DIOCESE OF CORPUS CHRISTI PASTORAL MANUAL 2009

www.diocesecc.org DIOCESE OF CORPUS CHRISTI PASTORAL MANUAL 2009

TABLE OF CONTENTS

Bishop’s Letter of Publication i. Contents ii. Abbreviations iii.

PARISH Section A Parish Leadership and Governance A-1 Parish Records A-22 DEACONS Section B PRIESTS Section C Active Priests C-1 Retired Priests C-16 ECUMENICAL AND INTERFAITH RELATIONS Section D CATHOLIC EDUCATION Section E Parish Religious Education (Children/Adult) E-8 St. Paul School of Catechesis E-10 Youth & Young Adult Ministry E-12 Catholic Schools E-14 RCIA (INCLUDING CHILDREN OF CATECHETICAL AGE) Section F AND INFANT BAPTISM Rite of Christian Initiation of Adults F-1 Rite for Infant Baptism F-25 CONFIRMATION Section G EUCHARIST Section H PENANCE Section I ANOINTING OF THE SICK & END OF LIFE ISSUES Section J ORDER OF CHRISTIAN FUNERALS Section K MARRIAGE Section L DECLARATION OF NULLITY Section M DIOCESAN STRUCTURE Section N Diocesan Mission Statement N-1 Diocesan Structure N-4

PERSONNEL AND FINANCES Section O Personnel O-1 Finances O-6 Diocesan Seminarians O-28 DIOCESAN CONSTRUCTION BUILDING-PLANNING Section P COMMISSION COMMON POLICIES AND CONCERNS Section Q

Section A A-1 PARISH 2009 THE PARISH

PART I

A parish is a definite community of the Christian faithful established on a stable basis within a particular church; the pastoral care of the parish is entrusted to a pastor a s its own shepherd under the authority of the diocesan bishop. (CIC, 515.1)

It is in the parish that there exists the gr eatest opportunity for the Church to fulfill its apostolic mission, for it is here that it “gathe rs into a unity all the human diversities that are found there and inse rts them into the universal Chur ch.” […] The call to serve the Gospel is one that embraces every active mem ber of t he parish […]. ( Apostolicam Actuositatem, 10; Synod 88, “The Parish”, 12)

A local community ought not m erely to promote the care of the faithful within itself, but should be imbued with the missionary spirit and smooth the path to Christ for all. It must regard as its specia l charge those under in struction and the newl y converted who are gradually educated in knowing and living the Christian life. No Christian community is built up which does not grow from and hinge on th e celebration of the Most Holy Eucharist. (PO, 6)

“As a people especially chosen and marked by God, we constantly come to a deeper and more profound awareness […] of our identity as a Eucharistic people. As our parish family faithfully gathers around the altar of the Lord at the beginning of each week to celebrated the dying and rising of Jesus, we enter into that great mystery of our renewal in His paschal mystery […].” (cf. Synod 88, “The Parish”, 14).

I. Parish Leadership and Governance

A. The pastor is the proper shepherd of th e parish entrusted to hi m, exercising pastoral care in the community entrusted to him under the authority of the diocesan bishop in whos e ministry of Christ he has been called to share; in accord with the norm of law he carries ou t for his comm unity the duties of teaching, sanctifying and governing, with the cooperation of other presb yters or deacons and the assistance of lay m embers of the Christian faithful. (CIC, 519)

B. Installation of the Pas tor. The l ocal ordinary or a priest delegated by hi m places the pastor in possession of the pa rish; for a jus t cause, however, th e same ordinary can dispense from such a m ethod of installation; in such a situation the notification of the disp ensation communicated to the paris h replaces the for mal taking possession. (CIC, 527.2) The Order for the Installation of a Pastor, found in the Book of Blessings, is to be used.

Section A A-2 PARISH 2009 C. The pastor represents the parish in all juridic affairs in accord with the norm of law; he is to see to it that the goods of the parish are administered in accord with the norms of CIC, 1281-1288. (CIC, 532)

a. Throughout this manual “the pastor” will refer to not only the properly installed priest of the parish, but also th ose priests who are administrators and/or priest-in-charge of parishes. However, there is no intention to equate the proper office of the pastor to those otherwise.

D. The pastor should strive to com e to know the faithful who have been entrusted to his care; theref ore, he is to visit f amilies, sharing the c ares, worries, and especially the grieves o f the faithful, strengthening them in the Lord, and correcting them prudently if they are wanting in certain areas; with a generous love he is to help the si ck, particularly those close to death, refreshing them solicitously with the sacraments and commending their souls to God; he is to m ake a special effort to seek out the poor, the afflicted, the lonely, those exiled from their own land, and sim ilarly those weighed down with special difficulties; his is also to labor diligently so that spouses and parents are supported in fulfilling their pr oper duties, and he is to foster growth in the Christian life within the family.

E. Pastors should encourage a genuine communion in m inistry among priests and deacons who m ay be assigned him in his pastoral care of the parish. Occasions of common prayer are reco mmended, as are regular tim es for discussion concerning the pastoral good of the parish . P riests and deacons assigned to assist a pastor in the care of a parish should at all times promote a communion of faith, hope and charity w ith the pastor; th ey should look to him for guidance and advice. Likewise, difference of style or opinion among those assigned to the pa rish concerning the pastoral good of the place should not be publicized to the parishioners, but rather, when necessary, discussed openly with the pastor him self. Discretion is a particularly im portant virtue for those ordained to serve. Decisions made by the pastor are to be respected by the priests and deacons serving with him.

F. The pastor is to acknowledge and pr omote the proper role which the lay members of the Christian faithful have in the Church’s mission; he is to help realize that they are members both of the diocese and of the universal Church and participate in and support efforts to promote such communion.

G. Every parish should have an active parish pastoral council and is to have a finance council (as m andated by canon law) which would share in the responsibility for the pastor al care and life our parish es and missions. Each mission should have a repres entative on the parish pa storal council of the mother parish. All councils must be accountable to the pastor and the rest of the parish community. (Synod 88, “The Parish”, 29d) Section A A-3 PARISH 2009

II. Parish Pastoral Councils

A. 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 past oral council possesses a consultative vote only and is governed by norms determined by the diocesan bishop. (CIC, 536)

B. “The Second Synod of the Diocese of Corpus Christi recommends […] that every parish establish a functioning and active parish pastoral council which reflects the pastor’s role of leading the parish community in the nam e of the bishop and the parishioner’s duty to assume their responsibilities for working with the pasto r in the f urtherance of the total mission of the parish […].” (Synod 88, “The Parish”, 20d)

C. “Parish pastoral council constituti ons should be based upon established models in order to achieve a basic uniformity throughout the diocese, while still respecting the individual character of each parish and its activities. [The constitution selected by the past or], new or existent, should receive approbation by the bishop or his delegate […].” ( Synod 88, “The Parish”, 20d). Should the pastor need help in this regard, please contact the Diocesan Chancellor.

D. Role of the Pastor. The pastor convokes the council, in order to seek advice on matters affecting the life of the parish; he presides at the council meetings and participates in its activities.

1. The pastor should be respectful of the voice of the parishioners and weigh seriously their counsel.

2. The pastor should ensure that mem bership in the parish pastoral council is representative of the whole parish

3. He should see to the form ation of all m embers in a spirit of generous service to the life of the Church.

4. The pastor should assist in the prep aration of council agenda in order to see to it that th e council’s work reflects the concerns of the local parish community and the wider vision of the universal Church.

E. Parochial Vicars. It is im portant that the paroc hial vicar(s) participate in parish council meetings. Since parochial vicars are appointed by the bishop Section A A-4 PARISH 2009 to serve as co-workers with the pastor, their role is distin ct from that of parish staff persons employed by the pastor.

F. Duties of the Parish Council. The council is to be a representative body of the faithful whose focus is on the whole comm unity, representing its needs and aspirations; by com ing together regularly in a spirit of pastoral cooperation, the council c ontributes to the unity of the whole parish community and supports the pastor in the pursuit of the m ission of the Church.

1. The pastor convokes the council, and members are obliged to respond to his call and questions.

2. In order to provide the pastor wi th carefully considered counsel, members commit themselves to prayer, reflection and dialogue as well as study, research, and consultation with other parishioners.

3. Members are obliged to promote informed consensus within the parish community itself.

G. Non-acceptance of counsel . The pastor m akes his pastoral judgments concerning the good of the parish with the counsel of others in m ind, particularly members of the parish past oral council. Normally, the pastor would not act contrary to the counsel gi ven, especially when there is a wide consensus. However, in matters that violate Church teaching or are contrary to diocesan policy, th e pastor prop erly refuses to accep t the advice o f the council. When such m atters arise, the pastor should advise the council of his reasons governing his decision. In cases of non-accep tance of counsel, for whatever reason, appeals m ay be made to the dean of the deanery or his designate for clarification, consideration or arbitration.

H. Requirements for Service on Parish Pastoral Councils. Members of a parish pastoral council in the Diocese of Corpus Christi must:

1. be registered only in the parish where the individual will serve. 2. have demonstrated a commitment to the parish community. 3. be in f ull communion with the Ca tholic Church and be a practicing Catholic. 4. commit themselves to spiritual growth. 5. commit themselves to continuing development as Christian leaders. 6. be willing to comm it the necessary time and energy to offer effectiv e consultation. 7. Be current on certification of Creating & Maintaining a Safe Environment (CMSE) and a completed criminal background check.

Section A A-5 PARISH 2009

I. Selection of Parish Pastoral Council Members

1. General Plan of Selection. A majority of the parish pastoral council’s membership is to b e determined by the parish community itself. Initially, if a parish has not had a parish pastoral council, a simple plan of nomination should be devised by the pastor and presented to the parishioners, so that persons of respected judgm ent might be nominated to accept service on the council.

1. The pastor should contact persons nominated so that they can indicate their willingness to se rve if elected by the votin g parishioners. The characteristics listed under “Requirements for Service on Parish Pastor al Councils” above should be verified for the persons nominated.

2. Some aids to discernm ent should be provided to assist the parishioners in making an informed vote for m embers of the council. This could include inform ation about the experiences and background of the person nominated.

3. The actual manner of voting may vary according to particular circumstances, but the practic alities should be announced will in adv ance to the parishioners, and how the selec tion process is set to proceed. On ce voting has occurred, the manner of counting should follow a previously agreed upon plan. In this way, parishione rs can have confidence in the outcome.

2. Selection by Discernment Process. It may prove feasible in particular situations, for a pastor to announce a training period for parishioners interested in a serious commitment to parochial service.

1. Depending on the number of respondents, regular gatherings of these individuals for the purpose of spiritual form ation in the attitudes of Christian service can be held at the parish.

2. These regular gatherings could also serve to discuss issues pertaining to the parish m ission, priorities, and particular difficulties.

3. After a period of 3 to 6 months, and after a time of individual reflection on the qualities of Chris tian servants, a consensus may be sought from the persons who have undergone the training concerning who m ight be nominated for service on Section A A-6 PARISH 2009 the parish pastoral council. In this way a slate of nominations can be presented to the parish for election.

4. Persons who have undergone the for mation in Christian service, but who are not elec ted to the council in a given cycle would be available for fu ture service, and should see themselves willing to be of what service they can to th e parish and to the council.

J. In addition to elected m embers, the pastor may supplement the council by appointing others members for balanced representation of the parishioners. It is recommended that the num ber of such appointments not exceed 1/3 o f the number of members determined by the parish community.

K. Organization. The pa stor convenes and presides over the m eeting of the parish pastoral council. The counc il determines its leadership by an appropriate process. Such leader ship would include a chairperson who conducts the m eeting, a vice-chairpers on and secretary/recorder. As a general rule, it is recommended that a parish pastoral council meet quarterly, as well as at special tim es determined by the pastor. Each council should develop its own particular functional guidelines, by-laws, etc… if these are not already established. These should be simple and reflect the particular character of the parish.

L. Educational Committee. Where the varied educational needs and the size of the parish warrants it, serious thought should be given to the for mation of either a board of education or a relig ious education board. In s maller parishes, however, an education committee should be formed as a committee of the pastoral council. This committee focuses upon matters pertaining to Christian formation and education in the parish, and is responsible for identifying the needs of the parish in this area, and for m aking recommendations to the pastoral council. The council as a whole is the representative body charged with m aking formal recommendations to the pastor. (cf. “Parish Education” below)

M. When a parish becomes vacant (without a pastor), the parish pastoral council ceases until a new pastor or administrator convenes a council.

III. Finance Councils

A. Each parish must have a finance council whic h is governed by universal law as well as by norm s issued by the dio cesan bishop; in this council the Christian faithful, selected according to the same norms, aid the pastor in the administration of parish goods. (CIC, 537)

Section A A-7 PARISH 2009 B. The finance council is a separate entity from the parish p astoral council. Parish finances are not to be addre ssed through a comm ittee of the parish pastoral council, but rather through a se parate council of advisors who serve to provide the pastor with expert advice on matters touching upon fiscal administration. It is im portant, however, that the finance council be in consultation with the pastoral counc il to assure the consistency of budget with the wider parish mission and with particular parish goals. It is advisable that the parish finance council chair be an ex-officio m ember of the parish council.

C. Functions of the Finance Council

1. To assist the pastor in the adm inistration of the parish in accordance with Canons, 1281-1288.

2. To assist the pastor in the preparation of a yearly budget of income and expenditures and share the proposed budget with the parish pastoral council.

3. To assist the pastor in the prepara tion of an annual financial report of income and expenditures to the parishioners.

4. To review the parish income and expense report quarterly.

5. To assist parish boards and organizations in preparing and submitting budgets.

6. To study parish revenues and m ake recommendations for increasing revenue to meet both parish and diocesan goals and priorities.

7. To familiarize themselves with all di ocesan fiscal policies and assist the pastor in meeting these obligations.

8. To encourage support of parish and diocesan stewardship programs.

D. Membership. The parish finance council is to consist of not less than three parishioners who are Catholic. If possible, they should possess experience or expertise in business, finance or law and be committed to the work of the Church. Mem bers are freely appoint ed by the pastor for a three-year, renewable term or until there is a c hange in administration. Excluded f rom membership are persons who could have a conf lict of interest from such affiliation, such as members of the parish staff. Close relatives of the pastor, parochial vicars or permanent deacons as signed to the parish, are, as well, ineligible for service to the pa rish finance council. C lose relatives include spouses, siblings, parents, nephews, nieces, or in-laws. Section A A-8 PARISH 2009

E. Meetings. The finance council should have a minimum of four meetings per year. Thes e meetings are called b y the pastor, and m ay be more frequent, should particular conditions warrant.

F. When a parish becomes vacant (without a pastor), the finance council ceases until a new pastor or administrator convenes a finance council.

IV. Other Committees Serving in the Parish

In addition to the parish pastoral council and the finance council of a parish, other formal entities can b e helpful to the work of the parish community. Whenever possible, persons of sound Catholic life, ge nerous spirit, and particular aptitude should be called to service from the community by the pastor to assist in these particular areas of parish life. The si ze and structure of these committees is best determined at the par ish level itself , that is to say, by the pastor tak ing into consideration the advice of his ass isting clergy and the parish pastoral council. Prudently, the pastor may wish to consu lt with the dean and with oth er clergy serving within the wider deanery.

A. Liturgy. Each parish in the Diocese of Corpus Christi is urged to have a committee of persons whose aim it is to a ssist the parish in the preparations needed to assure a dignified and well-executed celebration of parish liturgies, particularly the Sunday celebrations of Mass. The members of the committee should receive som e training in liturgy so that the Sacred Liturgy alw ays conforms to the norm s of the Chur ch; they should participate in diocesan training seminars and similar on-going formative opportunities. It is up to the pastor acting with the advice of the parish pastoral council to determ ine the size, character and membership of this committee.

B. Education Advisory Council . Every parish should have a group of individuals responsible for prom oting the educational mission of the parish. This entity can take the for m of a “Educa tion Advisory Council”, a “Religious Education Council”, a “S chool Council”, or and “Education Commission/Committee of the Pa storal Council”. (cf. Diocese of Corpus Christi Advisory Council for Schools).

C. Vocations. Every parish should maintain a vivid awareness of the need to encourage and promote vocations to the priesthood and religious life. In this regard, a vocations comm ittee made up of persons dedicated to keeping the parish informed about ways of suppor ting the vocation work of the Church can be help ful. The aim of such a committee is to encourage praye r for priestly and religious vocations, and to create an awarenes s of vocations to the priesthood and religious life th rough programs and m aterials. The Vocations Office is available to assi st in establishing of vocations committees. Section A A-9 PARISH 2009 D. Respect Life. Because respect for human life at all its s tages is an integral and indispensable part of the Gospel , ongoing efforts at the local level in support of the form ation of a “Culture of Life” should be initiated and supported. It has proven helpful to pasto rs to organ ize a comm ittee of persons within the parish, or as part of the parish pastor al council, charged with keeping the wider pari sh informed about pro-life issues. The Fam ily Life Office offers inform ation, media support and training to assist in this area of parish life.

E. Evangelization. Every pastor is to seek ou t the ass istance of particular persons capable of and committed to the work of evangelization in the parish. Forming a parish evangeliz ation team, under the pari sh council as either a standing or a reporting comm ittee, is highly recommended. If the pastor judges it would be helpful, he m ay appoint someone to coordinate particular evangelization efforts of the parish. The Office of Evangeliz ation offers information concerning evangelizati on programs and ma terials which can help the efforts of local parishes.

V. Parish Education

A. Religious education or catechesis in th e parishes of the Di ocese of Corpus Christi continues the saving m ission of Jesus Christ. T he purpose of catechesis is to m ake a person ’s faith become living, conscious, and productive through the light of instruct ion and the experien ce of Christian living. (cf. CIC, 773)

B. Each parish is to provide for the catechetical formation of adults, young people and children, so that all the peopl e in the parish may achieve a mature faith which will enable them to proclaim outwardly the message of the Good News in an effective and responsible way. (cf. CIC, 759, 776, 777. 5)

C. Catechetical instruction embraces the t eachings of our faith with particular emphasis on the study of the Church’s doc trine, the Sacred Scriptures and Tradition, the Sacram ents, Christian pr ayer and worship, as well as the spiritual and corporal works of mercy.

D. Parish Religious Education Director/Coordinator

1. The religious education director/coordinator works under the direction of the pastor to provide an effective and responsible program of religious education for the parish.

a. The director/coordinator works in close collaboration with the pastor to ensure that he is aware of the progress of Christian formation and instruction in the parish.

Section A A-10 PARISH 2009 b. The pastor, also, should keep the director/coordinator informed of parish activities which i nvolve the diverse aspects of religious education.

2. Pastors are to see that sufficient funds are allotted from the parish account to supply the needs of parish religious education and formation programs. There should be a director/coordinator of the parish religious education program.

3. The religious educatio n director/coordinator should be trained and competent in the field o f catechesis. Because religious education is a life-long process, it is im portant that the director/coordinator participate in opportunities of continuing education.

4. A well-planned and efficient program of religious education requires that each d irector/coordinator have a job description. The religious education director/coordinator and pastor are to formulate and agree upon an acceptable job desc ription. The diocesan Office of Religious Education offers models of job-descriptions; these can be adapted to suit particular parish needs. The Diocese of Corpus Christi Religious Education Policy Manual contains other m aterials which are helpful for the implementation of the parish religious education program.

E. Catechists or teachers of religion in the Diocese of Corpus Christi are to have proper knowledge of the Church’s teaching as reflected in the Second Vatican Council and the Catech ism of the Catholic Ch urch, as well as, th e skills needed for their m inistry. Special efforts should be m ade by catechists toward acquiring diocesan certification by participation in diocesan training programs and/or continuing education opportunities. (cf. CIC, 780)

F. Sacramental Preparation

The sacramental guid elines of the Diocese of Corpus Christi are to be followed by parishes in th eir religious education programs (cf. CIC, 777). The sacramental guidelines are in tended to prom ote uniform practice regarding preparation for the sacraments of the Church within the Diocese of Corpus Christi. Inform ation concerning these guidelines m ay be requested from the Office of Religious Education.

1. The Office of Religious Education has as its m ain functions to assist the parishes in the on going cateche tical formation of adults, youth, and children, and to assist in implementing the dir ectives and guidelines for religious education in the Diocese of Corpus Christi. (cf. NCD, 28) (Some catechetical formation may take place in conjunction with the youth ministry of the parish.)

Section A A-11 PARISH 2009 2. The pastor, in close collaboration with the parish religious education director/coordinator, is to ensure that students are sufficiently prepared for the reception of th e Sacraments of Penance, First Communion and Confirmation.

3. Questions and concerns regarding th e diocesan sacramental guidelines and guidelines surrounding the entire program of religious education and formation should be addresse d to the Office of Religious Education.

G. Adult Faith Formation: “The parish will have a co re team of parishioners committed to and respo nsible for implementing the par ish vision f or adult faith formation.” The team is responsible for:

1. coordinating the establishm ent of a context f or adult learning, and planning activities for specific progra ms. Its role is consultation, planning, and program implementation for adult faith form ation in the parish.

2. addressing the varied learning needs and interests of the multi-cultural and generational community.

3. Coordinating its efforts with those of the other parish m inistries engaged in formation. (OHWB, 143).

4. Maintaining contact w ith the Office of Religious Education for training, support, consultation, reso urces, and networking with other parishes.

VI. Ministry in Health Care Institutions

A. Each parish is responsible for the pastoral and sacram ental care of each health-care institution within its geographical boundaries, unless that facility has been assigned to the particular care of a chaplain or other arrangem ents have been m ade which have been a pproved by the bishop. This includes hospitals, nursing homes and retirement care centers. Pastors should initiate pastoral and sacramental care for any such facilities that are not currently being visited. The Cha ncellor's office should be infor med of any new or newly discovered health-care facilitie s not currently be ing served with pastoral and sacramental care.

B. Priests should willing ly attend to the pastoral needs of those of t heir parishioners who are sick, offering them the opportunity to receive the Sacrament of Penance, Holy Communi on, and the Anointing of the Sick. This can be done at appropriate tim es and places, but no priest should refuse Section A A-12 PARISH 2009 to visit a parishion er in a hospital simply becau se the hospital is not within the parish boundaries.

C. All clergy and ministers of the sick should be kept up to date on the national privacy laws at hosp itals. Ple ase consult the Catholic c haplains at th e particular hospital before the visit just in c ase there a re any questions or doubts in this regard.

VII. Parish Rectories, Offices, Telephones and Calendars

A. Rectory Living

1. Rectories are limited to priest and seminarian residents.

2. No layp erson is per mitted to stay at a parish rectory over-night. The only exceptions involve cases of an i mmediate relative of one of the priests or a seminarian of the diocese.

3. Lay persons are not allowed to live in rectories as partial remuneration for work or for other reasons. This includes former seminarians, unless recommended by the vocation director. This norm does not apply in cases of mothers of priests serving as housekeepers in one-priest pa rishes. The pastor m ust consult the Chancellor for exceptions in other cases.

B. Telephone Listings. Every parish rectory/office shall have a telephone, which is to be listed in the telephone directory in the name of the parish church. Listings in the white pages can be confusing with scatte red listings out of sequence, som etimes interrupted by a lis ting of the chu rch of the sam e name in another town. The proper listing is to have the name of the parish first, then indented below, all of the various parish entities with phones:

e.g. ST. THOMAS AQUINAS CATHOLIC CHURCH 512 Ignatius Street

Offices……………….567-9883 Rectory………………567-8910 School……………….567-8392 Nursery………………567-9448 Parish Hall…………...567-6520 Convent………………567-3652

C. Handling Calls to the Parish . Pastoral care requires that the main parish telephone line be answered at all tim es by parish personnel, a tape m achine, voice mail or call forwarding. No one should ever telephone a parish and receive no answer.

Section A A-13 PARISH 2009 1. Telephone answering machines or voice mail should be used when there is no one availab le to answer the paris h telephone.

2. The answering m achine or voice m ail should give an alternate number at which a liv e representative of the parish can be reached.

3. Messages should be checked fr equently and recordings giving the caller information should be updated as needed.

4. If the parish utilizes a prof essional answering service after parish business hours, the service should be left specific instructions concerning how a priest can be contacted in cases of em ergency. Likewise, the priest(s) of the parish should check frequently thr ough the day for m essages left with the answering service.

D. Church Signs and Bulletins. As a means to convey the intimate relation between a parish and the diocese, church signs s hould have written at the bottom, "Diocese of Corpus Christi". Parish bulletins shoul d have the nam e of the diocese printed under the name of the parish.

E. Smoking in Parish Facilities. Smoking is definitely a health problem and should not be encouraged. This being so, sm oking is prohibited in all parish facilities (church, school, offices, hall, etc.). Though smoking is not prohibited in the rectory, it is discouraged. In arriving at an agreement on smoking, those living in the rectory are to consider the effect smoking has on persons (living and working in the rectory) and property.

F. Parish Calendar. Before scheduling any paroch ial event at which diocesan attendance is desired, the bishop' s secretary is to be contact ed to consult the diocesan calendar to avoi d conflicts with sim ilar projects planned by other parishes. Likewise, invitations for the bi shop to attend parish events should be given to him as soon as the date of the event is confirmed.

VIII. Termination of Parish Employees

Each pastor and adm inistrator should be aware of his re sponsibility to treat all persons who are employed by the parish with justice and equity. Not only are lay employees entitled to a just wage and authorized benefits, their em ployment should be assured as long as a need exis ts and their perform ance satisfies job requirements.

Section A A-14 PARISH 2009 A. At all tim es, the General Policies of the Diocesan Personnel Handbook published by the Dioc ese should be f ollowed, particularly in m atters pertaining to dismissal of lay employees. Dismissal from the parish’s employ should, under ordinary circum stances, be discussed in advance with the Human Resource Office, in order to obtai n advice and assistance. Please refer to the policy found at: http://www.goccn.org/downloads/personnel/VII.pdf

B. When a pastor has b een transferred from one parish to another, he m ay not summarily remove an employee, unless there is truly just cause.

1. Lay personnel cannot be term inated in less than ninety (90) days by a new pastor or adm inistrator unless both the dean and the Bishop approve a written request, outlining the reasons.

2. Should removal of an em ployee be considered necessary upon completion of the nin ety (90) day waiting period, any action taken should be in accord with the Diocesan Personnel Handbook.

C. As a m atter of justice, it is f orbidden to terminate an employee so that the person may be replaced with an employ ee who worked for the pas tor in his previous assignment.

IX. Stewardship

a. General Concept: It is important to proper ly instruct parishioners in the theological basis for stewardship as a way of life. Stewardship is the wise use of all tha t we are and have, knowing that who we are and what we are becoming comes from God. One day God will ask us to give an account for the stewardship of tim e, talent and treasure that He has entrusted to us. No matter how great the financial needs of a parish, it is more important that each parishioner return to God a truly grateful share of time, talent and treasure in gratitude for His blessings. Stewardshi p really is another w ay of worshiping, praising and thanking God. It is m ore important that parishioners satisfy their need to share their treasure with the parish than it is f or the parish to ha ve its needs met. The Bishop has asked all parishes to establish a stewardship program. Parishes m ay use the one developed by the Diocesan Stewardship Office or one of their own choosing, if it meets the criteria established by the Stewardship Committee.

b. Stewardship Director: With support from the Diocesan D evelopment Board Stewardship Committee, a Diocesan Stewardship program has been developed and is available to all Parishes. T he Diocese has estab lished November as Stewardship month and encourages parishes to conduct their programs during that month. The Stewardship Direc tor will coordinate and assist the parishes in establishing stewardship program s. Each parish is asked to organize a Stewardship Committee Section A A-15 PARISH 2009

c. Use and Availability of Diocesan Stewardship Materials

1. Direct Reproduction: Photocopying or reprin ting: All stewardship materials are copyrighted and may not be photocopied or reprinted by any non-diocesan agency or any parish without written prior permission.

2. Purchase of Materials : Am ong other responsib ilities, the Stewardship Office develops and im plements Stewardship Programs and serves as a resource library primarily for parishes of the Diocese of Corpus Christi. The Office gathers sam ples of stewardship materials from throughout the country in an effort to stim ulate ideas for parish stewardship and directs parishes to other resources where materials may be obtained.

All parishes, including those not participating in the diocesan Stewardship Program, may purchase select m aterials used with the diocesan process. Orders are contingent upon stock, and approval by the Stewardship Office. Purchase order for ms may be obt ained from the Stewardship Offic e. These items include:

• Stewardship Resource Manual • Brochures • Stewardship Prayer Cards • Renewal Year Brochures

3. Adaptation of Materials only : Parishes m ay also use the Diocesan Stewardship Materials as a rescue o nly and adapt the content (text) of these materials.

4. Precautionary measures: The caution is for materials not produced by the Diocesan Development Office that m ay have been purchased on the parishes behalf that m ay be copyright protected by the selling company. Please consult the Dioces an Development Officer in this regard.

X. Public Use of Parish Facilities

Parish facilities are ordinarily used to serve the worship, educational, and recreational requirements of the local Catholic community. However, because the Church is called also to be of service to all men and women, there are legitimate reasons to provide for the use of parish facilities by groups outside the Church.

Individuals and families, benevolent organizations, and even government entities may benefit from meeting facilities, sports facilities, and other Church buildings.

Requests for the use of parish facilities should be received generously, and the pastor, in consultation with his parish pastoral council, and/or may find it prudent to approve Section A A-16 PARISH 2009 such requests. The following nor ms are designed to assist in the discern ment of such requests.

** ANY individual corpor ation or organization must complete a Facility Use/Indemnity Agreement form before using parish /church facilities. (http://www.goccn.org/downloads/admin/FacilityUse.pdf)

A. Kinds of Requests

1. In general, parishes m ay on occasion receive f ive types of requests from individuals or groups seeking to use Church facilities.

2. Catholic religious organizations not specifically localized in the parish community. (See Section B)

3. Non-Catholic groups wishing to use the Church itself, or its support facilities, on account of the size or character of a specific event celebrated by that group. (See Section B)

4. Benevolent organizations not specifi cally religious in character and civic organizations seeking to use the facilities of the parish in order to provide a needed serv ice to th e wider community. This includes government agencies. (See Section C)

5. Individuals, families and organizations seeking to rent a parish facility in order to accomm odate a special celebration such as a w edding or anniversary. These are called Private Events. (See Section D)

6. Open parish facilities, such as baseball diamonds and basketball courts are often presumed to be available for public use, and parishes justly encourage youth activities that ar e wholesome and safe through such facilities. The public use of these must be monitored.

7. This policy provides guidelines designe d to assist pastors and parish pastoral councils in the reason able handling of requests for use of parish facilities.

B. Requests from Institutes of Consecrated Life or Organizations

1. Persons in Consecrated Life, Catholic Institutions (such as hospitals and schools), and Lay Organizati ons (such as the K nights of Columbus, or Saint Vincent de Paul Society) enjoy a special relationship of communion and m ission with the local parish and the Diocese of Corpus Christi.

Section A A-17 PARISH 2009 2. Respecting the legitim ate needs of the parish community itself, and keeping in m ind the ca lendar of ev ents routinely celebrated by the parish, pastors should do all that is reasonable to accomm odate requests from Institutes of Consecrated Life, Catholic Institutions and Lay Organizations.

3. It is recom mended that th e parish pastoral council be consulted in order to draw up si mple guidelines which outline the responsibilities for maintenance and stewardship of pa rish facilities. This may include a modest fee scale which can help defray costs incurred by the operation of the facilities (e.g. air-conditioning), or the clean-up of the facilities.

4. Pastors have wide discretion in applying such guidelines, and m ay wave any requirem ents in a spirit of service to the wider Catholic community.

5. Non-Catholic religious communities or groups may request the use of parish halls or ath letic facilities in order to accommodate activities or events that, for som e reason, cannot be held at the non-Catholic community’s own facility.

6. In a spirit of cooperation and charity, parishes should try to accommodate the spec ial needs o f other religious communities, provided that the requ esting community has a legitim ate reason to request use of parish facilities. This can serve as a witness to the wider community.

a. The organization requesting use of parish facilities should not be known to hold views hostile to the Catholic faith.

b. The guidelines drawn up by the Parish Pastoral C ouncil for the use of parish facilities by outside groups can serve as the basis for an agreem ent between the pas tor and the requesting community.

c. Pastors have wide discretion in prom oting the common good of both the parish family and the occasional needs of neighboring communities.

7. If the request of a non -Catholic group includes a request to use the church building itself for a worship service of some kind, the pastor is to seek the pertinent infor mation surrounding the request, and then seek the permission of the bishop. The bishop reserves to him self the authority to perm it the celebration of non-Catholic services in a Section A A-18 PARISH 2009 Catholic Church. ( Directory for the Application of Principles and Norms on Ecumenism, (1993), no. 137)

C. Requests from Benevolent or Civic Organizations

1. At times local comm unity organizations may seek to r ent parish facilities in order to pro vide a community service. These can be short term arrangements or long term arrangements. Mobile health units, young-child care services, shelters for the hom eless, and many similar services may be provided on church property.

2. Pastors may use discretion in weighing requests such as these, keeping in mind the needs of the parish, the character of the parish facilities , and the wider needs of the community. After gathering all the pertinent information regarding the request, he should consult with his pastoral council.

3. Before signing a contract for a re ntal relationship with a service- providing organization that seeks the use of parish facilities, the pastor must also consult with the Human Resource Office of the Diocese, in the Chancery, in order to address any issues pertaining to potentia l liability, safety standards, and legal responsibilities.

D. Policies Regarding the Use of Parish Facilities by Private Parities

1. Private Events include events sponsored by individuals, families and organizations seeking to rent a parish facility in order to accommodate a special celebration such as a weddi ng or anniversary. It is within the discretionary authority of the pastor to determine which private events will be permitted to use parish facilities. Pastors must ensure that the values and teachings of the Church are not co mpromised by private events within parish facilities.

2. Only those religious events which respect and honor the dignity of the sacred worship space should be permitted within the church sanctuary. Non-Catholic religious celebrations inside a Ca tholic Church require the permission of the bishop.

3. Fees: Many parishes have an occupanc y fee for the u se of a hall for receptions and parties. Care m ust be taken that the fees are not arbitrarily imposed. For this rea son, it is recommended that the Parish Pastoral Council agree to a standard fee-scale which takes into account building maintenance, clean-up, insurance costs, etc.

Section A A-19 PARISH 2009 E. Alcoholic Beverages

For events and activities where alcohol will be served or sold, the policy found in section Q should be followed in every detail.

1. The sale of any alcoholic beverage by the occupant (renter) in parish facilities, either by way of a cas h bar or charging adm issions, is prohibited by law unless the occupant has a valid tem porary permit from the Texas Alcoholic Beverage Commission (TABC).

2. In the event a parish has a liquor li cense, the occupant is not permitted to use the p arish license, as this pra ctice is prohibited by law. If the occupant proposes to sell alcoholic beverages, he m ust secure his temporary permit from the TABC; the parish should not participate o r assist in the occupant’s application for a permit. Once gr anted, the parish must secure a copy of th e occupant’s tem porary permit and forward it to the Hum an Resource Office in th e chancery at leas t 5 days prior to scheduled event.

F. Insurance

1. For private events in parish f acilities, liability insurance must be obtained and paid for by the occupant who will be using the facilities. Special Events coverage is ava ilable through the Catholic Mutual Group for a nominal fee. An appli cation for coverage that m ust be received in the Catho lic Mutual office at least 15 days in ad vance of the event. This form is to be used whether or not alcoholic beverages will be served. It can be found on the diocesan website at http://www.diocesecc.org/downloads/files.asp?did=3

2. If the parish facilities are to be occupied for other than private use (i.e. the Occupant will e ither be cha rging admission for the e vent or be using the event for commercial purposes) the occupant is required to furnish to the parish evidence of liability insurance naming the parish and the bishop as additional insureds, providing for waiver of subrogation, and coverage of not less than $500,000 fo r each person and $1,000,000 for each single occurrence of bodily in jury or death and $100,000 for each single occurrence for injury to or destruction of property.

3. Evidence of this insurance should be secured by the parish and forwarded to the Hum an Resource Of fice in th e chancery at least 5 days prior to the scheduled event.

Section A A-20 PARISH 2009

G. Security

Whenever private events or certain pari sh-sponsored events are held in parish facilities, care must be taken to ensure that the Church minimizes its liab ility exposure. The presence of security is an effective way to protect participants and limit our exposure.

1. For parish sponsored activities or private events where alcohol will not be served or sold, a pastor m ay, at his discretion, require security based upon the following factors: the type of event, the num bers anticipated to attend, the tim e of day when the event will be held and the parish’s past experience, if any, with this type of event. If a pastor chooses to impose a security requirement, then the ratio outlined in the Alcoholic Beverage Requirements & Procedures should be followed. (cf. section Q) W henever security is requ ired, it is the financial obligation of the occupant to pay the parish for the security personnel. However, it is strongly recommended that the parish contract/acquire the security for such an event.

2. Pursuant to the Alcoholic Bever age Requirements outlined in the policy immediately following th is one, whenever alcoho l will be served or sold, an appropriate number of security personnel are required.

3. If the function will attract less than 50 people, the pastor may, in his discretion, waive the requirem ent for security. If the function will attract 50 persons or more, and alcohol will be served or sold, then security is required.

4. One security officer for up to 100 persons, with an additional security officer for every 100 additional persons up to 5 00 persons. If more than 500 persons will attend, then one security person for every 200 attendees in excess of those 500 persons should be contracted for the event.

5. The parish should arrange for the contracting of unifor med peace officers, e.g. Police, Constable or Sheriff’s deputies. The use of private security companies is no t encouraged. W henever security is required, it is the financial obligation of the occupant to pay the parish for the security personnel.

H. Use of Parish Recreational Facilities

Some parishes have athletic facilities , such as basketball courts, baseball diamonds, and open playing fields. If these facilities are open for the use of the Section A A-21 PARISH 2009 public, a list of rules should be posted for facilities at parishes and other institutions.

1. Necessary Rules:

a. Specify the days and the hours that the facilities are open to the public.

b. State that adult supervision is required for any children under 13 years of age.

c. State that the individual is using these facilities at his/her own risk. “St. ( N.) Church is not liable for any injuries, accidents or for losses or dam age to personal property o r other personal effects.”

d. No firearms are permitted on parish property.

2. Suggested Rules to be considered in a parish ins titution. (Other rules can be added.)

a. No glass bottles perm itted. Please use the garbage/trash containers on the premises for any paper or other trash.

b. No horseplay or fighting allowed. Any persons involved in horseplay/fighting are not permitted to use the facility.

c. No alcoholic beverages are allowed on the premises.

d. No smoking is allowed in parish facilities.

e. No skateboarding/roller blading allowed on the premises.

f. Anyone wishing to use the facilities must provide their own athletic equipment.

g. No cursing or abusive language is allowed.

h. Please observe all good tenets of sportsm anlike conduct and Christian behavior. St. ( N.) Church extends the use of this facility to the community for the use and benefit of the community. Those un willing to adhere to the above ru les are not permitted to use the facility.

Section A A-22 PARISH 2009 i. If there are any questions pertaining to the use of this parish facility or any comm ents, please, direct them to St. ( N.) Church at (phone number).

I. Parish Preventative Maintenance

1. Preventative Maintenance is the preferred method of maintain premises and equipment. An inspection routine should be established for all parish buildings. This routine allows the inspector to become familiar with the physical functions of the premises.

2. Only qualified personnel should attempt certain levels of inspections beyond visual. This qualification involves specific training about the equipment scheduled for inspection. Many times, it is more cost efficient to allow contract service personnel to perform certain functions. Safety procedures must always be followed.

3. For a complete list of preventative maintenance procedures and a thorough checklist please refer to: http://www.goccn.org/downloads/admin/EmergencyProc.pdf http://www.goccn.org/downloads/admin/PrevMaintChecklist.pdf

PARISH RECORDS

PART II

The keeping of accurate and accessible reco rds in a parish is of great importance, since by them the sacramental rights and obligations of the faithful are protected, the temporal goods of the Church are maintained in a spirit of authentic stewardship, and the historical patrimony of the Church is recorded. No one should underestimate the importance of this aspect of parish administration.

I. Sacramental Records

The following norm s are to be observed by pastors, parochial vicars, administrators of parishes and missions, as well as chaplains of institutions within the Diocese of Corpus Christi where sacraments may be administered.

A. Types of Records

1. Every parish must have the four parish sacramental records required by the general law of the Chur ch: Registers of Baptisms, Confirmations, Marriages, and Deat hs. In this diocese, although not Section A A-23 PARISH 2009 required by Canon Law, registers of First Holy Communion and parish census should also be kept. Computer records/registers alone are not acceptable, but m ay be created in addition to the m ore permanent records/registers. The registers, themselves, are the on ly official record and MUST be maintained by the parish.

2. Each parish should create and maintain a Register of Catechumens. This book records the nam es of the catechumens, together with the names of the sponsors and the m inister of the Rite, and the date and place of the celebration. It sometimes happens that persons enter in to the Order of Catechum ens, yet for various reasons, do not immediately, thereafter, receive election and b aptism . Despite this, their status as Catechum ens entitles them to distinct rites of marriage and Christian burial. The regi ster of Catechumens, therefore, provides a record that can be of pastoral use to individuals should they move away and later require proof of their entran ce into the “Household of Christ.” (cf. Lumen Gentium, 14; RCIA, 46 and 47)

B. Entries

All entries in sacr amental records must be m ade by printing (rather than script) and in black indelible ink (rather than blue or other colors). The entry should be signed by the minister of the sacrament in question; however, if this is not possible, the nam e of the m inister of the sacram ent may simply be written in by the pastor or his delegate. An official signature card of the priest or other official entering the records should be kept on file for reference.

1. Separate registers should be used for separate churches and m issions and other entities where sacraments are celebrated.

2. Records should be entered in calendar sequence only; this is to say that empty pages in old books should not be used to enter records out of sequence. If a record is to be entered out of sequence, sim ply use the next available space in the particu lar register; however, a notation should be m ade in the "comm ents" section, or som ewhere near the entry, providing a cross-reference or any p ertinent information that will assist in locating the needed information.

3. The information requ ired by th e spaces provided in the published registers should be entered. For ex ample, in First Holy Communion and Confirmation registers, the chur ch of Baptism and the nam es of the parents should be entered. This infor mation may be valuable in the future.

Section A A-24 PARISH 2009 4. In recording baptismal information, the names of parents and the date and place of birth should be entered as shown on the civil birth record. If, however, there are errors on th e civil birth record, then, the parent(s)/legal guardian(s) must submit a corre cted certificate from which the proper information may be gathered for entry into the parish baptismal register.

5. In the case of children whose m other or father is not known, or not proven by a legal docum ent, the phrase “no record” should be put in the space calling for that information.

6. The baptismal register does not ask for the m arital status of the parents. Still, a notation may be made in the case of children whose parents are not married by the church: the phrase “matrimonium civilis tantum” or “civil marriage only” may be used in the register. The term “illegitimatus,” or “illegitimate” is not to be used, since it invites the danger of civil lawsuits.

C. Notification of the Church of Baptism

Recording of sacraments and notification of the place of bap tism should be done promptly in these registers accordin g to the norm s set out in Canons 877, 895, 1121, 1122, and 535.

1. Notices of Confirmation, Holy Orders, Religious Profession, Marriage and Annulments should be sent to the church of baptism.

2. Such notices when received, shou ld be entered in the baptismal register in the section f or “notations” next to the person’s nam e (CIC, 535.2; 1133).

D. Confidentiality

1. Sacramental records are confidential and m ay be released o nly to the individual to whom they belong.

a. When agencies o r other persons request som eone else's records, they may receive the reco rd only when the person to whom the re cord pertains signs the release from appearing at the end of this section.

b. The completed release forms should be retained (in accord with state and federal statutes) on file in the parish in case of a violation of privacy lawsuit. Section A A-25 PARISH 2009

2. The most important sacramental record is that of Baptism and has value beyond strictly ecclesias tical use. It still happens, for example, that some people are helped in Social Security benefit claims throug h presentation of an authentic reco rd of Baptism to a public agency, since such a record will have notatio ns with respect to date and place of birth.

3. It should be remembered, however, that these records are private in nature and, therefore, access to them must necessarily be limited. It is conceivable that a bap tismal record might contain inform ation that would be pertinent in a civil or cr iminal matter. The indiv idual will always have the right to ask for and to obtain his/her own record. However, when a record is sought by a third party for purposes of litigation or, in any event, without the expressed consent of the subject in writing, this request will be declined for the following reasons.

a. The sacramental nature of the record.

b. The proprietary right of the subject in that record.

c. The very real danger that the pastor will be held liable for undue disclosure.

4. Searches of parish record books by pr ivate persons, including genealogists, should not be allowed, since private info rmation about others is kept in the parish registers. Such requests should be directed to the Diocesan Archives.

5. No photocopies of church registers shoul d be given to any private or public agency for any purpose. Such requests should be directed to the Diocesan Archives.

6. Under specific circumstances, federal and state law allows public of ficials to inspect church registers. Proper identificatio n and legal authorization must be shown.

a. The chancellor m ust always be infor med of such legal requests.

b. If records are to be released, th ey are released to a court or government official, and not to private attorneys. (Note: The chancellor will gen erally contact the diocesan lawyer before proceeding.

Section A A-26 PARISH 2009 E. Issuing Certificates

1. Except for those record s requested by a Church official for Church purposes, certificates should be issu ed only to the person nam ed or to their parent or legal guardian. In case of doubt, identification m ay be required from the person requesting the record.

2. Standard baptismal record forms should be used to avoid the forgery of records. Baptismal certificates should show the true signature of the pastor or other church official issu ing the certificate. Rubber signature stamps may not be used unless the secretary signs also her name below the stamp.

3. Canon 535.3, requires an authentic signa ture of the pastor or his delegate on certificates concerning th e canonical status of the faithful. The parish seal is to be placed on such certificates.

4. Baptismal certificates issued for church purposes and requested by a diocesan, parochial or other church office should show the notations of other sacraments received or indicat e the lack of notations in the proper spaces on the reverse of the certificate. (CIC, 535.2)

5. For civil purposes, letters m ay be issu ed stating the facts of th e baptism. (e.g. passports, imm igration, social security, etc.) These letters should never show any sacram ental notations. Information of a private nature (including sacram ental notations and the fact of adoption) should not be indicated on letters issued for civil use. Pastors/administrators are not to is sue baptismal certificates for civ il purposes.

F. Changing Records

Under no circumstances are baptismal r ecords to be changed without proper reason and sufficient proof (outlined below). If a record is am ended, a single black line is drawn through the prev ious information, and the am ended information placed in the line nearest. Blo tting substances such as “White Out” are never—absolutely never—to be used.

1. At times priests have been asked to change baptism al records or completely falsify a record. The U.S. Immigra tion Service has informed the Church that such ac tion on behalf of aliens violates several federal statutes and cons titutes the commission of felony crimes. The U.S. government does accept Church records as authentic documents. To falsify such reco rds threatens those who depend on their baptismal record as their claim to U.S. citizenship.

Section A A-27 PARISH 2009 2. When a written reques t is receiv ed asking that a person' s name be removed from the baptism al register because s /he has joined another religion, the name is to be left intact in the register, but a notation is to be made in the Baptismal regis ter of the formal rejection of the faith and the letter retained in the permanent files of the parish (CIC 1117, 1283). A letter m ay be sent to th e requesting part y stating the following

Dear (N.),

We have received your letter stating that you no longer wish to have your name included in the sacramental books of this parish as a baptized Roman Catholic. In accord with Canon 205 of the Code of Canon Law, we cannot remove your nam e; however, a notation will be m ade in the register i ndicating that you have chosen to renounce your communion with the C atholic Church. This ac tion on your part wi ll insure that any marriage you enter after this date, provided you are not im peded by a previous bond, will be considered true and valid by the Catholic Church. We regret that you have chosen this course of action, but be assured that we will pray for your return.

Sincerely in Christ, etc.

3. Correction of Spelling/Date Error

If a spelling or date error is discovered in a baptismal entry, before an alteration is made, the parish first m ust have legal proof of the correct information (birth certificate).

a. Once having proof, a line is drawn through the incorrect information in the bap tismal register (not erased or covered) and the correct inform ation is written above the incorrect.

b. A notation is made in the remarks column: "information changed to ag ree with birth certificate #______, ___(county)____, ___(state)___."

c. After this correction is made, a note must be sent to the archivist at the chancery so that th e diocesan records can be noted.

d. Under no circumstances are baptismal records to be amended without legal proof issuing from the governing civil jurisdiction responsible for the birth certificate of the requesting party Section A A-28 PARISH 2009

4. Transsexual Operations

The Congregation for the Doctrine of the Faith has recently asked that a clarification be sent to parishes regarding persons who have had “sex change” operations, change their n ame to reflect their “new ” sex and then request a change in their bap tismal record to reflect the new name. The Congregation states that the baptismal record is not to be changed to the new name.

The letter of the USCCB in whic h the infor mation from the Congregation is relayed states that: "Therefore, even in cases of such operations, the records are not to be altered. Specifically, the altered condition of a member of the faithful under civil law does not change one's canonical condition which is male or female as determined at the moment of birth. However, should a situation arise in which some sort of notation is determined to be necessary, it is possible, in the margin of the entry for baptism , to note the altered status of the person under civil law. In such cases , the date and relevant protocol number of the civil juridic act or docum ent should be included along with, where possible, a copy of the docum entation itself at that page of the Baptismal Registry". (cf. Letter of Most Reverend Wilton D. Gregory, President of the USSCB, October 15, 2002)

G. Specific Concerns Surrounding Adoptions

1. Concerning the baptism al record of children baptized after legal adoption is finalized, the f ollowing information is en tered in th e register. (cf. USCCB, Decree on Promulgation 20 October 2000)

a. The name(s) of the child as designated by the adoptive parent(s).

b. The name(s) of the adoptive parent(s).

c. The date and place of birth.

d. The names of the sponsors selected by the a doptive parent(s).

e. The place and date of the baptism.

f. The name of the minister performing the baptism.

g. The fact of adoption but not th e names of the natura l parents (A notation using the expression, “Legal Section A A-29 PARISH 2009 adoption by the act of Texas…,” should be m ade in the comments or notations section of the register.)

Note: In the case of baptism after legal adoption, baptism al certificates issued by the parish for adopted children will be no different from other baptismal certificates. No mention of the fact of adoption shall b e made on the b aptismal certificate. (USCCB, Decree of Promulgation, 20 October 2000):

2. For children baptized before their adoption is finalized, the following notations shall be added to the ba ptismal register, but only after the adoption has been finalized and with due regard for the civil law of the jurisdiction. (USCCB, Decree of Promulgation, 20 October 2000)

a. Parentheses shall be placed arou nd the nam es of nat ural parents.

b. The name(s) of the adoptive pa rent(s) shall then be added above the names of the natural parents.

c. The fact of adoption but not the names of the natural parents (A notation using the expression, “L egal adoption by act of Texas…,” should be m ade in the comm ents or notations section of the register).

