the Standards will be subject to remedial action by the Archdiocese. Corrective action may take various forms, including but not limited to a verbal reproach, termination of employment, or removal from the ministry, depending on the specific nature and circumstances of the offense and the extent of the harm.
IV. Pastoral Standards 1. Conduct for Pastoral Counselors and Spiritual Directors As used in this section, Pastoral Counselors and Spiritual Directors refers to clergy, religious, staff, and volunteers who provide formal and regular pastoral, spiritual, and/or therapeutic counseling services to individuals, families, or other groups.
Pastoral Counselors and Spiritual Directors must respect the rights and advance the welfare of each person.
Pastoral Counselors and Spiritual Directors: a. Shall not step beyond their competence in counseling situations and shall refer persons they counsel to other professionals when appropriate. b. Are to carefully consider the possible consequences of counseling before entering into a counseling relationship with someone with whom they have a pre-existing relationship (i.e., employee, professional colleague, friend, etc.). c. Are not to audiotape or videotape sessions. d. Are not to engage in any form of sexual conduct with the persons they counsel. This includes consensual sexual contact. e. Are not to engage in sexual conduct with any individual who is close to the persons they counsel such as a relative or friend of the person they counsel. Pastoral Counselors and Spiritual Directors should presume that the potential for exploitation or harm exists in such intimate relationships. f. Are responsible for establishing and maintaining clear, appropriate boundaries in all counseling and counseling related relationships. g. Are to avoid physical contact of any kind (i.e., touching, hugging, holding hands) between themselves and the persons they counsel. Such actions can be misconstrued and should be avoided. Church Personnel should be mindful that not all members of the congregation are comfortable with physical touching and that hand-shake conduct should ordinarily suffice. h. Are to conduct counseling sessions in appropriate settings at appropriate times. i. Counseling sessions must take place in only the professional portion of the rectory or other Church facility. Sessions are never to be conducted in the private living quarters. ii. Counseling sessions are not to be held in places or at times that would tend to cause confusion about the nature of the relationship for the person being
Standards for Ministerial Behavior and Boundaries Page 3 Item IV - F (cont.)
counseled. Counseling sessions should be held in an appropriate professional setting and should be scheduled for normal business hours - ordinarily between the hours of 7:00 a.m. and 10:00 p.m. i. Are to maintain a written log solely of the times and places of each counseling session with each person being counseled. j. Counseling Children. Counseling children presents additional considerations for Pastoral Counselors and Spiritual Directors. i. Counseling of a minor must take place in the public/professional areas of Church property. Counseling sessions are never to take place in private living areas or other non-public areas. ii. The door to the room where the counseling session takes place should have a window or the door should be left open. iii. If possible, another adult should be in close proximity during the counseling session. iv. Unless the subject matter precludes it, the child’s parent(s) or legal guardian should be present or aware of the session. v. The relationship must always remain professional during the counseling sessions. vi. If counseling entails more than two sessions, an evaluation of the matter is to be made with the child’s parent(s) or guardian. vii. The Pastoral Counselor and Spiritual Director need to assess regularly the relationship to determine whether the child is developing a personal/physical attraction to him or her. Such attractions need to be recognized and the child immediately referred to another Pastoral Counselor or Spiritual Director. k. Shall avoid scandal.
2. Confidentiality Information disclosed to a Pastoral Counselor or Spiritual Director during the course of counseling, advising, or spiritual direction is to be held in the strictest confidence possible.
These obligations are independent of the confidentiality of the confessional. Under no circumstances whatsoever can there be any disclosure—even indirect disclosure— of information received through the confessional. a. At the initial meeting, Pastoral Counselors and Spiritual Directors are to discuss the nature of confidentiality and its limitations with each person in counseling. b. Information obtained in the course of sessions is to be confidential, except for compelling professional reasons or as required by law. i. If there is clear and imminent danger to the persons they counselor to others, the Pastoral Counselor or Spiritual Director may disclose only the information necessary to protect the parties affected and to prevent harm. ii. Before disclosure is made, if feasible, the Pastoral Counselor or Spiritual Director should inform the person being counseled about the disclosure and the potential consequences. c. Pastoral Counselors should keep minimal records of the content of sessions. d. Knowledge that arises from professional contact may be used in teaching, writing, homilies, or other public presentations only when effective measures are taken to absolutely safeguard both the individual’s identity and the confidentiality of the disclosures.
Standards for Ministerial Behavior and Boundaries Page 4 Item IV - F (cont.) e. While counseling a minor, if a Pastoral Counselor or Spiritual Director discovers that there is a serious threat to the welfare of the minor and that communication of confidential information to a parent or legal guardian is essential to the child’s health and well-being, the Pastoral Counselor or Spiritual Director is to: • Attempt to secure written consent from the minor for the specific disclosure. • If consent is not given, disclose only the information necessary to protect the health and well-being of the minor. Consultation with the appropriate Church supervisory personnel is required before disclosure.
3. Conduct with Children Church Personnel working with children shall maintain an open and trustworthy relationship between the child and adult supervisors . Church Personnel can and should develop a good rapport with minors. They must also be vigilant to avoid the type of contact with children that could raise questions about the appropriateness of the contact, or which may lead to negative comments about the contact by reasonable people. Church Personnel must not only refrain from inappropriate/improper contact with children, but also refrain from engaging in any action that could give the appearance of inappropriate/improper contact. a. Church Personnel must always exercise the highest degree of care in all of their interactions with children. i. Children are not independent. When Church Personnel are with children, their parent(s) or guardian must always be explicitly informed of the child’s location and the purpose of the interaction. ii. Federal, state or local laws may limit or prohibit children from engaging in certain work activities. Church personnel must always ensure that any activities in which they engage with children are not prohibited by labor laws. All children are required to obtain working papers as a condition of employment. iii. Parishes may direct any inquiries regarding the employment of children to the Archdiocese’s Office for Human Resources. b. Professional attitudes must always be observed in all interactions with minors. c. Church Personnel are to avoid any unnatural or emotional attachment that a minor may have for them. Such attachments need to be recognized, acknowledged and properly addressed. In some instances, it may be necessary to terminate further contact with the child. d. Church Personnel must always be aware of the “power” of their role/position. e. When meeting with a minor, Church personnel should, whenever possible, have another adult present or nearby. f. Discussions of a sexual nature should only occur, if necessary, to respond to a specific question. Any such discussion should use appropriate, professional language. Slang or street words or phrases should not be used. g. Topics that could not be comfortably discussed with parents or another adult should not be discussed with children. Church Personnel should not use foul, offensive, or rough language in talking to children. h. Meetings with children should occur on Church property if at all possible. Children should only be allowed in professional or public sections of Church property. Children
Standards for Ministerial Behavior and Boundaries Page 5 Item IV - F (cont.)
should not be invited or taken into living quarters or private areas on Church property or private homes. Church Personnel should never have children in their rooms or spend their days off with children who are not related to them. i. Church Personnel should avoid being alone with children. j. Games or sporting activities should be engaged in only in the presence of at least two adults. k. Alcohol, tobacco, or controlled substances are never to be supplied to children by Church Personnel. l. Church Personnel are not to engage in physical discipline of children. Discipline problems should be handled in coordination with the parent(s) or legal guardian of the child. m. Church Personnel are not to be alone with a minor in a residence, sleeping facility, locker room, restroom, dressing facility, or other closed room or isolated area that is inappropriate or inconsistent with a ministry relationship. n. Youth groups are to have at least two adult chaperones for any activity. While on youth group trips, Church Personnel are to maintain a professional stature and socialize along with other adult chaperones. During such youth group trips, individual Church Personnel are not to sleep alone in the same room with a child. o. Ordinarily, unsupervised children should not be given keys to Church facilities. p. Church Personnel are never to take photographs of children while they are unclothed or dressing (e.g., in locker rooms or bathing facilities). q. Church Personnel must be aware of their own and others’ vulnerability when working alone with youth. Use a team approach to managing youth activities. r. Physical contact with youth can be misconstrued and should occur (a) only when completely nonsexual and otherwise appropriate, and (b) never in private.