Note: In the case of baptism after legal adoption, baptism al certificates issued by the parish for adopted children will be no different from other baptismal certificates. No mention of the fact of adoption shall be m ade on the baptismal certificate. (USCCB, Decree of Promulgation, 20 October 2000).

3. In cases where baptism occurred before legal adoption, baptismal certificates issued by the parish for individuals shall give only the name(s) of the adoptive parent(s) (who have presented proof of finalized adoption), the child’s new legal surname, the date and place of baptism, and the name of the minister who conferred the sacrament. The names of the sponsor(s) shall not be given and no mention of the fact of the adoption shall be made on the baptismal certificate. (USCCB, Decree of Promulgation, 20 October 2000).

a. For future ease of reference, a baptismal entry for the adopted child can be m ade in the baptism al register of the adoptive parents’ parish, citing the date and location of the orig inal baptismal record, and listing only the nam e of the adoptive parents, the date and place of birth. (USCCB, Decree Promulgation, 20 October 2000) This m ay provide the only Section A A-30 PARISH 2009 possibility of reference identifying the original place of baptism after the adoption has been finalized.

b. Parish personnel havin g access to parish reg isters have an obligation to disclose to any person any inform ation, which would identify or reveal, directly or indirectly, the fact that a person was adopted. (USCCB, Decree of Prom ulgation, 20 October 2000)

c. In cases of adoption particular care should be taken that one requesting the sacramental record is in fact entitled to it. ( cf. “Confidentiality” above)

d. No changes of any sort are to be m ade on old certificates brought in by any person. A new certificate with the corrected information should be issued, provided the person requesting the record has a right to the re cord. If it is not the person themselves, only parents/legal guardians have the right to their children’s records; and the spouse or adult child of the person to whom the certificate relates is deceased.

e. An Authorization of Release of Information form should be filled out in com pletion before the f orwarding of any certificates to parishes/organiz ations. This form is found on page A-34 of this manual.

H. Storing Records

1. Sacramental registers should be kept in a dry, fireproof safe with access only by the pastor or his delegate.

2. Antique of historical registers should be preserved with the greatest care. Questions about the preservation of historical books should be directed to the Diocesan Archives.

3. Sacramental registers of closed parishes or missions should be transferred to the Diocesan Archives.

I. Diocesan Microfiliming

1. New sacramental record entries should be microfilmed every three years at the chancery office.

Section A A-31 PARISH 2009 2. The Diocesan Archivist will inform the parishes, through the deans, when the parish records may be received by the chancery office for the purposes of microfilming.

3. Once the microfilming process is complete, the records are returned to the parish for safekeeping.

J. Inspection of Records

1. The deans are to inspect the sacramental records of each parish and mission, including the record of Mass offerings for each priest, on a yearly basis, before December 31st.

2. A report on the status of the sacramental records for each parish is to be given to the Chancellor’s Office in conjunction with the usual Dean’s report on yearly parish visitations.

K. Authorized of Release Form

The form provided on A-34 is to be used in those cases outlined above, wherein formal permission to release a sacramental record to a third party is required.

III. Census Records

Parish census records should be completely rev iewed at least every other year in order to remove households which are no longer in m embership and to update records of households m embership, telephone number, employment, etc. This process, which may be done by telephone, will also assist the pastor in uncovering specific pastoral needs, e.g. hom ebound persons and those out of sacram ental sequence. A m ore thorough census of th e parish should be done approxim ately every five years.

1. Parishes should check the quarterly BAA listing mailed from the Chancery against the p arish census lists. This will also aid in getting the South Texas Catholic to as m any households as possible.

IV. Computers

Parishes are encouraged, when purchasi ng a com puter, to obtain one that is compatible with the system in use by the chancery. Please contact the Office of Management Information Systems (MIS) in the chancery for specifications with regard to both hardware and software programs.

Section A A-32 PARISH 2009 V. Annual Pastoral Report

In July of e ach year, every parish a nd mission will be sent an Annual Pastoral Report covering the data of the parish/m ission for the previous July 1-June 30 period. It is essential that these repor ts be done annually and that they are completed thoroughly and returned to the chancery in a timely manner. The data from these forms is used to com plete the many reports the diocese sub mits each year and provides the information necessary to produce the diocesan directory.

VI. Inventory of Parish Properties

A. Administration of the church properti es must make an inventory of all properties and furnishing, keeping one copy on file and another in the chancery.

B. These records should be kept up to date. (CIC, 1283.2; 1283.3)

VII. Real Estate

The chancery greatly appreciates advice and opinions from persons knowledgeable of particular areas about growth and suitable purchases. It is also desirable at times for an existing parish to acquire land adjacent to it for needed improvements. However, land transactio ns must be approved and signed by the bishop. If the parish wishes to sell property it already owns, the chancery must be contacted in advance.

VII. Parish Activities

Parishes should keep an orderly paro chial archive. The i mportant materials kept there should be in a safe, fireproof p lace. The f ollowing guide may be useful in determining what material should be retained for archival records.

A. Parish Records

1. Official Records to be Retained: Baptis ms, deaths, m arriages, communions, confirmations, cemetery records, club and organizations’ reports, parish reports, official corr espondence, all records which protect the legal rights of the church, its employees or its patrons, insurance records, other records of a legal na ture (blueprints, deeds), church bulletins, special program s, etc. Anniversary prog rams should be forwarded, one copy each, to the Archives and the Catholic State Archives in Austin, TX.

Section A A-33 PARISH 2009 2. Official Records Sent to Diocesan Archives/Chancery Office: Please, note that the original property deeds should be kept in the Archives Office. Copies of taxes and appraisals should also be kept in the Archives Office. Copies of blueprints should be sent to the chancery office for the parish files.

3. Unofficial Records to be Retained : please refer to the Diocese of Corpus Christi Parish, School a nd Corporation Records Re tention Schedule that can be found at http://www.goccn.org/downloads/admin/RRetent.pdf

B. Pastor’s Records to be Retained

Private correspondence, diaries, journals, scrapbooks, picture collections, sermons, notes, official correspo ndence, books by and about him, interviews, essays, diplom as, citations, clippings, appointm ents, taped interviews, biography, will, etc.

Section A A-34 PARISH 2009 Authorization of Release of Information

I, ______, do hereby authorize the Roman Catholic Diocese of Corpus Christi and ______, in (Parish Name) ______, Texas, to release a copy to ______, (City) (Name of Person/Organization) of the ______of ______. (Type of Certificate) (Name/Person on Certificate)

I agree to indem nify and hold harm less the Roman Catholic Diocese of Corpus Christi, its Bishop and successo rs in office, the aforesaid parish and all oth er persons connected with them from any liability f or releasing this information pursuant to m y request.

______(Authorization Signature) ______(Proof/ID: DL or Social Security #) ______(Address) (____)______(Phone Number)

Date: ______

N.B.: The person authorizing release should be the person to whom the certificate relates, the parent if the cert ificate relates to a m inor child, or the spouse or a dult child if the person to whom the certificate relates is deceased.

*This document is to be retained for a period of 3 years from the date of the release of the pertinent information. (As required by state and federal law) Section B B - 1 DEACONS 2009

DEACONS

When the Second Vatican Council restored the diaconate as a permanent ministry in the Church, three motives were at work (LG, 29):

1. A desire to restore to the Church the f ull complement of active apostolic ministries.

2. The desire to integrate and strengthen with sacram ental ordination and grace those who are, in fact, already exercising diaconal functions.

3. To provide ministers for those regions where functions vital to the Church's life could not be carried out.

I. Candidates for the Permanent Diaconate

The call to ordained m inistry comes from God through the Church, which has the responsibility to determine if a vocation is truly present. (PD, 61)

A. A candidate for the perm anent diaconate must be 35 years of age at the tim e of ordination if he is single. (CIC, 1031.3; NCCB, Guidelines, 1984)

B. A married candidate for the perm anent diaconate must be at least 35 years of age, married through the Church, and ha ve the consent of his wife. (CIC, 1031.2) The candidate' s wife m ust be willing to participate in the training program and give written consent to her husband's ordination. (CIC, 1050.3)

C. Dispensation from age requirem ents of more than one year is reserved to the Holy See (CIC, 1031.2, 4) The bishop m ay dispense up to one year. (CIC, 1031.3; PD, 66b)

D. The candidate must be presently registered and active in a parish in the Diocese of Corpus Christi for at least a two year span. He is to be presently involved in a parish or diocesan m inistry, such as Lector, Religious Education Teacher, Extraordinary Minister of Holy Communion, St. Vincent de Paul or other works of charity.

E. The candidate m ust have th e recommendation of his or another pastor/administrator and be supervised by that same priest.

F. The candidate m ust have the ability to give the tim e required f or classes and formation programs over a four year period in the areas of theological, pastoral and spiritual formation.

Section B B - 2 DEACONS 2009

G. The applicant m ust be able to produce docum entation of reception of the sacraments of Baptism, Confirmation and, if married, Matrimony, as well as the wife's written consent. (CIC, 1050)

H. The formation process for permanent deacon candidates is basically a four year program which has two major divisions:

1. One year of aspirancy (discernm ent and introduction to diaconate ministry)

2. Three years of formal theological, pastoral, and spiritual formation

II. Obligations of Permanent Deacons

A. The deacon exercises his Order under the direction and supervision of the pastor/administrator of the parish (or other m inistry supervisor) to which he is assigned.

B. The deacon is not bound by the canonical obliga tions of clerics to wear clerical dress. (CIC, 288) In the Diocese of Corpus Christi, the deacon is prohibited from wearing clerical dress, unless permission is granted in writing by the bishop for a particular ministry. The proper attire is a coat and tie.

C. Every deacon in the Diocese of Corpus Christi is expected to have read and abide by the norm s set f orth in the General Instruction of the Roman Missal. Copies in English and Spanish are available through the Office of Worship.

D. The vestment proper to the deacon is th e dalmatic worn over the alb and stole. The dalmatic may, however, be om itted out of necessity on account of a lesser degree of solemnity. (GIRM, 338)

E. If a deacon is present at a liturgy but does not function liturgically or distribute communion he is not to vest, except at Diaconate ordinations or a deacon' s funeral.

F. The deacon is not bound by Canon Law re straining clerics from engaging in business, acting as union officials, holding public office or adm inistering property belonging to the laity. (CIC, 288) However, a deacon should consult the bishop before seeking or accepting such an office. In particular cases, the bishop may forbid such an undertaking. (PD, 131; SDO, 24) Care should be taken that deacons do not carry on a profession or trade which the local ordinary considers unsuitable or which will interf ere with the f ruitful exercise of their sacred office. (CIC, 285.1; SDO)

Section B B - 3 DEACONS 2009

G. Deacons are to nourish their spiritual life from the Scriptures and the Eucharist and are encouraged to participate in daily Mass. They are to be conscientious in devoting time regularly to personal pray er, to approach the Sacram ent of Penance frequently, and to a devotion to the Virgin Mother of God. (CIC, 276.2&5)

H. Candidates should be introduced to and encouraged to pray the Liturgy of the Hours. Deacons are expected to know the nature and structure of the Liturgy of the Hours and should be able to lead it publicly. Although they are not bound by the universal Church law to say th e whole of this prayer every day, permanent deacons should not hold themselves excused from the obligation they have to recite morning and evening prayer. (CIC, 276.3; PD, 97)

I. Each deacon is required to meet regularly with a spiritual director (PD, 125).

J. In addition to private prayer, the deacon should pray frequently with his spouse and family, his pastor, and spiritual director.

K. When addressing a deacon, the appropr iate title is "Deacon ---". (Congregation for the Clergy, Prot. No. 78/2000)

III. Faculties

Deacons are granted faculties by the bishop or his delegate to be exercised only within the boundaries of their assigned parishes , except with perm ission of the proper pastor/administrator. These faculties include:

A. Baptism of children under the catechetical age (7 yrs.).

B. Eucharist: distribution at Mass; to the sick and to the dying; preside at Holy Communion rites outside of Mass; impart Benediction.

C. Preaching: the hom ily at Mass and other liturgies, if allowed by m inisterial agreement with the pastor. (CIC, 764)

D. Scripture: proclamation of the Gospel at Ma ss and presidency at Liturgy of the Word.

E. Matrimony: conducting the premarital investigation and initiating the processes for convalidation, for declarations of nu llity and/or for dissolutions of the bond; administering the rite of Matrim ony within or outside of Mass; giving the nuptial blessing only at m arriages outside of Mass; dispensing from impediments to marriage, if those im pediments may be dispensed by the local ordinary and when everything has been prepared for the m arriage and the Section B B - 4 DEACONS 2009

marriage cannot be delayed without the pr obable danger of grave harm. (These dispensations must be reported to the chancellor’s office immediately).

F. Funerals: Preside at the Order of Christian Funerals outside of Mass. This includes the rites for a baptized Catho lic, catechumen, an unbaptized child (if the parents had intended baptism ) and ba ptized non-Catholics (if such is not clearly contrary to the faith of the deceased and a minister of his or her faith is not available).

G. Sacramentals: It belongs to the m inistry of a deacon to preside at those blessings that are so indicated in the B ook of Blessings. But, whenever a priest is present, it is m ore fitting that the o ffice of presiding be assigned to him and that the deacon assist by carrying out t hose functions proper to the Diaconate (BB, 18).

H. Dispensing: It is forbidden for deacons to di spense from days of precept and penance or com muting these obligations to other pious works and dispensing from the Eucharistic fast for any of Ch rist’s faithful (CIC, 89, 1245). This is reserved to the priest delegated through the bishop.

IV. Continuing Formation

Deacons in the Diocese of Corpus Christi are required to participate in the following, as a minimum, on an annual basis:

A. Retreat of at least 2 days (every year, a formal retreat with deacons and wives).

B. Eighteen clock hours of continuing education through courses, study days, seminars and/or workshops.

C. Make an annual report on these activities to the Director of Permanent Deacons.

D. It is desirable that deacons f orm and take part in Diaconate com munities or groups in which they will be able to reflect together on the challenges and opportunities of their ministries.

V. Structure

A. The permanent diaconate in the diocese is under the direction of a priest or a deacon appointed by the bishop. He is assisted by a Deacon Community Board which includes 13 m embers and is com prised of the director and assistant director, a deacon elected from each of the eight deaneries, two wives appointed by the director and one pastor a ppointed by the bishop. The Deacon Community Board has as its prim ary function assisting the Director in the Section B B - 5 DEACONS 2009

formulation and recommendation of policies related to the m inistry and life of deacons in the diocese for the consideration of the bishop.

B. The Director of the Permanent Diaconate is also assisted by a Deacon Personnel Board which has as its prim ary function to support the deacons in m inistry and to advise the bishop regarding recommended assignments of deacons throughout the diocese.

This Board is intended to work in ta ndem with the Priest Personnel Board to ensure the m ost effective distributi on of diaconate m inistry throughout the diocese. The Deacon Personnel Board sh all be comprised of approximately 11 members – a m ember elected from the deacons serving in each of the eight deaneries, one pastor appointed by the bishop, the director and assisting director.

C. For more detailed information regarding the policies governing the structure of the permanent Diaconate, please see the Diaconate in the Diocese of Corpus Christi.

VI. Reimbursement for Parish Ministry mileage

Permanent Deacons are to be reim bursed for parish m inistry miles driven to administer their sacramental and pastoral duties as assigned by the pastor of the parish or diocesan institution. The m ileage rate paid cannot exceed the m aximum allowable rate as established and periodically updated by the IRS. It is recom mended that the parish reimburse at the current Diocesan m ileage rate. Please refer to the Diocesan Fiscal Office for details.

A detail record of m iles driven to be reim bursed must be kept. The detail shall include: date, purpose, to and from location, and total miles driven. Please note that miles driven to and from a deacon’s hom e to the assigned parish OR diocesan institution is not reimbursable mileage.

VII. Transitional Deacons

A. Transitional Deacons fall under the juri sdiction of the Vocation Director. Please consult the Office of Vocations for further clarifications.

B. Pastoral assignments for the transitiona l deacon are m ade in the sam e fashion as those of the priests with consultation of the vocation director.

C. All remuneration, residency, benefits, a nd insurance are the responsibility of the Office of Vocations.

D. In regards to clerical garb, transitional deacons are required to follow the same policies as those of the priests. (cf. section C). Section C C - 1 PRIESTS 2009 PRIESTS Part I

Conscious of sharing in the work of Christ, the Head and Shepherd of the Church, and united with the bishop and subject to him , priests seek to bring the faithful together into a unified family and to lead them effectively, through Christ and in the Holy Spirit, to God the Father. (Homily from the Rite of Ordination)

Keeping in m ind the fullness of the Sacram ent of Orders which the bishop enjoys, priests must respect in him the authority of Christ, the chief Shepherd. They must therefore stand by their own bishop in sincere charity and obedience. This priestly obedience, anim ated with a spirit of cooperation, is based on the very sharing in the episcopal ministry which is conferred on priests both through the Sacrament of Orders and the canonical mission. No priest can, in isolation or single-handedly, accomplish his mission in a satisfactory way. He can do so only by joining forces with other priests under the direction of Church authorities.

I. Faculties and Canonical Rights

The giving of faculties is recognition by the diocesan bishop that a priest is qualified to preach and teach the faith of the Church in accord with Her tradition and discipline. The faculties are also an assurance to the people that the bishop has confidence that the priest will minister to them in the spirit of the Church's understanding of the faith Christ revealed to the apostles. The fo llowing faculties are granted to priests in good standing for exercise within the territory of the Diocese of Corpus Christi:

A. Liturgy of the Hours : Priests, ipso iure, may omit the Liturgy of the Hours except Morning or Evening Prayer, if th ey participate in a Mass presided over by the bishop; a jubilee Mass; a Mass of ordination, religious investiture or profession; Confirmation; Forty Hours; a retreat or day of recollection; the hearing of confession for more than two hours; trination.

They may omit the entire Liturgy of the Hours on Holy Saturday, Easter Sunday, Christmas Evening and Day if they participate in a Vigil Service or Midnight Mass. (The Liturgy of the Hours, Volume I)

B. Preaching: Priests, ipso iure, may preach everywhere unless this faculty has been restricted or removed or unless particular law requires express permission. (CIC, 764)

C. Baptism: Pastors and parochial vicars m ay baptize persons of any age. (CIC, 863)

D. Confirmation:

1. Any priest may confirm in danger of death. (CIC, 883.3)

Section C C - 2 PRIESTS 2009

2. Pastors and parochial vicars, ipso iure, may confirm those whom they baptize and who have reached the age of reason and those of the age of reason who are already baptized in another church/ecclesial com munion and are coming into full com munion with the Catholic Church. (CIC, 97, 882, 883.2)

3. Pastors and parochial vicars m ay confirm those who were baptized as Catholics, but not reared in the Church through no fault of their own, on the occasion of their being welcomed into fuller participation in the life of the Church. (CIC, 883.2)

4. The confirmation of an adult Catholic , reared in the f aith, is reserved to the bishop.

E. Eucharist:

1. All priests are to celebrate Mass acco rding to approved liturgical norm s (CIC, 846) in any decent place, excep t funeral hom es. The Eucharistic celebration is to be carried out in a sacred space. (CIC, 931)

Mass is not to be celebrated without grave necessity on a dinner table nor in a dining room or banquet hall, nor in a room where food is present, nor in a place where the participants during the celebration itself are seated at tables. (RS, 158) It is never lawful for a priest to celebrate in a tem ple or sacred place of any non-Christian religion. (RS, 109)

2. All priests m ay celebrate Mass once on weekdays and three tim es on Sundays and Holy Days according to need. Mass may be celebrated twice on weekdays for a good reason, but this should not be a regular practice. (CIC, 905.2)

F. Penance:

1. Priests are granted the habitual f aculty to adm inister the Sacram ent of Penance in this diocese or anywhere in the world, unless restricted by the local ordinary. (CIC, 967.2, 986.1)

2. Confessors may remit a latæ sententiæ penalty, undeclared and not reserved, for abortion and schism in th e internal or external f orum. As schism constitutes leaving the Church by a f ormal act, reconciliation should be in the external forum with a notation in the baptismal register.

G. Marriage: Pastors and parochial vicars m ay delegate a priest or deacon in an individual case to assist at marriage within the boundaries of the parish to which Section C C - 3 PRIESTS 2009

the pastor or parochial vicar is assigned. Only the bishop or a pastor m ay give general delegation to another priest or deacon. (CIC, 137.3, 1111.1)

H. Funerals: Pastors and parochial vicars may allow funeral rites for an unbaptized child if the parents had intended Baptism, a catechumen, and for a baptized non- Catholic, if this is not contrary to the wi shes of the deceased and if a m inister of the faith of the deceased is not available. (CIC, 1183)

In the Diocese of Corpus Christi, it is f orbidden to celebrate Mass in funeral homes without the explicit permission from the bishop.

I. Dispensations and commutatii:

1. Pastors and parochial vicars m ay dispense an individual in a specif ic instance from Eucharistic abstinence for a just reason. (CIC, 919.1)

2. Pastors and parochial vicars m ay dispense individuals (parishioners or visitors) for a just and sufficient reason from observing a day of precept or penance or commute the obligation to other pious works. There should be a reason of sufficient concern, beyond mere convenience. (CIC, 1245)

3. Priests may consume something before the second or third celebration of the Eucharist, even without an hour's interval. (CIC, 919.2)

4. Pastors and parochial vicars m ay dispense from private vows m ade by a parishioner or a visitor if no injury is done to the acquired rights of others. They may also commute the vow. (CIC, 1196, 1197)

5. Those able to assist at marriage may dispense from all the impediments to marriage which may be dispensed by the local ordinary if everything has been prepared for the m arriage and the m arriage cannot be delayed without the probable danger of grave harm and the com petent authority cannot be reached by telephone. The bishop m ust be inform ed immediately in writing if this faculty is exercised. (CIC, 1080)

This includes only the following: a. age (CIC, 1083) b. disparity of worship (CIC, 1086) c. abduction (CIC, 1089) d. consanguinity [except in the direct or second degree collateral lines] (CIC, 1091) e. direct line affinity (CIC, 1092) f. public propriety (CIC, 1093) g. legal relationship based on adopti on in the direct line or the second degree of the collateral line (CIC,1094)

Section C C - 4 PRIESTS 2009

6. Pastors and parochial vicars m ay permit a m arriage between a baptized Catholic and a baptized non-Catholic in an omnia parata situation, if the conditions in Canon 1125 are m et and the bishop is im mediately notified in writing. (CIC, 1124)

J. Faculties to visiting priests : A visiting priest who does not possess a recently issued celebret from his bishop/superior may be allowed to concelebrate Mass but he is not to be the principal celebrant nor preach at a parish Mass. A visiting priest who does possess a recently issued celebret m ay be allowed to be the principal celebrant at a parish Mass, but he is NOT to engage in m inistry with minors. If he stays more than one week and faculties are desired, they m ust be obtained from the bishop. No visiting priest is allowed to take up residence in a parish rectory without the prior approval of the bishop or the chancellor. The chancellor will request a com pleted suitability f or ministry form from the priest’s bishop/religious superior to ensure that the priest is in good standing.

K. Any priest in the diocese m ay give to any visiting priest in good standing the faculty to hear his own confession.

II. Benefit Plans for Incardinated and Extern Priests (CIC, 281)

The Human Resources Office provides each Incardinated and Extern Priest with a Medical Benefit Plan Sum mary. Questions re garding explanation of coverage or to request assistance with problems should be directed to the Diocesan Human Resources Office.

A. Accidental Death & Dismemberment (AD&D) Insurance: Refer to the Diocesan Human Resources Office.

B. Medical and Dental Prem iums: Medical and dental coverage for diocesan and extern priests with canonical assignm ents in parishes will be paid by the parish or their assigned institution/office at the established set rate.

1. For each priest of consecrated lif e with a canonical assignm ent in a parish staffed by the com munity, the parish pays the set prem ium rate to the com munity for m edical and dental coverage. For religious order priests working in diocesan-staffed parishes, up to the set rate can be paid by the parish to the com munity for medical and dental coverage.

2. Priests of consecrated life are expected to be on a community health insurance plan and are allowed on the diocesan plan by exception only. In cases where a religious order is allowed on the diocesan plan, the parish pays the premium to the diocese.

Section C C - 5 PRIESTS 2009

3. All priests who are eligible f or the diocesan benefit plans must take a physical examination prior to final plan acceptance.

C. Medical Coverage: Priests who are covered by the Diocesan Medical and Dental Plan will f ind up-to-date inf ormation in the Medical Benef it Plan Sum mary. The Diocesan Hum an Resources Office provides an identification card for benefits (and replacement cards).

1. Annual Priest Physicals : In January of each year, the Hum an Resources Office will send a packet of inform ation regarding a priest' s annual physical. Every active priest is to have an annual physical and return the physician's form to the Diocesan Human Resources Office.

Medical bills for the priest’s annual physicals should be subm itted with a claim form to our Medical Plan for payment.

2. Counseling: Psychological counseling is a part of the m edical coverage. For a personal referral contact the Chancellor.

3. Pharmacy coverage: Priests have 2 ways to use their pharm acy network. The mail order service provides a 90 day supply prescription, whereas the ID card provides up to a 30 day s upply from local pharm acies which participate in the network. Contact to the Diocesan Human Resources for information.

4. Nursing Home Costs: W hen a diocesan priest for reasons of age or disability can no longer live independently and assisted living care is required, he is welcom e at Mount Carmel Home located at 4130 South Alameda, Corpus Christi. The costs of private duty sitters or nurses are to be paid by the priest. If he is truly unable to pay this expense, the diocese will provide for his needs.

III. Retirement/Priest Pension Plan:

Each priest is covered under this plan if he is an incardinated priest in good standing, unless he exem pts himself from these benefits. Externs waiting for incardination will also have contributions and service tim e accumulate towards Diocesan Pension.

The bishop grants retirement to incardinated priests of the diocese according to the Diocesan Priest Pension Plan B ooklet. Refer to the booklet regarding retirement monthly benefit calculations for norm al retirement, and early retirement pension because of health reas ons. Pension applications are given to priests by the bishop and processed by the Priests’ Pension Board.

Section C C - 6 PRIESTS 2009

A Pension Board, elected by the priests of the diocese, administers the pension plan. The bishop appoints th e Vicar for Priests to represent him . This pension fund cannot be used for any purpose other than paym ent of benefits to covered priests and for paym ent of expenses of the pension fund. All benefit paym ents will be made in accordance with the offi cial Plan document, a copy of which may be examined at the Chancery office during normal business hours.

This is a perm anent plan; however th e diocesan bishop reserves the right to change or terminate the plan if future c onditions make such action desirable. If the plan is terminated, each priest's accrued pension will become fully vested to the extent it has been funded.

Retired priests who are able and willi ng may be admitted to priestly m inistry other than administration. By giving a re tired priest an assignment jeopardizes his retirement status for social security and federal tax purposes.

Please refer to Part II: Retired Priests (C-16) in this sam e section f or more details and policies regarding the retired priests in the Diocese of Corpus Christi.

IV. Leave of Absence

Priests desiring a leave of absence for reasons of health are asked to subm it a letter to the bishop from their physician stating the nature of the problem and estimated required leave tim e. If the leave is prolonged, the physician' s recommendation should be reviewed every six months.

V. Care of Priests

A. An annual spiritual retreat is paid for by the parish or em ploying institution. All diocesan priests are expected to attend the annual diocesan retreat

B. Vacation: Priests are allowed one m onth of vacation annually, which should be taken for their own health and wellbeing. Days of retreat are not included in this total. Additional vacation time must receive the prior permission of the bishop. (CIC, 533. 2)

C. Day off: Each priest, for the good of his own health, should take a day off each week. This is sometimes connected with an overnight away from the rectory. At times, more than one day off is needed; if that is the case, two or three days may be taken. This should not be abused. Parochial Vicars are to consult their pastor when taking more than one day off in a week.

D. Spiritual Director: The bishop strongly suggests th at each priest have a regular spiritual director and or confessor.

Section C C - 7 PRIESTS 2009

E. Priest Retreat: Every priest is to m ake a retreat annually (CIC, 276. 4). The cost of the retreat is to be covered by the parish or institution served by the priest. Priests who do not attend retreat provided by the Diocese of Corpus Christi should inform the Vicar for Priests on the form provided each year. If a priest decides to make a retreat other than the one provided by the diocese, he will be com pensated only up to the amount as the Diocesan retreat.

VI. Continuing Education (CIC, 279)

A. The continuing education allowance for pr iests is to be paid by their parish or institution office. The suggested "c ontinuing education" allowance is $500.00 per year. An additional suggested allowance of $300.00 per year is allotted for travel and accommodation costs only. This does not accum ulate from year to year. Both of these amounts are subject to the pastor’s approval.

B. Each year the diocese will provide a convocation for priests. This annual event will provide an opportunity for the priests to come together and discuss m atters important to the life of the diocese a nd receive continuing education on a given topic or them e. The length, place, and time of the convocation will be determined by the Chancellor’s office. The cost of the convocation is to be covered by the parish or institution served by the priest. It is the pastor/supervisor’s discretion to direct the allotted “continuing education” allowance towards this convocation.

VII. Diocesan Priests' Sabbatical Policies:

A. Rationale: Sabbatical policy is based on the developmental growth process of persons. The formation of the priest is a process which continues throughout all of his life. It requires willingness on the part of the individual priest to respond to the Spirit and take responsibility for hi s own personal and ministerial growth. The necessity for a sabbatical grows from the personal needs of the priest as well as those of the Church com munity. The people are entitled to a sense of excellence and professionalism from the priests who serve them . Sabbaticals mark, in a special way, the com mitment of the diocese to the call to renewal in the Church both for the individual and for the community.

B. Definition: The sabbatical is an official extended period away from current priestly ministry and responsibility for the purpose of m inisterial, personal, spiritual, and theological development, enrichment and renewal. The sabbatical is distinguished from a vacation for which the prim ary purpose is rest, relaxation, and recreation; from a sick leave for the primary purpose of gaining one's physical or m ental health; and from academic study which is distinct preparation for a degree and/or a specifi c position or m inistry. A sabbatical is not considered a leave from ministry but a personal, professional renewal for ministry. Section C C - 8 PRIESTS 2009

C. Eligibility: All priests of the Diocese of Corpus Christi who have served a period of at least 10 consecutive years af ter ordination or incardination for the diocese may apply for a sabbatical. Ordinarily a sabbatical will be granted for a period of four m onths, with a m aximum of nine m onths in special cases. A priest is eligible f or four months (one semester) of sabbatical for every 10 consecutive years of service. This tim e is not cumulative (i.e. a priest ordained in 2000 has earned four m onths in 2010. If he chooses not to take a sabbatical until 2020, he remains with the four month timeframe.

D. The Director of Sabbatical Programs is the Vicar for Priests. His duties are:

1. to research various sabbatical programs both local and abroad;

2. to provide a list of program s that is kept up to date and available to assist those searching for a sabbatical program to meet their individual needs;

3. to review the contents of various sabbaticals and sabbatical requests to see that they meet possible needs of diocesan priests;

4. to conduct personal interviews with those applying for a sabbatical;

5. to inform the Personnel Board that a priest is applying for a sabbatical upon receipt of that application;

6. to conduct interviews with those returning from sabbaticals;

7. to forward the results of the eval uations of the sabbatical program s to the Associate Director of the Texas Catholic Conference.

E. Process of applying for and the granting of a sabbatical:

1. The priest desiring a sabbatical shoul d make an application in the form of a request to the Vicar for Priests at least twelve to eighteen months prior to the desired date of the sabbatical.

2. This request will be reviewed by th e Vicar for Priests on the basis of the criteria for eligibility, application m aterials and content, and individual consultation.

3. Priests who have not yet had the oppor tunity to participate in a sabbatical program will be given first consideration for a sabbatical.

4. If possible, there shall usually be not m ore than two priests away for sabbaticals at one time, and no more than four absent in a period of a year.

Section C C - 9 PRIESTS 2009

5. A sabbatical is granted with the understanding that the priest intends to return to diocesan service upon completion of his sabbatical.

F. Remuneration: The expenses of the sabbatical will be shared equally by the priest, the diocese and the institution to which he is assigned. During the sabbatical, the priest shall continue to receive his salary, auto depreciation allowance, auto insurance, m edical and dental benefits and pension prem iums. If the sabbatical is to be taken af ter an assignment where the priest has served less than three years, the diocese shall be responsible for the priest's salary, auto depreciation allowance and other costs m entioned above. If the priest has been at an assignm ent longer than three year s, the parish or institution will be responsible for these expenses. Should the above financial arrangements prove difficult, other provisions m ay be discussed with the Vicar f or Priests or with someone appointed by the bishop for this matter. Because the prim ary purpose of the sabbatical is renewal and rest, the priest on sabbatical is discouraged from being heavily involved in priestly m inistry. Further, any incom e that is earned during the sabbaticals from such temporary involvement must be reported to the bishop.

G. Replacements: The priest desiring to go on sabba tical must make an effort to find a suitable replacement, with a cooperative effort from the Chancery. If the priest on sabbatical is to return to the same parish or institution, his replacement shall be paid by that parish or institu tion. Should this financial arrangem ent prove difficult, other arrangem ents may be discussed with the Vicar for Priests or with someone appointed by the bishop for this matter.

H. The priest returning from sabbatical will be expected to give an evaluation of the sabbatical to the Vicar for Priests, not only as part of his accountability, but especially for future reference for others seeking good sabbatical programs.

I. The priest may apply for the program of his choice, but it is advisable to m ake simultaneous application for second and third choice programs should programs provide only limited participation. When one submits a request for a sabbatical, he should also apply, at the sam e time, for a specific program or programs, lest the date of the response from the diocese be too late to allow acceptance into a given program due to its deadline. Application to a program is not necessarily a commitment to attend that program should another acceptable program become available in the meantime.

VIII. Remuneration

A. Mass stipends in the Province of Texas ar e $5.00, when the bequest does not specify the number of Masses. Smaller stipends, or even no stipends, should not prevent the acceptance of a Mass Intention. (CIC, 950, 952)

Section C C - 10 PRIESTS 2009

B. All stole fees (free-will offerings) associated with the celebration of any sacrament, funerals, and quinceañeras, which are given to the pastor/administrator, parochial vicar, or deacon are to be placed in the parish account. They are not to be retained by the priest or deacon. (CIC, 531)

C. Remuneration for Weekend Supply:

Weekend Ministry: $75.00 For first weekend Mass offered, Saturday or Sunday $25.00 For each additional Mass offered $25.00 For the Sacrament of Penance IRS rate-per mile travel (refer to the fiscal office) Applicable Mass stipends

Weekday Ministry: $25.00 For each weekday Mass IRS rate-per mile allowance (refer to the fiscal office) Applicable Mass stipends

Remuneration for supply priests who are asked to celebrate baptisms, weddings, funerals or quinceañeras should be negotiated separately between the pastor and the visiting priest.

Priests who request help should follo w the above guidelines. Many religious communities depend on this outside source of income to meet their expenses.

D. Parishes may not purchase or defray the cost of purchase: a. an automobile for the use of a diocesan priest b. toilet articles or cigarettes for priests c. expenses of a priest's vacation d. a priest's personal long-distance telephone calls exceeding $25 (This is a non-cumulative rate) e. a priest’s personal garb dry cleaning f. a priest’s personal alcohol supply

E. Loaning Parish Funds: A pastor does not have aut hority to lend church funds to anyone, including him self, or to any orga nization. People in financial crisis sometimes look to the church for help. If their needs are beyond the help offered by the St. Vincent de Paul Societ y, they are to be directed to other sources that can be of assistance to them (i. e. Catholic Charities).

F. Priests are not to be paid extra f or doing work that is considered a norm al duty for a parish priest assigned on a full-tim e basis to a parish. e.g. teaching courses in parish or parish school.

Section C C - 11 PRIESTS 2009

IX. Personnel Assignments

A. The bishop consults with the Priests' Personnel Board on the assignm ent of extern priests and those in special ministry, the initial assignment and transfer of pastors and parochial vicars, the progress of priests in their present assignm ents and, when he requests it, appointment to diocesan posts and for graduate studies.

B. Pastors are appointed for no set term . Due consideration will be given to the needs of the parish. (CIC, 522, 1748)

-- Administrators and Parochial Vicars are appointed for no set term.

C. Priests wishing to be considered fo r change of assignm ent should m ake their desires known in writing to the Priests’ Personnel Board and the bishop.

D. The board will review the following:

1. deacons: prior to their assignment following ordination to the priesthood;

2. newly-ordained priests: after one year;

3. parochial vicars and their pastors: near the completion of their third year of assignment;

4. new pastors: at the time of their assignment to their first parish;

5. pastors: prior to completing six years of assignment to a parish and again prior to completing twelve years;

6. priests: prior to their retirement age;

7. priests: in special ministry on a regular basis or at priest’s request.

E. Complaints and accusations against priests received by the Personnel Board or by the bishop will be treated according to due process as determ ined by diocesan procedures. (cf. C- 15)

F. The Personnel Board will keep confidentia l all matters discussed. Priests of the diocese are asked to keep confidential serious matters discussed with the Board.

G. The Priests' Personnel Board is composed as follows:

1. The Bishop and Vicar for Priests;

Section C C - 12 PRIESTS 2009

2. the chairman, appointed by the bishop in consultation with the Presbyteral Council;

3. the eight Deans.

X. Death

A. The Priest’s Will: The Diocese of Corpus Christi purchases insurance on the life of every diocesan priest with an offici al assignment in the diocese. Proceeds from this insurance are used by the diocese to cover the cost of funeral expenses for the priests. There is no expense to th e priests for this insurance. It is only just that the beneficiary of this insurance claim be set as: The Diocese of Corpus Christi.

Also, each Diocesan priest MUST ha ve a signed will with a copy in the Bishop’s Office to be opened at the tim e of death. It is highly recom mended that a brother priest be named as the executor of a priest’s will.

Each priest is to make an inventory of his personal belongings and send it to the Chancellor in a marked, sealed envelope so that it can be kept with his personal file, or he should send a notification as to where the inventory can be found.

B. Funeral instructions: Every diocesan priest should leave funeral instructions either in the chancery or a sealed letter in the chancery advising the Bishop where the instructions are located.

C. Any extraordinary m edical bills/expenses that cannot be covered by the life insurance proceeds will be paid out of the priest’s estate.

XI. Special Issues

A. Proper Dress: Out of a sense of good m anners and professionalism, as well as respect for others, priests should receive visitors in appropriate dress. The directory published by the Congregati on for Clergy has reem phasized that priests must wear suitable ecclesiastical garb.

The directory says that this garb must be different from lay dress and m ust conform to the dignity and sacredness of the priests’ ministry. The dress should make the priest im mediately identifiable as such, both to Catholics and non- Catholics. In the Diocese of Corpus Christi, this is a rom an collar with a clergy shirt of black, grey, white or blue color.

A black suit and Roman collar are appropriate attire for priests, especially in the exercise of their ministry. The use of th e cassock in the church or at hom e is at Section C C - 13 PRIESTS 2009

the discretion of the cleric. (CIC, 284; USCCB General Meeting Novem ber 1998)

B. Ministry to Youth: If a priest wishes to spend recreation tim e with minors, he should make sure several are included as well as additional adult participation. Under no circum stances should m inors be invited to spend the night in the rectory. Nor should a priest go on vacati on, a day-off or a m ovie alone with a young person, male or female. (Charter for Protection of Children and Young People, Article 6)

It is forbidden for any priest to transport a youth (17 years and under) alone. This excludes family members up to the 3rd degree.

C. Safe Environment Program: All priests with facu lties from the bishop or residing in a rectory m ust participate in the diocesan “Safe Environm ent Program” and have a crim inal background check. The only priests who would be excused from this requirement are retired priests who reside in a retirem ent center and engage in no pastoral m inistry outside their retirem ent residence. (Charter for Protection of Children and Young People, Articles 12-13)

D. Immigration Issues: All applicable im migration laws m ust be f ollowed. Visiting priests in the U.S. with a touris t visa are not allowed to work so they may not receive compensation for ministry they provide to a parish. A worker’s visa (e.g. R-1; Religious Workers) or permanent residency is needed in order for a non-citizen priest to legally work in the U.S. The Diocesan Extern Priest Concerns Office will petition the INS for work visas for extern priests and assist religious communities with the paperwork f or them to bring in their priests. Pastors are not to attem pt to petition f or visas f or priests as the process is complicated and f ailure to f ully comply with regulations can have negative effects for those involved. Non-U.S. citi zen priests working in the U.S. m ust report a change of address to the INS (Form AR-11) within 10 days of the address change. Failure to do this m ay result in criminal penalties and removal from the U.S.

E. Documents in Preparation for Serious Illness and Death : Great stress can be avoided for fam ily members and the di ocese if priests have com pleted and legally executed docum ents that provide direction f or fulfilling the priests wishes when he can not articulate them for himself. All diocesan and extern priests are strongly encouraged to have on file in a sealed envelope the following 7 docum ents, all of which are available in draf t form in the chancellor’s office and/or at www.diocesecc.org/downloads/files.asp?did=15:

1. Durable Power of Attorney for Genera l Use: This docum ent grants legal authority for the nam ed person to pa y bills, etc. when the priest is incapable of managing his own affairs. Section C C - 14 PRIESTS 2009

2. Durable Power of Attorney for Hea lth Care: This docum ent specifies the person who acts in substituted judgm ent in m aking medical decisions when the priest is incapable of making his own.

3. Directive to Physicians: This docum ent gives general directives to health care professionals, fam ily, friends, etc. on how you would want to be treated medically in the future if you were unable to m ake your preferences known due to illness or injury.

4. List of Personal Effects: By havi ng a list of a priest’s personal effects, there is no question as to what m aterial possessions belong to the rectory and what are the personal property of the priest and, hence, part of his estate.

5. Last Will and Testam ent: This document identifies the executor of the priest’s estate and how he would want his estate to be disbursed.

6. Instructions for Funeral: This docum ent allows the priest to specif y the details of his funeral (place, ministers, music, etc.).

XII. Norms for outside speakers invited to teach or preach in the Diocese of Corpus Christi

Any bishop religious or lay person who lives outside the Diocese of Corpus Christi and either desires or is asked to com e into the diocese to teach a religion class, lecture on the Mysteries of the Faith, preach or teach in the diocese within a parish, school, religious house, or special event in the di ocese, must receive appropriate perm ission from the Chancellor according to the following principles (Cf. CIC 756 – 772; Memorandum from the Bishop, 19, Nov. 1998):

1. Any cleric who is invited into the dio cese, must have proof of possessing the faculties of his own diocese of incardination or residence, and the perm ission, at least presumed, of his bishop to leave his diocese of incardination or residence (Cf. CIC 386.1; 812; 823).

2. In cases of clergy belonging to a religious institute seeking permission to teach in the diocese, there should be proof of pe rmission, at least presum ed, of the m ajor superior.

3. Likewise, for a religious sister or brot her, there should be proof of permission, at least presumed, of the major superior.

4. The local pastor m ay grant perm ission to speakers from outside the diocese to teach at parochial functions under his jurisdiction. The nam es of such speakers, Section C C - 15 PRIESTS 2009

however, should be subm itted to the chance llor’s office in order to keep the bishop’s office informed of visiting speakers; further, the bishop reserves the right to withdraw the general permission in particular cases.

5. Consecrated Life Institutions inviting speak ers to address m atters of faith, and to which the faithful at large are invited s hould as a m atter of courtesy, inform the Chancellor’s Office, and in this manner obtain the Bishop’s consent.

6. If the person from outside the diocese, clergy, religious or lay, is invited to address a diocesan event, area wide or city wide, assembly or convention, the Bishop’s Office must be consulted, and his permission obtained.

XIII. Complaints against a priest

The Bishop, the Chancellor, the Vicar for Priests and the Priests’ Personnel Board, may receive complaints or accusations against a priest working in the diocese. From whatever source such com plaints or accusations com e, the following procedures apply:

1. If the accusation or complaint concerns alleged sexual abuse of a child or children by a priest, see Diocese of Corpus Christi policies on Creating and Maintaining a Safe Environment for Children.

2. All other complaints or accusations, upon receipt – whether by letter, telephone or other means of communication, the complainant(s) will be asked if he/she/they have spoken directly with the priest involved. If not, whenever appropriate, he/she/they must do so before any further action is taken.

A. Before any complaint or accusation against a priest can be acted upon, it must be put in writing and signed. No anonymous telephone call or letter of complaint will be acted upon. Further, unless the unique nature of a specific case warrant otherwise, the complainant(s) must give permission for his/her/their name(s) to be used.

B. All parties involved must always keep in mind that no one may unlawfully harm the good reputation which a person enjoys, or violate the right of every person to protect his or her privacy. (CIC, 220)

C. The Vicar for Priests or the Priests’ Personnel Board will ordinarily be the person or body to whom bona fide complaints or accusations against a priest will be referred in first instance.

D. Complainants (individuals or groups) wishing an appointment with either the Vicar for Priests or the Priests’ Personnel Board must put such a request in writing, and mail a copy of said request to the priest against whom he/she/they are bringing the complaint. The Vicar for Priests or the Section C C - 16 PRIESTS 2009

Priests’ Personnel Board replies with a written notification of when the appointment will take place and a copy of the letter of notification must be sent to the priest (or priests) against whom the complaint is being made.

E. In cases where the Vicar for Priests or the Priests’ Personnel Board feels that he/it is not the best channel for handling complaints against a priest or priests directly, he/they may consider the following alternatives: a. To turn the process over to the respective Dean in cases where he may be in a better position to judge. b. In cases where the com plaint is directly related to one of the diocesan departments, to turn the process of handling the complaint over to the particular departm ent (e.g. a conflict between a Pastor and the school Principal). c. In cases where the com plaint or accusation is of an extrem ely delicate nature, with the possibility of grave scandal or dam age to the reputation of any of the parties involved, it m ay be referred directly to the Bishop for appropriate action, and no other parties need be consulted.

PRIESTS PART II

RETIRED PRIESTS

The presbyters who do their work well while in charge are to be given double consideration, especially those who are assiduous in teaching and preaching (1 Timothy 5:17)

Although this policy treats the question of pr iestly retirement on an adm inistrative or managerial level, the interpretation of the po licy must raise the question of scriptural and pastoral levels. On this dim ension, no one retir es from the exercise of priestly m inistry; rather, a priest begins a process of gra dual relinquishment of m ajor administrative responsibilities in order to take up a m ore distinctively pastoral role within the diocesan community.

The priest who has entered the ranks of the se nior clergy is a man who has served his people well and selflessly, who has matured in spirituality, and who is, at the same time, beginning to experience some of the lim itations of his physical capacity due to advancing years. Such a priest should be given “double consideration.”

The official age for all diocesan priests of the Diocese of Corpus Christi is 75. W hen necessary, early retirem ent may be granted by the Bishop at an assigned pension, which considers years of service to the diocese.

I. Approaching Retirement Section C C - 17 PRIESTS 2009

At the completion of his seventieth year of age, a priest automatically enters the ranks of the senior clergy of the diocese and b ecomes eligible for “normal retirement” under the Diocesan Priests’ Pension Plan. Every priest has the option to negotiate, at any time, with the Diocesan Bishop and the Pr iests’ Personnel Board for retirem ent from some or all of his adm inistrative duties because of serious m edical or personal problems. The conclusion of these negotiations is open to reassessm ent at the will of the priest or of the Diocesan Bishop. On retirement, a pastor will assum e the title of “Pastor Emeritus” of the parish from which he is retiring.

A. An annual physical and dental exam ination is required of all priests participating in the diocesan medical insurance plan.

B. Every priest is encouraged to consider his retirement several years prior to age Seventy-five (75). These considerations should be com municated to the Diocesan Bishop and Priests’ Personnel Board.

C. Every priest, upon the com pletion of his seventy-fourth year of age, should apply to the Diocesan Bishop for an appointment to discuss his health, workload, his finances, the needs of the people, parishes and institutions of the diocese, and the Bishop’s wishes for the priest to continue in ministry.

If he so chooses, the priest m ay submit his request for retirem ent and his resignation of office at this time. The priest may also indicate to the Bishop at this time that he wishes to continue his administrative duties.

D. The situation of those priests who have completed the age of seventy-five and who have chosen not to retire shall be reviewed annually by the Diocesan Bishop, the Vicar for Priests, and/or th e Priests’ Personnel Board in order to determine continued priestly ministry.

E. If a priest has completed the age of seventy-five and has chosen not to retire, but to continue his present ministry indefinitely or for a certain specified time, then the tenure of the priest’s pastoral and administrative offices will be decided by the diocesan tenure policies, unless the priest negotiates a dispensation from these policies with the Bishop for extraordinary reasons.

F. A priest who has com pleted his seventy-fifth year of age is requested to offer his resignation from office to the diocesan Bishop who, after considering all the circumstances of person and place, is to decide whether to accept or defer it (CIC, 538.3).

II. Retirement Options Section C C - 18 PRIESTS 2009

When a priest requests retirem ent and offers his resignation from office, and if the bishop grants his request and accepts his re signation, a variety of living arrangem ents may be possible. The f ollowing examples do not exhaust the possibilities, but the bishop and the Priests’ Personnel Board should ratify other arrangements.

A. The priest may choose to live in an ap artment or house, the expenses for which he is responsible. In this case, the prie st can receive the full retirem ent benefit, which includes housing allowance, as well as any offerings for his ministry.

B. The priest may choose to live in a rector y and participate in the m inistry of the parish offering Masses, confessions, etc. as assigned by the pastor. In this case, the priest can receive the full retirem ent benefit and his room and board is provided by the parish or institution in re turn for the m inistry he provides. Sacramental offerings accrue to the parish or institution.

C. The priest m ay choose to live in a rect ory and is unable or chooses not to participate in the ministry of the parish. In this case, the priest is to receive the full retirement benefit which includes housi ng and is to pay to the parish or institution one-third of his retirement benefit per month for his room and board. Sacramental offerings accrue to the parish or institution. The priest is to be paid for any ministry requested of him according to Diocesan policies. The parish or institution where the priest resides w ill reimburse him for any m inistry he provides at their request up to, but nor more than, one-third of the priest’s retirement benefit.

D. The priest m ay include in his request fo r retirement, the option to rem ain in residence at the parish from which he is retiring.

III. Retirement Petition to Live in the Same Parish

The Bishop should share this request with th e Priests’ Personnel Board and seek their advice. The merits of this request should be considered on the following conditions.

A. The priest who is being considered to succeed to the pastorate in such situation, is to be consulted concerning this request to see if such an arrangement is agreeable with him.

B. If the pastor-candidate is agreeable , it is to be understood that the retiring pastor is not to interfere in any way in the temporal or spiritual administration in the parish, or to interact with laity in any way so as to cause disaf fection or antagonism towards the new pastor. On the other hand, the new pastor is to revere his retired colleague and to re spect his independence and rights as one who has retired from service with honor . Acting wisely and prudently, the new pastor may consult the retired pastor concerning the spiritual and temporal Section C C - 19 PRIESTS 2009

administration of the parish until he comes to a better understanding of the complexities of his new change.

C. If the pastor-candidate objects to the continued residence of the retiring pastor, he should express his objections and gi ve his reasons to the Bishop and/or Priests’ Personnel Board. They, in turn, should carefully weigh these objections and decide whether to seek a different candidate for the pastorate or deny the retiring pastor’s request.

D. If the retiring pastor’s request is deni ed, he may look to his other options as already enumerated, or his desire to find a parochial residence m ay be circulated among the pastors who are interested in housing a retired priest in his rectory.

E. The retiring pastor should vacate the past or’s office and living quarters for use of the new pastor, and m ove to the secondary or guest facilities of the parochial house.

F. Regular evaluation of this arrangem ent by the Personnel board will be m ade. In the event of any disagreement over these living arrangements later, by either or both parties, the Diocesan Bishop and the Priests’ Personnel Board is to be informed and will act as arbiters, or will m ake other arrangements as they see fit for the good of the individuals and the parishioners.

G. Financial arrangements in this situation will be the same as in option II, B or C above, depending on which conditions apply.

H. The Vicar for Priests and the Priests’ Personnel Board, by their office, will extend to our senior clergy, the special pastoral concern of the Bishop and the Diocese of Corpus Christi by every m eans at their disposal. They will administer a system of inform ation about living situations and m inisterial opportunities for our senior clergy to avail themselves of, if they so desire.

I. During a transition in the parish adm inistration, the Vicar for Priests and the Priests’ Personnel Board will indicate in th e Parish Profile that a new pastor is accepting the parish with the knowledge th at there is a retired priest in residence with all the responsibilities that entails. They will also ensure that a priest, who has retired in a rectory, w ill leave only on his own decision or at least that his leaving is agreeable to him. Section D D - 1 ECUMENICAL AND INTERFAITH RELATIONS 2009

ECUMENICAL AND INTERFAITH RELATIONS

Today, in many parts of the world, under the insp iring grace of the Holy Spirit, m any efforts are being made in prayer, word and action to attain that fullness of unity which Jesus Christ desires. The sacred Council exhorts, therefore, all the Catholic faithful to recognize the signs of the times and to take an active and intelligen t part in the work of ecumenism. The term "ecumenical movement" indicates the initiatives and activities encouraged and organized, according to the various needs of the Church a nd as opportunities offer, to prom ote Christian unity. (DE, 4)

The concern for restoring unity involves the w hole Church, faithful and clergy alike. It extends to everyone. (DE, 5)

It is within the special competence of the entire college of bishops and of the Apostolic See to promote and direct the participation of Catholics in the ecumenical movement, whose purpose is the restoration of unity am ong all Chris tians, which the Church is bound by the will of Christ to promote (CIC, 755.1).

The Catholic Church rejects nothing that is tr ue and holy in (non-Christian) religions. She regards with sincere reverence those ways of conduct and life, those precepts and teachings which, though differing in m any respects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all. The Church, therefore, exhorts her sons and daughters, that through dialogues and collabora tion with the followers of other religions, carried out with prudence and love and in w itness to the Christian f aith and lif e, they recognize, preserve and prom ote the good things, spiritual and m oral, as well as the socio- cultural values found among these people. (DRC, 2)

I. Relations With Non-Catholic Communities

Fall into two categories: ecum enical (dealing with other Christian ecclesial bodies) and interfaith (relationships with those of non-Christian faiths) (EGD pp. 1-2).

A. Cooperation among Christians should be developed m ore and more. It should contribute to a just appreciation of the dignity of the hum an person, to the promotion of the blessings of peace, the application of Gospel principles to social life and the advancem ent of the ar ts and sciences in a truly Christian spirit. It should also be intensified in the use of every possible means to relieve the afflictions of our times, such as f amine and natural disasters, illiteracy and poverty, lack of housing and the unequal di stribution of great wealth. Jewish and Christian tradition, founded on the W ord of God, is aware of the value of the human person, the im age of God. In the spirit of the prophets, Jews and Christians will work willingly together, seeking social justice and peace at every level.

Section D D - 2 ECUMENICAL AND INTERFAITH RELATIONS 2009

B. Ministerial Associations afford the local clergy an opportunity to m eet regularly, to discuss common problems and to plan in terfaith undertakings. W here such an association exists, Catholic priests are encouraged to seek active m embership. Where there is no association, considerati on might be given to the form ation of one.

C. Shared facilities: Catholic churches are consecrated or blessed buildings which have an im portant theological and liturgical signif icance for the Catholic community. They are therefore generally reserved for Catholic worship. However, if priests, m inisters or com munities not in f ull communion with the Catholic Church do not have a place or the liturgical objects necessary for celebrating worthily their religious cerem onies, the diocesan Bishop m ay allow them the use of a church or a Catholic building and al so lend them what may be necessary for their services. Under sim ilar circumstances, permission may be given to them for internment or for the celebration of services at Catholic cemeteries. (DAPNE, 137)

D. In Catholic schools and institutions, every effort should be m ade to respect the faith and conscience of students or teach ers who belong to other Churches or ecclesial communities. (DAPNE, 141)

II. Shared Prayer:

Where appropriate, Catholics should be enc ouraged, in accordance with the Church' s norms, to join in prayer with Christians of other Churches and ecclesial Communities. Such prayers in com mon are certainly a very ef fective means of petitioning f or the grace of unity, and they are a genuine expr ession of the ties which still bind Catholics to these other Christians. (DAPNE, 108)

A. Ecumenical services are those com mon prayers and prayer services with members of churches (Orthodox) or other ecclesial com munities (Protestant with common baptism). Interf aith services are those com mon prayer or prayer services with members of other non-Christian faiths (Jews, Moslems, Jehovah Witness, Mormons).

The Norm of Collaboration: In planning an ecum enical or interf aith activity or service, there should be consultation and co llaboration with representatives of all the participating faiths or communions.

A. Members of other churches or ecclesial com munities may be invited to attend a celebration of the Liturgy of the Hour s or non-liturgical services. Rom an Catholics may also accept invitations to atte nd services of others and take part in the prayers, responses and hym ns of that church or ecclesial com munity. (DAPNE, 108-121)

Section D D - 3 ECUMENICAL AND INTERFAITH RELATIONS 2009

B. Reception of the Eucharist m ust always be excluded from such participation in liturgical services. Our separation is f elt most keenly at the Table of the Lord, and the sense of sorrow awakened by a deepening realization of the m eaning of this tragic separation should in itself pr ovide a powerful stim ulus to ecumenical concern among our people. Since the cel ebration of the Eucharist on the Lord’s Day is the foundation and center of the whole liturgical year, Catholics are obliged to attend Mass on that day and on da ys of precept. It is not advisable therefore to organize ecumenical services or interfaith services on Sundays, and it must be rem embered that even when Catholics participate in ecum enical or interfaith services, the obligation of participating at Mass on these days rem ains. (DAPNE, 115)

C. Since the sacraments are both signs of faith and sources of grace, it is possible for adequate reasons to allow access to Eucharist, Penance and Anointing of the Sick to members of another Christian communion. This may be permitted in danger of death or in urgent need (e.g., during persecution, in prisons), provided the following conditions are verified: (CIC, 844)

1. Catholic ministers may licitly adm inister the sacram ents to Catholic members of the Christian faithful onl y and, likewise, the latter m ay licitly receive the sacraments only from Catholic ministers with due regard for 2, 3, and 4 of this Canon and Canon 861, paragraph 2.

2. Whenever necessity requires or ge nuine spiritual advantage suggests, and provided that the danger of error or i ndifferentism is avoided, it is lawful for the faithful for whom it is physically or m orally impossible to approach a Catholic m inister, to receive the Sacram ents of Penance, Eucharist, and Anointing of the Si ck from non-Catholic m inisters in whose churches these sacraments are valid.

3. Catholic ministers may licitly adm inister the sacram ents of penance, Eucharist and anointing of the sick to members of the oriental churches which do not have full com munion with the Catholic Church, if they ask on their own for the sacram ents and are properly disposed. This holds also for m embers of other church es, which in the judgm ent of the Apostolic See are in the sam e condition as the oriental churches as far as these sacraments are concerned.

4. If the danger of death is present or other grave necessity, in the judgm ent of the diocesan bishop or the confer ence of bishops, Catholic m inisters may licitly adm inister these sacram ents to other Christians who do not have full communion with the Catholic Church, who cannot approach a minister of their own com munity and on their own ask for it, provided they manifest Catholic faith in these sacraments and are properly disposed.

Section D D - 4 ECUMENICAL AND INTERFAITH RELATIONS 2009

5. For the cases in 2, 3, and 4, neither the diocesan bishop nor the conference of bishops is to enact general norm s except after consultation with at least the local com petent authority of the interested non-Catholic church or community.

E. Sacramentals may be adm inistered to all who request them with the proper dispositions. W hen visiting hospitals, prisons, nursing hom es or other such institutions, priests and deacons are encour aged to pray with or bless m embers of other churches or faiths who request their ministrations.

F. Holy Orders: Those of other com munions may be invited to be present at the conferral of Holy Orders. Howeve r, only Rom an Catholic priests m ay participate with the bishop in the im position of hands. Likewise, Catholics m ay accept invitations to be present at the ordination services of other faiths or communions, but may not join in the imposition of hands.

III. Organizations not in Communion with the Roman Catholic Church

A. Society of St. Pius X: This is the group started by Archbishop Marcel Lefebvre. They celebrate the sacraments in the “Tri dentine Rite”. They are presently not in full-communion with the Rom an Catholic Church. Baptism s are valid, the Eucharist is valid, but illicit, weddings and conf irmations are invalid as they lack necessary delegation.

Section E E-1 CATHOLIC EDUCATION 2009

CATHOLIC EDUCATION

The Christian faithful, since they are called by ba ptism to lead a lif e in conf ormity with the teaching of the gospel, have the right to a Ch ristian education by which they will be properly instructed so as to develop the m aturity of a human person and at the sam e time come to know and live the mystery of salvation. (CIC, 217)

A Christian education does not m erely strive for the maturing of a human person, but has as its principal purpose this goal: that the baptized, while they are gradually introduced to the knowledge of the m ystery of salvation, becom e ever more aware of the gift of Faith they have received, and that they learn in addition how to worship God the Father in spirit and truth (John 4:23), especially in liturgical action, and be conf ormed in their personal lives according to the new person created in justice and holiness of trut h (Ephesians 4:22-24); also, that they develop into perfection, to the m ature measure of the fu llness of Christ (Ephesians 4:13) and strive for the growth of the Mystical Body. Moreover, that aware of their calling, they learn not only how to bear witness to the hope that is in them (I Peter 3:15), but also how to help in the Christian formation of the world that takes place when natu ral powers viewed in the full consideration of the person redeemed by Christ contribute to the good of the whole of society. (DEC, 2)

Those who are engaged in the sacred disciplines enjoy a lawful freedom of inquiry and of prudently expressing their opinions on m atters in which they have expertise, while observing a due respect for the Magisterium of the Church. (CIC, 218)

The mission of Catholic education in the Dio cese of Corpus Christi is to m ake God known through the Gospel of Jesus Christ and through th e authentic teachings of the Rom an Catholic Church. Fostering the ongoing developm ent of the person spiritually, intellectually, physically, emotionally and socially, Catholic education addresses the diverse needs of all the people of God, individually and in com munity, enabling their full maturity as adult Christians. Catholic education empowers persons to witness to Gospel values, thus transform ing the world community by inspiring hope and joy.

The bishop is the prim ary educator of the faith to the m embers of his diocese. It is his responsibility to see that the truths of the Catholic faith are believed and applied to moral issues. Pastors of souls assist in this im portant work and have the duty of ensuring that all the faithful entrusted to him may enjoy a Catholic education. Parents, as well as those who take their place, are obliged to educate their children in the ways of the Catholic faith. They have the right and responsibility to use Catholic educational program s to assist them in carrying out their responsibility. (CIC, 386, 794, 796) Catholic E ducation is addressed and supported by the Offices of Religious Education and St. Paul School of Catechesis (SPSC), Catholic Schools, Department of Evangelization, Family Life, and the Youth and Young Adult Ministry.

Section E E-2 CATHOLIC EDUCATION 2009

I. The Diocesan Lifelong Faith Formation Board and Council

A. Diocesan Lifelong Faith Formation Board: The members of the LLFFB consist of those department heads and directors that deal specifically with catholic education and pastoral ministries on the diocesan level. They include the Office of Religious Education including the SPSC, the Office of Catholic Schools, the Office of Family Life, the Office of Ev angelization, and the Office of Youth and Young Adult Ministry. The board meets periodically seeking to assess the needs of the f aithful in their various stages of developm ent. Its goal is to collaboratively formulate a unified cateche tical vision, utilizing the resources of their respective departments in reaching the people of God where they are at, so as to support the pastors who are responsible for the lifelong form ation of the faithful. This board also collaborates on projects such as the Ministries Day Conference which is held annually.

B. Diocesan Lifelong Faith Form ation Council: A portion of the council membership consists of those on the LL FFB. The presence of the Director of Religious Education and SPSC are require d at council m eetings, while all other board members are invited. The rem ainder of the m embership of the council includes one representative of the pastors, religious life, and deacons, a person from each deanery, and one representa tive engaged in RCIA, adult faith formation, religious education (DRE), catholic schools (principal), youth ministry, family life m inistry, evangelization, and liturgy. The purpose of the council is to serve as a grass roots re presentation of the various catechetical endeavors of the diocese so that the council members may listen to their concerns and work toward m eeting the needs of th e faithful in all areas of development with the resources of the various departments of the diocese.

II. The Diocesan Advisory Council for Schools

The Diocesan Advisory Council for Schools provides policy direction for the Catholic schools educational programs of the Diocese of Corpus Christi.

A. Members of the Advisory Council s how their acceptance of responsibility as council members by regular attendance and participation at meetings and activities sponsored by the Advisory Council. Council m embers participate in at least one training session a year that is specifically designed for Advisory Council members.

B. The Council welcom es input. Those making a presentation to the Advisory Council must send a written sum mary of th eir presentation at least three weeks prior the m eeting, may speak for no m ore than ten m inutes at the m eeting, and should not expect a reply at the time of presentation.

C. Should a matter before the Advisory Council be a grievance, the grievance shall be preceded by efforts at conciliation at the lo cal school level, as indicated in the Section E E-3 CATHOLIC EDUCATION 2009

Diocese of Corpus Christi Catholic School Policy Manual (CSPM). Any decision on a grievance that is presented before the Diocesan Advisory Council will be communicated promptly to the presente r and those affected. Every serious grievance shall be addressed in an equita ble and expeditious manner at the lowest possible level. A grievance is a com plaint based on any alleged serious violation or inequitable application of promulgated policy, or a dispute over the m eaning of the terms of a contract if one exists. Clear ly formulated procedures are in place in schools to provide orderly channels to deal with problem situations and for appeal where there is f ailure to resolve in the first instance. The Diocesan Advisory Council for Schools is not itself a grievan ce board. For m ore information on the grievance process for diocesan employees, refer to the Diocesan Human Resources Office. For school related grievances, re fer to the CSPM or contact the school principal to obtain the appropriate forms and information about the process.

D. The policies of local councils of edu cation shall include those adopted, with the bishop's approval, by the Diocesan Advisory Council for Schools.

E. The School Advisory Council shall include policies adopted, with the bishop’s approval, by the Diocesan Advisory Council for Schools

III. Parish Council of Education

A. Purpose: A parish council of education is to provide the parish with an appropriate representative body for identifying and articulating the educational needs and aspirations of the Christian community, which are called goals, and which become the basis f or program objectives and policies f or the total f ormal educational program of the parish, including school s, catechetical program s and adult education. The council advises the pastor for the total educational m inistry of the parish: the school, the religious education of children not in the parish school and adult education.

B. Nature: The council is an advisory body, which consults with the pastor in developing policies and addressing the needs in matters of education for the parish. Council members are expected to strive to reach consensus in shaping decisions. When it is necessary to decide a m atter by vote, ex officio members do not participate.

C. Functions of the council are to:

1. identify the goals of the educational programs.

2. propose policies to the pastor to gui de the administrative staff in pursuing these goals, while leaving adm inistrators discretionary latitude to design educational programs within the limits of the council's goals.

Section E E-4 CATHOLIC EDUCATION 2009

3. review the decisions m ade by the adm inistrative staff in working toward these goals.

4. evaluate the effectiveness of the council's policies and programs.

5. review and approve the educational budget prior to submission to the pastor.

6. advise the pastor in the selection of the chief adm inistrators of the programs (the principal and the catechetical leader).

7. formulate procedures to deal with grievances/problem situations and to provide for appeals when there is a failure to resolve in the first instance.

D. Composition of the Council:

1. The council should have not fewer than five nor more than eleven members.

2. The pastor is an ex officio member with the right of approval or veto.

3. Lay members (non-professional educators) ideally are selected by and from the entire adult parish membership and parents who have children enrolled in the school or catechetical program . However, when a council is first being formed, it may be desirable to have the lay members appointed by the pastor and the pastoral council. Those who s hould not be considered as candidates are employees of the parish and schoo l; spouses, children or siblings of employees; more than one member of an immediate family at a time; council members or professional educators of another school or system. Members of the council should represent the various cultural/ethnic groups of the parish.

4. The participation and presence of the principal of the school and the catechetical leader is crucial. In parishes where there is only one administrator (principal or cateche tical leader), that individual is automatically the Administrative Officer of the Council. In parishes where there is more than one administrator, the council appoints one adm inistrator to serve as its Administrative Officer.

E. Selection of Council Mem bers: Recognizing that parishes m ay opt to elect new members of the council, discernm ent is recommended as the preferred m ethod of selection of new council m embers. Discernment elicits the guidance of the Holy Spirit on the process and prom otes selection of new m embers based on the needs of the council with consideration to di versity and council goals. Discernm ent processes may vary from parish to parish. Consultation in the discernment process is available through the Diocesan Advisory Council for Schools.

Section E E-5 CATHOLIC EDUCATION 2009

A nominating committee of at least thr ee to five m embers should be appointed. The committee should clearly communicate its efforts to all members of the parish and provide for the "pre-orientation" of the prospective nom inees. A pre- orientation meeting consists of informing prospective council members of council membership eligibility requirem ents, responsibilities and tim e commitment. At this time the prospective m embers may also ask questions of current council members. The committee then recommends to the Pastor a slate of candidates for discernment. This slate should contain m ore names than there are positions to be filled.

The Council will host a Discernment Meeting to make the final discernment of the new members from the slate approved by the Pastor. Assistance for implementing discernment of new members is available through the Diocesan Advisory Council for Schools.

F. Terms of office should be three years. Original m embers' terms should be staggered so that terms overlap and only a minority is going off the council at any one time. Members should be eligible for a second term . Council members who serve are subject to removal by the pastor.

G. Members of an education council sha ll show their acceptance of responsibility as council members by regular attendance and participation at meetings and activities sponsored by their council. Council m embers shall furthermore participate in at least one training session a year that is specifically designed for council members.

H. Officers of the council are chosen from and by the elected m embers and should include a president, vice-president and s ecretary. Officers are subject to rem oval by the pastor.

I. Committees, standing or ad hoc, may be nam ed subject to the approval of the pastor. They m ay be composed of members of the council and the com munity at large, but should be chaired by a council m ember. The president and the administrative officer shall be ex officio members of all committees.

J. Meetings are held monthly, except July and December, at a specified day, time and place and are open, unless designated as "executive" or "closed" sessions for the purpose of discussing confidential issues. Decisions m ade in executive session must be approved at an open m eeting. Special meetings may be called by the pastor, the president, or a m ajority of the members. Agenda should be sent to members 7-10 days before the meeting.

Section E E-6 CATHOLIC EDUCATION 2009

IV. Education and Formation

A. Every parish shall be com mitted to Religious Education f or all parishioners, regardless of age, race, sex, or ability to pa y. In the interest of fairness and equity, consideration should be given to the n eeds of each religious education program within the parish in determining the usage of all facilities, supplies, and equipment.

B. Every parish shall have an education council (body):

1. Council of Education : The preferred m odel of an education council is a Council of Education which shares responsibility for the total educational ministry of the parish, i.e., the parish sc hool, religious education for children not in the parish school and adult education. A Council of Education proposes policy for all educational programs reviews and presents budgets to the pastor for them and advises the pastor in hiring both the principal and the catechetical leader. The pastor (or administrator) of the parish, ex-officio, shall be a member of the council and have the right of approval or veto. The principal and catechetical leader shall be ex-officio members, and have no vote. One of them shall be named administrative officer of the council. No other employee of the education program s is eligible for full or ex-officio membership. The council president, vice-president and secretary shall be selected from the discerned members of the council. and/or 2. Religious Education Council : A Religious Education Council shares responsibility for all of the religious education program s of the parish. A Religious Education Council proposes to the pastor policy for all religious education programs (preschool through adult), reviews and presents budgets to the pastor and advises the pastor in hiring the director or coordinator of religious education. The pastor (or adm inistrator) of the parish, ex-officio, shall be a member of the council and have the right of approval or veto. The director of religious education shall be an ex-officio member, but have no vote. The director of religious education shall be nam ed administrative officer of the council. No other employee of the religious education program is eligible f or full or ex-officio membership. The council president, vice- president and secretary shall be select ed from the discerned members of the council. Note: A Religious Education Council usually exists in a parish that does not have a day school. and/or 3. School Advisory Council: A School Advisory Council of a parochial school advises the principal and the pastor regarding matters relating to the Catholic school. In a diocesan school setting, the School Advisory Council advises the principal, in conjunction with the S uperintendent of Catholic Schools, in matters relating to the school. Th e School Advisory Council assists the school principal with policy form ation, in accord with the policies of the CSPM. Section E E-7 CATHOLIC EDUCATION 2009

Members of the School Advisory C ouncil should consist of six to thirteen members. The majority of members should be parents/guardians of students enrolled in the school. In the case of a parochial school, two-thirds of the members should be registered in the parish that owns and supports the schools. Mem bership should also in clude at-large m embers; these are people who represent the larger bus iness community and do not have children registered or in attendance at the school. The pastor and the principal serve as “ex-officio” members. Local Advisory Council constitutions decide whether or not the pastor and/or the principal are voting members. No school or parish em ployee, or their im mediate family members may serve on the Advisory Council. Im mediate family members shall herein be defined as those rela ted to school/parish em ployees in the first degree of consanguinity or affi nity (i.e. spouse, parents, children, siblings, and in-laws). For the election of m embers and their term s of service, please refer to the CSPM.

In matters where a principal vacancy occurs, the following procedures are to be followed:

a. in parochial schools, a committee of the School Advisory Council will assist the pastor and the superint endent of Catholic Schools or his delegate in the search of a new pr incipal. The ultim ate decision in hiring a new principal is that of the pastor and superintendent of Catholic Schools. The hiring of a new principal becom es official when the pastor and the superint endent signs the new principal’s contract.

b. in diocesan schools, the superintendent will hire the new principal, upon the advise of the School Advi sory Council and approval of the bishop.

c. If the prospective principal is a m ember of a religious com munity, the religious superior is to m aintain an open dialogue with the pastor (parochial school), the superinte ndent, and local school advisory council, or with the superintendent (diocesan school) and the local school advisory council.

d. in all cases before an em ployment contract is signed, the hiring of the principal, whether lay or relig ious, is to be approved by the superintendent of Catholic Schools. The superintendent will exam ine all documentation presented by the prospective principal and will conduct a m eeting with him or her, in order to establish that the candidate is suited for the position a nd is in compliance with diocesan and Texas Catholic Conference Educa tion Department standards. The Section E E-8 CATHOLIC EDUCATION 2009

superintendent will m ake a recom mendation for hire to the pastor (parochial schools) or the bishop (diocesan schools).

C. The policies of the School Advisory Council shall be those policies approved by the bishop, as adopted by the Diocesan Advisory Council for Schools. In addition, the local School Advisory Council m ay develop such additional policies as are necessary to govern the operation of th e school’s education program . Those additional policies shall not be in conf lict nor contradict the policies of the Diocesan Advisory Council for Schools. The additional policies shall be approved by the pastor and filed with the Superintendent of Catholic Schools.

D. In order to provide parents and educators an opportunity for educational cooperation, a parent organization is encouraged for religious education program s and Catholic schools. The organization shall be form ed according to diocesan guidelines.

E. Relative to size and financial incom e, each parish should have a trained and salaried person responsible for the catechetical program s in the parish, under the direction of the pastor.

F. All parishes shall foster the practice of having their catechists enroll in the SPSC with a view toward having all catechists receive a full diocesan commissioning.

G. All parishes shall provide pre-sacram ental preparation program s for parents of children who are to celebrate Baptism, Penance, Eucharist, and Confirmation.

H. All schools and parishes shall provide Catechesis in Sexuality in accordance with the guidelines and curriculum set forth in the Diocesan Religious Education Policy Manual.

I. Every serious grievance shall be addressed in an equitable and expeditious manner at the lowest possible level.

V. Parish Religious Education Programs

Parish catechetical program s are to follow th e curriculum as stated in the Guidelines produced and promulgated in Diocesan Religious Education Policy Manual. The guidelines provide the parish with establis hed goals and objectives that are to be followed in all religious education program s. Recognizing the uniqueness of each parish, the material presented intends to encourage a course of studies suitable to individual need. The guidelines aim at providing adequate coverage of the essential elements of catechesis and provi de for liturgical experiences which will contribute to and foster the developm ent of young people as inform ed Christians and provide them with the awareness of a distinct Catholic identity in f aith, Section E E-9 CATHOLIC EDUCATION 2009

worship and lifestyle as witnesses for Christ in the world. Following the prescribed curriculum will help to ensure for all our students a clear and uniform presentation of the faith in concepts appropriate to each age level.

All programs for religious education should m ake use of textbooks and instructional materials which have been approved by th e USCCB Committee to Oversee the Use of the Catechism. Assistance in choosing appropriate catechetical texts is available through the Director of Religious Education for the di ocese. The list of approved texts are also available from the Diocesan Religious Edu cation Office or from the website of the USCCB (www.usccb.org).

VI. Parish Adult Faith Formation

A. shall be guided by the Church docum ents, the National Directory of Catechesis, USCCB, 2005; Adult Catechesis in the Christian Community, International Council for Catechesis, Vatican City, 1990 ; General Directory for Catechesis; Our Hearts Were Burning Within Us, USCC, 1999.

B. shall acknowledge in a practical way the statement of the United States Bishops in their Pastoral Letter Our Hearts Were Burning Within Us: A Pastoral Plan for Adult Faith Formation in the United States: “Such lifelong form ation is always needed and must be a priority in the Church’s catechetical m inistry; moreover, it must ‘be considered the chief form of catechesis. All the other f orms, which are indeed always necessary, are in som e way oriented to it.” (GDC) For in f orming actively committed adults, vitally alive, faith-filled communities are also f ormed. (OHWB, 17)

C. shall follow the plan outlined in Our Hearts Were Burning Within Us in preparing programs for adults in the parish thr ough consultation and networking within the parish. Planning and carrying out these programs will be the responsibility of the designated Director for Adult Faith Form ation in cooperation with an Adult Faith Formation Team.

D. shall have its team members maintain contact with the Diocesan Office of Religious Education for support, consu ltation, resources, networking with other parishes and opportunities for skills training specific to Adult Faith Formation.

NOTE: Traditional classroom dynamics are not the norm for adult faith formation. Effective adult faith formation: 1. Recognizes and values the life experiences of adults inviting dialogue between life experience and Church doctrine & tradition. 2. Encourages a deepening understanding and com mitment by offering active, self directive learning which leads to practical application. 3. Uses realistic m ethods – a variety of learning activities – to achieve realistic goals, with practical results and application in life choices. Section E E-10 CATHOLIC EDUCATION 2009

4. Incorporates prayer in the learning experience. 5. Encourages life-long learning.

VII. St. Paul School of Catechesis (SPSC):

The SPSC assists diocesan departm ents and pastors in preparing persons for various church ministries by providing a coordinated, developm ental process of adult faith formation and education. This course of st udies is in conformity with the requirements mandated by the Texas Catholic Conference De partment of Religious Education. It addresses spirituality, Scripture and theol ogy to insure that those who speak as designated representatives of the parish or diocese will do so clearly and knowledgeably. When necessary, the courses shall be offered in the native language of the participants.

Those who successfully com plete the SPSC c ourse of studies (core courses) and the training process (skills course) provided by a pa rticular diocesan department of ministry have completed the m ajor requirements for diocesan commissioning or certification. Commissioning and certification extends for a five-year period. Re-com missioning and re-certification is possible for those who maintain personal growth in their own spirituality, religious education and m inistry skills by attending 20 hours of ongoing formation per year.

Preparation for catechetical ministry is offered on three levels. They include:

A. Level I

Parish catechists are expected to be either com missioned or working toward commissioning. In order to be com missioned, catechists must complete the SPSC curriculum which consists of sixteen (16), twelve (12) hour core courses (192 total hours) and one (1), twelve (12) hour cat echesis skills course. Twelve of the sixteen core courses of the SPSC are de dicated to covering the entire universal Catechism of the Catholic Church while the other four courses are dedicated to Sacred Scripture.

Following graduation from the SPSC, catechists participate in a one day retreat and are subsequently ready to be officially com missioned as catechists by the Bishop of Corpus Christi.

Commissioned catechists are to be re-c ommissioned every five (5) years. The requirements for re-commissioning are twenty (20) hours per year of continuing education in the Catholic faith. Courses, retreats, and Ministries Day participation are all means to accumulate the necessary allotment of hours.

Section E E-11 CATHOLIC EDUCATION 2009

B. Level II

Diploma in Pastoral Theology, a program offered by St. Mary' s Seminary through the University of St. Thomas, offers training to permanent deacon candidates, their wives, parish leadership and person' s seeking college level theology and skills training by distance learning.

C. Level III

Advanced Educational Programs include Masters of Divinity, Masters of Theology and Masters of Pastoral Theology. Pl ease refer to the Diocesan Religious Education Office for further details.

VIII. Catechetical Leadership

A. The Director of Religious Education is responsible for directing the total parish religious education program and is direc tly responsible to the pastor. The DRE understands the nature and purpose of pa rish religious education and has good communication and public relation skills. This person has dem onstrated knowledge and com petency in Religious Studies/Religious Education and has training in adm inistering parochial catechetical program s, a m inimum of three years teaching experience, three years supervisory experience and praxis in theology and church tradition. The DRE and catechists are expected to be commissioned by the SPSC, or working toward those ends. Continuing education through the SPSC and other catechetical and spiritual opportunities are expected.

B. The minimum qualifications any person responsible for catechetical parish programs should have is full Diocesan Catechist Commission, one to three years teaching experience and be involved in continuing education and spiritual development opportunities.

C. All applicants interested in a pari sh position as DRE (paid or volunteer) m ust submit their applications to, and be interviewed by, the Diocesan Religious Education Office simultaneously or prior to applying for a position at the parish level.

IX. Youth Ministry

A. The Director of Youth Ministry (Coordi nator of Youth Ministry) is the pastoral minister primarily responsible for facilitating, planning, and adm inistering programs for early and older adolescents utilizing Renewing the Vision: A Framework for Catholic Youth Ministry (USCCB document) as the foundation. In light of this, the youth m inistry leader, also a catechetical leader, shares the responsibility of religious education with the Director (Coordinator) of Religious Education for early and older adolescents. Section E E-12 CATHOLIC EDUCATION 2009

In order to be effective, the development of leadership systems for adult and youth leaders (recruitment, formation and support), and serving as an advocate and link for young people to the parish faith community and the surrounding neighborhood is key. Therefore, the director m ust always be well form ed and continue his/her own formation in order to ef fectively facilitate the f ormation of volunteers, the development of sound program s, and to pr ovide proper resources to the parish community utilizing a comprehensive model.

Key qualifications and plan for form ation (salaried or volunteer) m ay be obtained from the Office of Youth Ministry' s Diocesan Handbook for Catholic Youth Ministry. It is highly suggested that salaried personnel possess a Bachelor's degree (theology, religious education, or related fi eld) and at least 3 years experience working within a youth ministry program.

B. Components of Comprehensive Ministry (Renewing the Vision: A Framework for Catholic Youth Ministry)

1. The Ministry of Advocacy – engages the entire church to exam ine its priorities and practices to determ ine how well young people are integrated into the life, mission and work of the Catholic community.

2. The Ministry of Catechesis – help s early and older adolescents develop a deeper relationship with Jesus Chri st and the Christian com munity, and increase their knowledge of the core cont ent of the Catholic faith. It also helps young people enrich and expand their understanding of the Scriptures and the sacred tradition and their app lication to lif e today, and live m ore faithfully as disciples of Jesus Christ in their daily lives.

3. The Ministry of Com munity Life – builds an environment of love, support, appreciation for diversity and judici ous acceptance that m odels Catholic principles; develops meaningful relationships; and nurtures Catholic faith.

4. The Ministry of Evangelization – sh ares the Good News of the reign of God and invites young people to hear about the W ord made flesh. This component incorporates several elem ents: witness, outreach, proclam ation, invitation, conversion and discipleship.

5. The Ministry of Justice and Se rvice – nurtures in young people a social consciousness and a com mitment to a life of justice and service rooted in their faith in Jesus Christ, in the Script ures and in Catholic social teaching; empowers young people to work for justice by concrete efforts to address the causes of hum an suffering; and infuses the concepts of justice, peace and human dignity into all ministry efforts.

Section E E-13 CATHOLIC EDUCATION 2009

6. The Ministry of Leadership De velopment – calls forth, affirm s and empowers the diverse gifts, talents a nd abilities of adults and youth in our faith communities for comprehensive ministry with adolescents.

7. The Ministry of Pastoral Care – is a compassionate presence in imitation of Jesus' care of people, especially those who were hurting and in need. This ministry involves prom oting positive adolescent and fam ily development through a variety of positive (preventive) strategies: caring for adolescents and families in crisis through support, counseling and referral to appropriate community agencies; providing guidance as young people face life decisions and make moral choices.

8. The Ministry of Prayer and W orship – celebrates and deepens young people's relationship with Jesus Chri st through the bestowal of grace, communal prayer and liturgical experiences.

X. Young Adult Ministry

A. Young adults are defined as m en and women ages 18-35, whether single or married.

B. Young adult ministry is a m inistry of evangelization aimed at connecting young adults with:

1. Jesus Christ, 2. the Church, 3. the mission of the Church in the world, and 4. a peer community. (See U.S. Bishops, Sons and Daughters of the Light: A Pastoral Plan for Ministry with Young Adults, 1996).

C. Ministry with young adults in the parish may be coordinated by a staff m ember or by young adult volunteers. Young adult m inistry is done with young adults rather than for them; thus there should be oppor tunity for developing collaboration and leadership skills.

D. Parish ministry with young adults should aim at integration of young adults into all areas of parish life and leadership, not simply the establishment of a young adult group.

E. Young adult m inistry is to be kept se parate and distinct from youth m inistry. Minors under 18 and high school students s hould not be m embers of the sam e group as young adults who are over 18 and graduates of high school. Young adult groups should also be discouraged from accepting m embers older than 35; care should be taken to encourage older single adults to find other social opportunities.

Section E E-14 CATHOLIC EDUCATION 2009

F. A key elem ent of young adult m inistry will be vocational discernm ent, inviting young adults to consider a vocation to pr iesthood or religious life, while also providing for proximate and immediate preparation for those intending marriage.

G. If there is a community college within the parish boundaries, young adult m inistry should include an outreach to the cam pus, coordinated with the Office of Young Adult and Campus Ministry.

XI. Catholic Schools

A. A school within the boundaries of the Diocese of Corpus Christi that will be known as a Catholic School shall follow the regulations as set forth by the Office of Catholic Schools.

B. The Catholic schools in the Diocese of Corpus Christi adm it all students to the rights, privileges, program s and activities m ade available to the student body. They shall not discrim inate on the basis of race, color, age, national or ethnic origin in the administration of admission, loan, athletic or scholarship programs.

C. Student development in Catholic schools is to include: faith form ation practices, learning Catholic doctrine and practicing traditional elements of the Catholic faith, Christian truths and values, Catholic soci al teachings, Gospel values, m eeting the varied educational needs and talents of all the students, preparing students to assume their role in society, learning to appreciate the richness and variety of cultural heritage, becom e knowledgeable a nd active participants in parish life, acquiring an understanding of the im portance of physical and m ental health and becoming knowledgeable and active participants in civic and governm ental affairs and developing an understanding of the ec onomic system and how to participate successfully in it.

D. Catholic schools are organized and opera ted to assure the full participation and cooperation of parents, faculty and student s. They are to enhance the quality of education through relationships with othe r educational agencies. Sound fiscal management and realistic planning are essential.

E. The School Advisory Council of each school shares responsibility for the school, whether parochial or diocesan. The School Advisory Council, with the principal’s approval, proposes policies for the school, in accordance with the policies of the Diocesan Advisory Council for Schools. The Advisory Council assists in the development of the school’s budget and de termines sources of funding for its programs. The Advisory Council particip ates in the hiring of a principal, as specified in the Diocese of Corpus Christi CSPM. The pastor shall be an ex- officio member of the Council and has th e right of approval or veto. The principal, who serves as the executive offi cer of the council is also an ex-officio member. No other em ployee of the school is eligible for full or ex-officio Section E E-15 CATHOLIC EDUCATION 2009

membership. The Officers of the School Advisory Council shall be elected from among the membership of the Council.

F. Catholic schools are to establish a program of ongoing planning and evaluation and are to report regularly the status of the schools to those served.

G. The possessory conservator shall be granted the sam e rights of access to the medical and educational records of the child (in the Catholic school) as the managing conservator. All references in the records to the place of residence of the managing conservator of the child shall be deleted prior to their release to the possessory conservator. A student shall not be released to any person other than the legal guardian (m anaging conservator) except when the principal has reasonable assurance that the release is authorized by the managing conservator.

H. All principals and teachers m ust have their credentials reviewed for approval by the Diocesan Office of Catholic School s before being em ployed by the local school. Credentials for principals and teachers must comply with Office of Catholic Schools and the Texas Catho lic Conference Education Departm ent policies and standards. Prior to hiring teachers, principals should seek counsel and/or approval from the Superintendent or his designee.

I. A child or an em ployee with a ch ronic disease (e.g. a m alignancy, Acquired Immune Deficiency Syndrom e, AIDS Re lated Complex) can be enrolled or employed in a Catholic school with the approval of the person's physician, and will be considered eligible for all rights, priv ileges and services of the local school. In addition:

1. The school will respect the right to privacy of the individual; therefore knowledge that a person has a chronic disease will be confined to those persons with a direct need to know.

2. Each person should be evaluated as an individual case, and exclusion from the school environment should be based on the person's physical limitations and psychosocial activity patterns. It should be recognized that the person who had or has AIDS is far m ore susceptible to "catching" som ething from others, than of transmitting infection to them.

3. When a child with a chronic disease such as AIDS m ust be removed from the school at the physician's advice, effort should be made to place the child in an appropriate educational setting.

4. Christian compassion, concern, and confidentiality are to be shown to persons suffering from chronic disease.

Section E E-16 CATHOLIC EDUCATION 2009

Rationale: Students, teachers and other em ployees with a chronic reportable disease should be allowed to continue their instructional setting until their health or the health of others is threatened. In order to determ ine whether a risk of transmission exists, guidelines should be in written form to assure honest and just treatment of all persons involved.

XII. Sexuality Guidelines

All schools and parishes shall provide Cat echesis in Sexuality in accordance with the guidelines and curriculum set f orth in the Diocesan Guidelines for Catechesis in Sexuality.

A. Catechesis in sexuality should be an inte gral part of parish and school catechetical programs provided for Catholics from early childhood through adulthood. A thorough and honest treatm ent of the m oral, spiritual, psychological, em otional and physical dimensions of sexuality should be included in the catechesis.

B. Pastors are obligated to see that sexuality catechesis is of fered in the parishes and parish schools and follows Church teachi ngs, scripture and Diocesan guidelines. Pastors need to be instrumental in program effectiveness, as well as, well informed of persons responsible for such catechesis.

C. Parents have the prim ary responsibility for instructing their children. Those parents who have a special fam iliarity with sexuality catechesis should be invited to take part in planning, presenting and evaluating programs in the parish/school. Parishes must offer sexuality catechesis to parents prior to or sim ultaneous with sexuality catechesis for children and teenagers. Parents must be invited to preview programs in sexuality catechesis f or their children and teenagers. If , after thoughtful consideration, parents choose to assum e total responsibility for complete sexuality catechesis f or their ow n children, their right to ref use the assistance of the Church by choosing non- participation for their children in structured programs offered by the parish/s chool must be respected. Because of the importance of parental modeling, parishes should offer sexuality catechesis to parents as early as baptism al preparation. Catechesis in sexuality for parents should be an integral part of parish/school religious education programs.

D. Catechesis in sexuality should have its own specific curriculum, however, it should permeate all content areas and classes within the total educational process. Content in catechesis in sexuality should be handled in a "spiraling" m anner: it should be introduced at one point in tim e and further developed and/or revised throughout the educational and formational development of the person.

E. Catechesis in sexuality should realisti cally consider the ethnic, econom ic, social, psychological and cultural needs of the community it serves.

Section E E-17 CATHOLIC EDUCATION 2009

F. All parishes, schools, diocesan offi ces and organizations using a text or instructional material as the basis of sexuality catechesis must consult and receive approval from the diocesan Religious Education Office and must consult with the responsible office to ascertain that all speakers and m aterials will convey information consistent with Catholic sexuality teaching.

G. Catechists in sexuality m ust be cer tified through a training process approved by the Diocesan Religious Education Office.

H. Any group using a program or other tools for catechesis in sexuality must annually evaluate their total program according to the criteria set forth in the Diocesan Religious Education Policy Manual.

XIII. Persons with Disabilties

Ministry to persons with disabilities is provided through the Office of Religious Education. This includes resources, workshops and inservice as well as consultation and parish visitation to assist in religious education programming for students and parents.

XIV. Copyright Laws

It is illegal and im moral to reproduce c opyrighted materials (present and future technologies) and m usic by any m eans without written perm ission of the copyright owner. Regardless of the use of the m aterials, it does not alter the legal or m oral situation of copying without permission. This applies to all persons in all situations.

The Diocesan Copyright Policy and Guideline packet should be consulted for questions regarding the copying of written, audio or visual materials

XV. Sacramental Celebrations in the Universities and Catholic high schools in the Diocese of Corpus Christi.

Though there is no specific policy which c overs all universities and Catholic high schools in the diocese there is sufficient correspondence for particular universities and high schools which dem onstrate the norm s for sacramental celebration in these institutions. Below is a summary of the correspondence

A. Universities: The celebration of the sacram ents of Eucharist, Penance and Anointing of the Sick are to be norm ally offered. The sacraments of Baptism and Confirmation are not to be norm ally celebrated, an exception being catechum ens and candidates brought into the faith through the RCIA process. The sacrament of Holy Matrimony is not to be norm ally celebrated. However, pastoral considerations can allow for the celebration of m arriages. Marriages are allowed for students and alumni, not just dormitory residents.

Section E E-18 CATHOLIC EDUCATION 2009

1. Cardinal John Henry Newm an Center @ Texas A&M University-Corpus Christi,: All Sacram ental records are m aintained at St. Pius X Church in Corpus Christi.

2. St. Thomas Aquinas University Stude nt Center @ Texas A&M Univeristy- Kingsville: All Sacram ental records are m aintained at St. Gertrude Church in Kingsville.

B. High Schools: Following is a summary of sacramental directives.

1. Baptism: To be celebrated in the local parishes.

2. Confirmation: Preparation and celebration to be done through local parishes. The parishes are to take into consideration the preparation students receive through the Catholic schools’ curricula.

3. Marriage: To be celebrated in the local parishes. Only in special circumstances, defined by the Bishop, can sacram ental marriages be celebrated in school chapels and then with the specific delegation of the proper pastor.

4. Eucharist: Norm ally, no public Masses on Sundays. No hom e or school Masses on the major solemnities of Christmas and Triduum.

XVI. Liturgical Ministers and Prayer Services in Catholic Schools

In the Mass and in celebrations of the other sacraments in the school setting the following criteria for liturgical ministers is to be observed.

A. Extraordinary Ministers of Holy Com munion are under the jurisdiction of the Bishop and are to be trained and com missioned for m inistry in the Diocese of Corpus Christi. They are to m eet the criteria specified in the Pastoral Manual: “18 years of age or a senior in high school, fully initiated in the Church, persons of genuine Eucharistic faith, living exem plary Catholic lives and have sound psychological maturity. The person m ust have no im pediment to sacram ental reception. They may be women or men, laity or religious” .

B. Lectors (readers are to be baptized Catholics). The Directory for Masses with Children encourages children to exercise a va riety of ministries, e.g. in Mass with children in which only a few adults partic ipate, including the m inistry of reader (DMC, 22). All readers, whether children or adults, should be truly qualified and prepared to exercise this im portant ministry so that the f aithful may develop a warm and living love for Scripture from listening to the sacred texts read. (Lectionary for Mass: Introduction, 55) Section E E-19 CATHOLIC EDUCATION 2009

C. Altar Servers are to be baptized Catholics who have already m ade their First Holy Communion; they may be male or female. Third grade or after their first Holy Communion is recommended for servers to begin this ministry.

Non-Catholic students are not to participat e as altar servers. Students who are not Catholic may take active roles in m inistry and leadership in non-liturgical celebrations and prayer services. (CIC, 1; 230.3)

XVI. Visiting Speakers/Presenters to the Diocese of Corpus Christi

The guidelines outlined in section C (C-14) are to be followed in this regard. Section F F - 1 SECTION I: RCIA 2009

RCIA (including children of catechetical age) AND INFANT BAPTISM

Through the sacraments of Christian initiation m en and women are freed from the power of darkness. With Christ they die, are buried and rise again. They receive the Spirit of adoption which makes them God's sons and daughters and, with the entire people of God, they celebrate the memorial of the Lord's death and resurrection.

Through Baptism men and women are incorporated into Christ. They are form ed into God's people and they obtain forgiveness of all their sins. They are raised from their natural human condition to the dignity of adopted children. They becom e a new creation through water and the Holy Spirit. Hence they are called, and are indeed, the children of God. (CIC, 849)

Signed with the gift of the Spirit in Confir mation, Christians m ore perfectly becom e the image of their Lord and are f illed with the Holy Spirit. They bear witness to him before the entire world and eagerly work for the building up of the body of Christ. (CIC, 879)

Finally, they come to the table of the Eucharist, to eat the flesh and drink the blood of the Son of Man so that they m ay have eternal life a nd show forth the unity of God' s people. By offering themselves with Christ, they share in his universal sacrifice: The entire com munity of the redeemed is offered to God by their high priest. They pray for a greater outpouring of the Holy Spirit so that the whole human race may be brought into the unity of God's family.

Thus, the three sacraments of Christian initiation closely combine to bring the f aithful to the full stature of Christ and to enable them to carry out the mission of the entire people of God in the Church and in the world. (Christian Initiation General Introduction, 1 and 2)

I. The Rite of Christian Intiation (RCIA) (unbaptized person)

The revised ritual f or Christian Initiation of Adults (RCIA) was m andated for use in the U.S. beginning Septem ber 1, 1988. Rath er than com pressing the stages of conversion into a single ritual associated w ith the moment of Baptism, it provides for the ritual celebration of stages at the proper times and for the gradual integration of the person into the Christian Com munity which is the parish. Recognizing that the rite constitutes a substantial challenge both f or clergy and parishioners, serious and consistent effort must continue to be m ade to implement it fully in all parishes of the diocese. The RCIA is m andatory in all pa rishes in the United States. (CIC, 840.1; NCCB 3/18/88)

The pastor in regards to the RCIA process is responsible for the faith formation of the catechumens (the unbaptized including child ren), baptized candidates com pleting initiation (uncatechized Catholics), and t hose seeking the f ull communion with the Catholic Church (baptized, catechized or uncatechized Christians). This serious responsibility cannot be delegated. Catech etical instructions on the creed, the commandments, the seven sacram ents, the moral teaching and devotion to Mary and Section F F - 2 SECTION I: RCIA 2009

the saints accommodated to the liturgical year wherever possible (RCIA, 75), are to be presented in conformity with the Magist erium of the Church. All should understand the meaning of the Mass, Eucharistic devotion and the forgiveness of sins and spiritual value in the regular celebration of the Sacr ament of Penance. This should be done while fostering a strong sense of Catholic identity.

A. PART ONE OF RCIA (UNBAPTIZED ADULT)

1. “The initiation of Catechumens is a gradual process that takes place within the community of the f aithful (RCIA, 4).” The f aithful join the catechumens in reflecting of the va lue of the paschal m ystery and by renewing their own conversion, providing an example of lived faith for the Catechumens.

2. The Code of Canon Law requires that, before an adult is baptized, he or she is to be adm itted to the Catechumenate and, to the extent possible, be led through the various steps of the RCIA (CIC, 851.1). The candidate must be sufficiently instructed in the truths of the faith and Christian life. Moreover, he or she m ust show fort h evidence of living as a Christian while still a catechumen and must show sorrow for sins. In the Diocese of Corpus Christi a one year catechumenal process is the ideal.

3. However, at the discretion of th e bishop, on the basis of the spiritual preparation of the candidate, the pe riod of the Catechum enate may in particular cases be shortened; in altogether extraordinary cases, the Catechumenate may be com pleted all at once (RCIA, 77). Exceptional circumstances may arise in which the local bishop, in individual cases, can allow the use of a f orm of Christian initiation that is sim pler than the usual, complete rite, e.g. sickness, old age, change of residence, long absence for travel. (RCIA, 331- 339) The bishop will consider exceptional cases when they are brought to him.