4. Sexual Conduct Church Personnel must not, for sexual gain or intimacy, exploit the trust placed in them by the faith community.
The Archdiocese strictly prohibits sexual misconduct by any Church Personnel. The Archdiocese strictly prohibits anyone from interacting with children on behalf of the Archdiocese who has a civil or criminal record of child sexual abuse, has admitted prior sexual abuse, or is known to have a diagnosis of pedophilia or ephebophilia as defined by the American Psychiatric Association. For the purpose of these Standards, sexual misconduct involving minors is defined as both sexual exploitation and sexual abuse of individuals both male and female under age 18 as defined by law. a. Church Personnel who are committed to a celibate lifestyle are called to be an example of celibate chastity in all relationships at all times. b. Church Personnel who provide pastoral counseling or spiritual direction must avoid developing intimate relationships with persons that they counsel, other staff, or parishioners. Staff and volunteers must behave in a professional manner at all times. c. Church Personnel may not exploit another person for sexual purposes. d. All allegations of sexual misconduct against a minor by Church Personnel must be taken seriously, and reported to appropriate civil authorities.
Standards for Ministerial Behavior and Boundaries Page 6 Item IV - F (cont.) e. Church Personnel shall review and know the contents of the child abuse regulations and reporting requirements for the Commonwealth of Pennsylvania and are to follow those mandates.
5. Harassment Church Personnel must not engage in physical, psychological, written, or verbal harassment of staff, volunteers, or parishioners and must not tolerate such harassment by other Church Personnel. a. Church Personnel are to provide a professional work environment that is free from physical, psychological, written, or verbal intimidation or harassment. b. Some examples of behavior or environment that could be considered harassment: i. any derogatory jokes, comments or slurs delivered in a manner that could be considered belligerent or threatening to another; ii. any unwanted touching, assault, deliberate blocking or any intimidating action that interferes with free movement; iii. any unwelcome touching and/or demands for sexual favors, and also any unwelcome sexually oriented behavior, comments or visually derogatory or demeaning posters, written words, drawings, novelties or gestures which create a hostile or offensive environment. The Archdiocese prohibits all such conduct, whether committed by supervisory or non- supervisory personnel as well as by a third party (i.e., non-employee of the Archdiocese of Philadelphia) engaged in business with the Archdiocese of Philadelphia. c. Harassment can be a single severe incident or a persistent pattern of behavior where the purpose or the effect is to create a hostile, offensive, or intimidating work environment. d. Possession of any pornographic pictures, or other sexually oriented material, on Church Property is strictly prohibited. e. Allegations of harassment are to be taken seriously and reported immediately to the individual’s immediate supervisor, or other appropriate Church authorities.
6. Reporting Misconduct Church Personnel have a duty to report their own ethical or professional misconduct and the misconduct of others. a. Church Personnel must hold each other accountable for maintaining the highest ethical and professional standards. When there is an indication of misconduct by Church Personnel, the person who obtains knowledge of the misconduct should notify his/her supervisor or other appropriate Church authorities. b. The obligation of Pastoral Counselors and Spiritual Directors to report misconduct of the persons they counsel is subject to the duty of confidentiality. However, any agreement or duty to maintain confidentiality must yield to the need to report misconduct that threatens the safety, health, or well-being of any of the persons involved.
These obligations are independent of the confidentiality of the confessional. Under no circumstances whatsoever can there be any disclosure-even indirect disclosure-of information received through the confessional.
Standards for Ministerial Behavior and Boundaries Page 7 Item IV - F (cont.)
If you or someone you know have experienced an incident of sexual abuse by clergy, employee or volunteer of the Archdiocese of Philadelphia, please contact the office of the Victim Assistance Coordinators at 1-888-800-8780 or [email protected]
ADDENDUM TO THE STANDARDS OF MINISTERIAL BEHAVIOR AND BOUNDARIES For Priests, Deacons, Religious, Pastoral Ministers, Administrators, Staff and Volunteers
Information and Communication Technology
Introduction The goal of all activities in the Church is to share the Good News of God’s love, salvation and mercy with all people. Advances in technology have increased the ways to communicate with others concerning this powerful message. In recognition of the changing technologies available to enhance efforts to share the message and mission of Jesus Christ, Pope Benedict XVI chose the theme, New Technologies, New Relationships: Promoting a culture of Respect, Dialogue and Friendship for his message on World Communications Day in 2009.
In this document Pope Benedict stated, “The new digital technologies are, indeed, bringing about fundamental shifts in patterns of communication and human relationships. …These technologies are truly a gift to humanity and we must endeavor to ensure that the benefits they offer are put at the service of all human individuals and communities, especially those who are most disadvantaged and vulnerable.”
Those who serve in the Archdiocese of Philadelphia need to be aware of the impact that their words and actions can have in bringing people closer to God. This applies to all interactions, whether face to face or remotely through the use of technology. The purpose of this addendum is to provide standards and guidance regarding the access we have to communicate with minors through various means which include, but are not limited to, text messaging, websites, e-mail, and social networks such as Facebook. Communication and the use of technology are always changing.
These standards are written with the understanding that young people use computers and cell phones including various applications routinely. Reaching out to young people through these means is the norm and not the exception. Using technology can enhance our outreach to youth. However, it creates a need to provide guidance in how boundaries in pastoral and professional roles with children can be maintained to foster and model a Safe Environment.
Electronic Communication with Minors Regardless of the manner or method, all communication with minors must be faithful to the teachings and values of the Catholic Church. As leaders and role models for children our communication with minors must respect the psychological, physical and behavioral boundaries of the young person and be appropriate to the ministerial and professional relationship. Permission of the parent or guardian must be obtained, in writing, in order for an adult leader to
Standards for Ministerial Behavior and Boundaries Page 8 Item IV - F (cont.) communicate with minors via telephone, cell phone, text messaging, e-mail, social networks, or other electronic means. In order to protect the privacy of youth, permission must also be obtained, in writing, from the parent or guardian before sharing/posting pictures or videos of minors, and before sharing e- mail, telephone numbers, or other contact information with other minors or adults who are part of the class, group or organization.
Adults should never consider typed conversations that take place via electronic means (e-mails, social networking sites, text message, etc.) to be private.
Electronic communication between an adult and a minor should not be used to address/discuss confidential matters. These are to be discussed in a face to face meeting which is more appropriate and professional. Remember young people often feel that electronic communication is more private and gives them a sense of availability and anonymity. However, records of these conversations can be obtained and accessed. These means of communications can also be saved and forwarded.
If a minor sends an adult an inappropriate message, the adult should not reply to it. The adult should print it and notify his/her immediate supervisor. A minor may also send a message that causes the adult leader to have concerns for the health and safety of that young person. Adult leaders should notify their immediate supervisor for direction in these cases.
Adults must set appropriate boundaries around the times when phone calls will be made and electronic communications will be sent.
Adults should take time to review internet safety with minors in their classes, groups, organizations, etc., especially if they are utilizing web-based technology to enhance outreach to the minors with whom they work.
* The following sections refer to specific uses of technology tools. For use of these tools, those working in parish, regional and secondary schools of the Archdiocese need to refer to the Office of Catholic Education Appropriate Use Policy for Technology (AUP) in place. There may be other organizations and institutions with additional policies related to information technology which need to be referenced as well.