4. Outline for Christian Initiation of Adults:

Period of Evangelization and Precatechumenate

This is a tim e, of no fixed durati on or structure, for inquiry and introduction to Gospel values, an opportunity for the beginnings of faith. a. At this time, priests, deacons, and catechists and other laypersons are to give candidates a suitable explanation of the Gospel. b. The candidates are to receive help and attention so that with purified and clearer intention th ey may cooperate with God’s grace. Section F F - 3 SECTION I: RCIA 2009

c. Opportunities should be provided for them to meet families and other groups of Christians. (RCIA, 38)

First Step: Acceptance into the Order of Catechumens

This is the liturgical rite, usually celebrated on som e annual date or dates, marking the beginning of the catechum enate proper, as the candidates express and the Church accep ts their intention to respond to God’s call to follow the way of Christ.

a. It should not be too early, but should not be delayed until the candidates, according to their own dispositions and situation, have had suf ficient time to con ceive an initial f aith and to show the first signs of conversion. (RCIA, 18)

b. Prerequisite for this step is that the beginnings of the spiritual life and the fundam entals of Christian teaching have taken root in the candidates. (RCIA, 42)

c. Sufficient and necessary tim e, prior to the rite, should be set aside to evaluate and, if nece ssary to purify the candidates’ motives and dispositions. (RCIA, 43)

d. At this first public assembly of the candidates it is desirable that the entire Christian com munity or some part of it take an active part in the celebration. (RCIA, 45)

e. After celebration of rite, the na mes of the catechumens are to be duly inscribed in the regist er of catechum ens, along with names of the sponsors and m inister and the date and place of the celebration. (RCIA, 46)

Period of the Catechumenate

This is the tim e, in duration co rresponding to the progress of the individual, for the nurturing and growth of the catechum ens’ faith and conversion to God; celebrations of the word and prayers of exorcism and blessing are meant to assist the process.

a. A suitable catechesis is provide d priests or deacons, or by catechists and others of the faithful, planned to be gradual and complete in its coverage, accommodated to the liturgical year, and solidly supported by celebrations of the word. (RCIA, 75.1)

Section F F - 4 SECTION I: RCIA 2009

b. At Mass they may also take part with the faithful in the liturgy of the word, thus better preparing them selves for their eventual participation in the liturgy of the Eucharist. Ordinarily, however, when they are present in the asse mbly of the faithful they should be kindly dismissed before the liturgy of the Eucharist (unless their dismissal would present practical or pastoral problem s). (RCIA, 75.3)

Second Step: Election or Enrollment of Names

This is the Rite of Election, usua lly celebrated on the First Sunday of Lent, by which the Church formally ratifies the catechumens’ readiness for the sacram ents of initiation a nd the catechum ens, now the elect, express the will to receive these sacraments.

a. This step is called election because the acceptance m ade by the Church is founded on the el ection by God, in whose nam e the Church acts. The step is also called the enrollm ent of names because as a pledge of fidelity the candidates inscribe their names into the book that lists those who have been chosen for initiation. (RCIA, 119)

b. Before the rite of election is celebrated, the catechum ens are expected to have undergone a conversion in m ind and in action and to have developed a sufficient acquaintance with Christian teaching as well as a spirit of faith and charity. With deliberate will and an enlightened f aith they m ust have the intention to receive the sacram ents of the Church, a resolve they will express publicly in th e actual celebration of the rite. (RCIA, 120)

Period of Purification and Enlightenment

This is the time immediately preceding the elect’s initiation, usually the Lenten season preceding the celebration of this initiation at the Easter Vigil; it is a tim e of reflection, intensely centered on conversion, marked by celebration of the scrutini zes and presentations and of the preparation rites on Holy Saturday.

a. This is a period of m ore intense spiritual preparation, consisting more in interior ref lection than in catechetical instruction, and is intended to purify the minds and hearts of the elect as they search their own consciences and do penance. (RCIA, 139)

Section F F - 5 SECTION I: RCIA 2009

b. The scrutinies, which are solemnly celebrated on Sundays and are reinforced b an exorcism , are rites for self-searching and repentance and have above all a spiritual purpose. (RCIA, 141)

c. The scrutinies should take place within the ritual Masses “Christian Initiation: The Scrutinies,” which are celebrated on the Third, Fourth, and Fifth Sundays of Lent; the readings with their chants are those gi ven for these Sundays in the Lectionary for Mass, Year A. W hen, for pastoral reasons, these ritual Masses cannot be celebrated on their proper Sundays, they are celebrated on other Sundays of Lent or even convenient days during the week. (RCIA, 146)

Third Step: Celebration of the Sacraments of Initiation

This is the liturgical rite, usually integrated into the Easter Vigil, by which the elect are initiated through baptism , confirmation, and the Eucharist.

d. Through this final step the el ect, receiving pardon for their sins, are admitted into the people of God. They are graced with adoption as children of God and are led by the Holy Spirit into the prom ised fullness of tim e begun in Christ and, as they share in the Eucharistic sacrifice and m eal, even to a foretaste of the kingdom of God. (RCIA, 206)

Period of Postbaptismal Catechesis or Mystagogy

This is the time, usually the Easter season, following the celebration of initiation, during which the newly initiated experience being fully a part of the Christian com munity by means of pertinent catechesis and particularly by participation with all the faithful in the Sunday Eucharistic celebration.

e. In this period the com munity and the neophytes together grow in deepening their grasp of the paschal mystery and in making it part of their lives through m editation on the Gospel, sharing in the Eucharist, and doing the works of charity. (RCIA, 244)

5. Celebration of the Sacraments of Initiation:

a. In order to signif y clearly the in terrelation or coalescence of those three sacraments which are required f or full Christian initiation Section F F - 6 SECTION I: RCIA 2009

(CIC, 842.2), adult candidates, including children of catechetical age (7 years or older), are to r eceive Baptism, Confirmation and Eucharist in a single Eucharistic celebration, whether at the Easter Vigil or, if necessary at some other time (NSC, 14).

b. The Rite of Anointing with th e oil of catechumens is to be om itted in the Baptism of adults at the Easter Vigil. (NSC, 16; RCIA, 98)

b. Baptism by immersion is the f uller and more expressive sign of the sacrament and therefore, provisi on should be m ade for its m ore frequent use in the Baptism of adults (NSC, 17).

d. Because deacons do not posse ss the faculty to adm inister the Sacrament of Confirm ation and because catechized adults should receive the Sacraments of Baptism, Confirmation and Eucharist in a single ceremony, deacons should not baptize adults or children of catechetical age, except in cases of extreme emergency (CIC, 97.2, 852, 865.2, 866, 891).

6. Marriage cases of RCIA candidates: Upon accepting a candidate into the parish RCIA process, the candidate's marital status is to be investigated by the priest or deacon. If a candidate is in an civil union or is desiring to enter a m arriage that would be inva lid due to either the candidate' s previous marriage or the intended spouse' s previous m arriage, the candidate is eligible to participate in the RCIA process but only into the precatechumenate and catechum enate periods. The candidate can not enter the Rite of Election if he or she is in an civil union.

The candidate's marriage or intended m arriage should be canonically clarified early in the RCIA process and the necessary declaration of nullity processed so that as m uch time as possible can be given for the canonical process. Candidates should be made well aware that they would be unable to enter the Rite of Election or th e Sacraments of Initiation until their marriage case or cohabitation status is resolved. They also should be made aware of a possible negative judgment by the Tribunal.

The resolution of m arriage cases for RCIA candidates or their spouses or intended spouses takes time, and the Petition is heard in turn according to date of acceptance. No case will be pushed ahead of others sim ply because the person is an RCIA candidate.

A divorced non-Catholic person who is not presently m arried or cohabitating, and has no im mediate marriage plans, should not be kept from sacramental initiation upon completion of their catechesis. However, this person must understand clearly once a Catholic, he or she will not be Section F F - 7 SECTION I: RCIA 2009

allowed to m arry in the Catholic Church unless the previous spouse precedes him/her in death or he or she files for a declaration of nullity and receives an affirmative decision. There is no guarantee that an affirmative decision will be rendered. The person must also understand that once he or she joins the Catholic Church a nd if he or she m arries outside the Catholic Church (with no dispensation from the bishop) and presuming he or she is sharing f ully in all m arital relations, then he or she will not be able to receive the Sacraments of Penance, Eucharist and Anointing of the Sick, except in danger of death.

Anyone who desired to join the Catholic Church, whether baptized or non- baptized, must have each and every previous m arriage reviewed by the Catholic Church through some type of nullity process, provided the person is already remarried or desires to m arry in the future. This includes any previous marriage(s) of any kind [religious, convalidation, civil court (justice of the Peace, etc.), com mon law, etc.] that ended in divorce or civil annulment. The ONLY exceptions are if the form er spouse is deceased OR the previous m arriage has already been declared null by the Catholic Church. W ithout a death cer tificate(s) and/or an affirm ative decision(s) for nullity, it will not be possible for the candidate who is already remarried to join the Church OR if one is a divorced candidate who is not rem arried, it will not be possible to m arry in the Catholic Church.

Call the Tribunal Office with a ny and all questions about previous marriages.

(Please use the Form on FIF for candidates who have marriage cases.)

B. PART TWO OF RCIA (EXCEPTIONAL CIRCUMSTANCES):

1. Rite of Christian Initiation f or Children of a Catechetical Age (Chapter One)

a. This form of the rite of Christian initiation is intended f or children, not baptized as infants, who have attained the use of reason and are of catechetical age (seven years of age). They seek Christian initiation either at the direction of their parents or guardians or, with parental permission, on their own initiative. Such children are capable of receiving and nurtu ring a personal faith and of recognizing an obligation in conscience. But they cannot yet be treated as adults because, at this stage of their lives, they are dependent on their parents or guardians and are still strongly Section F F - 8 SECTION I: RCIA 2009

influenced by their com panions and their social surroundings. (RCIA, 252)

b. The Christian initiation of th ese children requires both a conversion that is personal and somewhat developed, in proportion to their age, and the assistance of the education they need. The process of initiation thus must be adapted both to their spiritual progress, that is, to the children' s growth in faith, and to the catechetical instruction they receive. Accordingly, as with adults, their initiation is to be extended over several years, if need be, before they receive the sacraments. (RCIA, 253)

b. Since children who have reached the use of reason are considered, for purposes of Christian initiation, to be adults (CIC, 852.1), their formation should follow the general pattern of the ordinary catechumenate as far as possible, with the appropriate adaptations permitted by the ritual. They shoul d receive the sacram ents of Baptism, Confirmation, and Eucharist at the Easter Vigil, together with the older catechumens. (NSC, 18)

d. A child is considered to have achieved a sufficient use of reason at the age of seven. (CIC, 97.2)

e. The children's progress in the formation they receive depends on the help and example of their companions and on the influence of their parents. Both these factors should therefore be taken into account.

i. Since the children to be initia ted often belong to a group of children of the sam e age who are already baptized and are preparing for Confirmation and Eucharist, their initiation progresses gradually and within the supportive setting of this group of companions. ii. Baptized children of the catechetical group m ay be completing their Christian initiation in the sacram ents of Confirmation and the Eucharist at this same celebration. When the bishop himself will not be the celebrant, he s hould grant faculty to confirm such children to the priest who will be the celebrant. For their confirmation, previously baptized children of the catechetical group are to have their own sponsors. If possible, these should be the persons who were godparents for their baptism , but other qualified persons may be chosen. (RCIA, 308) iii. It is hoped that the children will also receive help and a good example in living the Christian lif e from their parents whose permission is required f or the children to be initiated. The Section F F - 9 SECTION I: RCIA 2009

period of initiation will also provide a good opportunity for the family to have contact with priest and catechist. (RCIA, 254)

2. Preparation for Baptized, uncatechized Adults (Chapter Four)

a. This rite concerns adults w ho were baptized as infants either as Roman Catholics or as members of another Christian community but did not receive further catechetical form ation nor, consequently, the Sacraments of Confirm ation and Eucharist. Even though these adults have not yet heard the m essage of Christ, their status differs from that of catechum ens, since by Baptism they have already become members of the Church a nd children of God. Hence, their conversion is built on the Baptism they have already received, the effects of which they must develop. (RCIA, 400)

b. For the most part the plan of catechesis corresponds to the one laid down for catechumens. But in the process of catechesis it should be taken into account that these adults have a special status because they are already baptized. (RCIA, 402)

c. If the sacram ental initiation of such candidates is com pleted with Confirmation and Eucharist on the sam e occasion as the celebration of the f ull Christian initiation of candidates f or Baptism, the condition and status of those alr eady baptized should be carefully respected and distinguished (NSC, 26).

Uncatechized Catholics com pleting their initiation with the celebration of Confirmation and Eucharist do not celebrate the Rite of Reception into the Full Communion of the Catholic Church.

iv. The celebration of the Sacram ent of Pena nce with candidates for confirm ation and Eucharist is to be carried out at a tim e prior to and distinct from the celebration of confirmation and the Eucharist. As part of the formation of such candidates, they should be encouraged in the frequent celebration of this sacrament (NSC, 27).

e. Priests mentioned in Canon, 883.2 also have the faculty to confirm (a) in the case of the readm ission to com munion of a baptized Catholic who has been an apostate from the faith and also (b) in the case of a baptized Catholic who has without fault been instructed in a non-Catholic religion or adhered to a non-Catholic religion, but (c) NOT in the case of a baptized Ca tholic who, though raised in the faith, was never confirmed (NSC, 28).

f. In the instance m entioned in e (c), in order to m aintain the inter- relationship and sequence of Confir mation and Eucharist as defined Section F F - 10 SECTION I: RCIA 2009

in Canon 842.2, priests who lack the faculty to confirm should seek it from the bishop, who m ay, in accord with CIC, 884.1, grant the faculty if he judges it necessary (NSC, 29).

3. Reception of Baptized catechized and uncatechized Christians into full communion of the Catholic Church (Chapter Five)

a. This is a liturgical rite by which a person born and baptized in a separated ecclesial com munity is received, according to the Latin rite, into the f ull communion of the Catholic Church. The rite is arranged so that no greater burden th an necessary is required for the establishment of communion and unity (RCIA, 473).

b. In the case of Eastern Christians who enter into the f ullness of Catholic communion, no liturgical r ite is required, but sim ply a profession of Catholic faith, even if such persons are perm itted, in virtue of recourse to the Apostolic See, to transfer to the Latin Rite (RCIA, 474). Since they have al ready received the Sacram ent of Confirmation in the Orthodox C hurch, they are not to be reconfirmed.

c. Anything that would equate candidates for reception with those who are catechumens is to be absolutely avoided (RCIA, 477).

d. In all cases, discernm ent should be m ade regarding the length of catechetical formation required fo r each individual candidate for reception into the full com munion of the Catholic Church (RCIA, 478; NSC, 30).

Those baptized persons who have lived as Christians and need only instruction in the Catholic tradition and a degree of probation within the Catholic com munity should not be asked to undergo a full program parallel to the Catechumenate. (NSC, 31)

The reception of candidates in to the com munion of the Catholic Church should ordinarily take place at the Sunday Mass in the parish (NSC, 32). Parishes m ay appropriately celebrate the rite on occasions of solem nity such as Sundays of Easter, Baptism of the Lord, Body and Blood of the Lord or Trinity Sunday, or Christ the King.

e. One who was born and bapti zed outside the visible com munion of the Catholic Church is not required to make an abjuration of heresy, but simply a profession of faith (RCIA, 479).

Section F F - 11 SECTION I: RCIA 2009

f. The Sacrament of Baptism cannot be repeated and therefore, it is not permitted to confer it conditionally, unless there is a reasonable doubt about the fact (no record or w itness) or validity (use of water and Trinitarian form ula) of the Baptism already conferred. (CIC, 845, 869; RCIA, 480; National Statutes, 37)

g. Those baptized uncatechized persons, receiving relatively little Christian upbringing m ay participate in the elem ents of catechumenal formation so far as necessary and appropriate, but should not take part in rites (Scrutinies and Anointing with oil of catechumen) intended for the unbaptized catechum ens. They m ay, however, participate in celebrations of the W ord together with catechumens. In addition they m ay be included with uncatechized adult Catholics in such rites as m ay be appropriate am ong those included or m entioned in the ritual in Part II, 4, "Preparation of Uncatechized Adults for Confirm ation and Eucharist". The rites of presentation of the Creed, the Lo rd's Prayer, and the book of the Gospels are not proper except fo r those who have received no Christian instruction and formation

h. It is preferable that reception into full com munion not take place at the Easter Vigil lest there be any confusion of such baptized Christians with the candidates f or Baptism, possible misunderstanding of or even reflection upon the sacram ent of Baptism celebrated in another Church or ecclesial com munity, or any perceived trium phalism in the liturgical welcom e into the Catholic Eucharistic community (NSC, 33). In fact, their reception can occur at any tim e during the year, though a Sunday or Easter season are preferred liturgical times.

i. Nevertheless if there are both catechum ens to be baptized and baptized Christians to be received into full com munion at the Vigil, for pastoral reasons and in view of the Vigil' s being the principal annual celebration of the Church, the combined rite is to be followed: "Celebration at the Easter Vigil of the Sacram ents of Initiation and of the Rite of R eception into the Full Com munion of the Catholic Church". A clear distinction should be m aintained during the celebration between candidates f or sacramental initiation and candidates for reception into full com munion; ecumenical sensitivities should be carefully respected. (NSC, 34)

j. The celebration of the Sacram ent of Penance with candidates for reception into full communion is to be carried out at a tim e prior to and distinct from the celebration of the Rite of Reception. As part Section F F - 12 SECTION I: RCIA 2009

of the formation of such candidate s, they should be encouraged in the frequent celebration of this sacrament. (NSC, 35)

C. RELATED ISSUES WITH THE RCIA

1. Validity of Baptism in Separated Christian Communities. Christians other than Eastern Christians: Baptism in other Christian Churches is presumed valid by Roman Catholics and any practice which m ight be interpreted as "re-baptism" must be avoided. (CIC, 845) Baptism by im mersion, pouring or sprinkling, together with th e Trinitarian form ula, is of itself valid. In determ ining the validity of the Baptism conferred in other Christian communions, account m ust be taken of m atter, form and sufficient intention.

a. Matter and Form : Baptism by im mersion, pouring or sprinkling, together with the Trinitarian formula (in the name of the Father and of the Son and of the Holy Spirit), is of itself valid. (CIC, 849, 854) (With regard to all Christians, consideration should be given to the danger of invalidity when Baptism is adm inistered by sprinkling, especially, of several people at once) . Therefore, if the rituals and liturgical books or established custom s of a church or com munity prescribe one of these ways of baptizing, doubt can only arise if it happens that the m inister does not observe the regulations of his own community or church. W hat is necessary and sufficient, therefore, is evidence that the minister of Baptism was faithful to the norms of his own community or church.

For this purpose, generally, one should obtain a written Baptism al certificate with the nam e of the m inister. In m any cases, the other community may be asked to cooperate in establishing whether or not in general or in particular cases a minister is to be considered as having baptized according to the approved ritual.

c. Faith and Intention : Sufficient intention is to be presum ed in the minister who conferred the Baptism unless there is a serious reason to question the desire "to do what Christians do."

d. The application of the Matter: Where doubt arises about the application of the m atter, both reverence for the sacram ent and respect for the ecclesial nature of the other com munities demand that a serious investigation of the com munity's practice and/or the circumstances of the particular Baptism be m ade before any judgment is passed on the validity of a Baptism by reason of its manner of administration. Section F F - 13 SECTION I: RCIA 2009

e. When, because of a serious doubt, conditional Baptism is conferred, the meaning of and the reason for the conditional Baptism should be explained as well as the fact that it is not a re-baptism. Further, the Baptism should be administered privately with a minimum of notice in the simple form. (CIC, 869)

f. Information concerning validity of Baptism of non-Catholic churches and communities:

Note: Many Protestant religions have a dedication cerem ony or other ceremony which is not a Baptism . If the church has a dedication ceremony, Baptism is generally not conferred until the age of reason or until the approximate age of 13.

Adventists: Water Baptism is by im mersion with the Trinitarian formula. Baptism is given at the age of reason. A dedication ceremony is given to infants. The two ceremonies are separate.

African Methodist Episcopal : Baptism with water by sprinkling, pouring, or dunking. Trinitarian form is used. There is an open door ceremony which is not Baptism.

Amish: This is coupled with Mennonites. No infant Baptism . The rite of Baptism is questionably valid.

Anglican: Valid Baptism.

Apostolic Church: An affirmative decision has been granted in one case involving "Baptism " in the apostolic church. The m inister baptized according to the form found in the second chapter of the Act of the Apostles, and not St. Matthew. The form used was: "We baptize you into the nam e of Jesus Christ for the rem ission of sins, and you shall receive a gift of the Holy Ghost." No Trinitarian form is used.

The Assembly of God : The dedication cerem ony is possible. Infants are not custom arily baptized. Baptism through water takes place when a person is m ature enough to understand its implications. The m ethod of Baptism is not outlined, but is questionably valid.

Baptists: No infant Baptism . Ther e is a cerem ony of dedication. Valid Baptism takes place at the approximate age of 13.

Section F F - 14 SECTION I: RCIA 2009

Evangelical United Brethren : Mem bers are not received into this church unless they have been bap tized. Assurance of Baptism is required before m embership is extended. There is a dedication ceremony. Baptism by water is valid and is generally done by immersion, pouring, or sprinkling. The Trinitarian form is used.

Church of the Brethren : (Formerly call Dunkers) Baptism is made by triple im mersion. The form ula in Matthew is used. Valid Baptism.

Church of Jesus Christ of Latter - Day Saints (Mormons): According to a decision of the Congregation for the Doctrine of the Faith: The Catholic Church does not recognize the baptism of Mormons due to theological differences on the Trinity (Congregation for the Doctrine of the Faith: 6/2001). In an effort to block post-humous re-baptisms by the Church of Jesus Christ of Latter-Day Saints, Catholic dio ceses throughout the United States have been directed by the Holy See (Vatican) in May 2008 to NOT give information in parish registers to the Morm ons’ Geneological Society of Utah.

Church of God : There is a public baby dedication with no sacramental significance. Baptism is conferred later by im mersion and with the Trinitarian f ormula. Baptism is conf erred when the individual asks for it. Valid Baptism.

Christian and Missionary Alliance: No belief in infant Baptism, but only to those who give evidence of repentance and new birth. Baptism is seldom conferred before the age of 12. It is conferred by immersion. It is given upon the pers onal confession of Christ as the Savior of this person. The formula is not given.

Christian Scientists: The m other church of all Christian Science Churches states: "Baptism is an individual spiritual experience. It is not a religious rite or cer emony performed by an ordained minister or priest." The textbook states that it is purification by spirit. A letter f rom the board of directors states there is no Baptismal ritual in the Christian Science Movem ent. In other words, they have no valid Baptism.

Church of Divine Science : Apparently invalid Baptism. The ceremony is a christening ceremony, but not one of Baptism. There is no change brought about in the person who is blessed. The church does not believe in original sin, so that the child is blessed only when received into the church. Section F F - 15 SECTION I: RCIA 2009

Congregational Church: Valid Baptism.

Disciples and Christians : There is a dedication service; no infant Baptism; Trinitarian f ormula used in Baptism by im mersion at an older age. Valid Baptism. These churches are sometimes known as the Disciples of Christ.

Episcopalians: Valid Baptism.

Evangelical Churches: Valid Baptism.

Jehovah's Witnesses: W ater is used but no Trinitarian form ula. Baptism is invalid.

Lutheran Church: Valid Baptism.

Methodist Church: Valid Baptism.

Masons: No Baptism.

Mormons: See above, Church of Jesus Christ of Latter-Day Saints.

Church of the Nazarene: Infants are baptized or dedicated according to the wish of the parents. The form is Trinitarian. The m atter is not mentioned. The dedication ceremony is not Baptism. The adult Baptisms are valid.

Old Catholics: Valid Baptism.

Pentecostal Churches: Baptism is considered necessary f or salvation and is done by immersion. Because a Unitarian formula is used rather than Trinitarian, baptism is considered invalid.

Peoples Church of Chicago (Doctor Bradley): Doctor Bradley states that the doctrine of his church on Baptism is that it is a nam ing ceremony, a dedication and consecration of the child, and a commitment of the parents by teaching and exam ple to help the child grow in knowledge and love of God. It is not absolutely necessary for salvation. Water is used, but only the name of God the Father is mentioned in the f ormula. Hence, baptism is considered invalid.

Section F F - 16 SECTION I: RCIA 2009

Philippine Independent Church of Filipino Christians: Not a recognized church of Iglesia Filipina Independiente, hence, baptism is considered invalid.

Polish National Church: Valid Baptism.

Presbyterian Church: Valid Baptism.

Quakers: Enrollm ent on Sunday School rolls does not m ean Baptism. The Friends Church does not observe Baptism as an outward rite, but rather an inwa rd work of God. There are no Baptismal records. Baptism is spiritual, and "in no way strengthened by the application of water." The Quakers are sometimes called the Society of Friends. Since no water is used, there is no valid Baptism.

Reformed Churches: Apparently valid Baptism.

Salvation Army: No baptism

United Church of Christ : (Congregationalist, Evangelist and Reformed Church) Valid Baptism.

Uniterian Universalist Association (Church) : Universalists and Unitarians voted to merge in 1960. There is a denial of the Trinity and the Divinity of Jesus. No valid baptism in either church.

2. Validity of Confirmation in Separated Christian Communities.

a. Eastern Christians (Orthodox) and those equated with Eastern Christians: Their confirmation is held as valid, hence, the candidate is not re-confirmed. (CIC, 845)

b. Non-Eastern Christians (e.g. Protestants): Som e ecclesial communities have a conf irmation rite (ex. Episcopalians and Lutherans). These are not held as valid in the Catholic Church and so candidates from these churches are to be confirmed.

3. Recording of sacraments:

a. Elect who have received full initiation (Baptism , Confirmation, Eucharist): Their names are recorded in the baptismal register with all pertinent inform ation. Notations are also m ade in the confirmation and Eucharist registers. (CIC, 877-878; 895-896) Section F F - 17 SECTION I: RCIA 2009

b. The baptized non-Catholic Christian who enters into full communion (profession of faith, c onfirmation, Eucharist): Their names are recorded in the profession of faith, or in its absence, the baptismal register under the date of the profession of faith. (RCIA 486) The baptismal information (date and place) should be recorded with all other notations. Notations are also made in the confirmation (CIC, 895-896) and Eucharist registers.

c. Periodically the situation w ill arise where parents who have had a child baptized in a non Catholic church want their child to becom e Catholic. One reason this could occur is when the parent is brought into the Church through initiati on. If the child is under the catechetical age (7 years) the pare nt(s) make a Profession of Faith for the child. Once m ade, the pa rish records in the Baptism al Record of the parish the inform ation on the child’s Baptism and Profession of Faith. Once recorded, a Profession of Faith certificate is issued to the parents and the Ca tholic parish becomes the place of sacramental record for the child.

4. Issuing of Baptismal Certificate:

A number of parishes in this Diocese and throughout the country are creating their own baptism al certificates by com puter. Though this is acceptable, the certificate MUST include all notations on the single page (front and back is fine). Some parishes are developing certificates that list only one sacram ent per page (e.g. separate baptism , confirmation, marriage certificates). It has occurred that when the marriage record is not on the sam e page as the baptism al information, the m arriage certificate does not always m ake it to the parish that is preparing the person for marriage, thus leaving the im pression that there is no prior bond. All notations for subsequent sacraments must be included on the same page as the baptismal information so that the person's complete sacramental register information is found on the one certificate.

Section F F - 18 SECTION I: RCIA 2009

D. DIOCESE OF CORPUS CHRISTI

INITIAL INTERVIEW FORM

CHRISTIAN INITIATION OF ADULTS

The information on this form is to be taken in a personal interview between the inquirer and the priest/catechumenate director of the local pa rish. Its purpose is to assist the priest and catechumenate team in understanding the religi ous history of the inquirer, as well as determining what, if any, canonical processes need to be undertaken early in the journey of the catechumenate. PLEASE DO NOT SIMPLY PASS THE FORM OUT AND ASK PEOPLE TO FILL IT OUT – it is designed to be an instrument or means of getting to know the inquirer personally and assessing the needs of the inquirer as soon as possible. Each person’s life story and religious history w ill require a discernm ent on the type of catechumenate experience each person needs. So me, with little or no faith, will require the full 2-year catechum enate. Others with m uch religious background and experience of the Catholic faith will require a shorter period of pr eparation. It is the responsibility of the local parish to determ ine what each inquirer needs, and to prepare them adequately for full participation in the Catholic Faith.

It is also essential, in the spirit of hospitality, that the interviewer ensure that the person is put into contact with other pastoral staff m embers regarding needs that surface during the interview, e.g., infant baptismal preparation, marriage preparation, annulment, etc. A check- list is included which should be customized by the parish.

I. PERSONAL INFORMATION Name: ______Address: ______

Phone (Day) ______(Night) ______(Cell) ______

Email Address: ______Date of Birth Place ______

1 Section F F - 19 SECTION I: RCIA 2009

II. MARITAL STATUS

Are you: Engaged: If so, how long have you been dating ______Do you have a proposed date in mind for a wedding? ______

(Inform them of the requirements, i.e. FOCCUS, Engaged Encounter/Sponsor Couple/Unitas, and a 6 month preparation. Discourage Advent and Lent. Arrange contact for marriage preparation)

Married______Single______Widowed______Divorced ______Remarried: (* - see below) ______How many times? ______Spouse: ______Religion: ______Has spouse been previously married? ______How many times? ______In your present marriage, were you married by a priest/deacon? ______If not, by whom? ______Name ______Title ______Where: ______When: ______

If not m arried by a priest or deacon, and there are no other im pediments, discuss convalidation. Response:

______

* (At this point the priest/interviewer should determine what, if any, canonical process needs to be started in order to regularize the present marriage. With pastoral sensitivity this needs to be conveyed to the inquirer early so that the process can begin within the first month of the initial interview thereby allowing the Tribunal adequate time to process the case. The inquirer must be told that a negative decision from the Tribunal is always a possibility. Arrange for meeting with appropriate staff person for initial annulment interview. Follow up to make sure meeting has occurred as scheduled)

2 Section F F - 20 SECTION I: RCIA 2009

Children: ______Religion ______

Sacram ents received ______

Children: ______Religion ______

Sacram ents received ______

Children: ______Religion ______

Sacram ents received ______

Children: ______Religion ______

Sacram ents received ______

Children: ______Religion ______

Sacram ents received ______

Are the children in our school or CCD program? ______

If so, how do they enjoy it?______

III. BAPTISMAL & RELIGIOUS BACKGROUND OF INQUIRER:

Have you been baptized? ______

What faith? ______

(If there is a question about the validity of baptism, e.g. Pentecostal, some Anglican or Lutheran Churches, inquire about the “form” used in baptism.)

Did you practice that faith? ______

How active was your family in the church while you were growing up? ______

In what church activities did your family participate? ______

3 Section F F - 21 SECTION I: RCIA 2009

In what activities did you participate? ______

______

______

How many years of Sunday School/ CCD did you attend? ______

______

______

What do you most remember or like regarding this experience? ______

______

______

Religious upbringing during adolescence and early adulthood ______

______

______

What brings you to the Church at this time? ______

______

______

END OF FORMAL INTERVIEW

4 Section F F - 22 SECTION I: RCIA 2009

(To be completed by interviewer after meeting with inquirer)

IV FAITH ASSESSMENT OF THE INQUIRER

After serious discussion with the inquirer regard ing his or her level of em bracement of the Christian faith (evangelization) and instruction in the Catholic/Christian faith (catechization), interviewer notes the following:

Level of Evangelization: ______Level of Catechization: ______

V. INTERVIEWER’S RECOMMENDATION:

Recommendation for beginning the faith journe y (type of process and placem ent within process) ______

Type of canonical process required: ______

Forms given to inquirer ______Date for follow-up discussion: ______

5 Section F F - 23 SECTION I: RCIA 2009

VI. CHECKLIST OF MEETINGS ARRANGED FOR INQUIRER’S NEEDS:

Marriage preparation: Staff contact: ______

Date meeting arranged: ______

Follow up that meeting occurred: ______

Annulment/canonical form: Staff contact: ______

Date meeting arranged: ______

Follow up that meeting occurred: ______

Baptismal preparation: Staff contact: ______

Date meeting arranged between inquirer and staff: ______

Follow up that meeting occurred: ______

Religious education enrollment: Staff contact: ______

Date meeting arranged between inquirer and staff: ______

Follow up that meeting occurred: ______

Other: ______Staff contact: ______

Date meeting arranged between inquirer and staff: ______

Follow up that meeting occurred:

6 Section F F - 24 SECTION I: RCIA 2009

F. STATEMENT OF RCIA CANDIDATE PETITIONING THE TRIBUNAL FOR A NULLITY OF DISSOLUTION PROCESS

On ______, 20______, I was interviewed by Father ______at ______Church in ______, Texas.

During the interview, I was inf ormed that it is necessary to obtain a Church declaration of nullity/dissolution of (m y) (my spouse's) (my fiancé’s) previous m arriage(s). I understand that the Tribunal process can take 12-14 months or longer. I also understand that the Tribunal acceptance of a nullity/dissolution petition doe s not guarantee that the petition will be granted. (A divorced non-Catholic person who ha s not remarried and is not engaged to be married need not receive an affirm ative nullity/dissolution decision prior to sacram ental initiation. However, an affirm ative nullity/dissolution decision would be required if the person wished to rem arry after becom ing Catholic so as to be in a state of grace.) I also understand that after sacramental initiation if I attempt marriage outside the Catholic Church, without dispensation, then I will be prohibited from receiving the Sacram ents of Penance, Eucharist and Anointing of the Sick, except in danger of death. (For a non-baptized candidate): For these r easons I understand that while I m ay be admitted to the Period of Evangelization and Precatechum enate and the Period of Catechum enate, I will not be able to participate in the Rite of Election or Enrollment of Names or in any of the liturgical rites of the Period of Purification and Enlightenment or receive the sacram ents of Christian Initiation (Baptism , Confirmation and Eucharist) until the m arital situation is resolved. (For a baptized candidate for full com munion): For these reasons, I understand that while I may continue my study and formation toward full Christian Initiation in the Catholic Church (Profession of faith, Confirm ation and Eucharist) I may not participate in the celebration of the Call to Continuing Conversion or receive the sacram ents of Christian Initiation (Confirmation and Eucharist) until the marital situation is resolved. Because I want to discern a call to m embership in the Catholic Church and receive the support and prayer of the parish community, I wish to continue my participation in the Rite of Christian Initiation of Adults (RCIA) process to the extent allowed while awaiting a decision regarding the annulment petition.

______Date Signed ______Signature of Candidate ______Date Signed ______Signature of Interviewer (Priest, Deacon, RCIA Director, etc.) *Original kept by candidate; copy kept in parish RCIA file. Section F F - 25 SECTION II: RITE FOR BAPTISM OF INFANTS 2009

II. RITE FOR BAPTISM OF INFANTS

A. Catechesis before infant Baptism

1. Both in planning and execution, the Baptism program should be integrated into the lif e of the parish as a w hole and into the other program s of sacramental preparation.

2. The meaning and necessity of Baptism (and the other sacram ents) both for the child and for the life of the community, should be the subject of regular preaching.

3. The celebration and preparation for Ba ptism must always take into account the religious background and cultural differences among people.

4. Concretely, pastoral practice regard ing infant Baptism must be governed by two great principles, the second of which is subordinate to the first.

a. Baptism which is necessary f or salvation is the sign and the m eans of God's prevenient love, which fr ees us from original sin and communicates to us a share in divine life. Considered in itself, the gift of these blessings to infants must not be delayed.

b. Assurances must be given that the gift thus granted can grow by an authentic education in the faith and Christian life, in order to fulfill the true meaning of the sacram ent. As a rule, these assurances are to be given by the parents or close relatives, although various substitutions are possible within the Christian com munity. But if these assurances are not really serious, there can be grounds for delaying the sacrament; and if they are certainly nonexisten t, the sacram ent should even be refused. Keeping in m ind that their seeking the sacrament, may serve as the first sign of their desire to foster authentic education in the faith. (Congregation for the Doctrine of the Faith Instruction on Infant Baptism, 28)

5. Baptismal preparation for parents of an infant should follow the Diocesan Religious Education Policy developed by the Office of Religious Education.

6. The parents and Baptism al teams need ample time to prepare for the Baptismal celebration. Therefore, pare nts seeking Baptism for their child should be encouraged to contact the office of the parish community in which they are a member during the fourth or fifth month of pregnancy. An infant should be baptized within the first week s after birth, unless there is a serious reason for delay.

Section F F - 26 SECTION II: RITE FOR BAPTISM OF INFANTS 2009

7. When parents request Baptism for their child, the pastor or trained person(s) appointed by the pastor should meet the parents to:

a. establish a beginning relationship with the family b. share thoughts about themselves and their faith life c. begin to spiritually prepare for the birth of the child d. afford a time to answer any questions e. explain the program and the responsibilities of the parents as well as of the Church f. understand the sacramental and liturgical significance of Baptism.

8. Following this initial interview every parish should provide 2 to 6 hours of Baptismal catechesis in a friendly, inviting atm osphere, being aware of the ethnic, economic and social needs of the parents and godparents (sponsors). Catechesis should:

a. assist the parents and sponsor s in deepening their relationship with Christ and their involvement in the community life of the Church. b. emphasize the importance of the parents in their role as m odels of the faith and as primary educators of their children. c. bring parents and sponsors to greater understanding of the teachings of the Church and its sacramental and liturgical life, especially within the Sacrament of Baptism. d. make parents aware of suitable resources which will assist them in Christian parenting. e. involve parents and sponsors in the preparation and celebration of the Baptismal liturgy.

9. When one of the parents is not a Catholic, the instruction and discussion should be adapted to that situation.

10. Although sometimes difficult, a m ethod of "follow-up" is vitally necessary after the liturgy. This m ight be a vis it from one of the persons involved in the preparation (priest, religious, or lay person). If this is deem ed impossible, at least a letter of congratulations and encouragem ent, accompanied by the Baptism record, shoul d be sent by the pastor. Som e parishes have also found a visit pr ior to the cerem ony and a letter of congratulations on the first anniversary to be a very effective pastoral tool.

B. Pastoral Considerations

1. In many cases it will be evident duri ng the meetings with the parents that they are ready and eager to m eet their responsibilities as Christian parents. Unfortunately, however, this is not always the case. At times, longer periods of preparation may be necessary in orde r to assure both the integrity of the Section F F - 27 SECTION II: RITE FOR BAPTISM OF INFANTS 2009

sacraments and the child' s future development as a Christian. W hile consultation among the clergy of the parish is recommended in such matters, the decision regarding the postponement of Baptism belongs to the pastor of the parish. If necessary, the bishop should be consulted when:

a. parents request Baptism for merely social reasons. b. parents show no intention of raising and educating the child as a Catholic because they have not done so with other children. c. parents have little knowledge of Catholic belief and practice and refuse further discussion or instruction.

When a decision is m ade to delay the Sacrament of Baptism (CIC, 868.1,1), great pastoral sensitivity is required in explaining the reasons f or this delay so as to help allay any negative feelings or disappointm ent on the part of the family. The goal of the preparation pr ocess for Baptism is a growth in the faith life of the child' s family. The j oyful occasion of the birth of a child should be a tim e of reconciliation with the Church, not one of further alienation.

Parents have the right to appeal th e postponement of their child' s Baptism. This appeal should be directed to the bishop's office.

2. In the case of a request for Baptis m where pastors find parents in invalid marriage unions, or parents with insu fficient knowledge of the Faith or nonpracticing parents who are unlikely to return to active participation, godparents should be sought am ong relatives, close friends or interested members of the parish com munity who would willingly assum e the responsibility for the Christian education of the child (DCD Prot. n. 273/89).

3. Sometimes, parents request that the Ba ptism of their child be celebrated in a parish other than their proper parish. (CIC, 859) If this is done to avoid a more demanding program, they should be encouraged to return to their own parish. If however there is a valid reason, like the parents have a special relationship with another parish or one of its priests, then the couple should be allowed to "cross" parishes if the following criteria are fulfilled:

a. the parents participate fully in the preparation program of the parish where they are registered parishioners. b. permission of the proper pastor is granted. (CIC, 862)

C. The Role of Sponsors (Godparents) at Baptism (CIC, 872-874)

1. The sponsors, together with the pare nts, are present to profess the Church' s faith, in which the child is being ba ptized. Therefore, in order to be Section F F - 28 SECTION II: RITE FOR BAPTISM OF INFANTS 2009

appointed sponsor, the person m ust be suitable for this role and have the intention of fulfilling it.

2. In order to carry out his or her pr oper liturgical function as specified above, the Rite of Christian Initiation (CIC, 874; RCIA, 10) clearly states that a sponsor should:

a. be appointed by the candidate fo r Baptism, or in the case of infants by the parents or whoever stands in th eir place, or if not possible then by the pastor or minister b. be mature enough to undertake this responsibility, having com pleted the 16th year (CIC, 874) c. be a Catholic who has receive d the three sacram ents of Initiation: Baptism, Confirmation and the Euch arist; and lives a lif e of faith which befits the role to be undertak en. An exam ple of not living the life of faith is being in an invalid marriage. d. not be bound by any canonical penalty (if married, invalid marriage) e. not be the father or the mother of the one to be baptized

3. When, for a just cause, parents wish to have another baptized and believing Christian from a separated Church or com munity act as a Christian witness, the following guidelines are to be observed:

a. Before extending this invitation to a non-Catholic, parents should consult with their parish priest, w ho will assist them in evaluating the reason for this choice. Except in cases of Orthodox Christians, it is not permissible for a m ember of another Christian com munity to act as a sponsor in the liturgical and canoni cal sense at a Rom an Catholic Baptism. (EGD, 5 amended; CIC, 874.2) An Orthodox Christian may serve as a sponsor for baptism in the Catholic Church. But a m ember of another Christian com munion may not act as sponsor in the liturgical and canonical sense at a Roman Catholic Baptism.

b. Only a baptized m ember of separated Eastern Churches (Orthodox) may act as sponsor, together with a Catholic sponsor, so long as there is provision for the Catholic educa tion of the person being baptized, and it is clear that the sponsor is a suitable one. In this case, the duty of providing for the Christian educa tion of the baptized person binds the sponsor who belongs to the Catholic Church.

c. With the exception already dealt with above, it is not permissible for a member of any other separated Christian com munity to act as a sponsor at Baptism in the liturgical and canonical sense. A Christian of another communion can be adm itted, with a Catholic sponsor, as a Section F F - 29 SECTION II: RITE FOR BAPTISM OF INFANTS 2009

Christian witness of the Baptism. In these cases the responsibility for the Christian education of the candidate belongs of itself to the sponsor who is a member of the Catholic Church.

d. It follows from the above that an unbaptized person cannot act as a sponsor or Christian witness in a Catholic Baptism.

e. An indication ought to be m ade in the register as well as when issuing future certificates in cases in which a m ember of a separated community has acted as a Christian witness and the one acted as a Catholic sponsor.

f. A former Catholic or a Catholic in an invalid m arriage cannot act as a Christian Witness (CIC, 874; Roman Replies, 1988)

4. At least one sponsor is required for the celebration of Baptism . At most two are permitted, in which case one m ust be male and the other f emale (CIC, 872-873). Sponsors are to be fully initiated Catholics in full com munion with the Church (i.e. those in civil unions are not allowed to serve as sponsors).

5. When sponsors are represented by pr oxies, the latter should be Catholic and the sponsors must give explicit indication of their desire to assum e the role and responsibilities of sponsors. Spons ors and proxies should be noted in the Baptismal Register.

6. A Roman Catholic cannot fulfill the function of sponsor for a m ember of another Christian com munity. However, because of the ties of blood or friendship, a Christian of another community can be admitted as a Christian witness of the Baptism with a Rom an Catholic sponsor. In com parable circumstances, a Roman Catholic may be a Christian witness f or a member of another Christian com munity. Their nam es should be recorded in the Baptismal book. (CIC, 877; EGD, 5 amended)

7. Testimonial Letters for Sponsors

a. It has become the practice of som e parishes to seek a letter of testim ony from the parishes of those who ha ve been asked to be Baptism al godparents or Confirm ation sponsors. This can create a burden on priests and parish staffs. To be a sponsor for either Baptism or Confirmation, it is required that the person be a baptized, confirmed and practicing Catholic (CIC, 872-874). If the sponsor is m arried, the marriage must be a valid and recogni zed marriage in the Church. No letter of suitability from the sponsor’s parish is required by canon law or diocesan guidelines. Section F F - 30 SECTION II: RITE FOR BAPTISM OF INFANTS 2009

Please inform Parish Director of Religious Education, baptism al teams and others that there is no requirem ent for such letters of testimony from the priest or parish of the Baptismal or Confirmation sponsor.

b. Sponsors should not be required to produce a sacram ental certificate unless there is realistic concern that the person does not m eet the criteria for being a sponsor. The Baptism al certificate will m ost likely not include First Holy Com munion information and this should not be required.

D. Place and Day of Baptism

1. To reflect the communal nature of faith, the ecclesial aspect of Baptism and its relationship to Confirmation and the Eucharist, Baptism should take place in the parish church and not in a private home (CIC, 857, 860).

2. For this same reason, Sunday should be the normal day for the celebration of the Sacrament.

E. Ritual Church: Persons who are 14 years of age can select their ritual affiliation at the time of Baptism. An inf ant is baptized into the rite which is chosen by the parents. If com mon consent is lacking, the child follows the rite of the father. (CIC, 111)

F. Name of child to be baptized: Parents, sponsors and the pastor are to take care that a name foreign to Christian sensibility is not given. (CIC, 855) Canon law no longer allows the baptism al minister to provide a Christian nam e if the parents have not chosen one.

G. Register

1. General procedure: Where the parents of the ch ild to be baptized are not personally known, the parents should provide a birth certificate to the parish before a issuing a baptism al certificate. This ensures that the parish can verify the information in the baptis mal entry (e.g. paternity, place of birth, etc.). However, the baptism of th e child m ay not be delayed when a certificate is not available and the bap tism itself must be promptly recorded in the register. The m inister who celebrates the Baptism must carefully and without delay record the following information: name of the person baptized, parents, place and date of birth, place and date of the celebration of Baptism, sponsors or Christian witness. The reco rd is to be kept at the parish where the Baptism was celebrated.

Section F F - 31 SECTION II: RITE FOR BAPTISM OF INFANTS 2009

2. Baptisms that did not occur in the parish church

a. Prison Baptisms should be recorded in the Baptismal register of the parish within which the prison is located. Special attention should be paid to preparing the incarcerated f or full initiation (Baptism , Confirmation , Eucharist ) and not solely Baptism. (CIC, 878) b. Emergency Baptism at hospitals should be recorded in the parish register within which the hospital is located. (CIC, 878) Parents should be reminded that at the earliest convenience they should contact their parish priest to arrange for the supplying of the rite.

3. Child born of an unm arried mother: The nam e of the m other is to be inserted if there is public proof of her maternity or if she asks this willingly, either in writing or bef ore the pastor and two witnesses ; likewise, the nam e of the f ather is to be inserted if his paternity has been proven either by a public document or by his own declaration before the pastor and two witnesses. In other cases, the nam e of the one baptized is recorded without any indication of the name of the father or parents. (CIC, 877.2)

4. Proof of child’s paternity: Ways to prove paternity of child.

a. Parents are married at the time of conception. b. If not married at the tim e of conception, but do m arry before or after the birth of the child, at the tim e the couple procures the m arriage license, they can com plete and f ile an acknowledgm ent of paternity form. Once filed, the couple can then request an am ended birth certificate from the Department of Health, Bureau of Vital Statistics. c. If the couple is not m arried and the father wants to confirm his paternity, he can file an acknowledgm ent of paternity form with the Department of Health, Bureau of V ital Statistics. The m other cannot file this form on behalf of the father. d. Court action.

5. Changing Baptismal records:

a. Adoptions:

i. Finalized adoption: Only the nam es of the adopting parents are to be recorded without any notation of the fact of adoption.

ii. Adoption in process : The m inister is to request an official document from the lawyer, or authorized adopting agency, stating that the child is legally free for adoption. (NB: this will Section F F - 32 SECTION II: RITE FOR BAPTISM OF INFANTS 2009

be 30 days after the natural parent(s) surrender the child for adoption) and that permission for Baptism has been given by the natural parent(s). Once this permission has been given, the child may be baptized and the baptism recorded in the register under the adoptive nam e, but no certificate of the baptism may be issued until the final decree of adoption is presented by the family. If this authorization is not available, the Baptism should be postponed until the final order of adoption has been issued. In the case of older adopted ch ildren (6 years and older), the Baptism should await the issuance of a final order of adoption. In all cases enter the nam es of adopting parents without any notation of the fact of adoption.

iii. Recording adoptions in Baptism al Records: In cases of older children or where the parents are not concerned with the secrecy of the adoption, the changes can be made at the parish. The parish must have a copy of the signed decree of adoption and of the amended birth certificate (which the parish keeps permanently on file). The change s in the record would then be handled as a norm al correction and the word “adoption” would not appear on the record. If the parents wish to keep the adoption secret, the Chancellor assum es the responsibility of adoptions.

In this m ethod, no change is m ade in the baptism al register. Instead, when the adopting parent s or adoption agencies request an amended baptismal certificate, three docum ents should be sent to the chancery: the Certificate of Baptism containing all the information in the baptism al register, the adoption decree, and an am ended birth certificat e if such is provided. The adopting parents should also be allowed to subm it different godparents. The chancery will then issue an amended baptismal certificate. It will also notify the adopting parents that all future requests for certificates should be m ade to the Chancery where the confidential inform ation is filed under the adopted nam e. After the change is m ade, a photocopy of the am ended entry must be sent to the archivist at the chancery so the Archives copies will agree with the parish records.

Section F F - 33 SECTION II: RITE FOR BAPTISM OF INFANTS 2009

b. Correction of spelling/date error : If a spelling or date error is discovered in a baptismal entry, before an alteration is made, the parish first must have legal proof of the correct information (birth certificate). Once having proof, a line is drawn through the incorrect information in the baptism register (not erased or covered) and the correct information is written above the inco rrect. A notation is m ade in the remarks column: "information changed to agree with birth certificate #______, (county) , (state) ." After this correction is made, a note must be sent to the archivist at the chancery so that the Archives copies will agree with the parish records.

c. Immigration: At tim es priests have been asked to change Baptism al records or completely falsify a record. The U.S. Im migration Service has informed the Chancery that such action on behalf of aliens violates several federal statutes and felony crimes. The U.S. governm ent does accept Church records as authentic documents. To falsify such records threatens those who depend on their Baptism al record as their claim to U.S. citizenship.

d. Transsexual operation:

Please see A-28 Section G G - 1 CONFIRMATION 2009

CONFIRMATION

Those who have been baptized continue the path of Christian Initiation through the Sacrament of Confirmation. In this sacr ament they receive the Holy Spirit who was sent upon the Apostles by the Lord on the day of Pentecost.

This gift of the Holy Spirit conforms believers more perfectly to Christ and strengthens them so that they may bear witness to Christ for the building up of His Body in faith and love. They are so m arked with the character or seal of the Lord that the Sacram ent of Confirm ation cannot be repeated. (CIC, 879, 845; RC, 1 & 2;)

I. The Minister of Confirmation

A. The ordinary minister of Confirmation is a bishop (CIC, 882).

B. All priests, ipso iure, may administer the Sacrament of Confirmation in danger of death. (CIC, 883.3)

C. Priests mentioned in Canon, 883.2 also ha ve the faculty to confirm (a) in the case of the readm ission to communion of a baptized Catholic who has been an apostate from the faith and also (b) in the case of a baptized Catholic who has without fault been instructed in a non- Catholic religion or adhered to a non- Catholic religion, but (c) not in the case of a baptized Catholic who, though raised in the faith, was never confirmed. (NSC, 28)

D. In the instance m entioned in (C) above, in order to m aintain the inter- relationship and sequence of Confirm ation and Eucharist as defined in CIC, 842.2, priests who lack the faculty to conf irm should seek it from the diocesan bishop, who may, in accord with Canon 884.1, grant the faculty if he judges it necessary (NSC, 29). Canon 885.2 states: "A presbyter who has this faculty must use it for those in whose favor the faculty was granted."