E-Mail, Instant Messaging, and Text Messaging (SMS—short message service) Teachers and administrative staff should communicate with students through the use of school based e-mail accounts and/or school sponsored websites. Parish staff involved in youth ministry should have a parish based e-mail account, whenever possible. If it is not possible for an adult leader or volunteer to obtain a parish or school based e- mail account, the adult leader or volunteer will need to establish an e-mail account that is separate from his/her personal e-mail. In order to protect the e-mail addresses of minors, the adult leader should use the blind carbon copy (BCC) feature when sending an e-mail to more than one minor. If a group of youth need to be in contact with each other via e-mail, permission must be obtained from the parent or guardian before sharing a minor’s e-mail address with other members of the
Standards for Ministerial Behavior and Boundaries Page 9 Item IV - F (cont.) group. (A youth leadership team would be one example of a situation where adult leaders may seek permission to share e-mail addresses among group members.) Adults should never consider electronic mail to be private. Adult leaders may wish to copy another responsible adult (parent, supervisor, athletic director or alternate youth ministry leader) when sending an electronic message to a minor. This action demonstrates transparency and appropriateness when communicating with minors. All electronic messages should be relevant to the ministerial/professional relationship the adult has with the minor with due consideration for the age of the minor. Adults should be brief in one to one, electronic conversations with a minor. Messages should be kept short, and to the point, and related to the professional/ministerial relationship between the adult and minor. When using this technology, care must be taken to adhere to the guidelines for “Electronic Communication with Minors” stated in this document.
Video Chatting (i.e. Skype) Adults may communicate with minors using video chatting. There are educational benefits to utilizing this technology appropriately. Distance or disability may create some instances when this type of communication is necessary. If the minor is engaged in a video chat session that is private, care should be taken to make sure that the parent/guardian gives permission for the minor to participate. Another adult may supervise the interaction by either being present with the minor or the adult leader during the chat. When using this technology, care must be taken to adhere to the guidelines for “Electronic Communication with Minors” stated in this document.
Social Networking A social networking service utilizes software to build online social networks for communities of people who share interests and activities. Most services are primarily web based and provide various ways for users to interact, such as chat, messaging, video, file sharing, blogging and discussion groups. The most popular sites for this activity have been Facebook and MySpace. Interaction with minors on MySpace is prohibited because of the lack of privacy protection inherent in this social networking site. The pastor, administrator or immediate supervisor must give permission for an employee or volunteer to establish a social networking site related to the parish, school or organization. A supervisor or another adult leader must have access to the site so that there is more than one adult monitoring all activity on the site. The site must be monitored regularly by both adults for appropriate use. Inappropriate or hurtful comments need to be removed. Adult leaders who use social networking sites, such as Facebook, to communicate with minors about their ministry should create a separate account and/or group for this specific use whenever possible. For example, in Facebook where maintaining more than one account is currently prohibited by the company’s policy, the creation of a group would provide an appropriate way for an adult to establish a means to communicate with minors. Precautions should be taken to guard the privacy of anyone who has access to the page. The highest privacy settings must be used. In addition, adults should encourage minors who join the online community to set their privacy settings at the highest levels. Written permission from a parent/guardian should be obtained prior to a minor’s participation on a social networking site, such as Facebook, sponsored by a parish organization. Minors should not be given access to the private or personal postings of an adult. All interactions should reflect the ministerial/professional role of the adult.
Standards for Ministerial Behavior and Boundaries Page 10 Item IV - F (cont.)
When using this technology, care must be taken to adhere to the guidelines for “Electronic Communication with Minors” stated in this document.
Blogs and Microblogs (i.e. Twitter) Blogs are web logs, which are public and can be accessed by anyone. Blogs are used for many reasons—to share information, educate or express opinions. Those who wish to publish and utilize a blog for an educational or ministerial purpose, should make their pastor, principal or supervisor aware of the blog and make contents easily accessible. Blogs used for educational or ministerial purposes should be conducted in a professional manner and the content should reflect the purpose. It is recommended that the blog be set up so that comments are not posted until they are reviewed and approved by the owner of the blog. The practice prevents inappropriate and hurtful comments from being posted (i.e. bullying). Personal blogs should not be shared with minors. When using this technology, care must be taken to adhere to the guidelines for “Electronic Communication with Minors” stated in this document.
Websites Websites used to represent a parish or parish organizations must be owned and managed by the parish. An adult leader must obtain permission from the pastor or pastor’s delegate to set up a web page that represents the parish. Websites may be linked to other sites. It is recommended that all persons add this statement to any site created: “Links to other sites are provided on this site. These sites are provided for informational purposes only and are not necessarily sponsored by the parish or church organization.” When using this technology, care must be taken to adhere to the guidelines for “Electronic Communication with Minors” stated in this document.
Videos, Photographs, Other Images Adult leaders must seek permission from a parent or guardian to share a photograph or video with another party for any reason. Videos and photographs, which are posted by electronic means with the permission of the parent or guardian, should not give identifying information about the child (i.e. full name, addresses, birth date, etc.).
On-line Gaming This recreational activity is used by peers to play games and socialize. Adults involved in service and ministry to youth are not peers of the youth. For this reason, adult leaders should not be involved in on-line gaming with the youth whom they serve. When using this technology, care must be taken to adhere to the guidelines for “Electronic Communication with Minors” stated in this document.
Illegal or Immoral Materials Adults should never access, transmit, or create materials that are illegal or immoral. These include but are not limited to pornographic, stolen, sexist or discriminatory materials. Illegal activity such as “sexting” or the transmission of illegal material must be reported immediately to the proper authorities.
Standards for Ministerial Behavior and Boundaries Page 11 Item IV - F (cont.)
Important Reminders: Electronic communication is not private. E-mails, text messages, and web postings establish a permanent record, which can be obtained and accessed. These means of communications can also be saved and forwarded. Anything of concern should be brought to the attention of the pastor, principal or program administrator. All expectations regarding the reporting of suspected child abuse are in effect regardless of the method by which the information reaches the adult ministering to youth.
All questions concerning this can be directed to the Office for Child and Youth Protection at 215-587-2466.
Item V-A
PERSONNEL GUIDELINES FOR RELIGIOUS SERVING IN THE ARCHDIOCESE OF PHILADELPHIA
[Promulgated by Cardinal Rigali on May 16, 2006; Amended by Archbishop Chaput on November 1, 2015.]
I. INTRODUCTION
A. A Religious, through public vows or some other sacred bond, makes a total commitment to God of a life lived in service of the Church. In such service, Religious are not simply employees, but rather share in the mission and ministry of the Church. This status has been confirmed by the United States Conference of Catholic Bishops and by the Internal Revenue Service.
B. Any member of a Religious Congregation providing service to the Archdiocese of Philadelphia in one of its parishes, schools, offices or agencies, and receiving compensation for that ministry, does so by entering into a Ministerial Agreement. This Ministerial Agreement is made by and between the Archdiocesan parish, school or agency and the Religious Congregation. This agreement is not created, nor is it to be construed to constitute a contract between the Archdiocese and the Religious Congregation. [cf. Appendix A]. While these Guidelines pertain to those Religious who enter into a Ministerial Agreement, the Archdiocese recognizes and affirms the presence of all Religious - apostolic and contemplative, active or retired - who live and/or minister in our midst.
C. The “Personnel Guidelines for Religious Serving in the Archdiocese of Philadelphia” is offered in conjunction with existing Archdiocesan policies. Religious experience both the benefits and the responsibilities of these Guidelines, as well as the policies and procedures of the Archdiocesan parish, school or agency where they are engaged in ministry.
II. MISSIONING OF RELIGIOUS
A. By virtue of their vow of obedience, Religious are missioned by their Congregational Leadership to engage in ministry in the Archdiocese of Philadelphia. Religious, in consultation with their Congregational Leadership, will adhere to the application procedures established by the Archdiocesan parish, school or agency. The Religious Congregation enters into a Ministerial Agreement with the Archdiocesan parish, school or agency and missions the Religious to the ministry according to the Congregation’s missioning procedures. Personnel Guidelines for Religious Item V-A (cont.) Serving in the Archdiocese of Philadelphia Page 2
B. Religious Congregations from countries outside of the United States who wish to enter into ministry in the Archdiocese of Philadelphia must first have contact with the Vicar for Religious and obtain approval from the Archbishop. It is expected that Religious from those countries will adhere to the guidelines that have been approved by the United States Conference of Catholic Bishops and the National Conference of Vicars for Religious as implemented by the Archdiocese of Philadelphia. Guidelines can be obtained through the Office of the Vicar for Religious.
III. MINISTERIAL RESPONSIBILITIES
A. Ordinarily, each Religious entering into a Ministerial Agreement is to be provided a clear, written role description stating the responsibilities and requirements of the ministry. The person to whom the Religious is accountable is to be clearly identified. B. Ministry hours are determined on the local level and are a part of the initial and on-going dialogue regarding role description and responsibilities. This includes clarity regarding evening and weekend responsibilities, when such are required by the nature of the ministry.
IV. VACATION, RETREAT & CONGREGATIONAL COMMITMENTS A. Ordinarily, Religious annually receive four weeks as vacation time. Time is determined locally and coordinated with other staff so as to address ministry needs. Sufficient notice is to be given to the person to whom the Religious is accountable. B. Religious are entitled to one week for an annual retreat. Sufficient notice is to be given to the person to whom the Religious is accountable. C. When needed, Religious are provided the time to attend major meetings of their Religious Congregations. Time is planned in advance and coordinated with other staff so as to address ministry needs. Sufficient notice is to be given to the person to whom the Religious is accountable.
V. HOLIDAYS, PERSONAL DAYS, SICK DAYS & EXTENDED LEAVE A. Religious adhere to local procedures regarding holidays, personal days and sick days.
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B. Extended Leave due to personal illness, injury or short-term disability will necessitate communication between the Religious Congregation and the Archdiocesan parish, school or agency. While being compassionate and sensitive to the needs of the individual and the Religious Congregation, the needs of the ministry must also be addressed. Ordinarily, if the absence is long term, the Congregation will receive the regular stipend and benefits for three months. Thereafter, compensation may be discontinued.
VI. LEAVE OF ABSENCE A. A Religious, after consultation with Congregational Leadership, may request from the person to whom she/he is accountable a long-term leave of absence for personal reasons.
B. The needs of the ministry involved constitute the primary factor in determining whether a long-term leave of absence, with the expectation and assurance of returning to that ministry after the leave time, can be granted.
C. Length of the leave time and whether compensation continues during all or part of the leave period are to be included in the dialogue.
VII. COMPENSATION
A. All Religious whose Congregations are compensated by an Archdiocesan parish, school or agency receive a standard compensation package developed by the Archdiocesan Committee on Compensation for Religious and approved by the Archbishop. The compensation package includes the following components: 1. Stipend 2. Retirement allotment 3. Health Insurance Allotment 4. Housing [cf. Appendix B] 5. Transportation [cf. Appendix C]
B. A copy of the compensation package is mailed annually to parishes, schools, agencies and Religious Congregations.
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VIII. EVALUATION
A. Performance evaluation that fosters mutual dialogue and accountability is essential. Ordinarily, a written evaluation is conducted annually by the person to whom the Religious is accountable. This includes a review of the role description to determine any needed clarifications and revisions, and also a discussion of goals for the coming year.
B. Maintaining a spirit of collaboration throughout the evaluation process is of utmost importance. Both parties keep a signed copy of the evaluation.
IX. CONFLICT/CONCILIATION A. Religious share in the mission of the Church by witnessing to the Gospel value of reconciliation. A sincere respect for the dignity and worth of each individual is to be evident. However, conflicts may develop. Ministry related conflicts need to be discussed in a timely and professional manner.
B. Where there is disagreement, appropriate steps to resolve differences are to be taken on the local level. When issues of a serious nature need to be addressed by the Pastor, Principal or Administrator with the individual Religious, a written record is to be kept including recommendations and warnings. If such a situation occurs, both parties sign and retain a copy of the record.
C. If local processes fail to resolve a serious conflict, the situation is brought to the Congregational Leadership and, if necessary, to the Vicar for Religious.
X. RESIGNATION OR RETIREMENT A. If it becomes necessary for a Religious to resign or retire, the Religious, after consultation with Congregational Leadership, informs the Pastor, Principal or Administrator. B. Ordinarily, written notice is to be given three months in advance, but no less than thirty days prior to resignation or retirement. In the case of an emergency, notification is to be given as soon as possible.
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XI. TERMINATION A. Position Displacement 1. If the ministry position must be eliminated because the services performed are no longer needed, or sufficient budget is not available, or other related reasons, the Pastor, Principal or Administrator must discuss this directly with the Religious. 2. Ordinarily, written notification of the elimination of the position is to be given three months in advance, but no less than 30 days prior to the end of the ministry.
B. Corporate Commitment 1. When a Religious Congregation can no longer maintain a corporate commitment, a Congregational representative will initiate appropriate communication in a timely fashion.
2. When an Archdiocesan parish, school or agency can no longer maintain a corporate commitment, an Archdiocesan representative will initiate appropriate communication in a timely fashion.
3. Ordinarily, at least six-months notification is to be given of any change in corporate commitment. Actions to be taken and time line to be followed are developed mutually.
C. Deficiency 1. If the occasion arises in which the Pastor, Principal or Administrator is considering releasing the Religious from agreed-upon ministry because of unsatisfactory work, lack of cooperation with others, and/or failure to fulfill responsibilities outlined in the role description, the Pastor, Principal or Administrator will give a written warning along with recommendations for the needed improvement. [cf. Section IX., Conflict/Conciliation) 2. If improvement is not shown within a reasonable amount of time, consultation with Congregational Leadership, and if necessary, the Vicar for Religious is required before termination.
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D. Misconduct 1. The witness aspect of all ministries is of primary importance to the mission of the Catholic Church. 2. If a Religious commits an offense of a grave nature, the Religious may be terminated immediately. No prior warning is required. Congregational Leadership and the Vicar for Religious, however, are to be consulted before termination.
XII. STANDARDS OF CONDUCT
A. Religious adhere to established guidelines of the Archdiocese of Philadelphia regarding ethical conduct, harassment, and safe environment for children and youth, the elderly and the vulnerable.
B. Archdiocesan parishes, schools and agencies are committed to assure a moral, safe, professional and harmonious workspace.
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APPENDIX A ARCHDIOCESE OF PHILADELPHIA MINISTERIAL AGREEMENT [For Informational Purposes Only! The actual form to be executed can be obtained from the of the vicar for Religious]
This AGREEMENT is made between: [Name of Archdiocesan Parish/School/Agency] ______Phone ______Address: ______and the Congregation of:______, a member of the above mentioned Congregation [Name of Religious] will provide ministry (Full Time/Part Time) as: ______[Circle One] [Please see attached role description for areas of responsibility] The Religious will be responsible to: ______Pastor/Principal/Administrator) The Congregation will receive from the Archdiocesan Parish/School/Agency the approved compensation for Religious working for the Archdiocese of Philadelphia. This includes agreed upon monies to cover stipend, retirement and health benefits. In addition, the Archdiocesan Parish/School/Agency will be responsible for: Housing: _____ Residence is provided or _____ Housing Allotment is paid to the parish/Archdiocesan agency where Religious resides or to the Congregation Transportation _____ Car is provided or _____ Transportation Allotment is paid to Congregation ______Signature of Pastor/Principal/Administrator Date ______Signature of Congregational Representative Date ______Signature of Religious Providing Ministry Date
{A religious through public vow or some other sacred bond makes a total commitment to God a life lived in service to the Church. In such service, the Religious in its mission is not an employee. This agreement is entered into at the beginning of the ministerial assignment. This agreement is not created, nor is it to be construed a contract between the Archdiocese and the Religious Congregation.}
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APPENDIX B
GUIDELINES FOR HOUSING FOR RELIGIOUS SISTERS AND BROTHERS IN THE ARCHDIOCESE OF PHILADELPHIA
The Archdiocese of Philadelphia has established the following guidelines to provide guidance in pastoral planning and decision-making in matters pertaining to housing for religious sisters and brothers.
I. BASIC PRESUPPOSITIONS
A. Ongoing dialogue takes place between parish pastors or archdiocesan administrators and religious congregations regarding the use of parish convents/buildings or archdiocesan owned facilities as residences for women and men religious. This is based on the recognition of the changes occurring in parish structures and in religious life, as well as the limits of the financial resources of both parishes and religious congregations.