E. Deacons: An adult should be im mediately confirmed after the reception of Baptism by the m inister who confers the Baptism. Since a deacon cannot administer Confirmation, he cannot bapti ze an adult except in danger of death. Deacons may baptize infants and children under the age of seven. Such children will then be confirmed in the usual way by the bishop. Persons seven years old and older will be baptized by a priest and conf irmed by him as part of the same ceremony. (CIC, 97.2, 852, 866, 883.2, 891)

II. Recording Confirmations

The names of the confirmandi, their parents and sponsors, and the dates and places of baptism should be prom ptly and fully record ed in the Confirmation register, with the name of the confirm ing minister. A noti ce of Confirm ation should be sent to the Section G G - 2 CONFIRMATION 2009

parish of baptism of each confirmand. In the case where the candidate is prepared at his or her home parish or another parish, but the reception of the sacrament takes place in a parish other than the hom e parish in the diocese (e.g. Adult Confirm ation at the First Sunday of Advent, neighboring parish due to the candidates unavailability when Confirmation occurred at the hom e parish), the home parish records the Confirmation in its Confirmation register.

III. Guidelines For the Preparation for the Sacrament of Confirmation

A. Qualifications of Candidates:

1 Each baptized Catholic has the right and the obligation to receive the Sacrament of Confirm ation, but the candidate has the responsibility to personally choose to com plete initiation into the faith life of the Church. The candidate may request the sacrament if he or she:

a. is baptized and able to renew baptism al promises, unless a grave reason suggests otherwise; b. exhibits an active faith life and knowledge of the Church; c. participates in the sacram ental life of the Church, especially Eucharistic liturgies; d. is willing to com mit to ac tive involvement in the parish Confirmation catechesis; e. is willing to respond to the call to active ministry; f. is willing to continue to learn and grow in f aith following Confirmation and throughout his/her lifetime.

2. Age of Candidate: Students receiving Confirm ation are to receive the sacrament at the end of their 10 th grade year. The sacramental preparation is to be a two (2) year process beginning in the 9 th grade. Preparation for the sacrament of confirmation is most important. Extensive catechisis is necessary, distinct from the regular religious education programs. The 9th grade year can be m ore general regarding catechesis, but the 10 th grade should be more specific to the sacrament of Confirmation. The age of the candidate from a Catholic School is the sam e as those in the public schools. Additional inform ation for Catholic School students can be found on page G-4 of this section.

3. One Confirmed at Birth: Confirmation may not be repeated. (CIC, 845) The young person can be encouraged to participate in the preparation and celebration. At the tim e of Confir mation, he or she would sim ply be greeted and blessed rather than anointed.

Section G G - 3 CONFIRMATION 2009

B. Sponsors (CIC, 892-893; 874)

1. Sponsors represent in a personal way the witness and support of the parish community. Opportunities for catech esis should be offered to the sponsors in order to assist them in fully understanding their role in the ongoing formation of the candidates. The sponsors should participate with the candidates in their preparation, as well as the celebration. It is desirable to choose as sponsor the one who undertook the same function in baptism. (CIC, 893.2)

2. To perform the role of sponsor , the conditions of Canon 874 m ust be fulfilled, therefore it is necessary that a person: a. be designated by the one to be confirmed, by the parents or the one who takes their place or, in their ab sence, by the pastor or m inister and is to have the qualifications and intention of performing the role. b. have completed the sixteenth year, unless a different age has been established by the bishop or it seems to the pastor or minister that an exception is to be made for a just cause. c. be a Catholic who has been confirm ed and has already received the Sacrament of the Eucharist and l eads a life in harm ony with faith and the role to be undertaken. An example of not living the life of faith is being in an invalid marriage. d. not be bound by any canonical penalty legitim ately imposed or declared. e. not be the father or the mother of the one to be onfirmed.

3. More than one Sponsor : One sponsor (m ale or female) is sufficient; but there may be two (one of each sex). (CIC, 873) If the candidates are children, they are accom panied by one of their sponsors or parents and stand before the celebrant (e.g., only one places their hand on the shoulder of the candidate). (RC, 38)

4. Sponsor-Proxy: A proxy m ay be used, but it is recom mended that someone nearby be chosen to sponsor, so that he or she can becom e more involved in the candidate's preparation.

5. Testimonial Letters for Sponsors : It has becom e the practice of som e parishes to require sacram ental certificates or letters of testim ony from sponsors who are from another parish. It is not required or is forbidden by Canon Law nor diocesan guidelines to require certificates or letters of If there is a concern, the parish m ay ask the sponsor to sign a letter stating that he or she m eets the requirements and conditions to be a sponsor, but this is not a requirement.

Section G G - 4 CONFIRMATION 2009

C. Parents: For the Sacrament of Confirmation, the parental role is very m uch one of spiritual companion and advisor, that is, both parent and child learning and growing in understanding of Catholic trad itions and beliefs. As part of their continuing support and witness, parent s should attend catechetical sessions provided by the parish for their own faith form ation. W ith the parish' s help, parents will be better able to share thei r own faith journey, thereby helping the candidate reach his or her own decisi on to go forward in faith. It is recommended that for the preparation for the reception of the Sacram ent, there will be at least one hour/session for the parents. The session m ay include a focus on the Sacrament of Confirmation and how to understand and support the adolescent’s faith formation.

D. Catechesis: Keeping in m ind that all catechesis should lead a person to a conscious, active and living faith, each parish should provide a process of immediate preparation to celebrate Rite of Confirmation. Because Confirmation strengthens the initiation process toward an active Catholic life, candidates must be mature enough to m ake a m ore conscious com mitment to Christ and His Church. Therefore, we request that the reception of Confirm ation not take place before the com pletion of the sophom ore (10th grade) year of high school and be preceded by a one year preparation during freshman (9th grade) year. The freshman year (1 st year) of the catechesis for Confirm ation preparation focuses on fundamental teachings of Catholic faith. The sophomore year (2nd year) will include service projects, at least one retreat, and specif ic instruction on the meaning and responsibilities of the Sacrament of Confirmation.

Catholic High Schools: Students attending Catholic Schools are to receive their preparation in the Catholic school: however, students are to make every effort to be part of the life of their parish so as not to sim ply ‘arrive’ on the day of the conferral of the sacram ent. They are en couraged to be part of the lif e of the parish by participating in at least one (1) parish ministry. The students must also attend the Conf irmation retreat with thei r parish in addition to their yearly school ‘class’ retreat. The student is al so to fulfill the service hour requirem ent outlined by the parish, and the Catholic high school should look to see what service project hours at the parish can be applied to their school requirem ent. Parents/Guardians of confirmandi must also attend the required catechesis outlined by the parish to fully participat e and support their child in preparation for the sacrament.

Home school: Parents are the prim ary educators of the children’s faith. If parents so choose, they m ay home school their child in preparation for the Sacraments of Initiation and Penance. Th e pastor should assist the parent(s) in regards to the curriculum , while m eeting with the child at the end of the preparation to help the parent determine readiness for the sacrament(s).

Section G G - 5 CONFIRMATION 2009

E. For baptized Catholics who seek Confirmation as adults: Some adult Catholics though raised in the faith, for various reasons, were not confirmed in their youth. These persons are not to be confused with "baptized, uncatechized Catholics." The parish should develop flexible pr ograms to prepare these adults for confirmation. They are to be conf irmed by the bishop, at the parish confirmation celebration. For a recom mended catechetical program for adult Catholics seeking confirmation refer to “Adult Confirmation Preparation in the Diocese of Corpus Christi Apart from the RCIA” (available from the Religious Education Office). There is a diocesan-wide Confirmation for all Catholics over the age of 18 on the First Sunday of Adve nt. (for requirements please refer to the Diocesan Religious Education Policy Manual.)

F. Liturgy: The Rite of Confirm ation should be carefully prepared and well executed, following the Rite of Confirm ation. A guide for preparing the liturgy is available from the Office of W orship. It is recommended that the Sacrament of Confirmation be celebrated during the Easter Season of the second part of preparation. Please call the Bishop’s O ffice for scheduling of the Sacrament of Confirmation.

1. The ceremony should norm ally be celebrated within Mass. The Sacrament of Confirm ation should be held at a tim e when the parish community can witness and participate in this celebration of the growth of their parish family.

2. Use of Stoles and/or Robes: It has becom e a practice in som e communities for the candidate to be presented with stoles af ter the Confirmation rite. The Bishops Co mmittee on the Liturgy has deem ed this an inappropriate symbol and practice for Confirmation, and requested that it be discontinued. It is also not appropriate for any robes to be worn by the candidates.

3. Please follow the Rite for Conf irmation (CIC, 846; 880). Slides or other invasive media are inappropriate in the Confirmation liturgy.

G. Confirmation and Matrimony: If they can do so wit hout serious inconvenience, Catholics who have not yet received th e Sacrament of Confirm ation are to receive it before being adm itted to marriage. (CIC, 1065) If one has not been confirmed and presents him self or he rself for m arriage, then Confirm ation should be given if the person can be ade quately prepared and Confirmation with the bishop is scheduled in that parish or nearby before the m arriage takes place. If it is im possible to prepare som eone for Confirm ation adequately before marriage, then the priest or deacon should proceed with the wedding but use every means possible to see that the pe rson is confirmed on the first occasion after the marriage has taken place.

Section G G - 6 CONFIRMATION 2009

H. Confirmation Name: As greater em phasis is placed on the intim ate connection between Baptism and Confirm ation, the Baptism al name is seen as having greater significance. Candidates m ay choose a Confirm ation name if they so desire. This is especially true if the Baptism name is not a saint's name.

I. Confirming Those Entering Full Com munion: All baptized persons who have not been Confirmed are capable of r eceiving Confirmation. (CIC, 889) In the Eastern Orthodox Churches, the Sacram ent of Confirm ation (Chrismation) is always lawfully administered by the priest at the sam e time as Baptism. Even though no mention is made of the Conf irmation in the canonical testim ony of Baptism, this does not give grounds for doubting that the sacram ent was conferred. Therefore, a m ember of an Eastern Church who enters full communion in the Roman Catholic Church is not re-confirmed.

J. The parish m ust provide the opport unity for the candidates as well as the encouragement to receive the Sacram ent of Penance before the reception of Confirmation. Section H H - 1 EUCHARIST 2009

EUCHARIST

Finally, they come to the table of the Eucharist, to eat the flesh and drink the Blood of the Son of Man so that they m ay have eternal life a nd show forth the unity of God' s people. By offering themselves with Christ, they share in His universal sacrifice: the entire com munity of the redeemed is offered to God by their High Priest. They pray for a greater outpouring of the Holy Spirit so that the whole hum an race may be brought into the unity of God' s family. (Christian Initiation, General Introduction, 2)

I. Liturgical Year and the Calendar

The historical events by which Christ Je sus won our salvation through his death are not merely commemorated or recalled during the course of the liturgical year; rather, the celebration of the liturgical year exerts a special sacramental power and influence which strengthen Christian life. (Apostolic Letter on the Calendar, Paul VI)

The Church celebrates the memory of Christ's saving work on appointed days in the course of the year. Every week the C hurch celebrates the m emorial of the resurrection on Sunday, which is called the Lord' s Day. This m emorial is also celebrated together with the passion of Jesus on the great feast of Easter once a year. Throughout the entire year, the mystery of Christ is unfolded and the birthdays (days of death) of the saints are com memorated. (General Norms of the Liturgical Year and the Calendar, Section 1)

A. Holy days of obligation

1. In addition to Sunday, the following are Holy Days of Obligation in the United States:

Solemnity of Mary, Mother of God (January 1) Ascension of the Lord (7th Sunday of Easter) Assumption of Mary (August 15) All Saints (November 1) Immaculate Conception (December 8) Christm as (December 25)

2. Anticipated Masses for Sunday and Solemnities

a. Anticipated Masses should be scheduled in the evening (EM, 28). For pastoral reasons, however, anticipated Masses m ay be celebrated earlier in the Diocese of Corpus Christi; however, no anticipated Mass for Sunday or hol y day may be scheduled earlier than 4:00 p.m.

Section H H - 2 EUCHARIST 2009

b. The obligation of assisting at Mass is fulfilled by attending a Mass celebrated anywhere in a Eastern or Latin rite, either on the Sunday or Holy day itself, or on the evening of the preceding day. (CIC, 1248.1)

Accordingly, participation in any Mass (e.g. Nuptial Mass celebrated after 4:00 p.m. on a Saturday) f ulfills the precept. In such celebrations, the liturgical norms for the particular Sunday or holy day are to be observed. In order to determ ine when ritual Masses are permitted to be celebrated, please refer to the norms for the Individual Ritual Masses found in the Roman Missal.

c. On a back-to-back occurrence of Sunday and Holy Day , there is a precept of Eucharist participation for each day. However, whenever January 1, the Solem nity of Mary, Mother of God, or August 15, the Solem nity of th e Assumption of Mary, or November 1, the Solemnity of All Saints, falls on a Saturday or on a Monday, the precept to attend Mass is abrogated (USCCB, 11/17/92, Congregation for Bishops, 7/4/92). While the holy day obligation is automatically abrogated on these days, the liturgy of the feast is still to be celebrated in every parish and institution at a convenient time in such a way that the dignity of the feast is maintained.

B. Paschal Triduum: The instruction contained in the Roman Missal relating to the Paschal Triduum should be carefully observed. The num ber of celebrations should be lim ited to those deemed truly necessary for pastoral needs. Funeral Mass is not allowed on Holy Thursday, and throughout the Paschal Triduum. However, a funeral outside of Mass is always perm itted. The Sacrament of Matrimony is prohibited on Good Friday and Holy Saturday, the Sacraments of Penance and Anoi nting of the Sick, however can be celebrated.

1. Holy Thursday: Parishes are asked to adhere to the tim e of day indicated in the instructions of the Roman Missal: "The Mass of the Lord's Supper is celebrated in the evening, at a convenient hour, with the full participation of the whole com munity and with all the priests and clergy exercising the ministry." The Loca l Ordinary may allow one additional Mass to be celebrated for those unable to attend the solem n celebration of the Lord's Supper in the evening. This Mass m ust not prejudice the principal evening Mass. (Roman Missal, Holy Thursday)

2. Good Friday: The celebration of the Lord' s Passion should begin about 3:00 p.m., unless pastoral reasons sugge st another hour. If the size or nature of a parish so indicates, the pastoral services m ay be repeated Section H H - 3 EUCHARIST 2009

later. Holy Com munion may be gi ven to the f aithful only at the celebration of the Lord's Passion, but may be brought at any hour of the day to the sick who cannot take part in the service. (Rom an Missal, Good Friday)

3. Easter Vigil (Holy Saturday) : Only af ter the Solem n Vigil during the night does the Easter celebration be gin. Before the celebration on Holy Saturday evening, Holy Com munion may be given only as Viaticum . The entire celebration of the Easter Vi gil takes place at night. It should not begin before nightfall; it shoul d end before daybreak on Sunday. (This Vigil should not begin until the conditions allow for the symbolism of the Light of Christ com ing into the darkness of the world to be apparent). Usually nightfall does not begin before 7:00 p.m . at the Easter time of the year. In response to the Circular Letter Concerning the Preparation and Celebration of the Easter Feasts (January 16, 1988), the Bishop's Committee on the Liturgy on several occasions has recommended that the time for the Vigil be scheduled no earlier than 45 minutes to one hour after the tim e for sunset to ensure darkness. It is recommended that the parish schedule the Easter Vigil for 8:00 pm.

Regarding the Easter Fire, great care m ust be taken to ensure the safety of persons and property. The ritual expects the fire to be outdoors. There should be an adequate num ber of fire extinguishers and water, as well as personnel trained to use them , in proximity in case of problem s. Altar servers should be educated a bout safety concerning open flam es (Easter fire, candles, etc.) so as to avoid their being burned or having their clothes or hair catch on fire.

4. Christmas Midnight Mass is not to be celebrated in a private hom e. Only in churches, chapels and nur sing homes is the celebration of Midnight Mass allowed.

II. Offices and Ministries in the Mass

A. Place of priest at the Eucharist:

1. Celebration

a. Every priest in the Diocese of Corpus Christi is expected to have read & abide by the norms set forth in the General Instructions of the Roman Missal (USCCB, 2003), which is available in English and Spanish in the Office of Worship.

Section H H - 4 EUCHARIST 2009

b. The vestment proper to the priest celebrant at Mass and other sacred actions connected with Mass is, unless otherwise indicated, the chasuble, worn over the alb and stole (GIRM, 337) Concelebrating priests wear an alb with stole and chasuble, or if a good reason arises (e.g. large num ber of concelebrants or lack of vestments), concelebrants other than the principal celebrant m ay omit the chasuble and sim ply wear the stole over the alb. (GIRM, 209)

c. The Eucharistic Prayer is the prayer of the Church and not a private prayer. The people, the n, have a right to the official prayer of the Church in public liturgy and not a private composition, regardless of its beauty and timeliness. Private interpolations where options are not allowed intrude on the public worship of the Church. (CIC, 846.1; RS, 51)

d. The homilist should not m ake the sign of the cross before and after the hom ily. The General Instruction directs the celebrant to make the sign of the cross at the beginning of the Introductory Rite and only at that time.

The homily is part of the Liturgy and is strongly recommended. The hom ily should ordinarily be given by the priest celebrant him self, he m ay entrust it to a concelebrating priest or occasionally, according to circumstances, to the deacon, but never to a lay person. There is to be a hom ily on Sundays and holy days of obligation at all Masses that are celebrated with the participation of a congregation; it m ay not be om itted without a serious reason. It is recom mended on others days (weekdays of Advent, Lent a nd Easter) as well as other festive days and occasions where the people com e to the church in greater numbers”. (GIRM, 65-66)

e. The host should not be broken during the institution narrative of the Eucharistic Prayer. The consecration is a narration or proclamation and not a re-enactm ent. The host should be broken at the fraction rite. (GIRM, 83; RS, 55 &73)

f. The "Sign of Peace" (GIRM, 154) com es within the rite of communion and thus is a preparation for the reception of communion. The priest is to give a sign of peace to the deacon or other m inisters in the sanctuary, but not to the congregation who offer a sign of peace to each other. The Section H H - 5 EUCHARIST 2009

priest is not to leave the sanctuary during the sign of peace unless pastoral necessity proves contrary. (GIRM, 154; RS, 72)

2. Concelebration

a. Concelebration is required at the ordination of bishops and priests, at the blessing of an abbot, and at the Chrism Mass. Concelebration is also recom mended, unless the good of the faithful should require or suggest otherwise, at: -- The Evening Mass of the Lord’s Supper -- The Mass for councils, meetings of bishops, and synods -- The conventual Mass and the principal Mass in churches and oratories -- The Mass of any kind of m eeting of priests, whether secular or religious. (GIRM, 199)

Concelebration is also optional at other tim es. It m ay take place provided the needs of the faith ful do not require or suggest individual celebration. Priests ar e fully entitled to celebrate the Eucharist individually, but not wh ile a concelebration is taking place in the same church or oratory. (CIC, 902)

b. The concelebrants put on the vestm ents usual for individual celebrants. For a good reason, how ever, the concelebrants m ay omit the chasuble and wear the st ole alone over the alb (GIRM, 209; RS, 124), but the principal celebrant always wears the chasuble. (GIRM, 337, 209; RS 123 & 126)

c. Catholic priests are f orbidden from concelebrating the Eucharist with priests or ministers of churches or ecclesial communities who do not have full-communion with the Catholic Church. (CIC, 908)

d. The concelebrants approach the altar for the Eucharistic Prayer after the principal celebrant has concluded the prayer over the offerings. If there are a great num ber of concelebrants, only some of them should be invited to stand with the principal celebrant at the altar. The deacons rem ain "behind the concelebrants, but in such a way that one of them may assist at the cup and the book as needed." The Eucharistic Prayer should be chosen prior to the celebration. The principal celebrant begins the Eucharistic Prayer only after the concelebrants ha ve taken their places. (BCL, Guidelines for Concelebrations 2003; GIRM, 215)

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e. Concelebrating priests recite the epiclesis, words of consecration, anamnesis, and post-consecratory epiclesis in a very low voice that the principal celebrant' s voice be clearly heard. It is a praiseworthy practice for the parts that are to be said by all the concelebrants together and for wh ich musical notation is provided in the Missal to be sung. The concelebrants listen in silence during the post-Sanctus and the intercessions (GIRM, 218).

f. Unless otherwise indicated, only the principal celebrant m akes the gestures. (GIRM, 217) However, -- At the epiclesis, the concelebrants speak the words with both hands out-stretched toward the offerings. -- At the words of institution each concelebrant extends his right hand toward the bread and toward the chalice – and afterward bows profoundly as the principal celebrant genuflects. (GIRM, 216ff)

g. Only one chalice and pate n are elevated at the doxology by the celebrant and a deacon or concel ebrant (BCL, Guidelines f or Concelebration, 36).

h. After the Eucharistic Prayer is concluded, the priest with hands joined says the introduction to the Lord’s Prayer. W ith hands extended (in the orans position) he then says this prayer with the people. (GIRM, 152)

i. The principal celebrant elevates a host, consecrated in the sam e Mass, slightly above the paten or the chalice & facing the people says: This is the Lamb of God. (GIRM, 243)

j. After the celebrant receives from the chalice, he begins the distribution of communion to the faithful without waiting for the concelebrants to receive the chalice.

k. The concelebrants approach th e altar one after another or, if two chalices are used, two by two. They genuflect, partake of the Blood of Christ, wipe the rim of the chalice, and return to their seats. The deacon or a concelebrant drink from the chalice presented to them. The chalice may be passed from one to another. (GIRM, 246)

B. Place of Deacons at Mass : For guidelines on the m anner in which a deacon exercises his liturgical function at Mass. (cf GIRM, 171-186)

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1. The various duties of the deacon at Mass m ay be distributed am ong several deacons, present and properly vested. (GIRM, 109; Congregation of Rites, Instruction, 21 6/68, 4 & 5) Other deacons who are present but not called upon to f unction in the celebration should not vest or occupy a specific place in the sanctuary, unless they are participating in the Order of Deacons, e.g., at the Ordination Mass of another deacon. (cf. BCL, 10/81)

While the priest rem ains at the chair, the deacon prepares the altar, assisted by the acolyte, but it is the deacon's place to take care of the sacred vessels him self. He also assists the priest in receiving the people's gifts. (GIRM, 178)

C. Extraordinary Ministers of Ho ly Communion (CIC, 910.1; RS, 154-160) are under the jurisdiction of the bishop. (Re: request, approval, mandate, training, catechesis, deputation, etc.)

1. Extraordinary Ministers of Ho ly Communion may be designated to distribute Holy Com munion at Mass or to bring Holy Com munion to those confined to hospitals, institutions or their own home.

2. It is especially desirable that Extraordinary Ministers of Holy Communion take the Holy Communion from Mass on Sundays and Holy Days, as an extension of the com munity liturgy, and bring it to those confined at home.

3. No one can begin this m inistry without instruction, careful practical training by the local priests, the bishop's mandate and a parish deputation ceremony at Mass.

4. Patients and staff of instituti ons and fam ilies of the hom ebound must receive a careful explanation before initiation. This includes:

a. emphasis on the authorization by the Holy Father and the bishop.

b. distinction between Holy Orde rs (consecration of the Eucharist) and lay ministry (distribution of the Holy Communion).

c. description of the ceremony.

d. arrangements for place, tim e, assembly of patients, bedside arrangements, etc.

e. assurance of regular pastoral visitation and availability of a priest. Section H H - 8 EUCHARIST 2009

f. introduction of the Extraordinary Ministers of Holy Communion to staff and patients by the local priest bef ore initiation of the program.

g. an explanation to the f amilies of institutional patients, where possible.

5. Application for a m andate is made in writing by the local priest to the bishop, stating the education the candidates have received, their readiness for this ministry and the name of each candidate.

6. The candidates must be 18 years of ag e or a senior in high school, fully initiated in the Church, persons of genuine Eucharistic f aith, living exemplary Catholic lives and have sound psychological m aturity. The person must have no impediment to sacramental reception. Great care is needed in this selection and should involve the opinions of the priest and laity. The candidates may be men or women, laity or religious.

N.B. Persons in irregular m arriages, cohabiting couples, m embers of forbidden organizations (e.g. Freem asonry etc.), priests who have left active ministry (even if laicized), notorious sinners, etc. are prohibited from this ministry.

7. It must be kept in m ind that Extraordinary Ministers of Holy Communion are mandated for Mass only for tim es of genuine need due to the lack of ordinary ministers and great numbers of communicants.

8. The mandate is given to a specific person and for a specific place. In any case, the mandate terminates if the minister moves, or at the discretion of the bishop and the local priests. It is given only as long as the spiritual good of the faithful is served and wher e general necessity requires. This is a temporary ministry and pastors should replace som e ministers each year.

9. Norms for determ ining need, selecting, training and m andating Extraordinary Ministers of Holy Communion in the diocese m ay be obtained by contacting the Office of Worship.

10. Any training of Extraordinary Ministers of Holy Com munion should include catechesis on:

a. the ecclesial nature of the Eucharist as the com mon possession of the whole Church.

Section H H - 9 EUCHARIST 2009

b. the Eucharist as the m emorial of Christ's sacrifice, his death and resurrection, and as the sacred Banquet.

c. the Real Presence of Christ in the Eucharistic elements, whole and entire, in each element of bread and wine. d. the kinds of reverence due at all tim es to the sacram ent, whether within the Mass or outside the celebration.

e. directives of the General Instruction of the Roman Missal

11. Specific directives regarding Ex traordinary Ministers of Holy Communion

a. Extraordinary Ministers of Holy Com munion do not communicate themselves when they assist th e priest at Mass. (GIRM, 160). After the priest has received communion in the usual way, the ministers (both the deacon and the Extraordinary Ministers of Holy Communion) receive communion from the priest. If necessary, the priest may depute to one or two Extraordinary Ministers of Holy Communion to assist with com munion of the rem aining Extraordinary Ministers.

As ministers exercising their office, they should receive communion under both kinds. The priest or deacon offers the chalice to the Extraordinary Mi nister of Holy Com munion. The Extraordinary Minister of Holy Communion then receives a cup or ciborium from the priest or deacon and distributes to the faithful with the words " The Body of Christ" or " The Blood of Christ". Additions or omissions are forbidden.

b. An Extraordinary Minister of Holy Com munion fulfills his/her function in a Mass only when ther e are not a sufficient num ber of ordinary ministers present. "The Pontifical Commission indicated that when ordinary ministers (bishop, priest, or deacon) are present at the Eucharist, whether they are celebrating or not, and are in sufficient number and are not prevented from doing so by other ministries, the Extraordinary Ministers of Holy Com munion are not allowed to distribute communion either to themselves or to the faithful". (Apostolic Pro-Nuncio Letter, 9/21/87; RS, 157)

c. Acolytes, Extraordinary Ministers of Holy Com munion, Lectors, Altar Servers, and other lay liturgical m inisters may wear the alb or other suitable vesture or ot her appropriate and dignified clothing. (GIRM, 339)

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d. In bringing Holy Communion to the sick or home-bound, the Host is to be placed in a pyx. It is not to be carried in a handkerchief or any other receptacle. If Extr aordinary Ministers of Holy Communion accept the Host for the sick during Com munion time, they are to go im mediately to the sick at the conclusion of Mass. They are not to ask for extra hosts in a pyx while receiving Holy Communion. It is not respectful or proper for a m inister to have the Sacred Host with him or he r while visiting af ter Mass with other parishioners.

e. If for any reason a sick person is not able to consum e the Host immediately, it is to be returned to the tabernacle. It is gross negligence to leave the Host in a room for the sick person to receive at a later time.

f. For no reason should any m inister (ordinary or extraordinary) of Holy Communion carry the Host around while shopping or engaged in any other activity, nor should it be kept in one' s home overnight. Hosts are to be brought to the sick im mediately and Hosts that are not consum ed are to be returned to the tabernacle immediately.

12. Lay members of Christ’s faithful may supply for a certain liturgical office according to the norms of law. (CIC, 230). Therefore, those who exercise any lay liturgical ministry must be baptized Catholics in full communion.

D. Altar Servers: a. In accord with the ruling of the Holy S ee, females are allowed to serve at the altar beginning July 1, 1994.

b. All altar servers should be properly prepared for assisting the priest and deacon at Mass.

c. All altar servers m ust have made their f irst Holy Communion. (Guidelines for Servers, USCCB, 3)

d. Third grade or af ter their first Holy Communion is recommended for servers to begin this ministry, high school age students should be encouraged to serve at the altar.

e. It is strongly encouraged that the vesture for altar servers be either alb or other suitable vesture. (GIRM, 339)

f. Servers may not distribute Holy Com munion. (Guidelines for Altar Servers, USCCB, 10). Section H H - 11 EUCHARIST 2009

III. The Liturgy of the Word

In the celebration of the liturgy, the W ord of God is not voiced in only one way, nor does it always stir the hearts of the hearers with the same power. Always, however, Christ is present in his Word; as he carries out the mystery of salvation, He sanctifies us and offers the Father perfect worship.

Moreover, the W ord of God unceasingly calls to m ind and extends the plan of salvation, which achieves its fullest e xpression in the liturgy. The liturgical celebration becomes, therefore, the conti nuing, complete and effective presentation of God's Word.

That Word of God, constantly proclaim ed in the liturgy is always then, a living active Word through the power of the Holy Spirit. It expresses the Father' s love that never fails in its effectiveness toward us. (Lectionary for Mass, 4)

A. The Ministry of Lector The lector is instituted to proclaim the readings f rom Sacred Scripture, with the exception of the Gospel. He may also announce the intentions for the Prayer of the Faithful and, in absence of a psalmist, proclaim the Psalm between the readings. (GIRM, 99) In the absence of an instituted lector, other laypersons m ay be commissioned to proclaim the readings from Sacred Scripture. They should be tr uly suited to perform this function and should receive preparation, so that the faithful by listening to the readings from sacred texts m ay develop in their hearts a warm and living love for Sacred Scripture. (GIRM, 101)

1. The Ambo: It is required that churches have a suitable place for the proclamation of the word and toward which the attention of the whole congregation of the faithful naturally turns during the Liturgy of the Word. It is appropriate that this place be ordinarily a stationary am bo and not simply a movable lectern. It should be located in a place where the faithful may clearly see and hear the proclamation. (GIRM, 309)

2. Books for the proclam ation of the W ord: The books containing the readings of the Word of God remind the hearers of the presence of God speaking to his people. Since in liturgical celebrations the books, too, serve as signs and sym bols of the s acred, care must be taken to ensure that they truly are worthy and beau tiful. Each parish should have updated and approved lectionary volum es from which the readings are proclaimed.

Each parish should also have the latest approved Book of the Gospels for use during Sundays and other Solemnities during the Church Year. Section H H - 12 EUCHARIST 2009

3. Proclamation: At the conclusion of the first and second readings at Mass, the proper conclusion of the lector is to be "The Word of the Lord." The priest/deacon is to conclude the gospel with the words "The gospel of the Lord." (UCCB, 3/25/92) Additions or om issions are forbidden.

B. The homily at Mass: The Church calls upon the hom ilist at Mass to develop some point in the readings or of anothe r text from the Ordinary of the Mass of the day, and "should take into account both the mystery being celebrated and the particular needs of the listeners". (GIRM, 65)

1. The Homilist: The Code of Canon Law states that the faculty to preach the homily at the Eucharist is to be granted only to priests and deacons and that all lay persons (this incl udes men and wom en in consecrated life) are forbidden to preach the hom ily at the Eucharist. The diocesan bishop may not dispense from this norm. (CIC, 767.1; GIRM, 66; RS, 64-65)

2. The responsibility of the Homilist:

a. The preparation of the hom ily should grow out of a prayerful penetration of Scripture to a pa rticular people in the present moment in history. It should be concise so that it m aintains a proper balance with the other elements of the liturgical celebration.

b. By his ministry the homilist is required to apply the W ord of God proclaimed or of another text from the Ordinary or from the Proper of the Mass of the day. (GIR M, 65) The hom ily cannot be replaced by a lecture or other presentation unrelated to the Scriptures or the theme for the feast or season.

Appeals for funds, or tape-record ed "talks" or hom ilies may not replace the hom ily. However, the hom ily, properly constructed and delivered, m ay provide m otivation for the support of the missions and for the poor and unfort unate of the world. (RS, 74) Regular letters of the bishop should be read at the tim e of the announcements. Announcem ents should not be m ade before or after the homily, but either before Mass starts or after the Prayer after Communion and before the last blessing. (GIRM, 90)

3. Lay preaching/Commentating

a. Non-ordained persons may be admitted to preach (but not to give the homily) in a church or oratory if in certain circum stances Section H H - 13 EUCHARIST 2009

necessity requires it or in partic ular cases it is useful. (CIC, 766, 767.2; RS, 74) These persons do not speak during the tim e normally reserved for the homily but rather f ollowing the Prayer after Communion. A priest or deac on is to give a hom ily, even if brief on Sundays and solemnities. (GIRM, 66)

b. At Masses with children and only a few adults, it is permitted, with the consent of the pastor, for one of the adults to speak to the children after the gospel, especially if the priest finds it difficult to adapt himself to the mentality of children. (Directives f or Masses with Children, 24)

c. When remarks are given in the liturgical celebration it is im portant that they:

-- are brief and do not destroy the balance and proportion of the celebration. -- do not constitute a second homily. -- are understood as belonging to special occasions and do not become everyday or weekly occurrences.

d. After the greeting of the people, the priest, deacon, or a lay minister may very briefly introduce the faithful to the Mass of the day (GIRM, 48)

e. Remarks made in either of these places in the liturgy should be well prepared and should reflect collaboration with the celebrant and planners of the celebration in order to ensure consistency in the tone and theme of the liturgy and to avoid duplication.

f. The practice of offering "reflections" after Com munion is not sanctioned, as this period in the Eu charist is reserved for a period of silence, a hymn of praise or a psalm. (GIRM, 88)

IV. The Liturgy of the Eucharist

A. Communion under both kinds : Holy Com munion has a m ore complete form as a sign when it is received under both kinds. For in this m anner of reception a fuller light shines on the sign of the Eu charistic banquet. Moreover, there is a clearer expression of the Lord and of the relationship of the Eucharistic banquet to the eschatological banquet in the Father' s kingdom. (Norm s for Communion 20; GIRM, 281)

Section H H - 14 EUCHARIST 2009

It is most desirable that the faithful, just as the priest him self is bound to do, receive the Lord’s Body from hosts consecrated at the sam e Mass and that, in the instances when it is perm itted, they partake of the chalice, so that even by means of the signs, Com munion will stand out more clearly as a participation in the sacrifice actually being celebrated. (GIRM, 85)

1. In conformity with the norm s of the Church Com munion under both kinds should be distributed at S unday Masses and highly encouraged on all weekday Masses in the diocese a nd provided that parishioners have been fully catechized about:

a) The teaching of the Church on the Real Presence b) The correct manner of receiving Communion from the cup c) The fact that when Com munion from the cup is offered it is the option of the individual to receive the precious blood.

2. Communion under both kinds is perm itted at most parochial and special Masses celebrated in the United States. However, Com munion from the cup is not permitted in the following cases:

a. at Masses celebrated in the open with a great num ber of communicants (e.g., in a stadium). (RS, 84; 102)

b. at other Masses where the num ber of communicants is so great as to make it difficult for Communion under both kinds to be given in an orderly and reverent way (e .g., Masses celebrated in a civic square or building that would involve the carrying of the sacred species up and down a number of steps). (RS, 102)

c. at Masses where the assem bled congregation is of such a diverse nature that is difficult to ascertain whether those present have been sufficiently instructed about receiving Com munion under both kinds. (RS, 84)

d. when circumstances do not permit the assurance that due reverence can be maintained toward the Precious Blood both during and after the celebration. (Inaestimabile Donum, 13-14; RS 101)

3. The manner of distribution of Communion is discussed in detail in Norms for the Celebration and Reception of Holy Communion Under Both Kinds in the Dioceses of the United States of America published by USCCB. The m aterial contained in this document should also form the basis for catechesis of a parish concerning Communion under both kinds.

Section H H - 15 EUCHARIST 2009

4. Communion can be given under the fo rm of species of wine alone in cases of necessity. (CIC, 925)

B. Specific considerations:

1. If Mass is celebrated outside of a Church, the Hosts not distributed during the Communion Rite are to be consum ed by the m inisters, or if the Hosts are num erous they are to be transferred im mediately to a nearby tabernacle. It is not proper to allow the Hosts to rem ain in a hall or auditorium for transferal to a tabernacle at a later time.

2. When Communion is distributed under both species, care m ust be taken not to consecrate m ore wine than it is reasonably expected will be consumed by the com municants. Any Precious Blood not consum ed in the distribution of Com munion should be consum ed reverently by the assisting deacons or priests either at th e altar, or at the credence table or in the sacristy im mediately, and not after Mass has concluded. Nor should the sacred species be consum ed by the m inisters as they walk back to the altar after the distribu tion of the cup. (GIRM, 284b; Norm s for Communion 52)

3. Excess consecrated species, body and or Precious Blood must never be poured into the sacrarium or a si nk. (Norms for Communion, 55; RS, 107)

4. The Precious Blood m ay not be reserved in the tabernacle for later use. (GIRM, 284; RS, 107) If the Precious Blood is to be adm inistered as Viaticum, It should be preserved in a leak-proof container reserved for that purpose and brought to the sick person im mediately after Mass. (Norms for Communion, 54)

5. After the distribution of Communion, the extraordinary ministers of Holy Communion with remaining hosts or Precious Blood are to take the cup or paten to the priest or deacon at the altar, credence table, or sacristy to be consumed by him immediately, who then purifies the sacred vessels. It is also perm issible to leave th e vessels that need to be purified, suitably covered, at the credence tabl e on a corporal, and to purify them immediately after Mass following the di smissal of the people. (GIRM, 182, 284)

6. It is most desirable that the faithful, just as the priest himself is bound to do, receive the Lord’s Body from hosts consecrated at the sam e Mass. (GIRM, 85; RS, 89) Only a sm all number of reserved hosts should be kept for communion to the sick, viaticum and Eucharistic devotion.

Section H H - 16 EUCHARIST 2009

7. Small particles that break f rom the Hosts are to be treated with reverence. The ministers should be trained how to consum e them when purifying the vessels.

8. The altar cloth, corporal and purif icator should always be clean. W hen they become even slightly soiled they should be replaced with fresh clean ones. Albs, amices, & vestments likewise should be kept clean.

9. While receiving Communion it is also improper to ask for an extra Host to bring to the sick. In distribu ting Communion, extra Hosts are not to be given to any communicant. It is never allowed for the extraordinary minister of Holy Com munion to delegate anyone else to adm inister the Eucharist, as for exam ple a parent or spouse or child of the sick person who is the communicant. (RS, 159)

10. Whenever one enters into a c hurch/chapel/and or oratory where the Eucharist is reserved in the tabern acle it is appropriate to genuflect, made by bending the right knee to the ground, in adoration of Christ' s presence. A solem n bow to the altar is appropriate upon entering a church/chapel and or oratory if the sacrament is not reserved there but in a side chapel. (cf. GIRM, 274-275)

11. In the United States, the faithful kneel during Mass from the beginning of the Eucharistic Prayer through the great Am en. The congregation then stands for the Our Father and rem ains standing until after the Lamb of God. The faithful kneel after the Lamb of God. (GIRM, 43)

12. When Mass is celebrated where there is a large num ber of people of other faiths at weddings, funerals, etc, care should be taken, lest out of ignorance, non-Catholics com e forward for com munion. It is appropriate to announce at an opportune time that they can remain seated when Catholics come forward to receive Communion.

13. When receiving Holy Com munion the communicant makes a bow as a gesture of reverence for the Blesse d Sacrament and receives the Body of the Lord from the minister, the same holds true for the reception of the Precious Blood. (GIRM, 160)

14. The consecrated host may be received either on the tongue or in the hand, at the discretion of each communicant. The faithful are not permitted to take the consecrated bread or the sa cred chalice by themselves and, still less, to hand them from one to another. (GIRM, 160)

15. The faithful are to bow their head as a sign of reverence before receiving communion. (GIRM, 160) Section H H - 17 EUCHARIST 2009

C. The Eucharistic fast

1. A fast for one hour from food and drink is required before Holy Communion. (CIC, 919.1)

2. Water and m edicine can be taken at any tim e before receiving communion. (CIC, 919.1)

3. Those who are elderly or who are ill, as well as those who care f or them, are excused from fasting. (CIC, 919.3)

4. A priest who celebrates two or three Masses on the sam e day may take something before the second or thir d celebration even if the period of one hour does not intervene. (CIC, 919.2)

D. Communion more than once a day : One who has received the Blessed Sacrament may receive it again on the sam e day only within a Eucharistic celebration in which that person participates. (CIC, 917) Those in danger of death may receive Viaticum anytime. (CIC, 921)

E. Sharing in liturgical worship with Eastern Christians (Orthodox):

1. Between the Catholic Church and the Eastern Churches separated from us there is still a very close com munion in matters of faith; moreover, through the celebration of the Eucharis t of the Lord in each of these Churches, the Church of God is built up and grows in stature and although separated from us, yet these Churches possess true sacram ents, above all (by apostolic succession) the priesthood and Eucharist. This offers ecclesiological and sacram ental grounds for allowing and even encouraging some sharing in liturgical worship (even Eucharistic) with these Churches given suitable circumstances and the approval of Church authority. (DE, 5, 15, 44)

2. Catholics may attend Orthodox liturgical functions if they have reasonable grounds, e.g., arising out of public office or function, blood relationships, desire to be better inform ed, an ecumenical gathering, etc. In such cases, they are encouraged to take part in the common responses, hymns and actions of the Church in which they are guests.

3. In Catholic liturgical services, an Orthodox clergym an who is representing his Church should have the place and liturgical honors which Catholics of equal rank and dignity have. A Catholic clergym an present in an official capacity at an Orthodox service can, if it is Section H H - 18 EUCHARIST 2009

acceptable to his hosts, wear choi r dress or the insignia of his ecclesiastical rank.

4. A Catholic may read the lessons at an Orthodox liturgical function, if he is invited. An Orthodox m ay be permitted to do the sam e at a Catholic liturgical service.

5. The Decree on the Catholic Easter n Churches (27) perm its the Sacraments of Penance, the Eucharist, and the Anointing of the Sick to be given to Eastern Christians who are separated in good faith from the Catholic Church, if they ask for th em of their own accord and have the right dispositions. (CIC, 844.3) However, the Guidelines issued by the Standing Conference of Canonical Or thodox Bishops in the Am ericas generally forbid the reception of the Sacram ents by their faithful from other than Orthodox clergy.

There are other separated Eastern Christians who are not members of the Standing Conference and, consequently, not bound by its Guidelines. Consultation with the authorities of these churches will determ ine pastoral practice. For the Nup tial Mass of an Orthodox and a Rom an Catholic, the pastor of the Orthodox party should be approached for a practical judgment regarding communion for the Orthodox spouse.

F. Viaticum:

1. The faithful who are in danger of death from any cause should be refreshed by Holy Com munion in the form of Viaticum. Even if they have already received Holy Com munion that sam e day, it is highly recommended that those who are in danger of death communicate again. As long as the danger of death lasts, it is recom mended that Holy Communion be adm inistered a num ber of tim es, but on separate days. (CIC, 921) Holy Viaticum should not be delayed too long.

Those involved in pastoral care are to be especially vigilant that the dying receives Viaticum while fully conscious. The cause for the danger of death must be proximate, not remote. For exam ple, a person who is about to undergo open heart surgery is in proxim ate danger; a person taking an airplane trip is only in remote danger. (CIC, 921, 922)

2. All the baptized who are elig ible by law to receive Com munion are obliged to receive Viaticum in danger of death. Children who have not reached the age of reason m ay receive Viaticum provided they can distinguish the Body of Christ from ordinary food and receive Communion reverently. (CIC, 913.2)

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Ideally, Viaticum should be received during Mass and under both species of bread and wine. Those who for m edical reason are unable to take the consecrated bread may receive Viaticum in the form of wine alone. (RA, 27)

V. Place of Celebration

A. The Eucharist should be celebrated in a sacred place, unless in a particular case necessity requires otherwise. In such a case, the celebration m ust occur in a decent place. (CIC, 932.1; RS, 108) A particular case includes not only a single occasion but also an individual priest who m ust celebrate outside a sacred place on a regular basis. Cases of necessity include sickness, old age, distance from a church, pastoral adva ntage such as Masses for children and other particular groups.

A decent place is principally one that would not unduly hinder the participation of the people as a result of undesirable distractions. It is never lawful for a priest to celebrate in a temple or sacred place of any non-Christian religion. (RS, 109)

B. Mass should take place on a dedicated or blessed altar. Outside a sacred place a suitable table may be used, always with a cloth and corporal. (CIC, 932.2)

C. In a non-Catholic church: For a just cause and with the express permission of the local Ordinary, a priest may celebrate the Eucharist in the place of worship of some church or ecclesial com munity which does not have full com munion with the Catholic Church, provided there is no scandal. (CIC, 933)

The local Ordinary's permission is not needed to celebrate the Eucharist in an interdenominational chapel, such as at a hospital, prison, or m ilitary installation, since the canon refers only to the place of worship of som e Christian denomination which is not in f ull communion with the Catholic Church, such as a Protestant or Orthodox Church.

D. A priest should be allowed to celebrate the Eucharist even if he is unknown to the rector (including the pastor/administrator or parochial vicars of a particular parish) of a church, provided he has a letter of recom mendation from his Ordinary or his superior (a celebret) which is dated at least within the year. If he lacks such a letter he can still be a llowed to celebrate if it is prudently thought that he should not be prevented. (CIC, 903)

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VI. Mass Offerings and Intentions

The Code of Canon Law no longer refers to the donation for the application of Mass as a “stipend” (stipendium); rather it speaks of an “offering” ( stips) given by one of the faithful. The term “stipend” suggests a m ercantile exchange of goods for services or the remuneration of a contract. By contrast, the term “offering” clearly signifies that it is a gift freely given by the faithful out of their concern f or the Church and their desire to support its material needs. A Mass offering is gratuitous. The only obligation a priest assum es in accepting an offering is to apply one Mass according to each definite intention. Th e following norms govern the acceptance of Mass offerings, and the proper disposition of requested intentions in the Diocese of Corpus Christi.

A. Offerings for Mass i. In accord with the approved cust om of the Church, each priest, whether celebrant or concelebrant, m ay accept an offering to apply Mass for a certain intention. (CIC, 945.1)

ii. Separate Masses are to be applied f or the intentions f or which an individual offering has been made and accepted. One intention from a person may be for several people. Under ordinary circum stances, however, several individual Mass intentions may not be combined into the intention of a single Mass (For the exception, cf. “Collective Mass Intentions” below)

iii. A priest who has the obligation of celebrating Mass and applying it for the intention of those who m ade the offering is bound by the sam e obligation even if the offerings received have been lost through no fault of his own.

iv. No one is allowed to accept m ore Mass offerings to be applied by himself than he is able to satisfy within a year. (CIC, 953)

B. Additional Masses the same day i. A priest who celebrates m ore than one Mass on the sam e day m ay apply each Mass for an intention for which an offering is given. On Christmas a priest may keep the offerings for three Masses celebrated. On all other days he may keep only one offering, and give the others to purposes prescribed by the bishop.

a. Some compensation by virtue of an extrinsic title is adm issible. (CIC, 951.1) b. Those who must celebrate Mass pro populo (for which there is no offering) on Sundays and holy days m ay keep the offering Section H H - 21 EUCHARIST 2009

from a second Mass which they celebrate that day. (CIC, 951.2)

ii. Except on Christm as, a priest con celebrating (not the celebrant) a second (or third) Mass on the same day may not accept an offering for it under any title. (CIC, 951.2)

iii. In the Diocese of Corpus Christi, offerings accepted after the first Mass must be forwarded to the Chancery for the Diocesan Burse Fund; these monies are used for th e purpose of educating sem inarians and the clergy. Religious Order priests are to send the offerings to their respective order or society.

iv. Parishes which have surplus Masses are to send these to the Office of the Vicar for Priests, for distri bution and use by retired priests, chaplains, and fellow priests whose parishes lack sufficient Mass intentions.

C. Amount of the Offering i. The bishops of a province are to define by decree the amount that is to be offered in the whole province fo r the celebration and application of Mass. A priest may not ask for an amount higher than this. However, a priest is free to accept an offering voluntarily given which is higher or lower than the established amount.

a. In the absence of such a decree, the custom of the diocese is to be observed. However, the or dinary offering for Masses has been set for all the dioceses in the State of Texas at $5.00.

b. Also, members of every kind of religious institute must observe the amount defined by the above m entioned decree or custom . (CIC, 952.3)

c. Mass intentions should not be refused due to the inability of the petitioner to offer the full offering.

ii. If a sum of money is offered for th e application of Masses and there is no indication of the num ber of Masses to be celebrated, the num ber is reckoned on the basis of the am ount of the offering established in the place where the donor lives, unless the donor's intentions must legitimately be presumed to have been otherwise. (CIC, 950)

iii. Mass offerings only become the possession of the priest when the Mass intention is satisfied. It is f orbidden to borrow money from the Mass Offering Account. Section H H - 22 EUCHARIST 2009

D. Publication of Intentions and Records

i. Mass intentions are to be published in the parish bulletin each week, indicating the time of the Mass and the intention of the donor.

a. This announcement suffices, although the priest who says the Mass may wish, for pastoral reas ons, to mention the intention during the general intercessions of the Mass, or at som e other appropriate time.

b. The intention of the donor is not, however, to be m entioned through the use of the inserts pr oper to the Eucharistic prayers used in funeral Masses, unless of course the Mass is itself the funeral Mass.

ii. Each priest m ust accurately record the Masses he has agreed to celebrate and those which he has satisfied. Those who transfer Masses to be celebrated by others should record without delay in a book both the Masses which were received and those which were given to others. The amount of the offerings is also to be noted. (CIC, 955.3, 4)

iii. The pastor or rector of some church or other pious place in which Mass offerings are customarily received should have a special book in which he accurately records the num ber of Masses to be celebrated, the intention, the offering received, and al so the fact of their celebration. (CIC, 958.1)

iv. The duty and right of ensuring that Mass obligations are satisfied belongs to the local Ordinary in c hurches of the secular clergy and to superiors in churches of regular institutes or societies of apostolic life. (CIC, 957)

a. The Ordinary is obliged either personally or through another to inspect every year the Mass offering books. (CIC, 958.2)

b. In the Diocese of Corpus Christi, this responsibility falls upon the deans.