B. Religious congregations continue to rely on parish convents/buildings or archdiocesan facilities as places of residence for their members, both those who are actively engaged in an apostolate and those who are retired.
C. The service that religious have given to the parishes and to other apostolates of the archdiocese is a valuable contribution to the life and mission of the Church.
D. The presence of women and men religious living in the parish or archdiocesan facilities offers the witness of religious life as a vocation in the Church.
II. GENERAL GUIDELINES
A. When religious are serving in a parish or archdiocesan apostolate, and a residence is provided, the parish or the archdiocesan apostolate assumes the responsibility for the operational and capital expenses of the residence. When religious are serving in a merged or regional school, and a residence is available in one of the sponsoring parishes, the sponsoring parishes share in the operational expenses of the residence.
B. Ordinarily, the archdiocesan housing stipend is the basis for remuneration to a parish or archdiocesan entity for use of the residence by religious not assigned to the parish or archdiocesan apostolate. This amount per each religious is to be remitted to the parish or archdiocesan entity by the particular apostolate or by the religious congregation, depending on the circumstances of employment
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C. Particular circumstances may warrant additional or less compensation be paid to the parish or archdiocesan entity. In such cases, it is the responsibility of the pastor or archdiocesan administrator and the major superior or his/her representative to negotiate an agreement which is to be in writing and signed by both parties.
D. It is encouraged that because of their many years of dedicated service to parochial and archdiocesan apostolates, religious who are retired or semi-retired and who live in a parish or archdiocesan residence are to be given hospitality when and where possible, with no reimbursement to the parish or archdiocesan entity. It is assumed that dialogue with the pastor or the archdiocesan representative occurs prior to assignment of the retired or semi-retired religious to the residence.
E. A religious congregation may wish to use a parish or archdiocesan facility solely as a residence: • for active members not associated with the particular parish or archdiocesan apostolate; • as a retirement residence for its members; or • as a facility for congregational activities (e.g. administrative offices, etc.). It is the responsibility of the pastor or archdiocesan administrator and the major superior or his/her representative, in consultation with the Vicar for Religious, to negotiate an agreement. This agreement is to be in writing, and signed by both parties. A copy of the signed agreement is sent to the Vicar for Religious.
The amount paid to the parish or archdiocesan entity is either equal to the archdiocesan housing stipend per resident or is to be based on actual, verifiable costs for utilities and operations, with an additional percentage, based on projected estimates, to be set aside for ongoing maintenance, repairs, and capital expenditures.
F. When a parish or archdiocesan entity is no longer able to provide a residence for the religious, or when a religious congregation is no longer in need of a residence, it is recommended that a minimum six months prior notice be given to the other party. In extraordinary cases, when less than six months prior notice must be given, the Vicar for Religious is to be notified in advance. Every effort should be made by all interested parties to arrive at a mutual agreement for discontinuation of the use of a residence by religious.
G. A parish or archdiocesan entity may need to utilize excess space in the residence occupied by religious. If so, the pastor or the archdiocesan administrator will dialogue with the major superior or his/her representative and the members of the religious
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community living in the residence before any changes in the structure, space, or use of the property are made. If a religious community or one of its members wishes to utilize excess space in the residence for a ministry purpose, the major superior or his/her representative will negotiate with the pastor or the archdiocesan administrator for the use of the space. If approved by the pastor or archdiocesan administrator, any costs associated with the ministry purpose are the responsibility of the religious community.
In cases where there is no mutual agreement regarding proposed changes, the Vicar for Religious is to be contacted by the party proposing the change.
H. The Office of the Vicar for Religious is willing to assist in matters regarding housing for religious. When situations arise, where differences between the religious congregation and parish/archdiocese cannot be resolved by the parties involved, the Vicar for Religious shall be contacted to assist in their resolution.
III. STEWARDSHIP OF PARISH AND ARCHDIOCESAN RESIDENCES
A. Stewardship, or basic care of the property, is the responsibility of the pastor or archdiocesan administrator and the members of the local religious community according to their appropriate roles.
B. Capital repairs and upkeep, maintenance, and security of the residence, utility costs, insurance and taxes (if applicable) are the responsibility of the parish or archdiocesan entity.
C. In the case of a residence serving a merged or regional school, the sponsoring parishes share in the basic maintenance of the residence as well as any security costs, utility costs, and insurance. Capital repairs and upkeep belong mainly to the parish where the residence is located since the building is an asset of that parish. Similarly, taxes are the responsibility of the parish where the residence is located
D. The cost for installation of the residence phone line is assumed by the parish or archdiocesan entity. The responsibility for the payment of the monthly service charges is negotiated locally. However, personal and long distance calls are the responsibility of the religious congregation.
E. Any major construction changes (for example, walls, doors, electricity, plumbing, etc.) must have the approval of the pastor or archdiocesan administrator after consultation with
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the local community. When such changes are initiated by the parish or archdiocesan entity, the parish or archdiocesan entity is responsible for the cost incurred; however, when such changes are initiated by the religious congregation, the congregation will assume the responsibility for the cost.
F. Ordinarily, major appliances and furnishings, as well as their maintenance and replacement are the responsibility of and remain the property of the parish or archdiocesan entity.
G. Any furnishings or household articles purchased by the religious congregation remain the property of the religious congregation, which is also responsible for their maintenance and repair.
H. A record of furnishings or household articles purchased by the religious congregation should be maintained by the local bursar/treasurer. In doubt about the ownership of any furnishings, household articles, etc., the presumption is that they are the property of the parish or archdiocesan entity.
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APPENDIX C
GUIDELINES FOR TRANSPORTATION NEEDS FOR RELIGIOUS SISTERS AND BROTHERS SERVING THE ARCHDIOCESE OF PHILADELPHIA
The Archdiocese of Philadelphia has established the following guidelines to provide guidance in pastoral planning and decision-making in matters pertaining to transportation for religious sisters and brothers.
I. GENERAL GUIDELINES
A. The service that religious have given and continue to give to the parishes and to other apostolates of the archdiocese is a valuable contribution to the life and mission of the Church.
B. In negotiations around compensation issues, the representatives of religious congregations, parishes, schools and other apostolates will be mutually sensitive to the financial challenges of all the parties involved.
C. The means for providing transportation for the religious should be established at the time an individual religious or a religious community is welcomed to provide service in a parish or Archdiocesan entity.
D. The religious in the Archdiocese of Philadelphia follow the stipend model for compensation, which includes, among other benefits, transportation. Normally, when a car is needed for the performance of ministry (for example, for a Principal, Director of Religious Education, Parish Services Director, etc.), the parish or Archdiocesan entity will provide a car. When a car is not needed for the performance of ministry, the transportation allotment will be paid.
E. When a car is provided by a parish, school or agency of the Archdiocese, the following will apply:
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1. The car will be insured through the fleet automobile insurance policy of the Archdiocese, with the cost for insurance borne by the parish, school, or agency of the Archdiocese. 2. The obligation of providing a new car will not occur more often than every three years. The parish, school, or agency will assume responsibility for insurance, maintenance, all repair costs for the car and gas for ministry use.
3. The car will be available for the personal use of the religious when it is not needed for the performance of ministry.
F. If a religious uses a congregational car for the performance of ministry, a reimbursement to the congregation is to be negotiated unless otherwise specified. The approved Archdiocesan transportation allotment is the initial guide for such negotiations.
II. SPECIFIC GUIDELINES
A. Parish with On-Site Residence
1. When religious are serving in a parish, and an on-site residence is provided, the parish assumes the responsibility for providing sufficient transportation for the performance of ministry in that parish.
2. At minimum, one car will be provided for the transportation needs associated with the parish ministries.
B. Parish Without On-Site Residence
1. When religious are serving in a parish, and an on-site residence is not provided, the parish assumes the responsibility for providing sufficient transportation for the performance of the ministry in that parish.
2. A car/cars will be provided for travel to and from the parish and for the needs associated with the parish ministries.
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C. Consolidated, Regional, or Area Elementary School
1. When religious are serving in a consolidated, regional, or area elementary school, the school assumes the responsibility for providing sufficient transportation for the performance of ministry in that school.
2. A car/cars will be provided for travel to and from the school and for the needs associated with the school ministry.
D. Secondary Schools and Schools of Special Education
1. When religious are serving in an Archdiocesan secondary school or school of special education, the Archdiocese will reimburse the Congregation, for each religious who is not provided a car, at the approved Archdiocesan transportation allotment.
2. Normally, a car is provided for the president and the principal of these schools.
E. Catholic Human Services and Other Offices of the Archdiocese
1. When religious are serving in ministries of the Secretariat for Catholic Human Services and other Archdiocesan offices, the office assumes the responsibility for the transportation needs of the religious.
2. If a car is not needed for the performance of ministry, the Archdiocesan transportation allotment will be given.
3. If the religious uses a congregational car for the performance of ministry, the office will pay the Archdiocesan allotment for transportation and will reimburse the Congregation for the miles incurred in the performance of ministry at the approved Archdiocesan mileage rate.
Item VI-A
GUIDELINES FOR CERTAIN ISSUES ARISING BETWEEN THE LATIN CATHOLIC CHURCH AND THE EASTERN CATHOLIC CHURCHES
[Originally promulgated by Cardinal Bevilacqua on October 22, 2001. Amended by Archbishop Pérez on July 20, 2020]
I. INTRODUCTION
A Church sui iuris, sometimes called an autonomous Church or “ritual” Church,1 is a “community of the Christian faithful, which is joined together by a hierarchy according to the norm of law,” and which has been recognized as autonomous by the supreme authority of the Church (the 1990 Code of Canons of the Eastern Churches [hereinafter, CCEO] c. 27, in CLSA New English Translation). Each Church sui iuris observes a rite, which is “a liturgical, theological, spiritual and disciplinary heritage, differentiated by the culture and the circumstances of the history of peoples, which is expressed by each Church sui iuris in its own manner of living the faith” (CCEO c. 28).
The Catholic Church comprises twenty-four Churches sui iuris, of which only one is part of the Western tradition and observes the Latin rite, namely, the Latin Church. The other twenty-three Churches sui iuris observe a specific rite derived from one of the five major Eastern traditions: Alexandrian, Antiochene (or West Syrian), Constantinopolitan (or Byzantine), Chaldean (or East Syrian), and Armenian.2 The Second Vatican Council affirmed the right of self-governance of all these Churches and called for the preservation of their identity and spiritual heritage (Orientalium Ecclesiarum [hereinafter, OE] nn. 5- 6).
II. ASCRIPTION TO A CHURCH SUI IURIS
Through Baptism or through reception into the full communion of the Catholic Church, a person not only becomes a member of the Catholic Church, but also is enrolled in (“ascribed to”) a specific Church sui iuris, according to the provisions of the law (cf. the 1983 Code of Canon Law [hereinafter, CIC] cc. 111-112, as updated by the motu proprio De Concordia inter Codices [hereinafter, DCC]; and CCEO, cc. 29-38). Ascription to a Church sui iuris has several juridic effects, including the acquisition of certain rights and obligations, the determination of one’s proper hierarchy, and the specific set of laws to which a person is subject. Ascription to a Church sui iuris is determined by the law, not the liturgical rite used for the baptism. This determination is made as follows:
1 The term “Ritual Church sui iuris” was present in the Code of Canon Law as originally promulgated in 1983, notably in cc. 111 and 112. However, Pope Francis deleted “Ritual” through the motu proprio De Concordia inter Codices. 2 The Eastern Catholic Churches are often listed according to the five major traditions from which each derives its rite: [Alexandrian Tradition]: 1. Coptic; 2. Ethiopian; 3. Eritrean; [Antiochene or West Syrian Tradition]: 4. Maronite; 5. Syrian; 6. Syro-Malankara [Constantinopolitan or Byzantine Tradition]: 7. Albanian; 8. Belorussian; 9. Bulgarian; 10. Croatian-Serbian; 11. Greek; 12. Hungarian; 13. Italo-Albanian; 14. Macedonian; 15. Melkite; 16. Romanian; 17. Russian; 18. Ruthenian; 19. Slovak; 20. Ukrainian; [Armenian Tradition]: 21. Armenian; [Chaldean or East Syrian Tradition]: 22. Chaldean; 23. Syro-Malabar. Guidelines for Certain Issues Arising Between Item VI-A (cont.) the Latin Catholic Church and the Eastern Catholic Churches Page 2
A. A non-baptized person who has not completed the fourteenth year of age:
1. With Catholic parents who belong to the same Church sui iuris – by virtue of baptism the child is ascribed to the Church sui iuris of the parents (CIC c. 111 §1 and CCEO c. 29 §1).
2. With Catholic parents who belong to different Churches sui iuris – by virtue of baptism the child is ascribed to the Church sui iuris of the father unless the parents agree and request that the child is to be ascribed to the Church sui iuris of the mother (CIC c. 111 §1 and CCEO c. 29 §1).3
3. In special circumstances (CCEO c. 29 §2; CIC c. 111 §2 as updated by DCC):
a. When the parents are unwed – by virtue of baptism the child is ascribed to the Church sui iuris of the mother.
b. When the parents are unknown – by virtue of baptism the child is ascribed to the Church sui iuris of those to whose care the child has been legally entrusted.
c. When the parents are adoptive – by virtue of baptism the child is ascribed to the Church sui iuris according to the same rules for a birth child (cf. “II., A., 1-2,” above).
d. When only one parent is Catholic – by virtue of baptism the child is ascribed to the Church sui iuris of the Catholic parent.
e. When neither parent is baptized – by virtue of baptism the child is ascribed to the Church sui iuris of the one who is responsible for the child’s education in the Catholic faith.
3 In such a case, notation of the parents’ agreement and the Church sui iuris to which the child is ascribed is to be made in the baptismal register: CIC c. 535 §2 as updated by DCC.
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B. A non-baptized person who has completed the fourteenth year of age freely chooses the Church sui iuris to which he/she is to be ascribed (CIC c. 111 §3 as updated by DCC; CCEO c. 30).
C. A baptized non-Catholic person coming into full communion with the Catholic Church is to be ascribed to the parallel Church sui iuris as follows (CCEO c. 35):
1. A baptized Protestant, upon reception into the full communion of the Catholic Church, is ascribed to the Latin Church sui iuris.
2. An Orthodox Christian, upon profession of the Catholic faith, is ascribed to the parallel Eastern Church sui iuris (e.g., a Russian Orthodox becomes a Russian Catholic). [Note: this is the case even if the profession of Catholic faith is made in a Latin church in the presence of a Latin priest.]
III. TRANSFER OF ASCRIPTION FROM AN EASTERN CHURCH SUI IURIS TO THE LATIN CHURCH SUI IURIS4
Transfer from one Church sui iuris to another (whether from Eastern to Latin, or vice versa) is of great significance and is to be considered very extraordinary, since the Church desires stability of ascription to a Church sui iuris (cf. OE n. 4).5 Accordingly, the following procedure for such a transfer is to be followed for good order and for canonical clarity, and is not intended for the sake of diminishing one’s freedom:
A. Marriage can provide an opportunity for a person to transfer from one Church sui iuris to another. A woman who is ascribed to an Eastern Church sui iuris may transfer to the Latin Church sui iuris of her husband at the time of marriage or anytime during the marriage. A woman or a man who is ascribed to the Latin Church sui iuris may transfer to the Eastern Church sui iuris of the spouse at the time of marriage or anytime during the marriage. This transfer must be made through a declaration made in the presence of the local ordinary or pastor, or priest delegated by one of them, and two witnesses. A notation is to be made in the baptismal register (CIC c. 112 §3 as updated by DCC). In either case, when the marriage has ended, the person can freely return to the original Church sui iuris (CIC c. 112 §1, 2º and CCEO c. 33). A man who is ascribed to an Eastern
4 What is stated in this section regarding transfer of ascription from an Eastern Church sui iuris to the Latin Church sui iuris is also applicable for transfer of ascription from the Latin Church sui iuris to an Eastern Church sui iuris. 5 “No one is to presume to induce in any way the Christian faithful to transfer to another Church sui iuris” (CCEO c. 31).