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E. Special Obligations Pertaining to Mass Intentions

i. Upon the death of a priest each priest is to offer three (3) Masses for the repose of a priest of the dioces e after his death (Statue, 109, Fourth Plenary Synod of the United States.)

ii. Missa pro populo: After taking possession of the parish, the pastor is obliged to apply a Mass for the people entrusted to him on every Sunday and holy day of obligation observe d in the diocese. If he is legitimately impeded from this celebration, he should apply a Mass on these same days through another prie st or he, him self, should do it on other days. A pastor who has not satisfied these obligations shall as soon as possible apply as m any Masses for the people as he has omitted. (CIC, 388 & 534) This sa me practice holds true for administrators/priests-in-charge.

iii. Bination and trination: A priest m ay not celebrate Mass licitly m ore than once a day except in those cases in which the law perm its. If there is a scarcity of priests, the local Ordinary m ay allow priests to celebrate Mass twice a day for a just cause; in pastoral necessity he can allow priests to celebrate Mass ev en three times on Sundays and holy days of obligation. (CIC, 950) The norm s given above governing the acceptance of offerings for a second or third Mass are to be strictly observed.

iv. In the Diocese of Corpus Christi the custom exists of celebrating a novena of Masses for intentions associated to All Souls Day, Father’s Day, and Mother’s Day.

F. Collective Mass Intentions

i. Priests serving in the Diocese of Corpus Christi are asked to take special note of the following Decree of the Congregation for the Clergy pertaining to the norm s governing the occasional use of what has become known as the “Collective Mass”, that is to say, a Mass which is offered for several distinctly requested intentions.

ii. Priests serving in the Diocese of Corpus Christi are also asked to take particular note of the directives of the bishop which, in keeping with the decree, specify the norms to be followed locally. The local norm s follow immediately after the text of the decree.

Section H H - 24 EUCHARIST 2009

Decree on “Collective Mass” Intentions (Congregation for the Clergy, February 22, 1991)

ARTICLE I

According to CIC, 948, "separate Masses are to be applied for the intentions for which an individual offering, even if sm all, has been made and accepted." Therefore the priest who accepts the offering for a Mass for a particular intention is bound 'ex iustitia' to satisf y personally the obligation assum ed (cf. CIC, 949) or to com mit its fulfillment to another priest, according to the conditions established by law (cf. CIC, 954-955).

Priests who transgress this norm assume the relative m oral responsibility if they indistinctly collect offerings for the celebration of Masses for particular intentions and, com bining them in a single offering and, without the knowledge of those who have m ade the offering, satisfy them with a singl e Mass celebrated according to an intention which they call "collective."

ARTICLE II

In cases in which the people m aking the offering have been previously explicitly inf ormed and have f reely consented to combining their offerings in a singl e offering, their intentions can be satisfied with a single Mass celebra ted according to a "collective" intention.

In this case it is necessary that the place and tim e for the celebration of this Mass, which is not to be more than twice a week, be m ade public.

The bishops in whose dioceses these cases occur are to keep in m ind that this practice is an excepti on to the canonical law in effect; wherever the practice spreads excessively, also on the basis of erroneous ideas of the m eaning of offerings for Masses, it m ust be considered an abuse which could pr ogressively lead to the f aithful's discontinuation of the practice of gi ving offerings for the celebration of Masses for individual intentions, thus causing the loss of a m ost ancient practice which is salutary for individual souls and the whole church.

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ARTICLE III

In cases described in Articles 2, paragraph 1, it is licit f or the celebrant to keep the am ount of the offering established by the diocese (cf. CIC, 950)

Any amount exceeding this offering shall be consigned to the ordinary as specified in CI C, 951.1, who will provide for its destination according to the ends established by law (cf. CIC, 946)

ARTICLE IV

Especially in shrines or places of pilgrim age which usually receive many offerings for the celebrati on of Masses the rector, bound in conscience, must attentively see to it that the norm s of the universal law on the subject (cf. principally CIC, 954-956) and those of this decree are accurately applied.

ARTICLE V

Priests who receive a great num ber of offerings for particular intentions for Masses, e.g., on the feast of the Commemoration of All the Faithful Departed (All Souls) or on other special occasions, being unable to satisfy them personally within the year's time (cf. CIC, 953) rather than refusing them and thus frustrating the devout intention of those making the offering and keeping them from realizing their good purpose, should forward them to othe r priests (cf. CIC, 955) or to their own ordinary (cf. CIC, 956).

If in these or sim ilar circumstances that which is described in Article 2, paragraph 1 of this decree takes place, the priests m ust be attentive to the dispositions of Article 3.

ARTICLE VI

To diocesan bishops in particular falls the duty of prom ptly and clearly making known these norm s, which are valid for secular and religious clergy, and seeing to their observance.

ARTICLE VII

It is also necessary that the faithful should be instructed in this m atter through a specific catechesis, whose m ain points are as follow: the deep theological meaning of the o ffering given to the priest for the Section H H - 26 EUCHARIST 2009

celebration of the eucharistic sacrifice, the goal of which is especially to prevent the danger of scandal through the appearance of buying and selling the sacred; the asceti cal importance of alm sgiving in Christian life, which Jesus him self taught, of which the offering for the celebration of Masses is an outstanding form ; the sharing of goods, through which by their offering for Mass intentions the faithful contribute to the support of the sacred m inisters and the fulfillment of the Church's apostolic activity.

VII. Bread

A. Wheat bread is necessary for validit y. According to the standing tradition of the Latin Church it m ust be unleavened (CIC, 924.2; GIRM, 320; RS, 48). This is necessary for liceity.

B. The nature of the sign demands that the material for the Eucharistic celebration truly have the appearance of food. Accordingly even though unleavened and baked in the traditional shape, the Euchar istic bread should be m ade in such a way that the priest is able to break the host into parts and distribute them to at least some of the faithful. (GIRM, 321; RS 49) Parishes that are using the very small nickel-sized hosts are urged to begin using a larger host for Communion. They more adequately f ulfill the directiv e of the General Instructions of the Roman Missal. (GIRM, 321)

C. If there is a need to bake the bread for the Eucharist the approved form ula can be obtained from the Office of Worship. The bread must be merely wheat and recently made so that there is no danger of corruptibility (GIRM, 320; RS, 48).

D. Permission may be granted by the bishop to priests and laypersons affected by celiac disease, after presentation of a medical certificate, to consum e low- gluten altar bread. Low-gluten hosts are valid m atter, provided that they contain the amount of gluten sufficient to obtain the confection of bread, that there is no addition of foreign m aterials, and that the procedure for m aking such hosts is not such as to alter th e nature of the substance of the bread (SCDF, 6/95). Hosts that are com pletely gluten-free are invalid matter for the celebration of the Eucharist. (SCDF, 7/93)

Low gluten hosts are available from the Missouri Benedictine Sisters, e-m ail [email protected], call 800.223.2772 or write Benedictine Sisters Altar Bread Dept., 31970 State Highway P, Clyde, MO. 64432.

E. A priest unable to receive com munion under the species of bread, including low-gluten hosts, m ay not celebrate Mass individually, nor m ay he be the principal celebrant at a concelebration. A priest unable to receive com munion under the species of bread, including low-gluten hosts, when taking part in a Section H H - 27 EUCHARIST 2009

concelebration, may with the perm ission of the Ordinary receive com munion through the precious blood alone. (SCDF, 7/93)

VIII. Wine

The wine must be natural from the fruit of the grape and not corrupt (CIC, 924.3). Wine made from any other fruit or chemical is invalid matter. Care must be taken so that the wine does not turn to vinegar. If it becom es so sour that it is regarded m ore as vinegar than wine, it is invalid m atter. The wine must be natural and pure, that is, not mixed with any foreign substance (GIRM, 322-323). The wine is to be poured into the chalices at the Offertory time.

IX. Water

A small amount of water is to be m ixed with the wine. (RS, 50) This needed for liceity only. It need be observed only for the principal chalice in order to preserve the symbol of the one cup (BCL, 1978, 96).

X. Priests Recovering from Alcoholism

A. Priests unable to consume wine may receive by intinction when concelebrating or, when celebrating alone, again by intinc tion, but leaving it to an assistant to consume the consecrated wine (SCDF, 10/12/83). Those who celebrate alone must receive perm ission from the local Ordinary to receive by intinction (SCDF 10/29/82). Concelebrating priest s may receive under the species of bread alone. (SCDF, 6/95).

B. Mustum:

1. Permission to use m ustum can be granted by Ordinaries to priests affected by alcoholism or other conditions which prevent the ingestion of even the sm allest quantity of alc ohol, after presentation of a m edical certificate. By m ustum is unders tood fresh juice from grapes, or preserved by suspending its ferm entation by means of freezing or other methods which do not alter its nature.

2. In general, those who have received perm ission to use mustum are prohibited from being the principal celebrant at concelebrated Masses. There may be some exceptions (for a bishop or superior general, with the bishop’s permission, a priest at his anni versary, etc.). In these cases, the one who presides is to com municate under both the species of bread and that of m ustum, while for the othe r concelebrants a chalice shall be provided in which valid (approved) wine is to be consecrated.

Section H H - 28 EUCHARIST 2009

3. In the very rare instances of laypersons requesting this perm ission, recourse must be made to the Holy See. (SCDF, 6/95)

XI. Sacred Vessels (GIRM, 327-334; RS, 117-120)

A. Among the requisites for the celebration of Mass, the sacred vessels are held in a special place of honor, especially the chalice and paten in which the bread and wine are offered and consecrated, a nd from which they are consum ed and distributed. Vessels should be m ade from materials that are solid and that in the particular region are regarded as truly noble. (GIRM, 327 & 329)

B. Sacred vessels for containing th e Body and Blood of the Lord m ust be dignified and made of nonabsorbent and non-breakable material. Reprobated, therefore, is any practice of using for the celebration of Mass common vessels, or others lacking in quality, or devoid of all artistic m erit or which are m ere containers, as also other vessels m ade from glass, earthenware, clay or other materials that break easily. This norm is to be applied even as regards m etals and other materials that easily rust or deteriorate. (RS, 117)

C. Vessels made from metal should ordinarily be gilded on the inside if the m etal is one that rusts; gilding is not necessa ry if the metal is more precious than gold and does not rust. (GIRM, 328)

XII. Scheduling of Masses

A. The Eucharist is im portant in the life of the parish. Daily Mass should be always available to the people. In a parish with only one priest, it is acceptable that Mass may not be scheduled on the prie st's day off. Even on such a day, a Communion Service should be conduc ted either by a deacon or an extraordinary minister of Holy Communion, however he or she should be well trained for this liturgical service.

B. Sunday Masses should not be needlessly duplicated sim ply for convenience. Each parish is to review its schedule of weekend Masses to determine if fewer Masses can appropriately serve the paris h. Each Mass m ust provide for full, active and conscious participation by all in the assembly through the responses and music.

XIII. Holy Communion Outside of Mass

The faithful should be instructed carefully that, even when they receive com munion outside Mass, they are closely united w ith the sacrif ice which perpetuates the sacrifice of the cross. It is therefore proper that those prevented from being present at the com munity's celebrations should be refreshed with the Eucharist. (EM, 3,40,41) Section H H - 29 EUCHARIST 2009

A. The reception of Holy Com munion during Mass is the fullness of the participation in the Eucharistic celebration. The faithful should be encouraged to receive com munion during the Euchar istic celebration itself. Priests, however, are not to refuse to give communion to the f aithful who ask f or it even outside Mass. (EM, 33a)

B. Pastors (and adm inistrators) should see that an opportunity to receive the Eucharist is given to the sick and fr ail older adults, even though not gravely sick or in im minent danger of deat h, frequently and, if possible, daily, especially during the Easter season. It is lawful to minister communion under the appearance of wine to those who cannot receive the consecrated bread. (EM, 40, 41)

XIV. Easter Duty

All the f aithful, after they have been in itiated into the Eucharist, are obliged to receive Holy Com munion at least once a y ear. This precept m ust be fulfilled in paschal time unless for a good reason it is fu lfilled at another tim e during the year. (CIC, 920)

XV. Weekly Eucharistic Devotion for Vocations

Each parish and institution with a chapel in the diocese is asked to have a period of exposition of the Blessed Sacrament one day a week, from sometime in the morning until a suitable time in the evening in prayer ful devotion to our Eucharistic Lord f or the intention of vocations to the priesthood and religious life in our diocese.

The Office of W orship has a pam phlet to assist a lay m inister in celebrating the exposition and reposition when a priest or deacon is not available.

XVI. Preparation of Masses with the Bishop

The office of bishop as teacher, sanctifier, and pastor of his Church shines forth most clearly in a liturgy that he celebrates with his people. Therefore all should hold in great esteem the liturgical life of the diocese centered around the bishop. Hence liturgical celebrations in which the bishop presides m anifest the m ystery of the Church as that mystery involves Christ’s presence; such celebrations, then are not a mere display of ceremony. (CE, 11 & 12)

In order to assure a consistency in quality and appropriateness in diocesan worship, the following guidelines are established.

Section H H - 30 EUCHARIST 2009

A. The Rites of Ordination, the Chrism Mass and the Rite of Election are to be prepared and coordinated through the Offi ce of Worship with the assistance of the Diocesan Master of Ceremonies.

B. All major diocesan liturgies are to be prepared by their respective agencies in cooperation with the Office of W orship and reviewed by the Diocesan Master of Ceremonies one month before the day of the celebration.

C. Those preparing parochial celebrations (i.e. parish anniversaries, dedication of churches, blessings of buildings and s acred objects, etc…) which involves the bishop are to consult with the Office of Worship when the date is set by the bishop for the celebration and work in preparing the details of the cerem ony with the Diocesan Master of Cerem onies one m onth before the celebration. Guidelines are available in the Office of W orship for the preparation for the Rite of Confirmation.

D. Those preparing major celebrations at religious houses at which the diocesan bishop is invited to celebrate, are to subm it to the Diocesan Master of Ceremonies the prepared liturgy one month before the celebration.

E. The Order of Christian Funerals of pr iests and deacons are to be prepared with the assistance of the Office of W orship and the Diocesan Master of Ceremonies.

XVII. Care of Holy Oils

Holy Oils should be replaced after the Mass of Chrism each year. The new oils should be used in the celebration of the Sacraments and the old oils should be properly disposed. Burning of the old oils is the proper disposal m ethod. It is not proper to keep old oils stored in the sacristy or the rectory. Care m ust be taken that parishes do not take m ore sacred oil from the Chrism Mass than they intend to use during the year. It is never perm itted to add non-blessed or unconsecrated oil to the blessed or consecrated oils in order to posses a greater quantity.

XVIII. Copyright laws

It is illegal and im moral to reproduce copyrighted m aterials (present and future technologies) and music by any m eans without written permission of the copyright owner. Regardless of the use of the m aterials, it does not alter the legal or m oral situation of photocopying without perm ission. This applies to all persons in all situations. (MCW, 78; BCL, 4/69)

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XIX. Sacramental Celebration in the Universities and Catholic high schools in the Diocese of Corpus Christi (See E-17)

XX. Ministers for the Liturgy and Prayer Services in Catholic Schools (See E-19)

XXI. Eucharistic Preparation

The complete Guidelines for First Holy Communion are available through the Diocesan Religious Education Office. The following are som e of the m ost frequently referenced sections of the guidelines.

A. The Candidate

1. The age of discretion both for Penance and Holy Com munion is the time when a child begins to reason, that is about the seventh year. From that time on begins the obligation of fulfilling the precept of both Penance and Communion. (Decree of the Congreg ation of the Sacraments on the Age of Children Who are to be Admitted to First Holy Communion 245- 50, Quam Singular)

2. First Holy Com munion of child ren must always be preceded by sacramental confession and absolution. (CIC, 914; RS, 87)

3. The child's readiness for the celebra tion of each of the sacram ents is to be determined by the child, the parent, who is the prim ary educator of his/her child, and the pastor or his de legate. (NCD, 122) If the parent, catechist, pastor or his delegate deem s the child is not suf ficiently prepared or there is not a sincere commitment to receive the sacrament, it may be recommended to the child and the parent(s) that celebration of the sacrament be postponed. (CIC , 914; GDC, 4) However, the preparation of the child to receive the sacram ent should continue so that the postponement is a relatively short period of time.

4. Home-schooling: Parents are the prim ary educators of the children’s faith. If parents so choose, they may home school their child in preparation for the Sacram ents of Initiation and Penance. The pastor should assist the parent(s) in regard s to the curriculum , while m eeting with the child at the end of the preparation to help the parent determ ine readiness for the sacrament(s).

5. Some manner of assessm ent (i.e. m eeting with child or child and parent(s) or other means should be used to determine a child's readiness to enter preparation for and, after appropriate formation, celebration of the sacrament. (CIC, 93; NCD, 122,)

Section H H - 32 EUCHARIST 2009

B. Parent/Guardian

1. When formally participating in the catechesis of their children, parents must be m indful of the pre-em inent right of the Church to specify the content of authentic catechesis. Th ey always have an obligation to catechize according to the teaching authority of the Church. (CIC, 774.2; NCD, 212,) It is recom mended that a minimum of three hours for parents’ sessions are necessary, focusing on understanding and appreciating the Mass, the history and meaning of the Eucharist, f amily spirituality and the im portance of Scripture in the growth of adult faith, or other topics deemed useful to help families grow in their faith.

2. Parents are to provide Baptism al information to the parish prior to the reception of the Sacrament of Eucharist. (CIC, 842, 912)

C. Catechesis

1. Formal instruction for the Sacrament of Eucharist should be separate and distinct from preparation for first reception of Penance so that the integrity of each sacrament is maintained. (NCD, 126)

2. Parishes should provide catechesis for the Sacram ent of Eucharist and catechesis for the Sacram ent of Pena nce within the sam e school year. However, each of these sacram ents should be taught separately and distinctly. Opportunities to celebrate each of these Sacraments should be provided during the same year.

3. The family, the dom estic Church, is the prim ary place for faith formation. From the earliest ag e a young person is form ed through relationships and the witness of faith within the f amily and within the community. (NCD, 178, 212, 226)

Preparation for the celebration of First Holy Com munion can occur through formal religious education in several ways:

a) Family Faith Formation b) Parish Religious Education c) Catholic School Religious Education

The child should be participati ng in the parish religious education process or the Catholic school re ligious education form ation which provides ongoing, system atic catechesis as set forth in the Diocesan Curriculum Guidelines using appropriate m aterials that f ocus on an understanding of the sacram ents, especially the Sacrament of Eucharist. (CIC, 774; NCD, 229,) Section H H - 33 EUCHARIST 2009

Parents are to provide form al, systematic catechesis at hom e for their children. They should be aware of the parish process for preparation, use appropriate resources and m eet the criteria as set f orth in the Diocesan Curriculum Guidelines.

4. The parish should provide a focused and immediate preparation for the Sacrament of Eucharist just prior to the celebration of the Sacram ent recognizing the validity of the preparation that has taken place in the home, parish religious education process and/or the Catholic school. (NCD, 60d, 115, 224, 229) As a m odel, it is suggested that parishes celebrate first Penance som etime between the First Sunday of Advent and the beginning of the Easter Tri duum, while the celebration of First Holy Communion would follow during the Easter Season.

Eucharistic preparation is a two-year preparation program , usually beginning in the first grade and completed in the second grade or higher. Instruction during the first year should em phasize the basic teaching of our Catholic faith. During the sec ond year, there should be a clear and unhurried preparation for the Sacram ent of the Eucharist. In regards to children who are home-schooled, please refer to H-31.

Students attending Catholic schools are to receive their two-year preparation in the Catholic school; however, parent sessions are to be attended at the respective parishes.

Parents should be invited by the pa rish at the beginning of the year in which the child is to celebrate the S acrament of Eucharist to participate in an Information Meeting outlining the requirements for preparation and celebration of the sacram ent. They should be encouraged to be an integral part of the child' s preparation, use the appropriate resource materials provided by the parish, and take part in parent m eetings sponsored by the parish which should inform and challenge them to a better understanding of the teachings and practice of the Church regarding the Sacrament of Eucharist.

The pastor and/or the catechist (designated by the pastor) and the parent(s) should assess the child' s readiness for celebration of the Sacrament of Eucharist by an interview or equivalent process prior to the celebration of the Sacrament. (CIC, 914)

5. The parish is the place where the reception of the Sacrament of Eucharist is to take place. Assessm ent of the readiness of the child for the celebration of the Sacram ent and im mediate preparation are the responsibility of the parochial com munity. The validity of faith Section H H - 34 EUCHARIST 2009

formation which takes place in the home, parish religious education program or Catholic school religion class is to be respected. (NCD, 60d, 224, 225)

6. Special attention m ust be given to assist persons with special needs, mental retardation, emotional and/or developmental disabilities.

D. The Celebration

1. Sundays during the Season of East er are the m ost appropriate day for celebrating First Communion. When it is impossible to celebrate First Holy Communion on Sunday, another solem nity or feast day m ay be considered. (CCC, 1389, 2177)

2. Children should be properly instruct ed in the correct m anner to receive Holy Communion. It is desirable that Communion be offered under both kinds. (GIRM, 281, CCC, 1390)

3. Children preparing to receive the First Holy Com munion should participate in liturgical service (lectors, choir m embers, offertory collection, etc. except that of Altar Server since servers are required to have made their First Holy Communion) Worship aids and music should also be appropriate to their cultural context. (Bishops' Pastoral Letter, Many Members, One Body; NCD, 181, 194-196; U.S. Bishops Guidelines for Celebration of the Sacraments with Persons with Disabilities, 6/95)

E. Recording the Sacrament

Parishes should m aintain a First Holy Com munion register. In view of the large number of First Holy Com municants at a parish, it is im portant to make the entries as prom ptly as possible. It is not necessary to send First Holy Communion notifications to the parish of baptism, nor to record any such notifications received at the parish.

F. Pastoral Questions regarding First Holy Communion

1. Can a Catholic school have a separate First Holy Communion celebration?

Celebration of First Holy Com munion must take place in the parish of the family. Subsequent celebrations of the Sacrament of Eucharist are strongly encouraged both in the Catho lic school and parish settings. In cases where a school is going to ha ve a Mass celebrating those students who recently made their First Holy Com munion, this Mass should be at Section H H - 35 EUCHARIST 2009

the end of the Easter season, thus a llowing sufficient time for the parish First Holy Com munion celebration to occur before the school celebration. The school Mass must not be a Sunday Mass.

2. Does my child have to receive First Penance before First Holy Communion?

First Holy Com munion of child ren must always be preceded by sacramental confession and absolu tion. (CIC, 914.1; RS, 87) After preparation and assessment of the ch ild's readiness for reception of the Sacrament, a decision should be made by the child, parent, pastor and/or the catechist.

3. Why must my child attend separate classes/training before his/her First Holy Communion? Does my child have to pass an interview?

The parish is the place where celebration of First Holy Com munion should occur. The child m ust be in preparation, systematic catechesis, either in a parish religious education program , Catholic school or family context. In addition, a focuse d, immediate preparation for the celebration of the Sacram ent of Eucharist must take place in the parish. It should include both child and parent formation, assessment of readiness, record keeping and celebration of First Holy Communion.

4. What do I do about my older child or an unbaptized child who has never received Communion?

Children who have not been baptized and who are over the age of reason (around the seventh year) should take part in the Rite of Christian Initiation of Adults, Part II, Chapter 1, Christian Initiation of Children Who Have Reached Catechetical Age . They would be prepared to celebrate the Sacram ents of Initiation: Baptism , Confirmation and Eucharist. It would not be necessary for them to receive the Sacram ent of Penance, due to the cleansing of original and actual sin in the Sacrament of Baptism.

XXII. Priestly Fraternity of St. Peter (FSSP)

Presently the Bishop has given perm ission for the celebration of the “Tridentine” Mass (or the Mass of St. Pius V) only to the priests f rom the Priestly Fraternity of St. Peter. Those who attend m ust accept the authority of the Holy Father and the documents and decrees of the Second Vati can Council to be considered in full communion. For further information, please contact the Bishop’s Office.

Section H H - 36 EUCHARIST 2009

XXII. Quinceañeras (Celebration of the 15th Birthday)

It is at the discretion of pastors (adm inistrators) to set their own guidelines and policies for the celebration of Quinceañeras.

XXIII. Offertory Collections

It is recommended that the following guidelines be followed for handling offertory collections:

A. After the collection is taken, the ushers should place the collection in a locking bank bag (or similar safety bank bag) before the collection is taken to the altar. The parish will need a locking or tam perproof bank bag f or each Mass. If a locking bag is used, the keys to those bags are to be retained by the m embers of the money counting teams.

B. If the saf e is not located in the C hurch, following Mass, the pastor (or his delegate) should take the locking bank bag to the safe. W hen the m oney counting teams arrive to count the collection, the pastor (or his delegate) would be responsible for removing the locking bank bags from the safe.

C. It is recommended that each parish established at least two (2) money counting teams consisting of at least three (3 ) volunteer parishioners. The m oney counting teams would be assigned to count the collection on a rotating monthly basis. Under normal circumstances, the collection should be counted on Sunday evening or Monday morning.

The money counting team s are responsible for counting the collection, preparing the deposit slip, and placing the completed deposit in a locking bank bag. The keys to the locking bank bags are to be retained at all tim es by the money counting team members.

To alleviate the task of m oney counting team members exchanging keys to a locking bank bags, the pastor could a ssign a “Head Counter” to be a m ember of all four counting team s. The pastor should ensure that the head counter is not also serving as an usher.

NOTE: The parish bookkeeper is not to be involved in the counting of the collection in that the bookkeeper also records deposit and cash disbursements and reconciles the parish bank account.

Section H H - 37 EUCHARIST 2009

D. The money counting teams should utilize a Weekly Collection Report, which categorizes the collection by envelope, loose, and other. The W eekly Collection Report also breaks down each category by the am ount of currency, coins, and checks received in each particular collection. Use of a W eekly Collection Report helps to verify the accuracy of the deposit slip.

E. The pastor (or his delegate) is respons ible for delivering the deposit to the bank.

If the collection is counted on Sunday ev ening, the deposit is to be dropped in the bank’s night depository.

F. The pastor or bookkeeper would then be responsible for recording the deposit in the parish books.

G. The bookkeeper or secretary should be responsible for recording parishioners’ contributions to the parish contribu tion records by utilizing parishioners’ weekly envelopes or copies of registered parishioners’ checks. This should be done on a weekly basis.

H. The parish is to reconcile amounts recorded in the parish books for regular and special envelope collections to am ount recorded in the parishioners’ contribution records for these same collections on a weekly basis.

This can be accom plished by m aking weekly adding m achine tapes of the amounts denoted on the regular special collection envelopes or copies of registered parishioners’ checks. These tapes should be reconciled to the amounts for the regular special collections recorded in the parish books.

If the parish utilizes an independent com pany to record parishioners’ contributions, the parish should also follow the above procedures.

All parishioners’ contribution records are to be made available at calendar year end. This provides a check on the accuracy of parish records.

Section I I - 1 PENANCE 2009

PENANCE

The whole Church, as a priestly people, acts in different ways in the work of reconciliation which has been entrusted to it by the Lord. Not only does the Church call sinners to repentance by preaching the Word of God, but it also intercedes for them and helps penitents with maternal care and solicitude to acknowledge and admit their sins and so obtain the mercy of God who alone can forgive sins. Furtherm ore, the Church becomes the instrument of the conversion and absolution of the penitent thr ough the m inistry entrusted by Christ to the Apostles and their successors. (RP, 8)

I. Times

A. The Sacrament of Penance m ay be celebrated at any tim e on any day, but it should be publicized to the faithful (RP, 13).

B. It is recom mended that confessions be made available before Mass, and even during Mass if there are other priests available in order to m eet the needs of the faithful. (Misericordia Dei, 2; RP, 13)

C. The Lenten season is clearly penitential. (RP, 13) Priests are to be generous in providing convenient times during Lent for parishioners to make a sacramental confession of their sins. (CIC, 986) The scheduling of Confessions on Good Friday and Holy Saturday is laudable not at all in conflict with the letter or the spirit of the liturgical norms. (Congregation for Divine Worship and Discipline of the Sacraments letter May 2003)

D. Sufficient time should be allowed for Penance on Saturdays; in other words, at least one hour and, in the larger parishes, two hours. It is not helpful to schedule the Sacrament for a particular tim e and then f or the priest to leave the Confessional after a short time because no one has come. He should remain the entire time. It would be helpful for pa rishes to have Sacram ent of Penance available on one other day of the week in addition to Saturday. (CIC, 986)

E. Communal celebrations with individual confessions are encouraged by the Rite of Penance. It is f itting to offer several of these celebrations during the season of Advent and Lent. (RP, 13; CIC, 986)

II. Place

The Sacrament of Penance is ordinarily cel ebrated in a church, chapel, or oratory. Except for a legitim ate reason, confessions are not to be heard outside of a confessional.

A. Confessionals are to be fitted with a fixed grill between the penitent and the confessor available in an open place & clearly visible in the church or chapel Section I I - 2 PENANCE 2009

B. A priest who hears confessions has the right to decide to hear only anonymous confessions (behind a fixed grill) and may not be com pelled to engage in “face-to-face” form of adm inistering the Sacram ent of Penance. (Pontifical Council for the Interpretation of Legislative Texts, 1998).

III. General Absolution

The conditions requisite for general absolu tion (CIC, 961) do not pertain within the diocese, with the possible exception of a natu ral disaster. General absolution is not to be used without permission of the diocesan bishop .

IV. Faculties

A. Pastors are granted the habitual faculty to administer the Sacram ent of Reconciliation ipso iure. This same habitual faculty is extended to all parochial vicars and priests who have dom icile in this diocese. This f aculty may be exercised anywhere in the world, unless in a particular case the local Ordinary has restricted its exercise. (CIC, 967.2)

B. Confessors may remit an automatic latæ sententiæ undeclared penalty and not reserved for abortion, heresy apostasy and schism . This faculty m ay be exercised only within the confines of the diocese and on behalf of any person regardless of the person's residence or the place where the penalty was incurred. Leaving the Church by a formal act requires reconciliation in the external forum. (CIC, 1364.1)

V. Confidentiality

All priest-penitent communication is legally protected under Texas law of 9/1/83.

VI. First Penance

First Holy Com munion of children m ust always be preceded by sacram ental confession and absolution. (RS, 87; CIC, 914.1) The basis for this observance, for children, is not so m uch the state of sin in which they m ay be, as the form ative and pastoral aim: that is, to educate them, from a tender age, to the true Christian spirit of penance and conversion, to growth in self -knowledge and self-control, to the just sense of sin, even of venial sin, to the necessity of asking for pardon of God and above all to a loving and confident abandonm ent to the m ercy of the Lord. Such an education is mainly the task of the parents, educators and priests. First Penance could take place between the First Sunday of A dvent and the beginning of the Easter Triduum.

Section I I - 3 PENANCE 2009

Every religious education program in this diocese, without exception, must follow the Diocesan First Penance Guidelines and Res ources. If for any reason a parish has not been preparing children for First Penance at the time of First Communion, the practice is to be replaced im mediately with the program in the Diocesan First Penance Guidelines.

A. First Communion of children m ust always be preceded by sacram ental confession and absolution. (RS 87; C.914.1)

B. The age of discretion both for Penance and Holy Communion is the time when a child begins to reason, that is about th e seventh year. (CIC, 97.2). From that time on begins the obligation of fulf illing the precept of both Penance and Communion. (Decree of Congregation of the Sacram ents on the Age of Children Who are to be Adm itted to First Holy Com munion 245-50, Quam Singulari)

C. In this diocese those to receive fi rst Penance are to be prepared in a two year process, usually beginning in the first grade and completed in the second grade or higher. In regards to those child ren who are hom e-schooled, please refer to H-31.

Instruction during the first year should em phasize the basic teachings of the Catholic faith. During the second year, there should be a clear and unhurried preparation for the Sacrament of Penance. Students attending Catholic Schools are to receive their two-year preparati on in the Catholic School, however parent sessions are to be attended at their respected parishes.

D. All the faithful having reached the ag e of discretion (around the seventh year, CIC, 97.2) are bound to confess grave sins at least once a year. (CIC, 988-989) The faithful are also recom mended to c onfess venial sins. (CIC, 988, NCD, 125)

E. The child’s readiness for the celebration of each of the sacram ents is to be determined by the child, the parent, who is the primary educator of his/her child, and the pastor or his delegate. If the parent, catechist, pastor or his delegate deems the child is not sufficiently prepared or there is not a sincere commitment to receive the sacram ent it may be recommended to the child and the parent(s) that celebration of the sacrament be postponed. However, the preparation of the child to receive the sacram ent should continue so that the postponem ent is a relatively short period of time.

F. Catechesis for children m ust always respect the natural disposition, ability, age and circumstances of the individuals. Religious readiness for celebration of this sacrament should consider not only chr onological age and school grade but also the child’s preparedness to encounter Christ in this sacram ental celebration. Section I I - 4 PENANCE 2009

(NCD, 126) Special attention m ust be given to assist persons with special needs, mental retardation, em otional and/or developm ental disabilities. (U.S. Bishops’ Guidelines for Celebration of the Sacram ents with Persons with Disabilities, 6/95)

G. Some manner of assessment (i.e. meeting with child or child and parent(s) or other means) should be used to dete rmine a child’s readiness to enter preparation for and, after appropriate form ation, celebration of the sacram ent. (NCD, 126)

H. Parents are the primary educators of the ch ildren’s faith. If parents so choose, they may home school their child in prep aration for the Sacraments of Initiation and Penance. The pastor should assi st the parent(s) in regards to the curriculum, while meeting with the child at the end of the preparation to help the parent determine readiness for the sacrament(s).

I. The parish is responsible for providing a focused, immediate preparation for the Sacrament of Penance just prior to th e celebration of the Sacrament recognizing the validity of the preparation that has taken place in the hom e, parish religious education process and the Catholic school.

J. Parents should be invited by the parish at the beginning of the year in which the child is to celebrate the Sacram ent of Penance to participate in an Inf ormation Meeting outlining the requirem ents for preparation and celebration of the Sacrament. They should be encouraged to be an integral part of the child’s preparation, use the appropriate resour ce materials provided by the parish, and take part in parent m eetings sponsored by the parish which should inform and challenge them to a better understanding of the teachings and practice of the Church regarding the Sacrament of Penance. It is recommended that parents are to participate in a m inimum of three hour s on the topics of Baptism , Penance, and Marriage/Catholic Parenting, or ot her topics deem ed appropriate by the Pastor and or his delegate. The parent (s) should provide Baptismal information for their child before celebration of the Sacrament of Penance.

VII. Bishop's Instruction on Penance

Many parishes have penance services according to Form II to accom modate more people seeking the sacrament. These services must be conducted according to proper pastoral practice. In this regard, pay particular attention to the following directives.

A. The homily should be brief and to the point. It should encourage a good examination of conscience and a sin cere and profound repentance for sins, together with gratitude for God' s mercy in the sacrament. Long and ram bling homilies unduly delay the service.

Section I I - 5 PENANCE 2009

B. Penitents must be allowed to m ake a complete confession. It is an abuse to instruct them only to confess their m ortal sins, or to confess only one or two sins, which they particularly regret.

C. It is wrong to instruct confessors, in th e interest of time, not to give advice or exhortation to penitents. It is recom mended that each confessor properly give counsel to the penitent with prudence and discretion.

D. Each penitent m ust receive absolu tion individually from the confessor who heard the penitent' s sins. It is wrong to delay absolution, which is later imparted by all the confessors together.

E. Each penitent is to receive a pe nance from the confessor who heard the penitent's sins. The penance im posed is to be proportionate to kind and number of sins confessed (CIC, 981). If a common penance is offered, it must be in addition to the penance given by the priest confessor.

F. All penitents are to be afforded a place for their Confessions to be heard confidentially and anonymously if they so choose. (CIC, 964.2) Confession stations should be separated enough to insure that the penitent is not easily overheard by those near by.

VIII. Seal of Confession (CIC, 983-984)

The Apostolic Penitentiary of the Holy S ee has recently issued a confidential letter concerning the seal of confession. The Code of Canon Law stipulates som e delicts of which absolution is reserved to the Holy See (desecration of the consecrated species— CIC, 1367, violation of the confessional seal—CIC, 1388). Som e confessors when confronted with such a situation, have sought advice from persons other than an ordained cleric or have given out inf ormation that could reveal the identity of the penitent. Because the confessional seal is inviolable, it is a crim e for a confessor in any way to betray a penitent by word or in any other m eans or for any reason. The Apostolic Penitentiary "instructs that in any of these m atters where there is doubt concerning the necessity of recourse, the m atter should be referred directly to the Apostolic Penitentiary with any consultation".

Section J J - 1 ANOINTING OF THE SICK & END OF LIFE ISSUES 2009

ANOINTING OF THE SICK & END OF LIFE ISSUES

Suffering and illness have always been am ong the greatest problems that trouble the hum an spirit. Although closely linked with the human condition, sickness cannot as a general rule be regarded as a punishment inflicted on each individual for personal sins (John 9.3). Part of the plan laid out by God's providence is that we should fight strenuously against all sickness and carefully seek out the blessings of good health.

The Lord himself showed great concern for the bodily and spiritual welf are of the sick and commanded his followers to do likewise. This is clear from the gospels and above all from the existence of the Sacrament of the Anointing of the Sick, which he instituted and which is made known in the Letter of St. James.

Those who are seriously ill need the special help of God's grace in this tim e of anxiety, lest they be broken in spirit and, under the pressure of temptation, perhaps weakened in their faith. This is why, through the Sacram ent of Anointing of the Sick, Christ strengthens the faithful who are afflicted by illness, providing them with the strongest means of support. (PCS, 1-5)

I. The Proper Minister of the Anointing of the Sick is the priest or a bishop (CIC, 1003; PCS 16-17)

II. The Sacrament of the Sick may be Celebrated (CIC, 1004-1007)

A. with those whose health is seriously impaired by sickness or old age. (PCS, 8)

B. before surgery, if the surgery is caused by a serious illness. (PCS, 10)

C. with elderly people who have b ecome notably weakened, even though no serious illness is present. (PCS, 11)

D. with seriously ill children who have su fficient use of reason to be strengthened by the sacrament. (PCS, 12)

E. with those who have been anointed if they relapse af ter recovery or if the condition becomes more serious. (PCS, 9 & 102)

F. with those who are unconscious or who have lost the use of reason if there is probability they would have asked f or the sacram ent were they in control of their faculties. (PCS, 14)

G. with those who are judged to have a serious mental illness. (PCS, 53)

Judgment on the suitability of a candidate for anointing should be m ade prudently and without scruple. (PCS, 8) Section J J - 2 ANOINTING OF THE SICK & END OF LIFE ISSUES 2009

III. After Death – The Sacram ent of Anointing of the Sick is not to be adm inistered to those who are already dead. The m inister should, instead, pray for the deceased. (PCS, 15). If there is a doubt if a person is dead, then the anointing should occur, using the rite given in PCS, 269. (CIC, 1005)

IV. The Proper Matter for the Sacrament is the oil of the sick ( olea infirmorum OI), blessed by the bishop at the Chrism Mass. If this is not available, the priest m ay bless any plant oil according to the rite, but the remaining oil is to be burned following the anointing. (CIC, 999; PCS, 20-22)

V. Anointing and Penance – If one who is ill wishes to celebrate the Sacram ent of Penance as well as the Anointing of the Sick, Penance should be celebrated during a prior visit or prior to the actual anointing. The anointing should not be viewed as a substitute for Penance, especially if the individual is in serious sin. (PCS, 101)

VI. Catechesis – The faithful should receive a t horough and ongoing catechesis related to the Anointing of the Sick, including the following: (PCS, 13, 99-100)

A. The sacrament should be requested as soon as a serious illness is apparent. (PCS, 8 & 99)

B. The sacrament should not be delayed, particularly to the m oment of death. (PCS, 13 & 99)

C. The sacrament should, whenever possible, be celebrated within the context of the community of faith in the parish or institution, with fam ily and/or those providing health care to the individual present. (PCS, 99-100)

D. Whenever possible, individuals should celebrate the anointing and, if necessary, the Sacrament of the Anointing of the Sick in their hom e parishes before entering the hospital.

E. Regular communal celebrations of the Anointing of the Sick, with adequate catechesis to deter abuse, should be cel ebrated in parishes. During com munal celebrations of the Anointing of the Si ck, care m ust be taken that only those eligible be perm itted to approach th e sacrament (PCS, 108; DCD Prot. N. 273/89).

F. Parish bulletins, sacramental packets and other modes of communication should reflect this catechesis.

G. Priests, deacons, directors of religious education, ministers to the sick and others who serve in m inistry to the sick and in catechesis should be thoroughly- grounded in the m eaning and celebration of the Sacrament of Anointing of the Sick. (PCS, 13, 99-100) VII. Receiving a Sick Call Section J J - 3 ANOINTING OF THE SICK & END OF LIFE ISSUES 2009

It is advised that, when sum moned on a sick call to an individual or place with which the priest is unfam iliar, he take down th e phone number and call back to verify the name and location of the sick individual. Let the caller know you have recorded this information. If it is late at night, info rm the caller that the priest will bring a companion with him. If a com panion is not available, phone the police and ask for them to accompany the priest.

VIII. Communal Celebration of the Anointing of the Sick

The communal celebration of the anointing of the sick is a good practice in that it unites the com munity to pray for its sick m embers and provides a convenient opportunity for the seriously ill to receive the sacram ent. However, at the Sunday Mass there is a greater possibility of indisc riminate reception of the sacrament and so a proper and clear catechesis must precede anointing at any Sunday Mass.

IX. Pastoral Questions on the Anointing of the Sick

A. Anointing of persons in invalid m arriages: Times of serious illness are of ten opportunities for assisting persons to return to a more active participation of the faith. Persons in invalid m arriages facing a real danger of death can receive the anointing of the sick if they prom ise to seek to regularize their m arriage as soon as possible af ter recovery of their h ealth. In cases where the illness is permanently debilitating or death is proxim ate, the period of conjugal relationship in marriage is understood to be past. In these cases, the ill person should be encouraged to celebrate th e sacrament of reconciliation and the anointing of the sick may follow. (PCS, 7)

B. Anointing of unbaptized: A person m ust be baptized in order to receive other sacraments. (CIC, 842 & 849) Prayer s for the sick, com mendations for the dying and prayers after death m ay be offered for the unbaptized. If the dying person requests baptism , he or she should be baptized as soon as possible. (PCS, 275-280)

C. Anointing of non-Catholic Christians: In ordinary circumstances, the sacrament is licitly administered only to Catholics. Priests m ay anoint separated Eastern Christians and those in canonical equivalent churches when those persons ask for the sacrament on their own and are pr operly disposed. Protestants m ay be anointed in danger of death or for grav e necessity when they cannot approach a minister of their own denomination provided they ask for the sacrament on their own, manifest a Catholic faith in it and are properly disposed. (CIC, 844.4)

Section J J - 4 ANOINTING OF THE SICK & END OF LIFE ISSUES 2009

X. End of Life Issues according to Catholic Church teaching

It is necessary to state firmly that nothing and no one can in any way permit the killing of an innocent human being, whether a fetus or an embryo, an infant or an adult, an eldery person, one suffering from an incurable disease, or a person who is dying. Furthermore, no one is permitted to ask for this act of killing, either for himself or herself or for another person entrusted to his or her care, nor can he or she consent to it, either explicitly or implicitly. Nor can any authority legitimately recommend or permit such an action. For it is a question of the violation of the divine law, an offense against the dignity of the human person, a crime against life, and an attack on humanity (DFDE). A. Dignity of the Dying "The dignity of the dying" is rooted in the fact that they are created by God and personally called to eternal life. This hope-filled vision transfigures the destruction of our mortal body. "When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written: "Death is swallowed up in victory" (1 Cor 15:54; cf. 2 Cor 5:1). (PAL) The approach to the gravely ill and the dying must therefore be inspired by the respect for the life and the dignity of the person. It should pursue the aim of making proportionate treatment available but without engaging in any form of "overzealous treatment" (cf. CCC, 2278). One should accept the patient's wishes when it is a matter of extraordinary or risky therapy which he is not morally obliged to accept. One must always provide ordinary care (including artificial nutrition and hydration), palliative treatment, especially the proper therapy for pain, in a dialogue with the patient which keeps him informed. (RDD) The Church knows that the moment of death is always accompanied by particularly intense human sentiments: an earthly life is ending; the emotional, generational and social ties that are part of the person's inner self are dissolving; people who are dying and those who assist them are aware of the conflict between hope in immortality and the unknown which troubles even the most enlightened minds. The Church raises her voice so that the dying are not offended but are given every loving care and are not left alone as they prepare to cross the threshold of time to enter eternity. (PAL) Thus, in defending the sacredness of life, even that of the dying, the Church is not in some way absolutizing physical life, but is teaching respect for the true dignity of the person, a creature of God, and is helping him to accept death serenely when his physical powers can no longer be sustained. (PAL)

Section J J - 5 ANOINTING OF THE SICK & END OF LIFE ISSUES 2009

XI. Appropriate Medical Treatment as Proportionate to the Prospects for Improvement: the Distinction between Euthanasia and the Decision to Forego Aggressive or Overzealous Medical Treatment The Church teaches that "intentional euthanasia, whatever its forms or motives, is murder. It is gravely contrary to the dignity of the human person and to the respect due to the living God, his Creator (CCC, 2324).” Euthanasia that is directed at "putting an end to the lives of handicapped, sick, or dying persons is also morally unacceptable (CCC, 2277).” However, the Church makes the distinction between euthanasia and "over-zealous” treatment—"medical procedures that are burdensome, dangerous, extraordinary, or disproportionate to the expected outcome. Here one does not will to cause death; one’s inability to impede it is merely accepted. (CCC, 2278).” Euthanasia must be distinguished from the decision to forego so-called "aggressive medical treatment", in other words, medical procedures which no longer correspond to the real situation of the patient, either because they are by now disproportionate to any expected results or because they impose an excessive burden on the patient and his family. (EV) At the approach of death, which appears inevitable, "it is permitted in conscience to take the decision to refuse forms of treatment that would only secure a precarious and burdensome prolongation of life" (cf. Declaration on Euthanasia, part IV) because there is a major ethical difference between "procuring death" and "permitting death": the former attitude rejects and denies life, while the latter accepts its natural conclusion. (RDD)

Certainly there is a moral obligation to care for oneself and to allow oneself to be cared for, but this duty must take account of concrete circumstances. It needs to be determined whether the means of treatment available are objectively proportionate to the prospects for improvement. To forego extraordinary or disproportionate means is not the equivalent of suicide or euthanasia; it rather expresses acceptance of the human condition in the face of death. (EV) If there are no other sufficient remedies, it is permitted, with the patient's consent, to have recourse to the means provided by the most advanced medical techniques, even if these means are still at the experimental stage and are not without a certain risk. By accepting them, the patient can even show generosity in the service of humanity. (DFDE) It is also permitted, with the patient's consent, to interrupt these means, where the results fall short of expectations. But for such a decision to be made, account will have to be taken of the reasonable wishes of the patient and the patient's family, as also of the advice of the doctors who are especially competent in the matter. The latter may in particular judge that the investment in instruments and personnel is disproportionate to the results foreseen; they may also judge that the techniques applied impose on the Section J J - 6 ANOINTING OF THE SICK & END OF LIFE ISSUES 2009

patient strain or suffering out of proportion with the benefits which he or she may gain from such techniques. (DFDE) Therefore one cannot impose on anyone the obligation to have recourse to a technique which is already in use but which carries a risk or is burdensome. Such a refusal is not the equivalent of suicide; on the contrary, it should be considered as an acceptance of the human condition, or a wish to avoid the application of a medical procedure disproportionate to the results that can be expected, or a desire not to impose excessive expense on the family or the community. (DFDE)

XII. A Message to Physicians from the Diocese of Corpus Christi When inevitable death is imminent in spite of the means used, it is permitted, in conscience, to take the decision to refuse forms of treatment that would only secure a precarious and burdensome prolongation of life, so long as the normal care due to the sick person in similar cases is not interrupted. In such circumstances the doctor has no reason to reproach himself with failing to help the person in danger. (DFDE) As for those who work in the medical profession, they ought to neglect no means of making all their skill available to the sick and dying; but they should also remember how much more necessary it is to provide them with the comfort of boundless kindness and heartfelt charity. Such service to people is also service to Christ the Lord, who said: "As you did it to one of the least of these my brethren, you did it to me" (Mt. 25:40). (DFDE)

XIII. The Role of Modern Society and Technology in End-of-Life Decisions In modern society, people are increasingly experiencing a new need for meaning. At least in an obscure way, we all want to know the meaning of life, of our activity, of our death. It is difficult to meet the demands of building the future in a new context of an even more complex and interdependent international relations that are also less and less ordered and peaceful. Life and death seem to be solely in the hands of a scientific and technological progress that is moving faster than man's ability to establish its ultimate goals and evaluate its costs. (CSD) When he denies or neglects his fundamental relationship to God, man thinks he is his own rule and measure, with the right to demand that society should guarantee him the ways and means of deciding what to do with his life in full and complete autonomy. It is especially people in the developed countries who act in this way: they feel encouraged to do so also by the constant progress of medicine and its ever more advanced techniques.

By using highly sophisticated systems and equipment, science and medical practice today are able not only to attend to cases formerly considered untreatable and to Section J J - 7 ANOINTING OF THE SICK & END OF LIFE ISSUES 2009

reduce or eliminate pain, but also to sustain and prolong life even in situations of extreme frailty, to resuscitate artificially patients whose basic biological functions have undergone sudden collapse, and to use special procedures to make organs available for transplanting. (EV)

XIV. Preparing for Death Life is a gift of God, and on the other hand death is unavoidable; it is necessary, therefore, that we, without in any way hastening the hour of death, should be able to accept it with full responsibility and dignity. It is true that death marks the end of our earthly existence, but at the same time it opens the door to eternal life. Therefore, all must prepare themselves for this event in the light of human values, and Christians even more so in the light of faith. (DFDE) Our times call for the mobilization of all the forces of Christian charity and human solidarity. Indeed, we must meet the new challenge of the legalization of euthanasia and assisted suicide. To this end it is not enough to oppose this deadly trend in public opinion and parliament, but society and the Church's own structures must also be involved in providing dignified care for the dying. (PAL)

Section K K - 1 CHRISTIAN FUNERALS 2009

CHRISTIAN FUNERALS

By means of the funeral rites, it is has been the practice of the Church, as a tender mother, not simply to commend the dead to God, but also to raise high the hope of its children and to give witness to its own faith in the future resurrection of the baptized with Christ. (DCD, 720/69)

In the face of death, the Church confidently proclaims that God has created each person for eternal life and that Jesus, the Son of G od, by his death and resurrection, has broken the chains of sin and death that bound humanity.

Christians celebrate the funeral rites to offer worship, praise and thanksgiving to God for the gift of life which has now been returned to God, the author of life and the hope of the just.