Guidelines for Certain Issues Arising Between Item VI-A (cont.) the Latin Ritual Church and the Eastern Ritual Churches Page 4 Church sui iuris, however, cannot transfer to the Church sui iuris of his wife simply by virtue of the marriage and must use the process delineated below in Section III-B.
B. Other than in the above noted case (cf. III., A.), a Catholic may validly transfer from an Eastern Church sui iuris to the Latin Church sui iuris only with the permission of the Apostolic See (CIC c. 112 §1, 1º and CCEO c. 32 §1):
1. If the relevant Eastern Church sui iuris has an established hierarchy in the United States,6 and both the Latin and Eastern diocesan/eparchial bishops agree in writing with the transfer, then the permission of the Apostolic See is presumed (CCEO c. 32 §2) [“Process for Transfer of Ascription to a Church Sui Iuris” is outlined in “Appendix I” of this document].
2. If the relevant Eastern Church sui iuris has an established hierarchy in the United States, but the Latin and Eastern diocesan/eparchial bishops are not in agreement with the transfer, then the grant of permission is reserved to the Apostolic See [cf. “Process for Transfer...,” Appendix I].
3. If the particular Eastern Church sui iuris does not have an established hierarchy in the United States, then the grant of permission is reserved to the Apostolic See [cf. “Process for Transfer...,” Appendix I].
4. In all cases, once permission is granted, this transfer must be made through a declaration made in the presence of the local ordinary or pastor, or priest delegated by one of them, and two witnesses. A notation is to be made in the baptismal register (CIC c. 112 §3 as updated by DCC).
C. For the transfer of ascription of a child enrolled in an Eastern Church sui iuris who has not as yet completed the fourteenth year of age:
1. If both parents are ascribed to an Eastern Church sui iuris, and both legitimately transfer ascription to the Latin Church sui iuris, the child automatically transfers ascription as well, by virtue of the law itself. The same holds true when the Catholic spouse in a mixed marriage legitimately transfers ascription to the Latin Church sui iuris. A notation of
6 The Eastern Churches sui iuris which presently have an established hierarchy in the United States are as follows: Armenian; Byzantine- Ruthenian; Chaldean; Maronite; Melkite; Romanian; Syrian; Syro-Malabar; Syro-Malankara; Ukrainian. In addition, members of the faithful ascribed to the Hungarian, Croatian-Serbian, and Slovak Churches sui iuris in the United States are subject to the Ruthenian hierarchy. Finally, members of the faithful ascribed to the Greek Catholic Church in the United States are subject to the Melkite hierarchy for the purposes of transfer of ascription.
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this is to be made in the baptismal register (CIC c. 535 §2 as updated by DCC). In either case, however, the child may return to the original Church sui iuris once he/she has completed the fourteenth year of age (CIC c. 112 §1, 3º and CCEO c. 34), by means a declaration made in the presence of the local ordinary/hierarch or pastor, or priest delegated by one of them, and two witnesses. A notation is to be made in the baptismal register (CIC c. 112 §3 as updated by DCC).
2. If both parents are ascribed to an Eastern Church sui iuris, but only one parent legitimately transfers ascription to the Latin Church sui iuris, the child transfers ascription only if both parents consent (CCEO c. 34) by means of a declaration made by the parents in the presence of the local ordinary or pastor, or priest delegated by one of them, and two witnesses. A notation is to be made in the baptismal register (CIC c. 112 §3 as updated by DCC).
D. For the admission of an Orthodox Christian into the Latin Church sui iuris at the same time that he/she is received into communion with the Catholic Church, the permission of the Apostolic See is required (CCEO, c. 35) [“Process for Admission of an Orthodox Christian into the Latin Church Sui Iuris at the Time of Reception into Communion” is outlined in “Appendix II” of this document].
IV. RECEPTION OF PENANCE, EUCHARIST, AND ANOINTING OF THE SICK IN A CHURCH SUI IURIS OTHER THAN ONE’S OWN:7
The Church gives broad freedom to a Catholic to observe a rite other than his/her own when receiving the following sacraments: one can participate in and receive the Eucharist in any Catholic Church (CIC c. 923 and CCEO c. 403 §1); one can celebrate the sacrament of Penance with any Catholic priest who has the faculty to hear confessions and to grant sacramental absolution (CIC cc. 966-967 and CCEO c. 722); and, one can receive the sacrament of the Anointing of the Sick from any Catholic priest (CIC c. 1003 and CCEO c. 739).8
7 “The practice, however prolonged, of receiving the sacraments according to the rite of another Church sui iuris does not entail enrollment in that Church” (CIC c. 112 §2, CLSA New English Translation, as updated by DCC). 8 A special note concerning the sacrament of Confirmation: In the Eastern Churches, Confirmation (known as “Chrismation”) is always received at the time of Baptism, except in cases of danger of death, when it may be received later. Since many Eastern Catholic children are enrolled in Latin Catholic schools or religious education programs, it must be remembered that the sacrament of Chrismation/Confirmation is never to be repeated, and any attempt to do so is strictly prohibited.
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V. MARRIAGE BETWEEN FAITHFUL ASCRIBED TO DIFFERENT CHURCHES SUI IURIS9
A. In any marriage involving an Eastern Catholic, and even an Eastern non-Catholic, there must be a sacred rite carried out by a priest (presbyter or bishop). A deacon cannot validly witness any marriage involving an Eastern Catholic or Eastern non-Catholic (CIC c. 1108 §3 as updated by DCC; CCEO c. 828).
B. When the groom is ascribed to an Eastern Church sui iuris and the bride is ascribed to the Latin Church sui iuris, if the marriage is to be celebrated in a Latin church before a Latin priest, the priest is to obtain permission to act against the general norm of canon 831 §2 of the CCEO, which calls for marriage to be celebrated before the pastor of the groom. The petition for this permission is presented through the Chancery Office of the Archdiocese of Philadelphia, which will then forward it to the proper Eastern local hierarch10 for his consideration. The petition must include the statement that “the groom has been instructed that this action does not constitute a change of Church sui iuris for him.”
C. When both parties are ascribed to an Eastern Church sui iuris, the marriage should be celebrated in the relevant Eastern Church sui iuris. If nevertheless the parties earnestly request that the marriage be celebrated in a Latin church before a Latin priest, the priest must be delegated by the relevant Eastern local hierarch in order for the marriage to be valid. The petition for this delegation is presented through the Chancery Office of the Archdiocese of Philadelphia, which will then forward it to the proper Eastern local hierarch for his consideration. In addition, if the marriage is to be celebrated using the Latin liturgical rite, permission must also be sought from the Apostolic Nunciature; this petition is likewise presented through the Chancery Office, and must include the reason(s) the parties want the marriage performed in the Latin rite.11
9 When dealing with any proposed marriage involving a member of the faithful ascribed to an Eastern Church sui iuris, Latin clerics must be attentive to the differences between the CIC and the CCEO regarding marriage, particularly in the area of diriment impediments. For example, the impediment of affinity for a marriage involving an Eastern Catholic extends to the second degree of the collateral line, prohibiting marriage with one’s brother-in-law/sister-in-law (CCEO c. 809). Also, the impediment of spiritual relationship has been retained in the CCEO, prohibiting marriage between a godparent and the one baptized, and between a godparent and the parents of the one baptized (CCEO c. 811). [This can become an issue when preparing someone for marriage after he/she has completed the RCIA process and has received full Christian Initiation.] 10 The term “local hierarch” in the Eastern code is the parallel of the term “local ordinary” in the Latin code. Besides the Roman Pontiff, the local hierarch is the eparch or exarch (i.e., the diocesan bishop), or the priest who take their place on a temporary basis (administrator), the protosyncelli (i.e., the vicars general), and the syncelli (i.e., the episcopal vicars) (CCEO c. 984 §2). 11 Note that a Latin priest cannot act as the primary celebrant in an Eastern liturgical rite without a faculty of biritualism obtained from the Congregation for the Eastern Churches (CCEO c. 674 §2).