The celebration of the Christian funeral brings hope and consolation to the living. W hile proclaiming the Gospel of Jesus Christ and w itnessing to Christian hope in the resurrection, the funeral rites also recall to all who take part in them God's mercy and judgment and meet the human need to turn always to God in times of crisis. (OCF, 1,5,7)

I. All baptized Catholics have the right to an ecclesiastical burial celebrated according to Church law (CIC, 1176.1)

A. Catechumens are buried as Christian faithful. (CIC, 1183.1; OCF, 18)

B. Children whose Baptism was intended by their parents, but who died before being baptized, are also to receive Christian burial. (CIC, 1183.2; OCF, 18)

II. Every Christian is free to choose his/her place of burial or repository for ashes (CIC, 1180)

A. The appropriate blessing from the Order of Christian Funerals should be prayed over the place of com mittal if it has not been already blessed. (OCF, 207, 218, 405)

B. A prayer of praise and thanksgiving is recited over the place of com mittal if it has already been blessed. (OCF, 207, 218, 226, 405)

III. Christian Symbols

Christian Symbols should be used appropriately at the rites of Christian funerals. These may include an Easter candle, holy water, incense, fresh flowers, the book of the Gospels and/or a cross on the coffin. If a pall is used at f unerals in which the coffin has been draped with a flag, the fl ag should be rem oved before the pall is placed. Only Christian sym bols may rest on or be placed near the coffin during the funeral liturgy. (OCF, 35-38)

Section K K - 2 CHRISTIAN FUNERAL S 2009

IV. The Rites

The Liturgy f or the rites of Christian f unerals may take place at several different stations, i.e., the hom e, the funeral hom e, the church, the cem etery and/or a chapel. Appropriate rites are provided for each. (CIC, 1176.2; OCF 40-49)

A. In funerals at funeral hom es or cem etery chapels, the Mass is not to be celebrated. The Funeral Outside of Ma ss may certainly be celebrated in a funeral home or at a cemetery (CIC, 1176.2) and the funeral should be recorded in the parish’s death or burial register. (CIC, 1182)

B. If the Mass is not celebrated in connection with the f uneral rites, it is to be offered, without the body present, either before or after the funeral rites, within a reasonable time. (OCF, 46)

C. Among the Masses for the Dead, the Funeral Mass holds first place. It m ay be celebrated on any day except for Solem nities that are holy days of obligation, Holy Thursday, the Easter Triduum , and the Sundays of Advent, Lent, and Easter, with due regard also f or all the other requirements of the norm of the law. (GIRM, 380)

D. The family of the deceased should be invited to assist in planning the funeral rites and, if possible, should exercise som e of the liturgical ministries within the liturgy. (OCF, 15-17)

E. Music is integral to the funeral rite s and should be chosen with care. Music should be provided for the vigil and fune ral liturgy and, whenever possible, for the funeral processions and the rite of committal. (OCF, 30-33)

V. Funeral Rites for a Baptized Non-Catholic

Funeral Rites for a Baptized non-Catholic are allowed provided this is not clearly contrary to the wishes of the deceased a nd provided a m inister of the faith of the deceased, for whatever reason, is not available. (CIC, 1183.3; OCF, 18)

A. When a priest or deacon is asked by the family to officiate at the funeral service and burial of a member of another church, he may do so at the funeral parlor, the home or graveside. Baptized m embers of another church or ecclesial community may be buried with funeral r ites in the Catholic Church with the permission of the local Ordinary if a m inister of their own is unavailable. Church funerals for baptized m embers of other faiths should always be in accordance with their wishes and thos e of the diocesan bishop. (CIC, 1183.3; EGD, 12; OCF, 18)

Section K K - 3 CHRISTIAN FUNERAL S 2009

B. As a norm, a deceased non-Catholic would not receive a funeral Mass as part of the funeral rite. However, a f uneral Mass can be celebrated if the f ollowing conditions are verified:

1. a public celebration of Mass is e xpressly requested by m embers of the family, by friends or subjects of the deceased out of a genuine religious motive.

2. scandal on the part of the faithful is absent.

In these cases a public Mass can be cel ebrated but the nam e of the deceased is not mentioned in the Eucharistic prayer since that would suppose full communion with the Catholic Church. (SCDF, June 11, 1976)

C. Members of other faiths m ay be burie d in a Catholic cem etery and with the clergy of another faith conducting cemetery rites.

D. Members of other faiths m ay be invited to preach or read from the Scriptures during a funeral service outside the celebration of the Eucharist.

E. Roman Catholics are ordinarily to be buried in Catholic cemeteries as a sign of sharing life, death and resurrection with the faith community. Burial in other than a Catholic cemetery is permitted for the convenience of the fam ily. (CIC, 1180; EGD, 12)

VI. Cremation

(USCC May, 1997 “Reflections on the Body, Cremation and Catholic Funeral Rites”)

A. Catholic teaching stresses the prefer ence for burial or entom bment of the body of the deceased. Likewise, the Church clearly prefers that the body of the deceased be present for its funeral rites. (CIC, 1176.3; OCF, 19, 413-418)

B. Those who have chosen crem ation may receive a Christian Funeral Rite, unless their choice for crem ation reflects a denial of the resurrection of the body or is dictated by anti-Christian motives. (CIC, 1176.3; OCF 19, 426)

C. Because the Church prefers the pres ence of the body for funeral liturgies, it is recommended that crem ation take place following the funeral liturgy. (OCF, 413; 418)

D. When circumstances prevent the presence of the body at the funeral liturgy, it is appropriate that the crem ated remains be present for the full course of the funeral liturgy (Vigil for the Deceased, Fune ral Liturgy, Rite of Committal). In Section K K - 4 CHRISTIAN FUNERAL S 2009

the Funeral Liturgy with the crem ated remains present, the sprinkling with holy water occurs (OCF, 433) but the placing of the pall is omitted. (OCF, 434)

E. The cremated remains should be treat ed with the sam e respect given to the corporeal remains of the body. The crem ated remains should be entombed in a mausoleum or columbarium; they may also be buried in a com mon grave in a cemetery. The practices of scattering the remains or keeping them in a home are not the reverent disposition that the Church requires. (OCF, 417)

VII. Denial of Ecclesiastical Funeral Rites

Unless there is som e sign of repentance be fore death, the following m ay be denied church funerals: notorious apostates, heretic s, schismatics, manifest sinners and those who chose cremation in opposition to the Christian faith. (CIC, 1184-1185).

VIII. Compassion at time of a death

A family requesting a funeral service is us ually distraught and grief-filled. It should not be made difficult for them to bury their loved one. Priests should be generous in accommodating families even if the deceased is no longer a parishioner or the funeral is requested on the priest' s day of f. There is to be no f avoritism toward person in funerals and that the poor are not deprived of fitting funerals. (CIC, 1181)

IX. Funeral Homilies and Eulogies

The rite allows for words of rem embrance of the deceased at the vigil and the funeral liturgy, but that should never take the place of the im portance of the hom ily, to proclaim the mystery of the dying and rising of Christ. The funeral hom ily should be focused on the scripture readings and expre ss the Church' s teaching on eternal life. (CIC, 1176.2; OCF, 27; cf. OCF, 6-7)

N.B. Eulogies are not allowed with the Funeral Mass.

Section L L - 1 MARRIAGE 2009

MARRIAGE

Married Christians, in virtue of the Sacrament of Matrimony, signify and share in the mystery of that unity and fruitful love which exists between Christ and his Church; they help each other in attaining holiness in their m arried life and in the rearing and education of their children; and they have their own special gift among the people of God.

Priests and deacons should first of all strengthe n and nourish the faith of those about to be married, for the sacrament of matrimony presupposes and demands faith. (RM, 1-7).

I. Marriage Preparation

The goal of the initial contact is to com municate an attitude of openness toward couples seeking to marry, whatever their religious background or level of faith and to direct the couple to an initial face-to-face interview with the proper pastor or his representative. (USC, 58-59) Couples are to be treated with respect, openness and warmth, regardless of their faith developm ent, registration status in the parish or financial contributions.

A. Marriages are to take place in the parish of either party or in another Catholic church with permission of the proper pastor . Interfaith marriages are ordinarily to take place in a Roman Catholic Church.

B. It is necessary for couples to cont act their parish as soon as the form al engagement is m ade or at least 6 m onths prior to the wedding. Individual parishes may require m ore time if nece ssary. Extra tim e must be allowed if either party had been previously m arried or other special circum stances are present.

In the Diocese of Corpus Christi, a period of six months of marriage preparation is required for the wedding. (MP, 1)

C. It is the pastor' s responsibility to see to it that his parishioners are adequately prepared for marriage.

Couples who are preparing for m arriage in a place other than that in which they will be married should stay in frequent contact with the priest or deacon who will be witnessing their m arriage. Th e cleric should also obtain a written statement from those who are prepari ng the couple that the requirem ents for marriage preparation in this diocese have been fulfilled. (CIC, 1063.2, 1070, 1114)

D. The records of the m arriage are ordinarily kept in the Catholic parish in which the marriage took place. If a dispensati on from canonical form is granted, the Section L L - 2 MARRIAGE 2009

record is kept in the church of the pr eparing priest or deacon who asked for the dispensation. (CIC, 1121)

E. Discernment: The primary task of the church, the clergy and others in m arriage preparation is to assist the couple in making a judgment about their relational readiness and personal faith, not to m ake those judgm ents for or about them . (USC, 63)

1. The initial interview is done by the priest or deacon or trained delegate and not by the parish secretary or over the phone. (USC, 59) The purpose is to establish a rapport, explain the process and determ ine freedom to marry.

2. One of the primary goals of marriage preparation is to identify and deepen the couple's faith. Couples m ay be refused only when they explicitly and formally reject what the Church inte nds to do in the m arriage of baptized persons. (Familiaris Consortio; USC, 61).

3. Pre-nuptial investigation: Ordinarily the pre-nuptial investigation and arrangements for a m arriage preparation program are the responsibility of the pastor of the parish in which the marriage takes place, or his delegate.

If someone else com pletes the pre-nuptial investigation and m arriage preparations arrangements, this material is to be forwarded to the pastor of the place of the marriage.

In any case, the com plete pre-nuptial investigation file remains in the parish where the marriage took place. (MG, 6)

4. Areas of special concern that s hould be addressed with every couple are signs of severe fam ily dysfunction and chemical dependency or alcohol abuse, all of which can inhibit one' s freedom to m arry. A referral to counseling may be necessary in these cases. Moreover, any engaged couple who is sexually active ought to be encouraged to live chastely before their marriage.

5. A decision to delay is m ade by the priest or deacon, the couple and, on occasion, the parents after consultation with an outside party: e.g. a member of the parish staff, a professional counselor, the director of the Family Life Office or the Chancellor. Since the right to m arry is from the natural law, the couple may appeal any decision for delay. (MG, 8)

This appeal is made to Chancellor and/or the bishop. (cf. L-13)

Section L L - 3 MARRIAGE 2009

F. Instructional Program: is to present the essential human and Christian aspects of marriage so that the couple becom es aware of the total dim ensions of the marriage covenant and is introduced to persons and resources available so that they might turn to the Church in times of personal need.

1. This should include:

a. context of marriage today b. communication and conflict resolution c. meaning of permanence and forgiveness d. requirements of a valid marriage e. role of faith, prayer and Church f. roles, expectations and responsibilities g. self-awareness, personal healing, individual growth in marriage h. sex and sexuality i. value of children, parenthood j. an introductory session (or se ries of classes) on Natural Fam ily Planning

2. Strong resistance to any form of program is a strong negative indicator of readiness for marriage.

3. Instructional programs available:

a. Sponsor couple (training is available in English and Spanish) b. Engaged Encounter Weekend c. Pre-Cana Programs d. A course in natural family planning e. Programs for convalidation f. Facilitating Open Couple Communication, Understanding and Study (FOCCUS) i. This program is useful fo r surfacing issues that the couple may want or need to discuss further. This program can be used by the pastor as part of his assessment process in determ ining the couple’s readiness to marry in the Church, or it can be used as a beginning of a series of m arriage preparation programs which the couple in dialogue with the pastor/administrator selects. (MG, 6-7)

4. Married couples should be used as a part of the m arriage preparation process in each parish. (USC, 58)

Section L L - 4 MARRIAGE 2009

5. The priest or deacon should meet with the couple to see that the catechesis for the sacrament has been com pleted and to discuss the results of their instructional program. All documentary requirements should be completed by this time.

6. Catholics who have not yet receive d the sacrament of confirmation are to receive it before they are adm itted to marriage if it can be done without grave inconvenience. (CIC, 1065.1) The priest/deacon should, at this time, discuss the liturgical preparations for the m arriage. To receive the sacrament of m arriage fruitfully, Catholics are urged to approach the sacraments of Penance and Eucharist prior to the wedding. (CIC, 1065.2)

7. The rehearsal is conducted by the priest/deacon or his representative and offers the opportunity for group prayer by the wedding party and a tim e to celebrate the Sacrament of Penance.

II. Special Circumstances

Special Circumstances provide the priest/deacon the opportunity to show care, concern and respect for the couple' s unique situation, to explain the teachings of the Church pastorally and, as needed, to refer the couple to appropriate persons for help and counseling.

A. If either member of the engaged couple is under 19 years of age, care should be taken during the m arriage preparation to determ ine whether the couple understands the serious responsibilities a nd nature of m arriage. Parental consultation and com pletion of the canoni cal free-state form must take place. (MG, 16)

B. In cases in which the couple had not planned to m arry, pregnancy is not sufficient reason to enter m arriage or shorten the preparation process. In cases in which the couple had intended to marry, discernment and some instruction by married couples is still essential. In every case of pregnancy, a prem arital inventory should be given and professional counseling is recommended.

C. Diocesan Policy for Cohabiting C ouples Seeking a Church Marriage : Cohabiting couples seeking marriage in the Church have increased dramatically in the past few decades. These "trial marriages", as they are often called, present a serious pastoral concern to clergy and lay m inisters whose responsibility it is to convey the Church' s teachings and tradition to couples seeking the Sacram ent of Matrim ony. This policy, with the corresponding materials, is guidelines for ministering to such couples.

1. During the initial interview with the couple preparing for m arriage, the priest or deacon should collect the c ouple's biographical information. If it Section L L - 5 MARRIAGE 2009

is found that the couple is in a cohabitation relationship, the priest/deacon is to discuss with the couple the importance of addressing their situation as a part of the preparation process.

2. During the second session, the priest or deacon is to deal with the issue of the couple's cohabitation using resources available from the Family Life Office.

3. The priest or deacon m ust also administer to the couple a Pre-Nuptial Investigation. (MG, 6 & 7)

4. After these discussions have taken place, the priest/deacon should ask the couple how the information gained from the preparation process has raised their level of consciousness regarding their cohabitation and what positive response will be m ade in light of this new knowledge (the ceasing of cohabitation until m arriage, the ref raining from sexual intim acy until marriage, etc.). Once the couple has made their informed response, the priest/deacon is to assist the couple in ascertaining their readiness to enter into a sacramental marriage.

D. When one or both parties has been prev iously married, the deacon/priest should be sensitive to and address issues of grief over the previous union, step- parenting and the adjustm ent to single life following the previous union. The priest or deacon should also discuss the freedom of the previously m arried to enter into a new marriage in the Church and assist the couple accordingly.

No date should be set for the wedding until the previous bond(s) have been declared null or dissolved and all pastor al requirements and concerns are fully addressed with regard to a Monitum or Vetitum. No prom ise should ever be made to the couple regarding the outcom e of the nullity or dissolution process. There is never a guarantee that an af firmative decision for nullity or dissolution will be rendered. The priest or deacon should also allow sufficient tim e for the healing process following a divorce.

Special attention should be given to those seeking rem arriage less than two years after divorce or the death of a spous e. In the instructional phase of the preparation, it is recommended that Sponsor Couples who have remarried in the Church be utilized.

E. In interfaith and ecum enical marriages, the cooperation and involvem ent of clergy from both faith communities in the instruction and celebration phases is highly encouraged. When possible, a Sponsor Couple who has been or is in an interfaith or ecumenical marriage should be involved. The priest or deacon must submit the necessary petitions for dispensations and permissions.

Section L L - 6 MARRIAGE 2009

F. Couples married outside the Church who wish to have their m arriages convalidated should be adequately prepar ed in the theology of m arriage. The couple must understand the true nature of convalidation: that a new consent m ust be exchanged; that the m arriage begins only with their convalidation in the Catholic Church; and that the Church is not "blessing" their civil union.

It is im portant for the priest or deacon to inquire into the m otivation of such couples and particularly to deal with issues arising out of troubled m arriages; referral to a counselor may be indicated. All couples convalidating their marriages should participate in som e type of m arriage preparation or enrichm ent program. Formal marriage preparation is important for couples married civilly for less than five years. Except in the case of a stable, long-standing union, the norm al assessment and preparation process should not be waived. In no case should the convalidation occur until at least six m onths after the date of the m arriage outside the Church.

G. If there is suspicion of chem ical abuse or dependency, the couple should be referred to appropriate resources a nd a professional evaluation m ade to determine sufficient discretion and capability of assuming the obligations of marriage. The same applies in cases of current physical or emotional abuse.

H. If one or both parties suffer from physical or m ental disability, consultation should be made with family members and professionals to assess the individual's level of independence and ability to m ake a perm anent commitment. The Tribunal should be consulted if there is concern about canonical impediments.

III. Form of the Celebration of Marriage

A. Only those marriages are valid which are contracted in the presence of the local ordinary or the pastor or a priest or deacon delegated by either of them , who assist, and in the presence of two witnesses, according to the rules expressed in the following canons, with due regard for the exceptions mentioned in CIC, 144, 1112.1, 1116 and 1127, 2 and 3. (CIC, 1108.1)

B. The one assisting at a marriage is understood to be only that person who, present at the ceremony, asks for the contractant's manifestation of consent and receives it in the name of the Church.

In a m ixed religion m arriage, it is forbidden to have the Catholic m inister receive the vows of the Catholic party a nd another minister receive the vows of the non-Catholic. This would render the marriage invalid. (CIC, 1108.2)

C. If the non-Catholic party wishes to have his/her minister present at the Rite of Marriage (which may include the Mass or simply the Liturgy of the Word), the Catholic pastor (or his delegate) shoul d issue an invitation, give a cordial Section L L - 7 MARRIAGE 2009

reception, advise the guest minister to wear whatever is deemed appropriate and reserve a place of honor in the sanctuary or the body of the church.

The priest celebrant should introduce the guest m inister and extend a warm welcome at an appropriate tim e during th e Rite. The guest m inister could be invited to do the following: read one of the non-gospel scripture readings; give a blessing to the couple; read the pray ers of the faithful. The non-Catholic minister could share his/her reflections on the Word and/or for the couple at the end of the liturgy. To be a valid witness, the Catholic priest or deacon must ask for and receive the consent of the couple. It is not perm itted for the rites of the respective churches to be celebrated successively. (CIC, 1127.3; EGD, 9-10)

D. The bishop or local ordinary of the Cat holic party may, for a just pastoral cause, dispense from canonical form in indi vidual cases, after consulting with the Ordinary of the place in which the m arriage will take place and with due regard for validity and som e public form of celebration. (CIC, 1127.2) Types of reasons for requesting this dispensation include:

1. to achieve family harmony or avoid family alienation

2. to obtain parental agreement to the marriage

3. to recognize significant claims of relationship or special friendship with a minister of another communion

4. to permit the marriage in a church that has particular im portance to the other party

E. A cleric witnessing a m arriage within a parish other than his own must have delegation from the proper pastor for the marriage to be valid. (CIC, 1115)

IV. The Rite of Marriage

The Rite of Marriage should encourage the participation of the assem bly in worship, express the faith and commitment of the couple and of the assem bly and call the faith community to prayer for the couple as a prom ise of support in their married life . The signing of the marriage license by the appropriate parties is required by civil law but is not a part of the Rite of Ma rriage. It is inappropriate to sign the m arriage license on the altar following the exchange of vows or at any other part of the liturgy.

A. The wedding is to take place in a church. (CIC, 1118)

B. The general norms for liturgical celebration should be followed, including those which call for the participation of the assembly. (CIC, 1119)

Section L L - 8 MARRIAGE 2009

C. The various ministries should be filled by those skilled in them and chosen by the couple or provided by the com munity. The presider should not assum e all the various ministries.

D. The Church provides three different rites for the celebration of m arriage: a sacramental rite during the Eucharist, a sacramental rite outside the Eucharist (usual but not mandatory when one party is a baptized non-Catholic) and a non- sacramental rite (when one party is unbaptized).

E. Parish policies should cover m usic, environment, photography, etc. and m ay discourage weddings during Lent, but may not prohibit them.

F. The environment should take into consideration the liturgical season and should reflect both quality and appropriateness fo r the liturgy, not obstructing the view of the assembly or the liturgical movements of the ministers in the sanctuary.

G. Cultural adaptations are allowed but should not overpower the liturgy. Such adaptations should be examined in light of origin and content. (USC, 118-20)

H. The Office of Worship is available for consultation on all liturgical issues.

I. Weddings, including convalidations, are forbidden on Good Friday and Holy Saturday.

V. Marriages Invloving a Catholic and a Non-Christian

A. Marriages should take place in the parish church of the Catholic or in the place of worship of the non-Christian. (CIC, 1118.3)

B. If difficulties arise because the persons are reluctant to have the cerem ony in a Catholic Church or a synagogue:

1. The priest or deacon should first s uggest that the celebration take place in another religious building.

2. The priest or deacon m ay seek pe rmission from the local Ordinary to celebrate the m arriage in another a ppropriate place after reviewing the reasons offered by the couple and investigating the place suggested for the wedding to ensure that it is appropr iate for a dignified and prayerful ceremony. If possible, the ceremony should be celebrated in a chapel-like arrangement or in a room apart from the place where the meal or reception will take place.

3. Under no circum stances is Rite of Marriage perm itted to be celebrated outdoors. Section L L - 9 MARRIAGE 2009

C. If a Catholic marries a non-Christian who professes no religious affiliation or is not practicing his or her faith, it is normative that the marriage be witnessed in a Catholic Church.

VI. Conditions Required for a Mixed Marriage in a Non-Catholic Church or Synagogue or Other Appropriate Place (CIC, 1118 & 1120; EGD, 8-10)

A. When witnessed by a priest or deacon:

1. Permission must be sought from the bishop in all cases. In the event that a couple wishes to have their m arriage witnessed outside of a sacred place, such a permission will not be granted except in rare circum stances, such as the inability of parents (or bride/groom) to attend a church wedding due to illness, or a wedding between a Ca tholic and a non-Christian for whom a church wedding would pose a serious difficulty.

2. The parish responsible for preparing docum entation is that in which the marriage would ordinarily take place, e.g., the parish of the Catholic.

3. The usual pre-nuptial investigation m ust be com pleted to ensure the adequate preparation, instruction and freedom of the couple.

4. The priest or deacon must be the sole witness to the marriage.

5. Just as in the case where the m arriage would take place in the Catholic Church, a non-Catholic clergym an may be present and m ay offer prayers and ask a blessing on the couple.

6. In view of this restriction of pa rticipation by the non-Catholic m inisters, this must be discussed with him or her and be agreeable to him or her and his or her ecclesiastical superiors, if necessary.

7. The priest witnessing the m arriage requires canonical delegation from the territorial parish in which the celebration of the marriage will take place, if the place is outside his own parish.

8. Notation of the m arriage must be m ade in the register of the territorial parish within which the m arriage actually takes place and the usual documentation is to be retained in the files of that parish. (CIC, 1121.1)

9. It is the obligation of the priest witness to ensure that the usual notation is made in the proper Baptismal register. (CIC, 1122)

Section L L - 10 MARRIAGE 2009

B. When witnessed by a non-Catholic clergym an with dispensation from canonical form:

1. The parish priest/deacon of the Catholic party is to prepare the couple and procure the customary documentation (including pre-nuptial investigation, etc.).

2. The application for a dispensation from form should be directed to the bishop of the Catholic party.

3. There can be only one cerem ony. The priest or deacon m ay be present to offer a prayer and blessing. (CIC, 1127.3)

4. All records of the marriage are to be pl aced in the parish files of the priest who prepared the couple. The priest arranging the m arriage is responsible for making sure this is done and for notifying the Church where the Catholic was baptized. (CIC, 1121.1)

C. Related considerations:

1. Members of other churches, as well as non-Christians, may be the official witnesses (best m an and m aid/matron of honor) in the celebration of marriage in the Catholic Church. A Catholic, too, m ay be best m an or maid/matron of honor at m arriage properly celebrated am ong non- Catholics.

2. When a Catholic with permission (mixed marriage) or proper dispensation (with an unbaptized) enters into m arriage with a person who is not a member of the Church, the celebration may be celebrated at the altar.

3. The banns for an ecum enical marriage may be announced, but should be omitted if it violates the norms of the other religious community involved. (EGD, 10) A dispensation from banns is no longer necessary; however, for every proposed marriage, the freedom of the parties must be proved by sworn declaration of witnesses.

4. Priests or deacons should endeavor to m eet with the clergy of other churches in their com munity to e xplain the theological and pastoral reasons for the Catholic Church' s law on marriage and, at the sam e time, to become thoroughly acquainted with the marriage regulations of other churches and communities.

5. In counseling a couple about to enter into a m ixed marriage, the priest or deacon should help them to realize that their different religious traditions in no way lessen the holiness of their m arriage, which is a sacram ent Section L L - 11 MARRIAGE 2009

whenever two baptized persons are involved; and he should em phasize their common duty to grow in faith and in charity toward one another.

6. A priest or deacon is not perm itted to witness a m arriage of two non- Catholics [except in the rare ci rcumstance when the couple has no impediment to a valid m arriage and they have no access to a m inister of their own denomination(s)]. Nor may a Catholic cleric witness a m arriage in a merely civil capacity or for the civil effects alone.

The only exception is when two Catho lics marry in the Catholic Church and later divorce (no declaration of nullity is solvent). They reconcile and desire to civilly remarry. Since the marriage is presumed valid, a Catholic cleric could ‘receive their vows’ for civil effect thus dem onstrating the Church's support for their reconciliation. The Bishop' s Office should be consulted first before the cleric ‘receives their vows’ for civil effects alone.

7. Affadavits of Free Status should be com pleted by couples whom have not been known since obtaining the age of marriage by the cleric witnessing the marriage.

VII. Inter-Ritual Marriage

A. Eastern Rite and Latin Rite Catholics : The m arriage may take place in either rite of the m an or woman, provided that, at least one party to the m arriage is a member of the Latin Rite.

B. Latin Rite Catholic and Orthodox : Ordinarily, the m arriage ceremony takes place in the Latin Rite. The local ordi nary should grant a dispensation from canonical form so that the m arriage may take place in an Orthodox Church witnessed by an Orthodox Priest. The m arriage rite and blessing of the Orthodox priest is necessary for the m arriage to be recognized as valid by the Orthodox Church. If there was no disp ensation from canonical form by the Latin Ordinary, this marriage in the Orthodox Church is considered valid also in the eyes of the Catholic Church. The lack of the dispensation affects only liceity in this particular case. (CIC, 1127.1; EGD, 10)

C. Eastern Rite Catholics and Non-Catholics : The marriages must be witnessed by the Eastern Rite priest. In rare cases , permission for a Latin Rite priest to witness the marriage must be obtained fr om the Eastern Rite Ordinary through the Chancery. Furthermore, the Latin Rite priest must seek the permission of the Apostolic Pro-Nuncio, besides the a ppropriate delegation from the proper Eastern Rite Ordinary, if the Latin Rite priest wishes to assist at the m arriage of two people, neither of whom is a member of his Rite.

Section L L - 12 MARRIAGE 2009

D. In all the above cases, the Latin Ordinary has jurisdiction in cases where there is no Eastern Rite Bishop with jurisdicti on. Priests should consult the Tribunal Office when there is doubt.

VIII. Civil Law Requirements

A. It is a violation of civil law for a pr iest or deacon to witness m arriage without a civil license. Failure to observe the re quirements of civil law or the delay or neglect to return the civil license af ter the cerem ony can cause serious legal problems for the couple and priest or deacon.

B. Except in exceptional circum stances, a priest or deacon is not to witness a marriage of two non-Catholics, nor should he witness any marriage in a merely civil capacity or for the civil effects al one. In these exceptional circum stances all possible scandal must be avoided.

C. In all marriages, whoever receives th e vows must sign the license. Priests or deacons or m inisters of other religi ons who are present should not sign the license, nor should they "co-officiate" by sharing the exchange of consent.

D. A blood test is no longer needed in order to obtain a license.

E. A waiting period of 72 hours between application for the license and celebration of the marriage rites is required by Texas State law. The license is valid for 30 days in Nueces County.

IX. Radical Sanation (CIC. 1161-1165)

A. Marriage involving a Catholic entered into invalidly as a result of a dirim ent impediment of ecclesiastical law or as a result of the lack of canonical form may be radically sanated by the diocesan bishop as long as the consent of both parties is present.

B. In cases of mixed marriage, the usual permission and promises apply.

C. A grave cause is necessary in order to grant a sanation. Examples of such are:

1. Serious inconvenience in informing the other party

2. Lack of cooperation by the non-Catholic party

3. Ignorance of the priest/deacon witne ss or ordinary which gives rise to nullity of the marriage ceremony

Section L L - 13 MARRIAGE 2009

D. Forms used in applying for a radi cal sanation can be obtained from the Chancellor's Office.

X. Appeals

Appeals may be made by an engaged couple in cases in which the deacon/priest has, after consultation with his m arriage preparation team, decided to delay the wedding ceremony. The right of the couple to m arry and the right of the priest/deacon to delay or refuse the m arriage are to be protecte d. The process of appeal is through the Chancellor.

A. The couple is advised of the right of appeal by the priest/deacon.

B. The priest or deacon (if he is not the pa stor of either party) advises the pastor of the delay and the facts of the case. The pastor meets with the couple in order to hear their case. If no decision that is agreeable to all parties is reached, the pastor will refer the couple to the Dean of that area.

C. The dean or his delegate will m eet with both the couple and the cleric refusing the marriage, consulting if necessary with the director of the Family Life Office. Evaluation of the couple by a counselor may be recommended.

D. Ultimately the appeal may be taken to the Chancellor, and than to the diocesan Bishop.

E. In no case may the appeal take longer than 4-6 weeks from the date the couple's desire to appeal is made known to the proper pastor.

XI. Weddings in Mexico

When a couple is preparing for m arriage in the U.S. and wants to celebrate the marriage in Mexico, the priest in Mexico w ill ask them to do their "Presentación" in a parish in the U.S.

The priest in Mexico expects to receive the following:

A. A letter from the priest who completes the pre-nuptial investigation stating that he did not find any obstacles for the marriage to take place.

B. The Pre Nuptial Questionnaire in Spanish

C. Recent copies of the Baptismal Certificates (Groom and Bride).

D. Proof of attending Marriage Preparation if the couple does it here. Consult the Family Life Office for available marriage preparation programs in Spanish. Section M M - 1 DECLARATIONS OF NULLITY 2009

DECLARATIONS OF NULLITY

“In his preaching Jesus unequivocally taught the original meaning of the union of m an and woman as the Creator willed it f rom the beginning: permission given by Moses to divorce one’s wife was a concession to the hardness of hearts. The m atrimonial union of a m an and woman is indissoluble: God him self has dete rmined it: ‘what ther efore God has joined together, let no man put asunder.’” (Catechism of the Catholic Church, #1614)

The Catholic Church rem ains faithful to the wo rds of Jesus Christ about m arriage, divorce and remarriage [Mk. 10:2-12; Lk. 16:18; Mt. 5: 31-32; Mt. 19:1-12; 1 Cor. 7:10-11, 39; Rom . 7:2-3). For a fuller explanation on the teachings of marriage, please consult the Catechism of the Catholic Church, 1601-1666. Also refer to the "Fre quently Asked Questions about 'Annulments'" are available through the parish or the Diocesan Tribunal.

Any couple who is asking for marriage in the Catholic Church MUST be asked if either party were married previously, and if so, how many times.

Anyone who desires to be m arried in the Catholic Church, whether Catholic or non-Catholic (baptized or non-baptized), m ust have each and every previous m arriage reviewed by the Catholic Church through som e type of nullity process. This includes any previous marriage(s) of any kind [religious, convalidati on, civil court (justice of the peace, etc.), common law, etc.] that ended in divorce or ci vil annulment. The ONLY exceptions are if the former spouse is deceased OR the Catholic Church has already declared the previous marriage null. Without a death certificate(s) and/or an affirmative decision(s) for nullity, it is not possible to marry in the Catholic Church.

No promise should ever be made to the couple regarding the outcome of the nullity or dissolution process. There is never a guarantee that an affirmative decision for nullity or dissolution will be rendered.

Wedding Dates: No date should ever be set for th e wedding until the previous bond(s) have been declared null or dissolved and all pastoral requirements and concerns are fully addressed with regard to a Monitum or Vetitum.

Processing Fees: The Petitioner is assessed a fee to process a petition. The fee helps to offset the expenses of running the Tribunal Office, such as office staff salaries, stationery, postage, equipment, etc. The processing fee represents only part of the true costs involved. The diocese subsidizes the difference through the Bishop’s Annual Appeal. The entire processing fee should be paid prior to the conclusion of the case. Th e fee may be paid in f ull or in installments periodically during the processing of the case. Monthly statem ents will be mailed to the Petitioner if the fee is not paid in full at the beginning. Contact the Tribunal Office for the respective processing fee for each type of nullity case.

If the Petitioner truly is unable to pay part of or the entire processing f ee, the f ee may be waived, depending on that person’s circum stances. The Petitioner must submit a letter to the Section M M - 2 DECLARATIONS OF NULLITY 2009

Tribunal indicating one’s inability to pay and th e reason(s) why. One can be sure that the petition will receive the same consideration as any other.

The types of nullity cases are as follows:

I. Absence Of Canonical Form Example: at least one spouse from a previous marriage is a Catholic. Did the marriage ceremony occur in a Catholic Church witnessed by a Catholic bishop, priest or deacon?

A. If it did not, the Declaration of Nu llity Petition will be an Absence of Canonical Form, provided all the following are true also:

1. The Catholic spouse did not leave the Catholic Church by a form al act prior to the wedding and the wedding occurred on or after Novem ber 27, 1983. A form al act is defined as formally joining another church [accepting baptism or m aking a pr ofession of faith in another denomination] or renouncing one’s Cat holicism [such as stating “I am a Methodist now”, etc.] Mere non-attenda nce at a Catholic church or m ere attendance at a non-Catholic church does not necessarily m ean one has left the Catholic Church by a form al act. Call the Tribunal Office with further questions if one is unsure if an individual truly left the Catholic Church by a “formal act.”

[If the marriage ceremony occurred prior to November 27, 1983, there is no such stipulation as a form al act of leaving the Church. Thus if one were Catholic and m arried outside the Church, it would be an absence of canonical form, provided the following conditions are also met.]

2. The marriage ceremony did not occur in an Orthodox Church.

3. The marriage ceremony did occur in a non-Catholic place; the vows were received by a non-Catholic m inister; and there was no dispensation from canonical form granted from the bishop to allow for such a m arriage ceremony.

4. The marriage was never convalidated or sanated in the Catholic Church or convalidated in an Orthodox Church.

B. If the above information is true, the Petitioner is to submit the following:

1. A certified copy of the civil marriage license.

2. A certified copy of the complete, final divorce decree signed and dated by the judge.

Section M M - 3 DECLARATIONS OF NULLITY 2009

3. If one or both of the parties are Cat holic, a copy of a recently issued [six months or less] baptismal certificate with all sacram ental notations listed on the back.

C. One must file the Absence of Canonical Form petition with the Tribunal Office, using the legal size form entitled “Absence of Canonical Form ” Diocese of Corpus Christi, Tribunal Office.

a) A complete, current address for the Respondent [form er spouse] is required. b) There is a processing fee.

II. Prior Bond Or Ligamen Petition

Example: Person A (Petitioner) wishes to be free to enter a Catholic m arriage. However, Person A (Petitioner) was m arried and divorced f rom Person B (Respondent). Person B had been previously married to Person C (First spouse of Respondent). It was the first marriage for Person B and Person C, and Person C is still alive; the m arriage of Person B and Person C is presum ed valid. Therefore, the marriage of Person A and Person B is invalid because of the m arriage of Person B and Person C.

A. Person A (Petitioner) is to submit the following:

1. A completed Prior Bond/Ligamen petition form. 2. The marriage license for the marriage of Person A and Person B. 3. The divorce decree which is signed and dated by the judge for Person A and Person B. 4. The marriage license for the marriage of Person B and Person C. 5. The divorce decree which is signe d and dated by the judge for Person B and Person C. 6. There is a processing fee.

B. As with all petitions the allegations must be substantiated through acceptable means. The cooperation of Person B and Person C is absolutely necessary in this process. Therefore, the following MUST be established from the testimony of both Person B and Person C whose testim ony will be obtained by the Tribunal Office:

1. That the m arriage of Person B a nd Person C was the first m arriage for both. 2. That neither Person B nor Person C was baptized Catholic. 3. That both Person B and Person C are still alive. 4. That the Catholic Church did not grant a decree of nullity for Person B and Person C.

Section M M - 4 DECLARATIONS OF NULLITY 2009

C. The above states the sim plest requirements to the process. However, the prior Bond/Ligamen petition can be com plicated. Following are som e problems which will delay the processing of a pr ior Bond/Ligamen petition or which will require Person A (Petitioner) to f ile a Formal Church Petition for a Declaration of Nullity:

1. A petition is lacking the required current address of Persons B and C 2. Lack of cooperation from Person B and Person C 3. Missing documents. Although a m arriage license and divorce decree are usually public records which can be obtained at the county courthouse where they are recorded, Person A m ay not know where the docum ents are recorded. 4. Person B has more than one previous marriage. 5. Person C was previously married. 6. Person C is a baptized Catholic. If Person C is a baptized Catholic and did not marry Person B by the Catholic Church, then the marriage of Person B and Person C would not be considered valid. Thus, the m arriage between Person A and B is valid. 7. Person C is no longer living.

III. Formal Case

This applies to all marriages that are presumed to be valid. Examples: A marriage that occurred in the Catholic Church or a marriage of two non-Catholics.

A. It must be determined if the Diocese of Corpus Christi is com petent to process this case. Refer to Canon 1673 of the Code of Canon Law and/or with the Tribunal Office.

B. This is a very detailed process involving the Petitioner subm itting an extensive narrative of one’s growing up years, in formation about the courtship, m arriage and divorce, etc.

C. The Petitioner m ust submit the nam es and current addresses of three or f our witnesses who are knowledgeable of the relationship between the Petitioner and the Respondent (former spouse) prior to and throughout this marriage.

D. The Respondent MUST be contacted by m ail by the Tribunal Office. The Respondent has the opportunity to be involved by giving a sim ilar narrative and by providing witnesses, just as the Pe titioner did. Som e Respondents elect to participate and others do not. The case will continue regardless of the Respondent’s level of participation.

E. The Petitioner must submit a certified copy of the civil m arriage license and a certified copy of the com plete, final divorce decree signed and dated by the judge. Section M M - 5 DECLARATIONS OF NULLITY 2009

F. If one or both of the parties is Cat holic, a copy of a recently issued baptism al certificate (or profession of faith certificate) with all sacramental notations listed on the back is to be subm itted. A copy of the church marriage certificate must be submitted if the marriage occurred in the Catholic Church.

G. If the petition receives an affirm ative decision for nullity by this Tribunal Office, a second affirm ative MUST be rende red before one is free to m arry in the Church. Norm ally, the second deci sion is rendered by the Appellate Court for the Dioceses of Texas. However if there is a form al appeal of the first decision, the case could be appealed e ither to the Appellate Court for the Dioceses of Texas or directly to the Roman Rota.

H. There is a filing fee and a processing fee.

IV. Privilege Cases: Pauline And Petrine Privilege Cases

There are two types of privilege cases. Non-baptism and rem arriage is always the issue. The validity of a m arriage is not challenged, but the Petitioner asks f or a dissolution of the presumably valid marriage on the basis that one or both parties in a marriage was not baptized.

There are three com mon misconceptions with privilege cases: 1) These cases are “quick and easy” to process; 2) Nothing needs to be done at all and; 3) the Petitioner’s word alone is enough. None of these are true.

In both the Pauline and Petrine Privilege cases, there are certain conditions and numerous requirements that must be met. Because of the difficulties that arise in these cases, contact the Tribunal Office before even attempting a Pauline or Petrine Privilege so that the Tribunal can evaluate and determ ine if the basic elem ents are in order to proceed with the processing of the case.

A. Pauline Privilege: (This petition is processed on the diocesan level.) Exam ple: Both parties were not baptized at the tim e of the marriage and during the course of the marriage. The form er spouse (the Respondent) m ust not desire baptism . The person petitioning must be willing to become baptized. The Petitioner must be preparing for a new marriage.

The following are some of the minimal conditions and requirements that MUST be met:

1. The cooperation of the form er spouse (the Respondent) is absolutely necessary. The Tribunal obtains the testimony of the form er spouse (the Respondent).

Section M M - 6 DECLARATIONS OF NULLITY 2009

2. That the non-baptism (before and throughout the course of the m arriage) of both parties has been established. Therefore, it is required to provide the names and addresses of at least three family members of both parties (the Petitioner and the Respondent). The cooperation of the fam ily members of both parties is absolute ly necessary. The Tribunal Office obtains the testimony of all the family members.

3. The Petitioner m ust be anticipating a new m arriage and the Petitioner’s prospective or present spouse was not the cause of the breakup of the marriage.

4. The Petitioner must sincerely seek to be baptized.

5. The former spouse (the Respondent ) does not intend to be baptized and does not wish to be reconciled with the Petitioner.

6. There is a processing fee.

B. Petrine Privilege (Privilege Of The Faith):

This petition must go to the Holy See.

Example: At least one of the partie s is not a baptized person. The person petitioning does not have to convert in all cases. The Petitioner m ust be preparing for a new marriage.

Invoking the power of the keys entruste d to him as successor of St. Peter (to bind and to loose), the Holy Father is ab le to dissolve such a m arriage in Favor of the Faith of the Catholic party. Thus, this case must be sent to the Holy See for the decision.

The Holy See states in its directiv es that if there are grounds for nullity a privilege “may” be more readily granted. Because of this stipulation and other difficulties that arise in processing of these cases, a Petrine Privilege is normally processed as a Formal Case on the diocesan level.

The following are some of the minimal conditions and requirements that MUST be met:

1. That the non-baptism (before and throughout the course of the m arriage) of at least one of the parties to the marriage has been established. Therefore, it is required to provide the names and addresses of at least three family members of the person who has not been baptized. The cooperation of the family members is absolutely necessary. The Tribunal Office will obtain the testimony of the family members.

Section M M - 7 DECLARATIONS OF NULLITY 2009

2. That the Petitioner and the Petitioner’s prospective or present spouse was not the cause of the breakup of the marriage.

3. That the Petitioner has a prospectiv e or present spouse who is canonically free to marry.

4. That all attempts at reconciliation have failed.

5. That no scandal results from the granting of the dissolution.

6. That the prom ises (cautiones) be signed by both the Petitioner and the prospective or present spouse. The promises are that both parties are willing to baptize and educate the ch ildren of the new m arriage in the Catholic faith and that the non-Catholic party allows the Catholic party to practice the Catholic faith.

7. There is a processing fee.

N. B. For further clarifications or questions please contact the Judicial Vicar and/or the Diocesan Tribunal Office.

Section N N-1 DIOCESAN STRUCTURE 2009

DIOCESAN STRUCTURE DIOCESAN MISSION STATEMENT

We, the people of the Church of Corpus Christi, recognize ourselves to be a pilgrim people, a community of believers in Jesus Christ who ha ve been called through baptism to continue the life and mission of Jesus on earth. Though one family of God, we are of diverse ethnic, cultural and economic backgrounds. Our unity is rooted in com mon faith in Jesus the Lord who guides us through His Vicar on earth, the Most Holy Fa ther. Led by our bishop, we see ourselves as ministers of the mysteries of God who are called to witness to what we are in Jesus - a redeemed, holy people - and to proclaim the Good News entrusted to us by Him.

We are a people who are called to celebrate our experience of Jesus and through this celebration to reach out to others and invite them to share in this same joy. As a faith com munity, we are called to live a way of life which is distinctly di fferent from the way of the world. The roots of this way of life are found in the Gospel values as interpreted by the authentic teaching of the Church. Gifted by the Spirit in so many ways, we seek to introduce the message and presence of Jesus into a world that frequently refuses His love and ignores His word. A high degree of mobility, rapid economic expansion and a great in flux of people from many parts of the world characterize the area in which we live. W hile blessed with m aterial wealth and natural resources, we also experience physical poverty, spiritual confusion, social alienation and powerlessness.

Although we are identifiable as the Catholic com munity, we participate with all people in the search for an authentic human life and a more just society. With those who also believe in Jesus and are rightly called Christian, we share in the work of building the kingdom inaugurated by the Savior. With those who believe in God but not in Jesus as the Lord, we labor in the world as stewards of God's creation. W ith those who clai m no faith in a divine being, we struggle for a more peaceful society and a m ore human existence. W e view the present challenge as too critical to work in isolation in conf ronting the debilitating elements of society and we seek to be partners with all who strive to enhance the quality of life around us.

As a Catholic com munity in this area of Texa s we gratefully acknowledge our rich religious heritage and the courageous witness of our fello w believers during the past several centuries. Over 90 years old as a diocese, we have found st ability in the leadership of our seven bishops and we stand on a firm foundation of the lived faith of countless men and women. Thus, we feel compelled to accept the challenge of our m ission today and commit ourselves to a response that is caring, inviting and enabling. We must be caring because that is how the Father treats us. We must be inviting because that is how Jesus brings us into His life. We must be enabling because that is how the Spirit works in us.

As we reflect on our present challenges and co mmitments in the diocese, we express these beliefs:

that our parish com munities must be strong and vibrant because it is here that the crucified and risen Jesus is experienced daily and proclaimed to the world;

Section N N-2 DIOCESAN STRUCTURE 2009

that we m ust renew our efforts to evange lize those of our f aith, to call them to conversion as well as to reach out to those who are unchurched and alienated;

that the family is the basic unit of the Church and society and that we m ust foster the enrichment of family life;

that we must minister to all people, particularly to the unborn, to youth to young adults, to the elderly, to the poor and to those with special needs;

that we must develop leadership at all levels of diocesan life and enable those presently working in the apostolate to do so effectively;

that the whole com munity of the baptized is called to minister and that the variety of ministries in the Church be promoted;

that liturgy is the source and sum mit of th e Christian life and that liturgy, properly celebrated, evokes effective daily witness to the presence of the Lord in our lives;

that we m ust promote a learning environm ent within our parishes and educational institutions and programs which will enable people to internalize the Gospel at all levels of growth and development;

that we must work tirelessly for peace and justice in our own Church and in society as a whole because to do so is constitutive of preaching the Gospel;

that we must support ministry among the Spanish-speaking and Black communities and encourage the full participation in diocesan life of all cultural, ethnic and econom ic groups;

that as stewards of God' s creation we are called to be accountable to God and to one another in the administration of our programs, resources and services;

that the Spirit operates within the total com munity and that we must be sensitive to the prompting of the Spirit in all segments of the diocesan family.

As people with a vision, we commit ourselves to assess the needs of our diocese and to study the trends of our society. W e pledge ourselves to work with our bishop in identifying the priority needs of our diocese and in developing a pastoral plan to respond to those needs. W e commend the accomplishments in the past, we support the good work that is presently being done and we invite all diocesan agencies and groups to work cooperatively in addressing the needs of all our people today.

We seek the blessings of the Father as we em bark on this journey together and we invite others to envision with us a f uture that is ours to create with the Lord' s help. W e believe that we already possess the talents and gifts necessary to make this vision a reality because Jesus has touched each of us with His love and has spoken ge ntly to our hearts. His presence is constantly with us as we continue to grow as a diocesan family and become a servant com munity to our Section N N-3 DIOCESAN STRUCTURE 2009

expanding world. We are confident that it is the Spirit who moves us to renew our efforts as a faithful people to meet the challenge of our age. We pray that we will be equal to the task and that our words of today will become our actions of tomorrow.

The goals of the Diocese of Corpus Christi, as discerned by the Synod, are as follows:

Evangelization, Catechesis, Worship, Family Life, Vocations, Youth, Stewardship.

Section N N-4 DIOCESAN STRUCTURE 2009

DIOCESE OF CORPUS CHRISTI Diocesan Structure

The Local Ordinary (Bishop) Judicial Chancellor Vicar

Tribunal Office Vicar for Due Process Canonical Affairs Priests Archives

Administrative Communications Internal Councils - KLUX Auditing - S. T. Catholic Child & Youth Protection College of Consultors Central Files Finance Council Legal Management Pastoral Council

Priest Pension Plan

Presbyteral Council Vicar General Stewardship Council Moderator of the Curia

Ministry/Personnel Administration Social & Community Formation/Education Evangelization Department Department Department Department Department

Alliance for Priest Personnel Fiscal Office* Catholic Charities* Catholic Schools* Human Life Board Chairman Human Resources Health Care Office Religious Education* Ecumenism Vocations Office Interfaith Office

Chancery Facilities* Hospital Ministry Office of Worship* Prop. Fide Perm. Diaconate Bishop’s Residence Human Development Youth & Young Adult* Spec. Outreach* Deans/Deaneries Family Life* Evang. Comm.

Extern Priest Organizations & Concerns Movements

Cultural/Ethnic Consecrated Life

* - These offices are also responsible for various offices or agencies, which are listed in the following pages. Section N N-5 DIOCESAN STRUCTURE 2009

Administration Department

Fiscal Office

Diocesan Finance Board

Real Estate/Property Manager

Construction Contracts/Cemeteries

Controller

Management Information Services

Development/Stewardship Office

Risk Management

Chancery Facilities

Security

Housekeeping

Social & Community Department

Catholic Charities

Counseling

Rural Outreach

Emergency Aid

Immigration Affairs

Housing Counseling

Disabilities Office

Section N N-6 DIOCESAN STRUCTURE 2009

Formation/Education Department

Catholic Schools (Superintendent)

Diocesan Advisory Council for Schools

Associate Superintendents

School Health Administrator

Religious Education

Life Long Faith Formation Board

Life Long Faith Formation Advisory Council

RCIA

St. Paul School of Catechesis

Adult Catholic Education

Catechetical Resource Center

Office of Worship

Diocesan Liturgical Commission

Liturgical Music

Youth & Young Adult Ministry

University & College Ministries

Special Youth Services (Juvenile Detention Centers)

Section N N-7 DIOCESAN STRUCTURE 2009

Family Life Office

Marriage Preparation

Family Enrichment

Grief & Special Needs

Alliance for Human Life

Evangelization Department

Special Outreach Office

Apostleship by the Sea

Jail and Prison Ministry

School of Evangelization

Healing & Intercessory Prayer Ministry

Hospitality Ministry

Targeted Outreach Section N N-8 DIOCESAN STRUCTURE 2009

I. Description of Diocesan Departments and Ministries

A. Diocesan Officers

1. The Diocesan Bishop is the visible principal and foundation of unity in the local Church (diocese) entrusted to him by the Pope, the successor of Peter. He is also the link between the local Church and the uni versal Church. As a successor of the apostles, the bishop is responsible for the m ission of the Church in the diocese. He needs the collaboration of the clergy, religi ous and laity to proclaim the W ord of God and celebrate the sacram ents for the redemption and salvation of God' s people. Through his collaborators in the diocesan departm ents and offices, and in parochial ministries, the schools and hospitals, the diocesan bishop plans and directs the apostolic work of the Church of Corpus Christi.