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VI. MARRIAGE BETWEEN AN EASTERN CATHOLIC AND A NON-CATHOLIC
A. In any marriage involving an Eastern Catholic, and even an Eastern non-Catholic, there must be a sacred rite carried out by a priest (presbyter or bishop). A deacon cannot validly witness any marriage involving an Eastern Catholic or Eastern non-Catholic (CIC c. 1108 §3 as updated by DCC; CCEO c. 828).
B. When one party is ascribed to an Eastern Church sui iuris and the other party is a non-Catholic, the marriage should be celebrated in the relevant Eastern Church sui iuris. If nevertheless the parties earnestly request that the marriage is to be celebrated in a Latin church before a Latin priest, the permission for a marriage of mixed religion or the dispensation from the impediment of disparity of worship must be granted by the Eastern local hierarch.12 The petition for this permission or dispensation, as well as the petition for delegation, is presented through the Chancery Office of the Archdiocese of Philadelphia, which will then forward it to the proper Eastern local hierarch for his consideration. In addition, if the marriage is to be celebrated using the Latin liturgical rite, permission must also be sought from the Apostolic Nunciature; this petition is likewise presented through the Chancery Office, and must include the reason(s) the parties want the marriage performed in the Latin rite.13
C. When one party is ascribed to an Eastern Church sui iuris and the other party is a non-Catholic, if the marriage is to be celebrated with a dispensation from canonical form, only the Apostolic See is competent to grant this dispensation. The petition for this dispensation, as well as the petition for the permission for a marriage of mixed religion or for a dispensation from the impediment of disparity of worship, is presented through the Chancery Office of the Archdiocese of Philadelphia, which will then forward it to the proper Eastern local hierarch for his consideration, and to the Apostolic Nuncio, who has the faculty to grant the dispensation from canonical form.14
12 The “Petition for Permission/Dispensation for Marriage” that is presently used for the Archdiocese of Philadelphia is to be used in these cases as well, with one revision: on the line next to where the Catholic party’s name is to be printed, the phrase “a baptized Catholic of the Latin Church” is to be changed to “a baptized Catholic of the [print the name of the proper Eastern Church sui iuris of which the party is a subject]. 13 Note that a Latin priest cannot act as the primary celebrant in an Eastern liturgical rite without a faculty of biritualism obtained from the Congregation for the Eastern Churches (CCEO c. 674 §2). 14 See footnote number 12.
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APPENDIX I PROCESS FOR TRANSFER OF ASCRIPTION TO A CHURCH SUI IURIS15
Other than in the case of a woman who desires to transfer ascription from an Eastern Church sui iuris to the Latin Church sui iuris of her husband (cf. III., A., above), one who freely desires to transfer from an Eastern Church sui iuris to the Latin Church sui iuris is to complete the following process:
A. Initiation of the Process – Petition
He/she is to present a typewritten petition,16 addressed to the Archbishop of Philadelphia, which contains the following elements:
1. (Opening paragraph): I, [full name], ascribed to the [state the particular Eastern Church sui iuris, e.g., the Ukrainian Catholic Church] and subject of the [state the particular ecclesiastical jurisdiction,17 e.g., Archeparchy of Philadelphia], do hereby petition for a transfer of ascription from my present Church sui iuris to the Latin Church sui iuris.
2. (Second paragraph): The religious background of the petitioner is described, including: date and place of baptism/chrismation, and marital status; if married, the spouse’s name and Church sui iuris, as well as date and place of marriage. If there are any children who have not as yet completed the fourteenth year of age, the name, and date and place of baptism/(chrismation) for each child is stated.
3. (Third paragraph): I offer the following reasons to support my request. [The following list is not exhaustive and is provided solely by way of example]:
a. to provide unity of worship in the home [when the spouses belong to different Churches sui iuris].
15 Cf. Footnote no. 4. 16 The Latin priest may assist in formulating the petition, but cannot initiate the request. 17 If uncertain, contact the Chancery Office of the Archdiocese of Philadelphia.
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b. lack of familiarity with the rite of my present Church sui iuris, due to [e.g.: all religious education took place in Latin schools or religious education programs; consistency of worship in Latin churches for a number of years; etc.].
c. physical difficulty (or impossibility) of adhering to one’s present rite, due to distance of the closest church of the Church sui iuris (or no church of the Church sui iuris is located in this state or nation).
d. moral impossibility of adhering to one’s present rite (therefore, it has become a matter of conscience).
4. (Final Paragraph): For all these reasons, I freely seek this transfer of ascription to the Latin Church sui iuris.
5. The Petitioner then signs the petition.
6. The Latin pastor, or another Latin priest of the parish, is to address a typewritten letter to the Archbishop of Philadelphia which serves to present the petition and to support it [use parish stationery]:
a. I hereby present the petition of [name of petitioner] for a transfer of ascription from [state the particular Eastern Church sui iuris] to the Latin Church sui iuris.
b. The priest then verifies, to the best of his ability, the reasons provided by the petitioner in support of the transfer. The priest should also include a statement as to the trustworthiness and sincerity of the petitioner in this matter, and add any other pertinent information he deems necessary.
7. The priest then signs the supporting affidavit, places the parish seal on the document, and forwards it, with the petition, to the Chancery Office of the Archdiocese of Philadelphia. He is to include recent certified copies of all baptism/chrismation and marriage certificates.
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B. Completion of the Process
1. If the petitioner is subject to the hierarchy of a Church sui iuris established in this country: after the petition, supporting affidavit, and sacramental certificates have been reviewed by the Chancellor, the packet is forwarded to the proper Eastern eparch/exarch for his consideration:
a. If the eparch/exarch has no objections to the transfer, the permission of the Apostolic See is presumed, and the decision is communicated by the Chancery Office to the Latin priest, with instructions on how the transfer is to be executed.
b. If the eparch/exarch objects to the transfer, the case is then forwarded to the Congregation for Eastern Churches, Rome, through the Apostolic Nuncio in the United States, for a decision on behalf of the Apostolic See; the decision is then communicated to the Chancery Office and forwarded to the Latin priest.
2. If the petitioner is not subject to the hierarchy of a Church sui iuris established in this country: after the petition, supporting affidavit, and sacramental certificates have been reviewed by the Chancellor, the packet is forwarded to the Congregation for Eastern Churches, Rome, through the Apostolic Nuncio in the United States, for a decision on behalf of the Apostolic See; the decision is then communicated to the Chancery Office and forwarded to the Latin priest.
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APPENDIX II PROCESS FOR ADMISSION OF AN ORTHODOX CHRISTIAN INTO THE LATIN CHURCH SUI IURIS AT THE TIME OF RECEPTION INTO COMMUNION
The same process as outlined in “Appendix I” above is to be followed, with the following adaptations:
1. The opening paragraph of the petition is to state: I, [full name], belonging to the [state the particular Orthodox Church, e.g., the Russian Orthodox Church], do hereby petition to be admitted into the Latin Church sui iuris instead of the parallel Eastern Church sui iuris upon my profession of the Catholic faith.
2 The opening paragraph of the Latin priest’s supporting affidavit is to state: I hereby present the petition of [name of petitioner], belonging to the [state the particular Orthodox Church], for admission into the Latin Church sui iuris instead of the parallel Eastern Church sui iuris upon his/her profession of the Catholic faith.
3. Whether or not the petitioner is subject to an Eastern hierarchy established in this country, the case must be forwarded to the Congregation for Eastern Churches, Rome, through the Apostolic Nuncio in the United States, for a decision on behalf of the Apostolic See; the decision is then communicated to the Chancery Office and forwarded to the Latin priest. If the petitioner’s parallel Eastern Church sui iuris does have a hierarchy established in this country, however, the opinion of the Eastern eparch/exarch is sought by the Chancellor, and included with the case.