2. The Moderator of the Curia coordinates the exercise of adm inistrative responsibilities and sees that the other m embers of the curia duly fulfill the office entrusted to them.

3. The Chancellor acts as the executive arm of the Diocesan Bishop. The functions of the office include coordinating functions of the Chancery, interpreting diocesan and general Church law and policies as they affect diocesan operations, care of the records, help to negotiate diocesan insurance, providing consultation and coordination in m atters affecting priest s and priestly assignm ents, providing for general communication services at the disc retion of the diocesan bishop, processing dispensations and any special perm issions prior to m arriage, supervising the maintenance of the archives and the purchasing of future parish sites.

4. The Vicar for Priests is to provide service and ongoing availability to m eet the spiritual and personal needs of the priests. He acts as a support person for all the priests and their continuing progress.

5. The Fiscal Officer coordinates various tasks, which m aintain and safeguard the temporal resources of the Church. The Fi scal Officer, as Director for Finance, coordinates the activities of the Accounting and Development Offices of the Diocese and provides consultation, review and assi stance on financial m atters to parishes, schools and other Diocesan entities and Depa rtments. The Office also m aintains primary banking relationships relating to loans, investments, cash management, trust and other bank and financial institution services, is responsible for com pliance with debt instruments, and coordinates the activities of the Diocesan Deposit and Loan Fund, Inc., and the Perpetual Capital Benefit Endowment Fund, Inc.

B. Diocesan Departments and Offices

1. The Accounting Office records, reports, analyzes and maintains records and systems to ensure processing and recording of a ll transactions of the Chancery Office Section N N-9 DIOCESAN STRUCTURE 2009

operations of the Diocese, in accord ance with generally accepted accounting principles and standards. Other responsibilities include budgeting, policy and procedure updates, com pliance with govern ment and state tax regulations, cash management, coordination with external a uditors, and providing advice to chancery departments, parish schools and missions when called upon. The Accounting Office, under the direction of the Controller.

It also coordinates the annual budget pr ocess, produces the m onthly, quarterly and annual financial data, and coordinates the a nnual external audit. This departm ent also accounts for fixed asset/real estate transactions, Diocesan Deposit and Loan activity and provides reconciliation oversight on the accounting related to BAA, the Capital Campaign and pension plan activity.

2. Parish Administrative Services (PAS) provides training for and m aintains the accounting system designated for use by a ll parishes, schools and certain other diocesan entities. PAS is responsible for collecting and reviewing parish and school financial ledgers for accuracy, com pleteness and compliance with the policies and procedures of the diocese. PAS calculates and verifies Cathedraticum, Priest Pension Plan Contributions and Infirm ed Priests Assessments. Consultation is also provided to the individual parish priests and finance councils. The software for parish use is LOGOS. This also part of the accounting office.

3. The Diocesan Archives is the central location f or all historical m aterials relating to the diocese. The diocesan archives are responsible for collecting and preserving the materials, as well as, m aking them available for research. It is also in charge of microfilming and custodian of m icrofilmed sacramental records, and is available to consult and formulate policies for the orderly management of all records concerning the diocese, the parishes and other diocesan entities.

The diocesan archives is in charge of all current records, which include all correspondence files of the Diocese, Bishop, parishes and priests as well as property deeds, tax bills and exemptions, marriage dispensations, baptismal records involving adoptions and certain financial records.

4. The Catholic Cemeteries Office, in keeping with the prescriptions of Canon Law and the tradition of the Church, is responsible for developing and m aintaining cemeteries to meet the needs of the diocesan com munity. It encourages Catholic f amilies to prepare for and experience death in the cont ext of faith. It encourages use of the Diocesan cemeteries for burial, for prayer and liturgy, and for catechetical purposes.

5. The Catholic Hospital Chaplains (Hospital Ministry) provide Rom an Catholic sacramental and pastoral care to patients, families and staffs of the Catholic hospitals in the diocese and other selected hospitals. The chaplains, priests and persons of consecrated life, and specially trained lay personnel as pastoral assistants, seek to bring the healing presence of Christ to those they serve. Section N N-10 DIOCESAN STRUCTURE 2009

6. The task of the Catholic Charities is to function as the primary administrative unit of the Catholic social services; to prom ote, develop, organize and supervise those specific programs of social service and advocacy for which adm inistrative responsibility has been assigned to Catholic Charities by the bishop to represent the bishop in relations with those institutions of social service under Catholic auspices for which the Diocese of Corpus Christi does not have adm inistrative responsibility; to promote, on the parish and neighbor hood level, the developm ent of volunteer social services; to collect, process, analyze and disseminate evaluative and other data in the social development field for use by a ll sectors of the diocese; to help prom ote and develop an effective program of social advocacy throughout the diocese.

Their main service areas are children a nd family services (counseling, em ergency aid, community outreach, m oney management, housing counseling, rural outreach counseling, emergency services, im migration and refugee services and the Mother Teresa Day Shelter for the homeless.

The purpose of the Rural Life Assistance is to assist in the form ulation of programs for pastoral ministry and social service to and with the rural community. It is served by Catholic Charities.

For more information please refer to: www.catholiccharities-cc.org

7. The Director of Com munication (DTC) coordinates the diocese’s interacting with the outside media (radio, television, newspaper). The director coordinates the media requests for interviews/comments and the requesting of the media to cover diocesan activities and events as well as direct the operation of KLUX radio and televised Masses.

The primary mission of KLUX (89.5 fm ) is to provide positive, wholesom e programming that promotes and amplifies Judeo-Christian values and the precepts of the Roman Catholic Church to the larges t possible audience, while it enriches and gladdens the hearts of all beliefs.

To this end, the station provides easy listening music interspersed with programs and messages that are responsive to its prim ary mission, as well as the needs of the community as required by FCC rules. T opics such as health, nutrition, housing, employment, education, and fam ily life, as well as inspiration and spiritual growth, are included in the daily schedule of 30, 60 and 90 second announcements.

The station format has been crafted to entertain, inform, inspire and serve; to exist as a viable broadcast alternative for the com munity. Listeners are invited to consider life from a positive perspective; one wh ich offers hope, peace and a sense of purpose, that comes from knowing Christ and the Good News, in a widely accepted broadcast setting. Section N N-11 DIOCESAN STRUCTURE 2009

8. The Alliance For Hum an Life Office promotes awareness of hum an life issues and the teachings of the Church on those issues. It also coordinates a just distribution of the Respect Life Collection, acts as a point of reference/referral for Alliance Members, helps coordinate all hum an life activities within the Diocese of Corpus Christi, and advises and recommends diocesan policy on human life issues.

9. The Construction/Preventive Maintenance Department: The Diocesan Construction Office oversees the construction pro cess through published guidelines and procedures in all building construction and m ajor remodeling projects for parishes, schools and other institutions of the dioces e. The Diocesan Construction office and Building Committee represents the interest of the diocese and its components during planning, design and construction to assist the pastor in assuring quality work and cost effectiveness. Representatives of the Diocesan Building Com mittee are available to pastors and parish buildi ng committees on new construction projects from their f irst stages; is present at all Diocesan Building Com mittee meetings; supervises architect and/or engineer services and contract perform ance; certifies payment for architect and contractor invoi ces and pay requests; and certifies change orders as needed.

11. The Jail & Prison Ministries coordinates sacramental pastoral care to adult Catholics incarcerated in jails and prisons in the diocese. Priests, deacons and lay persons are involved in this ministry of bringing Christ to the imprisoned.

12. The Disabilities Office seeks to serve all of the deaf in the diocese through Sunday Mass in American Sign Language, CCD classe s, adult religious education classes, home and hospital visits, interpreted Mass, weddings, funerals, etc.

13. The Development/Stewardship Office builds the com munity of faith through stewardship of programs to increase the m aterial assets of the diocese and enabling individuals and organizations to practice their own discipleship through support of the Church. The office is responsible for the developm ent, coordination and implementation of program s that genera te financial support for the diocese including, capital cam paigns, endowment funds and planned giving. The office provides consultation to parishes, school s and other diocesan entities on their stewardship activities, developm ent programs and fund-raising efforts. The office also is responsible for the annual Bishop’ s Annual Appeal that supports the m ultiple ministries of faith in the diocese. The office includes the following offices:

The Database Records Office is responsible for m aintaining complete and accurate records of diocesan Catholics by parish. The Records Office provides the database to solicit then record pledges and paym ents for all program s that generate financial support for Diocesan Ministries/programs/projects. The office provides the m ailing list for the South Texas Catholic.

Section N N-12 DIOCESAN STRUCTURE 2009

The Stewardship Officer serves the diocesan fam ily by educating, assisting, and supporting the stewardship efforts of the parish communities. The m ission of the Stewardship Officer is to educate and c onvert members of the Diocesan Community to practice a com prehensive, biblical concept of stewardship and to develop, implement and prom ote an ongoing stewardship process for the Diocese. The Stewardship Office collaborates with pastors, parish pastoral councils, parish finance councils and parish stewardship com mittees in the im plementation of stewardship based on the sharing of time, talent and treasure as a way of life.

Development Director: The Development Department is to establish and coordinate programs to increase financial support for the Diocese, its parishes and organizations. The Departm ent is also responsible for coordinating program s to promote better overall Catholic Stewardship both on the parish and diocesan level. The Director accom plishes his responsibilities with the support of the Diocesan Development Board, an advisory group appointed by the Bishop.

a. On the parish level, the Departm ent in conjunction with the Office of Stewardship, has developed a unified di ocesan approach to stewardship of time, talent and treasure. In keepi ng with the Diocesan Real Estate Donation Policy, the Developm ent Department is to be contacted prior to any parish accepting a gift of real esta te. At no charge to parishes, the Director is available to consult with individual parishes and organizations on establishing developm ent programs including annual giving program s and capital campaigns.

b. On the diocesan level, the Director coordinates major fund drives, such as for capital improvements; he is responsible for preparation of prom otional materials for the BAA, prom otes major gifts and bequests to the diocese through estate planning and wills se minars and other deferred giving programs and seeks further contributions to Diocesan Endowment Funds.

14. The Evangelization Department raises awareness of evangelization as the central mission of the Church, not only on the Dioces an level, but the parochial level as well. It helps f orm evangelization com missions in the parishes which in turn promote active evangelization on the parochia l level. Finally, it is a resource f or offices and parishes for the unfolding of active evangelization through workshops, materials and consultations.

15. The Family Life Office exists primarily to aid parish es in meeting the family needs of their parishioners. To this end, traini ng and education is provided in the areas of marriage preparation, m arriage and fam ily enrichment, natural fam ily planning, parenting education, and ministry to the divorced, separated and widowed, and their children. The office also serves as advocate for a family perspective in all ministries and provides education and leadership trai ning for schools, parish organizations and other groups which seek to improve their understanding of today's family realities. Section N N-13 DIOCESAN STRUCTURE 2009

16. The Cultural/Ethnic Office makes every effort to ensure a full evangelization of cultures with the Gospel (cf. Evengelii Nuntiandi, 20). In harmony with the Gospel, it celebrates the spiritual diversity if the different cultures that make up the Diocese of Corpus Christi. This office prom otes, respects, and acknowledges the various forms of personal piety; and celebrates and encourages the cultural and m usical expressions of each culture and ethnic group in the diocese. (cf. Go and Make Disciples, 103: USCCB)

17. The Human Resource Office assists the chancery, parishes and other organizations within the diocese with employment and benefits matters.

The Director of Hum an Resource handl es issues regarding personnel policies, employment and hiring procedures, salary/wage adm inistration, performance evaluation process, and other related topi cs. The Director of the Hum an Resource Office also is responsible for the adm inistration of the 403(b) plans, Group Medical and Dental Plans. The Director of Hu man Resource conducts presentations, writes benefits newsletters, resolves benef it problems for priests, religious and lay employees and dependents and processes life and insurance claims.

18. The Management Information Systems (MIS) directs and coordinates the chancery area computer network activities by overall m anagement of the network system , which includes hardware, software and user education. The office also perform s liaison duty in coordinating com puter activities between parishes, schools and the chancery.

19. The Propaganda Fide Office has a two-prong purpose, which is to prom ote mission awareness among the people of the Diocese of Corpus Christi, and to collect funds for the support of the missions. For this purpose, the office represents two Pontifical Mission Aid Societies at the diocesan level, which are the Society for the Propagation of the Faith and Holy Chil dhood Association. It also represents Catholic Relief Services, which is the international arm of the Catholic Church in the U.S. In addition, the office coordinate s the Missionary Cooperative Plan, which enables missionaries from around the world to visit parishes for m ission appeals; provides information to lay people, both i ndividuals and groups, interested in short or long-term mission experiences, linking them with existing mission efforts.

20. The Office of the Perm anent Diaconate is responsible for the all aspects associated with the form ation of deacon candi dates and the on-going form ation and coordination of the diocese’s perm anent diaconate com munity. The director facilitates the processes involved in the recruitment and selection of candidates, their formation, evaluation, and initial assignm ent. Through the academ ic, spiritual and pastoral formation of these m en, the Direct or helps in the holistic developm ent of each candidate within his fam ily and w ithin his com munity. Additionally the director works with the ordained deac ons in coordinating continuing education, Section N N-14 DIOCESAN STRUCTURE 2009

retreats, assignments, exchange of inform ation, meetings, support and other activities. The directors work closely with the Diaconate Commission.

21. The Apostleship of the Sea Ministry, is responsible for the sacram ental and pastoral care of the Catholic seafarers from around the world who enter the ports in our diocese.

22. The Diocesan Real Estate/Properties Manager is responsible for solving or handling problems and issues relating to the owned real estate portfolio of the Diocese. The Office also provides oversight for the sale or purchase of properties relating to Parishes and Schools. The Office m aintains the records and data necessary to keep the Bishop informed on tax questions, dem ographic information and current/and or future land needs of the Diocese.

23. The Resource Center consists of catechetical texts, which are made available to all parishes and missions in the Diocese of Corpus Christi.

24. The Claims/Risk Management Office supervises the Catholic Mutual Group office The Claims/Risk Manager develops all di ocesan safety and risk m anagement educational programs designed to reduce exposures and claims..

The Catholic Mutual Office is responsible for handling Property, General Liability and Automobile Liability and Physical Dam age claims for the diocese. Catholic Mutual representatives from this office conduct annual physical inspection of Diocesan property at the direction of the Diocesan Insurance & Risk Manager.

Catholic Mutual Group m anages workers Compensation Claims. Catholic Mutual Group works with the Diocese to assure the equitable settlem ent of W orkers' Compensation cases and to support Diocesan return to work policies. Catholic Mutual Group also works with the Dioces e to assure full investigation of any questionable claims.

25. The Diocesan Office of Catholic Schools serves the elem entary and secondary schools throughout the diocese. The prim ary criterion in the recruiting of principals and teachers is their ability to respect Catholic values and to aid in the Christian formation of students. The School Office publishes a policy m anual for administrators and curriculum guidelines for teachers. It assum es responsibility for upgrading school programs in accordance with accreditation standards of the Texas Catholic Conference and the Southern Association of Colleges and Schools.

26. The South Texas Catholic is the bi-weekly newspaper of the diocese carrying news, features and opinions about local, national and world events of interest to over 45,000 homes in South Texas. It is also an instrum ent of the diocese for inform ing and educating its readers in the teachings of the Church.

Section N N-15 DIOCESAN STRUCTURE 2009

27. The Diocesan Tribunal Office, as defined in canon law, is an extension of the bishop's judicial ministry in the diocese; and as such, is concerned in a special way with the quest for justice. Grounded upon and obedient to the Magisterial teaching of the Church, the Tribunal serves as a means of delineating responsibilities and protecting rights as they are authentically proclaimed and legitim ately codified in Church Law. In addition to studying pe titions for declarations of nullity and Privilege of the Faith cases, the Tribunal offers these other services:

a. acts as a resource to the bishop for canonical matters b. serves as a consultative agency fo r priests, religious, and laity in canonical policy or programs related to marriage c. assists agencies and institutions of the diocese with inf ormation of policy or programs related to marriage d. serves as a public relations agency and/or a source of inform ation with regard to canonical matters, especially marriage e. serves as First Instance Court of petitions challenging the validity of marriage and judges by trial the rights of physical and juridical persons.

28. The Director for Consecrated Life is the bishop' s liaison to m embers of religious orders and congregations; prom oting effective communication between him and them. This office also responds to expr essed needs of religious, and structure opportunities for spiritual and com munal development. The director is charged with the care and well being of all religious orde rs, secular institutes, and societies of apostolic life within the Diocese of Corpus Ch risti. The director is also responsible for ensuring the diocesan guidelines for Em ployment of Consecrated Life Personnel are upheld.

29. The Diocesan Vocations Office is an apostolate offering a range of services that begin with encouragement of the community's awareness and support of vocations to priesthood and consecrated life in the C hurch and continues with helping an individual discern the correct nature of hi s or her call. The Diocesan Office of Vocations consists of the Vocations Di rector and Assistant to the Vocations Director. Its m inistry is two-fold: to promote a general clim ate throughout the diocese favorable to Church vocations through awareness/education on all levels and to strive to increase the quality and num ber of diocesan priests. The of fice provides services for m en and wom en interested in the priesthood and consecrated life through vocation awareness weekends, Explore, discernment and support groups.

30. The Office of W orship seeks to m ake liturgy the source of spiritual growth and development of the Church in the Diocese of Corpus Christi. A m ultifaceted ministry, it includes the prom otion of divine worship and liturgical m usic as a vital factor to our prayer in full accord with the directive of the Church; discovering art and architecture which help create good envi ronments for worship and spirituality; and assistance in preparation of good liturgical celebrations with an eye to fostering Section N N-16 DIOCESAN STRUCTURE 2009

faith in all those participating. The Office of W orship provides a resource center for liturgical ministry materials, ministry workshops and consultations.

31. The Office of Young Adult/Campus Ministry provides coordination for the m inistry to young adult Catholics in the diocese. This office supports parish based young adult ministries and coordinates the campus ministries of the colleges/universities in the diocese. Cam pus ministry provides Roman Catholic sacram ental and pastoral care to students and others associated with selected college/university campuses.

32. The Office of Youth Ministry provides form ation for parish youth m inistry leadership in accordance with national standa rds for competency and ethics that are foundational to effective ministry with adolescents. The formation process, rooted in Catholic tradition, focuses on the speciali zed training of knowledge and skills for meeting the needs of all youth and for recruiting, training, and supervising volunteers.

The Office of Youth Ministry works in collaborative partnerships with diocesan, parish, school, and com munity leaders to prom ote and foster m inistry with adolescents. The office em phasizes comprehensive youth form ation, supporting various models for m inistry. Additionally, the departm ent engages the Church to examine its priorities and practices to determ ine how well young people are integrated into the life, mission, and work of the Catholic community.

33. The Religious Education Office is part of the diocesan curia and is the m eans by which the bishop, head of the com munity and teacher of doctrine, directs and regulates all catechetical activity in the diocese (GDC, 222-223). Its responsibilities include the form ation of parish directors of religious education, coordinators of religious education, and catholic schools cat echists through the Pastoral Institute. The Office of Religious Education is char ged with the developm ent of catechetical programs, resources and materials, and to assist parishes and schools in catechetical related issues. The office develops special sacramental preparation guidelines with the approval of the bishop, for use in the di ocese. The office m aintains catechetical resources for the use of parishes throughout the diocese.

34. Adult Catholic Education Of fice is part of the Office of Religious Education. The mission of the Adult Catholic Education O ffice is to prom ote Catholic education throughout the diocese by offering catechetical workshops and classes. The office seeks to utilize the priests and prof essional lay ministers in providing these courses at the parish level. The main thrust of ACE is the cognitive development of the faith of adults, the othrodoxis (right belief), while recognizing the im portance of orthopraxis (right living). The priests or professional lay ministers will focus on a particular discipline of theology for those seeking to learn more about their faith, yet not seeking any sort of com missioning (such as those participants of the SPSC). Those catechist already com mission through the Pastoral Institute can use the courses for continuing education. Section N N-17 DIOCESAN STRUCTURE 2009

35. The St. Paul School of Catechesis (SPSC) is part of the Office of Religious Education. Its responsibilities include the form ation of parish directors of religious education, coordinators of religious education and all catechists seeking m inisterial leadership in the diocese. The form ation includes those catechists in Catholic schools. Participants will engage in a systematic catechetical curriculum , which includes a skill course f or their particular area of ministry, while working toward being commissioned to represent the diocese as a m inisterial leader. The SPSC is also responsible for m aintaining a video libra ry as a parish resource for all areas of catechesis.

Section O O - 1 PERSONNEL & FINANCES 2009

PERSONNEL AND FINANCES

I. HIRING PROFESSIONAL STAFF

The following guidelines and application pr ocess are to be followed and used. Many difficulties regarding the termination of personnel can be avoided if proper procedures for hiring are followed. It is diocesan policy that no personnel be hired without running a crim inal background check and dr ug screening as well as checking with previous employers. It is incum bent on previous employers to give a fair and honest evaluation of former employees. Also, care must be taken to assure that those who minister in the nam e of the Church w ill teach and uphold the Church' s official teachings and live by its m oral code. For this reason all em ployees are required to sign ethical policies as a condition of employment. Employees who cause disturbance in this regard should be considered in violation of the terms of employment.

Increasing numbers of people are desirous of devoting themselves and their skills to the service of the Church. It is important for the life of the Church and its mission and for the well-being of its m inisters and employees that great care is exercised in the choice of ministers and professional persons. For this reason the following policy is adopted: In selecting persons to fill positions at the parish or diocesan level, whether on a voluntary basis or as paid professiona ls, the process stated below and approved by the bishop is to be observed by all ad ministrators of personnel throughout the diocese.

A. Process:

1. Consult with the appropriate dioces an department for a description of the competencies required and sam ple job descriptions for the position, availability of qualified persons, and salary and benefit guidelines.

2. Prepare a written job description for the position.

3. Have all the applicants f ollow a standard application process which includes:

a. Completion of an application form b. Assessment of applicant's experience (transcripts, work history, etc.) and suitability for ministry in the Church c. Pre-employment interview d. Reference checks. The most recent former employer(s) must always be contacted. Other background checks may be required. (cf. I B 3d below)

Section O O - 2 PERSONNEL & FINANCES 2009

4. Where warranted or appropriate fo r employment or service, prepare an Offer of Em ployment letter and have the applicant sign it. It should provide the starting date, salary, a lis t of benefits and a copy of the job description for the position. As well as the length of a probationary period, if applicable. It should also contain the various employment forms and policies stated in the Of fer of Employment letter. Consult with the Diocesan Human Resources Office if you need assistance in preparation of an Offer of Employment letter.

5. Notify the Hum an Resources Of fice when the position is f illed so the person can be included in the appropriate benefits.

B. Elaboration of the Process:

1. If the position is related to a profession or m inistry for which there is a diocesan office, that office should be consulted:

a. for the com petencies they recom mend, including continuing education requirements b. for availability of qualified persons and suggestions for likely sources of finding qualified applicants c. for salary and benefit guidelines, where they are known, and d. for resources available to re medy any specific deficiencies in the applicant's background (see item 4 below).

2. A written job description should be prepared which states the duties, responsibilities, and expectations asso ciated with the position, as well as any physical requirements required for the position (i.e. lifting, and pound requirements). The job descripti on provides the basis not only for assessing the strengths and weaknesses of the applicant but also can be used as a performance evaluation instrument when coupled with a general performance checklist. The appropriate diocesan department or office is available to offer assistance in drafting or reviewing job descriptions.

3. Standard application process:

a. Application forms should contain basic dem ographic information, competencies and background pertinent to the position, and references, including the most recent employer(s). b. A careful review of the applicant' s qualifications and experience should be completed. This review is intended to ascertain that the person is qualified for the positi on in term s of educational background, skills, training, and previous work experience. Deficiencies from the job desc ription, which should be written, should be noted (see item 2 above). Section O O - 3 PERSONNEL & FINANCES 2009

c. Pre-employment interview. Special attention should be paid to evaluating:

i. the person's sense of his or her responsibility to uphold the teachings and ideals of the Church. This sense of responsibility is especially im portant for persons engaged in educational or pastoral activities. ii. the emotional maturity and stability of the person. W hen misgivings are felt, references should be questioned on the specific issues of concern. iii. federal law identifies certain questions which cannot be asked of a job applicant. Contact the diocesan Diocesan Hum an Resources Office for the most recent guidelines.

d. References, especially the m ost recent form er employer(s), must always be contacted to determ ine if there are any areas of concern about the person' s qualifications, not just for the position requirements but also for being a Church em ployee (in the sense described in item 3.c above).

The Diocesan Hum an Resources Office will conduct form al background checks to verify credit background, social security number verification, crim inal background searches, and driving record. All or a com bination of these background checks are required for those being considered for positions involving finances or directing program s for children. Crim inal background checks must be conducted for anyone bei ng considered for any position. Contact the Diocesan Human Resources Office for details.

4. The Offer of Employment letter should include provisions for professional development, when there is a need to remedy initial def iciencies or to continue to develop competencies. Normally, the applicant will satisfy the requirements for the position. Occasionally, however, the applicant m ay have insufficient form al background or training for the position or ministries involved, but have ot her compensating qualities. The deficiencies and methods required for remedying them should be stated in the Offer of Employment letter.

Also, the Offer of Employment letter should specify any requirem ents for continuing education that are necessary for the position; provisions for funding the continuing education requirements should be made clear. The appropriate diocesan departm ent should be consulted for its recommendations. The letter should also stipulate the length of the employee’s probationary period. No employment is official until the results of the criminal background check are received and it is determ ined the person can be approved for employment. All employees must undergo Section O O - 4 PERSONNEL & FINANCES 2009

a criminal background check, which is conducted by the Diocesan Hum an Resources Office.

Upholding standards for com petency is im portant beyond the hiring period. For purposes of understanding and legal protection, the procedures for periodic performance review and termination, if necessary, should be agreed upon when an offer of em ployment is made. Normally they would be stated in a written personnel policy m anual or statement; otherwise, they should be carefully stated in the written Offer of Employment letter, if one is used.

The termination conditions should state that em ployment may be terminated for any of several just cau ses: resignation, fiscal constraints, staff reduction or reorganization, or unsatisfactory job perform ance. Attention should also be given to procedures for term ination, which may differ for probationary and regular em ployment. In particular, attention should be paid to dism issal for grave reasons and in which circum stances it would be immediate as contrasted to giving sufficient advanced warning with opportunities for im provement. Again, the Diocesan Hum an Resources Office must be consulted for assistance prior to term inating an employee.

5. The appropriate diocesan office should be notified of the name of the new person when the paid or volunteer positi on is filled. This will allow that person to be made aware of opportunities for professional and m inisterial growth and assist the diocesan offi ce in fulfilling its responsibilities. If there is a doubt about which offi ce to notify, please consult the Chancellor.

6. Generally speaking, volunteers shoul d be held accountable to the sam e competency and perform ance standards established for paid Church workers. However, there are two le vels of responsibility with differing requirements:

a. Level one responsibility (e.g., a volunteer DRE or youth m inister). These positions carry a high level of duties and responsibilities which are especially im portant to the parish or office. The person should be treated as unpaid staff and "hired" according to the practices stated above. It is especially im portant that item 3.d regarding contacting the form er employer (or place of service) be observed.

b. Level two responsibility (e.g., a volunteer catechist supervised by a DRE or assistant to a youth m inister). When the principal administrator chooses to delegate responsibility to som eone for recruiting and/or supervising a volunteer, the practices stated above Section O O - 5 PERSONNEL & FINANCES 2009

may be m odified, However, the adm inistrator should m ake that choice consciously and tell the supervising person which of the above practices may be changed or om itted. As a bare m inimum, the applicant's experience and suitability f or service or m inistry in the Church (items 1 and 3.b) m ust be evaluated, either by interview or from a written statem ent of qualifications. Whenever possible, the other steps in the process should also be followed. In any case, the administrator is ultim ately responsible for seeing that the volunteers are com petent to assum e their duties and f ulfill their responsibilities.

C. Personnel Compensation: Further inform ation is being gathered and policy is being formulated in this area. Consu lt the Director of the Diocesan Hum an Resources Office.

D. Sexual Misconduct: In the instance of any allegation of sexual m isconduct on the part of any Church em ployee or vol unteer (clergy, religious or lay) the Chancery office is to be contacted immediately.

The Diocesan Child and Youth Protection O fficer and or the Chancellor is to be contacted in the allegations involving m inors; the Diocesan Personnel Director and or the Chancellor is to be contacted in allegations involving adults.

E. Progressive Discipline Process: For the guidelines which address perform ance deficiencies on employees see "Common Policies and Concerns" (Q V E.)

F. Terminations: W hen an em ployee resigns, they should provide the notice in writing. Prior to the em ployee's departure, the pastor and/or supervisor should conduct an exit interview to m ake sure the resignation is not based on a misunderstanding that could be rem edied. It also allows for an opportunity to inform the employee of any termination benefits as well as to gather information that could be helpful in improving working conditions.

When considering a forced term ination of an em ployee (performance or discipline issues, or layoff due to downsiz ing), the pastor must consult with the Diocesan Attorney and the Diocesan Hum an Resources Office to assure that all appropriate legal steps have been take n prior to m aking the final decision to terminate.

The Diocesan Human Resources Office must receive a change form in order to process the termination of any applicable benefits or pension plans.

II. Compensation

Section O O - 6 PERSONNEL & FINANCES 2009

A. Priests’ compensation (eff. 7/1/2008 updated annually):

1. Salaries Salary Car Dep. Total Pastors & Chancery Officials $1154.00 + $440.00 = $1594.00 Chaplains and non-parochial priests: $1102.00 + $440.00 = $1542.00 Parochial Vicars $1102.00 + $440.00 = $1542.00

*This $440 (annual $5280) is a depreciation allowance. If the parish/institution supplies an automobile for the priest, this $440.00 is not to be given.

2. The suggested "continuing education" allowance is $500.00 per year plus a travel allowance for "continuing education" of $300.00 for a total of $800. Please note that these amounts are subject to the pastor’s approval.

3. The parishes are assessed for the Pr iests’ Pension Plan. A diocesan wide collection on Good Shepherd Sunday is made every year to help the plan.

4. An allowance up to $400.00 for priest's annual spiritual retreat is currently paid by the parish or diocesan institution of which they serve.

5. The annual physical examination is paid by the Diocesan Medical Plan at 100% for those covered by the Diocesan Medical Plan.

6. Medical and Dental coverage for Diocesan and Extern Priests with canonical assignments in parishes or diocesan institutions will be paid by the parish or the institution at the set rate. Medical and Dental coverage for all retired priests will be paid by the Vicar for Priest’s office.

For each religious priest with a canonical assignment in a parish staffed by the community, the parish pays the actual prem ium rate to the community for medical and dental coverage up to the set rate. For religious order priests working in diocesan-staffed parishes, up to the set rate can be paid by the parish to the com munity for medical and dental coverage. Religious order priests are expect ed to be on a com munity health insurance plan and are allowed on the diocesan plan by exception only. In cases where a religious order is allowed on the diocesan plan, his parish pays the prem ium. All priests who ar e eligible for the various diocesan benefit plans m ust take a physical examination prior to final plan acceptance.

Section O O - 7 PERSONNEL & FINANCES 2009

7. Accountable Reimbursement Plan: All of the item s on the Accountable Reimbursement plan m ust have an invoice, bill or receipt for reimbursement to be m ade. Norm ally, no advances for reim bursement should be made to the priest. If an advance is necessary, receipts must be provided by the priest to the parish/in stitution within 60 days of receiving the advance. Any unused portion of the advance m ust be repaid to the parish/institution within 120 days of subm itting the receipts. No unused portion of the maximum allowance can be given to the priest as additional income. The parish/institution is to maintain the bill/receipt f or justification to the IRS. They shoul d be kept at least three (3) years, preferably five (5) years.

a. Automobile Expenses: The priest can be reimbursed for all expenses relating to the professional use of his personal autom obile. This includes gas, maintenance, normal repairs, insurance (see chart for maximum allowances), depreciation (if applicable), inspection, tax, license fee, parking fees and tolls. Reimbursement will be made at the Actual Cost Method

b. Automobile Depreciation: Allowable auto depreciation is $440 per month ($5280.00 per year). Only personal use percentage is included in the W-2.

c. Entertainment Expenses/Gifts: Entertainment expenses are non- business. Gifts and expenses for parish em ployees should not exceed $25.00 a year from parish funds.

d. Clerical Clothing/Vestments: This would include only vestm ents used for priestly m inistry and ‘owned’ by the parish. Personal vestments and clerical garb are at the expense of the priest.

e. Dues, Subscriptions, Books : This would include any dues, subscriptions or books, which strengthen or support priestly life and ministry. The expense lim it is al ways subject to the pastor’s approval.

f. Equipment: This would include m inistry-related expenses (pyx, chalice, etc.) and business related expenses (com puter or office supplies) that the priest purchases for parish use in perform ing or facilitating his priestly duties. Th is expense limit is subject to the pastor’s approval.

g. Health Care/Preventive Maintenance: This would include paying for some medical expenses. Section O O - 8 PERSONNEL & FINANCES 2009

• The Accountable Reim bursement Plan has a suggested m aximum allowance for each priest per y ear of $1,200.00 (for item s c-g) and automobile expenses up to $2,000. However, these am ounts are subject to the pastor’s approval.

B. Tax Issues for Priests:

1. Income Tax: Effective January 1, 1995 all di ocesan priests (incardinated and extern) employed by parishes and diocesan institutions and religious order priests (including externs) employed by parishes and diocesan institutions who receive direct com pensation (paycheck made in priest’s name) are considered “em ployees” for income tax purposes. They are to receive a W -2 Form from the pari sh/institution which includes salary, allowances, reimbursed private use of auto and Mass stipends (if paid to priest by parish check). This form should be filled out by the em ploying institution by each January 31 for the previous year’s income.

2. Social Security Tax : Federal Law considers priests self-em ployed for social security tax purposes. It is forbidden for the parish/institution to pay 1/2 of the social security tax for the priest, as it does f or the lay employees. The priest is responsible for the entire social security tax payment. Diocesan and extern priests m ust participate in the Social Security System. They m ay not opt out. Any priest who violates this policy and opts out of Social Security will be responsible for providing a primary insurance carrier at the time of retirement and any other expenses that would fall to the diocese due to his non-participation in the Social Security System.

3. Person of Consecrated Life is exempt from these taxes due to their vows of poverty and their com pensation checks are to be issued in the nam e of the order.

4. Withholding Tax: Priests have the option of having withholdings taken out of their monthly paychecks or filing quarterly tax payments. If a priest wants to have withholding taken from his paycheck, he m ust complete a W-4 Form at the beginning of the y ear, declaring the am ount he wishes withheld from his paycheck. It is important to rem ember that the withholdings should be based on his es timated total taxable compensation (salary, stipends, earned income, etc.) and not solely on his salary.

5. Automobile Reimbursement: Parishes and diocesan institutions are to pay for auto repairs relating to the use of a priest’s personal autom obile up to $2,000. The costs associated with the professional use of the autom obile are part of the diocesan Accountable Reim bursement Plan and as such are exem pt Section O O - 9 PERSONNEL & FINANCES 2009

from taxation. For priests who m ust file incom e tax, the reim bursed expenses for the personal use of his autom obile is considered taxable to him. The means by which a priest ca n be exempted from paying taxes on the costs associated with the professi onal use of his car is by m aintaining an accurate mileage log.

MILEAGE LOG: On January 1 the priest l ogs the total m ileage of his automobile. On a daily basis the pr iest tracks his business m iles in a travel log. He subm its all allotted auto expenses to the bookkeeper for payment. The priest logs the total mileage of his automobile on December 31. He com putes his total m ileage driven for the year and adds all his professional miles to determ ine total business m ileage. Determ ine the percentage of business m iles from total m iles driven (ex. 80%). This percentage rate is the rate used to determ ine the reimbursable amount for business travel. Total expense m inus the business percentage expense is considered the personal use of the auto expense and is taxable incom e to the priest. It is reported on the priest’s W-2 Form.

Example: Total miles driven in year: 12,000 Total professional miles driven: 9,000 Percentage of professional miles to total: 80% Total expenses for year: $4,200.00 Non-taxable expense (80%) $3,360.00 Taxable expense (20%) $ 840.00

The priest must turn in to th e parish bookkeeper the com pleted mileage log at the end of the calendar year. Failure to m aintain and subm it an accurate mileage log results in all the priest' s car expenses being considered taxable income on his W-2 Form.

6. Auto Insurance: These vary from county to county. However, parishes are not expected to reimburse the priest for high insurance rates as a result of a poor driving record. Consult the Chancellor for any clarifications.

7. Stipends: Stipends are considered taxable income. Stipends include Mass Stipends and any monetary gift given in connection with a priestly service. It does not m atter that the stipend wa s not solicited. If a person gives a priest a gift for the perform ance of a priestly service, it is considered taxable income to the priest. The only gifts which are not taxable would be those not connected with a priestly service: ex. Christmas gift, birthday gift, etc.

If the parish keeps a Funds Held in Trust Account for Mass stipends and gives the priest a check at the e nd of the m onth for the Masses he celebrated during the month, the total annual Mass stipend amount is to be included on his W -2 Form as additional income. If the priest m aintains Section O O - 10 PERSONNEL & FINANCES 2009

his own Mass stipends, he includes th e annual amount of stipends on his Schedule C as miscellaneous income. All other stipends are included on a Schedule C as miscellaneous income.

If a parish/institution gives m ore that $600.00 per year to a tax paying priest (who is not an employee of the parish), they must issue a 1099 Form to that priest at tax time.

8. Fair Rental Value for Housing/Food: Priests are exempt from being taxed on fair rental value for housing and food for incom e tax purposes. They are not exempt from the taxation on housing and food for social security tax purposes. Because m ost priests live in a rectory on parish property and since the rectory is a fairly public place, often used for m eetings, the fair rental value of housing will be dim inished. As a norm, the fair rental value for housing and food in the diocese is usually between $300.00 and $500.00 per month. Each priest will have to evaluate his specific living situation to determ ine the exact am ount he will use for his fair rental value.

C. Women in Consecrated Life : The minimum salary and allowance schedule for sisters can be obtained through the Office for Consecrated Life.

D. Lay Compensations:

1. To comply with the Tax Reform Law, the following m ust be uniform practice:

a. The diocese does not recogni ze the "contract labor" category for part-time help. Anyone receiving m ore than $600.00 stipend per year must be considered an employee and subject to Social Security and withholding tax. b. Every employee must be covered by Social Security. c. Every employee must be paid at least the legal m inimum wage. Contact the Diocesan Hum an Resources Office for the current minimum rate. d. Non-exempt employees who work more than 40 hours a week, m ust be paid tim e and one-half for t hose hours over 40 (Federal Labor Standards Act). Any em ployee earning less than $455 per week ($23,660 per year) must be considered a non-exempt employee and, as such, must be paid time and one half for work preform ed after 40 hours per week. e. Wages and reimbursement for labor must never be paid in cash or by checks made payable to cash. Parish checks must be used to pay all employees. f. Benefits are considered a form of com pensation. The Hum an Resources Office provides eligibility and rate inf ormation regarding Section O O - 11 PERSONNEL & FINANCES 2009

eligible employee, religious si sters and brothers (who are not covered by their religious order). Premiums for various benefits are billed by and paid to the Diocesan Insurance Fund.

2. FICA and Social Security Withholding:

a. All lay employees are to be covered by Social Security and the taxes paid to the IRS through the local bank, according to the IRS regulations.

(1) By January 31st of each year, W-2’s are to be issued to all employees (lay, diocesan priest s and certain religious) for the previous year’s wages. (2) By February 28th of every year, the transm ittal copies of the W-2’s and form W-3 are to be forwarded to the IRS. For electronic filers, this deadline is extended to March 31 st of each year.

b. A pension contribution is to be made according to diocesan policy.

c. Please refer to the IRS Publicati on 15 and Circular E for the m ost current federal payroll tax requirements.

d. Raffles and Bingo: See Section Q f or detailed information on legal, tax and diocesan requirements regarding bingo and raffle operations.

E. IRS Correspondence: Periodically the Internal Revenue Service (IRS) will send correspondence to a parish regarding unpaid taxes or questioning paperwork filed with the IRS. Parishes are encour aged to respond to the IRS im mediately. Failure to do so could result in additional penalties. If the pastor is unable to resolve the m atter, please contact the LOGOs parish/school accounting office for assistance.

F. Diocesan Offices will not request stipends for services in the parishes. They may ask for m aterials reimbursement if those item s are not part of their budgeting. If stipends are freely given for se rvices of the office, they are to be placed into the appropriate line item of the diocesan budget.

III. Benefits for Lay Employees and Eligible Persons in Consecrated Life . Employees, eligible persons in consecrated life (excluding those who are covered by their religious orders) must be provided with benefits if they meet the 30 hour or more per week eligibility requirement.

Section O O - 12 PERSONNEL & FINANCES 2009

Employees are offered benefits at the tim e of hire. Em ployees need to consult with the Human Resources/Benefits Office if they need to change their coverage during the year.

Employee Handbooks and benefit form s are available to em ployees and religious sisters and brothers from the Human Resources/Benefits Office. Questions regarding benefits, eligibility, and form s should be a ddressed to the Hum an Resources/Benefits Office at the Chancery.

A. Life Insurance: $20k life insurance and $20k AD&D insurance are provided in the diocesan benefit package.

B. Long Term Disability Insurance : The diocese has no long term disability insurance.

C. Medical and Dental Plan Coverage: All regular employees working a minimum of thirty (30) hours a week are eligible for the Diocesan Medical and Dental Plan. This coverage will becom e effective the first of the month following the completion of 60 days if employment. Most of the cost of the Diocesan Medical and Dental Plan is paid by the em ployer. An employee my waive these benefits if he/she has other coverage. No other plans but those authorized by the diocese may be offered and used, since the dio cese requires that coverage m ust be consistent for all employees. Any employee who turns down this coverage due to other coverage must decline coverage in writing. The only exception to this rule is the religious sisters and brothers covered by their com munity insurance. In these cases, payment of the premium is to be made to the community.

D. Lay Retirement Program (403 b): You m ay enroll in the plan and begin your tax-deferred employee contributions on the first pay period you choose. After you have com pleted two (2) years of service, em ployer contributions will be made on your behalf starting with the next pay period. Only full-tim e lay employees who are scheduled to work a minimum of thirty (30) hours on a regular basis are eligible.

Section O O - 13 PERSONNEL & FINANCES 2009

Employer Contributions: Plan benefits are provided at no cost to you. W e will make a contribution on your behalf according to the following schedule:

Your Years of Percentage of Salary Completed Service 2 but less than 5 3% 5 but less than 10 5% 10 but less than 15 8% 15 but less than 20 9% 20 or more 10%

E. The diocese has no optional Pension Plan.

F. The diocese has no Vision Plan.

G. Workers Compensation: Consult the Hum an Resources/Benefits Office at the Chancery.

H. Unemployment Compensation: consult the Hum an Resource/Benefits Office at the Chancery.

IV. FINANCES

The pastor and his Finance Council, the pr incipal and other school personnel and Board members should familiarize themselves with, and adhere to all policies and procedures of the Diocese of Corpus Christi.

This responsibility includes ensuring others in the parish/school com munity, including the business manager and bookkeeper, are fam iliar with the policies and procedures. The pastor and Finance Council, and the principal and School Board m ust take such steps as are recommended, and/or are necessary to ensure compliance with these policies and procedures.

Establishing and maintaining an adequate system of internal controls is essential to preserving the temporal vitality of the Church.

A system of internal controls com prises processes, policies, procedures, behaviors and activities to protect against loss. Among other things, a good system of controls will entail:

1. separation of duties, 2. documentation of transactions and controls, 3. maintaining organized, auditable, and complete accounting records, 4. physical control over assets, 5. verification and review of documents and transactions, 6. competent and honest employees under supervision, 7 avoiding conflicts of interest, Section O O - 14 PERSONNEL & FINANCES 2009

8. timely reporting of theft, m isappropriation or flagrant and deliberate noncompliance of Diocesan Financial Policies and Procedures, 9. comprehensive budget and regular review of financial statements and reports

The sections immediately following deal with a vari ety of fiscal topics that will assist one in becoming familiar with numerous fiscal guidelines.

A. Parish Accounting System Use and Requirement to Submit Accounting Data to Diocese

All parishes, schools and other diocesan locations are recom mended to use the Parish Accounting System (LOGOS), chart of accounts and accounting procedures for keeping books.

B. Requirement to Submit Accounting Data to Diocese

Each July and January, the LOGOS data and other financial inform ation by the diocesan entities are to be forwarded in a timely manner to the Diocesan Finance Office according to published deadlines.

C. Accounting Chart of Accounts to Be Used

The prescribed uniform chart of accounts and accounting structure for the parishes and schools must be used.

D. Bookkeeper Training

The Parish and School LOGOS staff may be contacted at the chancery for training and support at any tim e. In add ition to training of your staff in the diocesan office, on site training m ay be available. In addition, the Diocesan Finance Office periodically sponsors several half-day or longer training courses.

E. Payroll Related Accounting & Depository Obligations

Inadequate internal controls over payr oll can result in thef t of money, theft of benefits, failure to handle em ployee deductions properly, and significant penalties under law. Oversight of payroll is an important responsibility.

Watch for periodic directives from the Diocesan Finance Office on this matter.

F. Payroll Tax Return & Payment of Taxes

Failure to com ply with legal requirem ents and diocesan policy regarding preparation of payroll tax returns a nd the paym ent of taxes can result in extremely large fines and penalties. It is important that the Finance Council and others involved in the processing and oversight be aware of the im portance of Section O O - 15 PERSONNEL & FINANCES 2009

full compliance with law and policy. Filing of returns and actual deposits should always be verified.

NOTE: please see IRS P ublication 15 (circular E) – Employer’s Tax Guide for complete payroll tax laws.

PENALTIES

It is reasonable to assum e that the co st and effort associated with com pliance and penalty avoidance is a bargain com pared to the substantial cost associated with any penalty, which includes, but is not limited to the following:

1. Failure to deposit withheld taxes 2. Penalty for failure to file a tax return 3. Failure to withhold 4. Interest penalty 5. Negligence and fraud penalties 6. Failure to file information Return 7. Bad Check penalty

Refer to IRS Circular E for further information on penalties.

All correspondence from the IRS that re fers to an issue involving $500 or m ore MUST immediately be faxed to the atten tion of the Diocese of Corpus Christi Fiscal Officer.

G. Bank Statements and Bank Reconciliations

The bank statem ent can help the pastor , principal and others involved in the reviews over cash to identify potential irregularities in deposits and expenditures in the operating account. The pastor/principal or parish adm inistrator should receive the bank statement unopened for review.

Each month, the bank statement should be reconciled to the accounting records within 15 days of receipt of the statem ent. There should be no exceptions to this policy. The bank statem ent should be reconciled by persons other than check signers and those controlling the account. A review of the bank reconciliation is essential.

The initials of the pastor/adm inistrator should appear on the com pleted reconciliation as proof of his review.

H. Parish and School Budgets

Section O O - 16 PERSONNEL & FINANCES 2009

The pastor, together with his finance council, is to prepare an annual parish budget. The finance council has the responsibility, with the pastor to review the school budget and determ ine the parish budget for school subsidy and support. The finance council does not approve the school budget.

I. Maintenance/Repair/Capital Renewal Budget

It is diocesan policy that all parish es and schools of the Diocese of Corpus Christi have a regular program for the pr eventive maintenance and repair of its facilities and allocate sufficient funds in its annual budget to address needed repairs and capital renewal. Please see the program for preventative maintenance at: www.goccn.org/downloads/admin/EmergencyProc.pdf

This policy requires all parishes a nd schools to have a Building and Grounds Committee and to provide in their annua l budgets a minimum of .5% of current replacement cost for maintenance and repair and 1% for capital renewal. Capital renewal funds not spent in a current fiscal year should be saved for future year expenditure needs.

J. Annual Financial Reports to the Parishioners are to be m ade by the pastor in consultation with his finance council.

V. Handling Monies

A. Handling Collections

Collections should be deposited in the bank without delay and not retained in the church or rectory, as this provides an opportunity for theft and burglary and endangers the pastor, and others. Thes e funds should not be com mingled with other funds prior to deposit. It is im prudent to allow only one person to count the collection or to have the sam e couple or trio of people count the collection every Sunday or the sam e Sunday each month. A team of people should be designated for this task, with a different combination assigned each month.

Please refer to end of the Eucharis t section (H-36) regarding recom mended guidelines for offertory collections.

B. Permitted Bank/Checking Accounts:

A maximum of three checking accounts are authorized in a parish for the parish and the school: 1) parish operating account, 2) school operating account, and 3) bingo account (statutory).

The parish and school are required to place any other funds in one or m ore D&L savings account.

Section O O - 17 PERSONNEL & FINANCES 2009

C. Monies of Parish organizations

According to Diocesan policy on parish organization funds, those organizations, which have less than ten m onthly transactions, should not have a separate checking account. Instead, the organizations funds should be deposited into the parish main checking account and treated as Funds held in Trust on the parish accounting books.

The parish organization that has m ore than 10 monthly transactions and has its own checking account, timely prepared reconciliations should be done on these accounts and reviewed by the pastor. Pl ease see Section O for additional bank reconciliation procedures.

D. Checking Account Balances & Authorized Check Signing

1. Checking account balance should not consistently exceed one m onth's expenses. Surplus funds should be deposited in the Deposit and Loan Account.

2. The pastor, parochial vicar or dean is the only authorized check signers . In the absence of the pastor or paro chial vicar's signature, the dean is required to sign checks. In no case are pre-signed blank checks to be left to be filled out by anyone. Rubber stam ped signatures are also prohibited. The use of bank debit cards attached to the parishes operating account is strictly forbidden. Signature m achines, which are secured with a key, are permitted with proper initialing.

3. Income producing accounts are r ecommended for parishes, but only for normal operating funds. Surplus funds still m ust be deposited in the Diocesan Deposit and Loan Fund.

4. Mass Stipends: Mass stipends given to a parish are to be deposited in a separate checking account. Mass stipends only becom e the possession of the priest when the Mass intention is f ulfilled. It is f orbidden to borrow money from the Mass stipend account or to take an advance of m oney from this account.

5. It is forbidden to loan money from parish funds to a priest or anyone else.

6. It is not permissible for pastors/administrators to use bank “debit cards” attached to the parish’s operating account. Bank “debit cards” are the equivalent to blank checks or checks issued to “cash”. The use of such cards weakens the internal controls th at a parish m ust maintain over its funds. For further clarification please contact the Fiscal Officer. Section O O - 18 PERSONNEL & FINANCES 2009

VI. Diocesan Deposit and Loan Fund (D&L)

A. Requirement to Use D&L Savings Accounts:

The Purpose of the D&L Fund is to: „ Provide a place for the safekeeping of surplus monies „ Provide a safe place for restricted funds outside of the norm al operating account „ Provide the ability to earn a fair interest rate „ Provide loans for various parish projects

1. The Diocese of Corpus Christi Deposit and Loan Fund, Inc. receives excess and special funds on deposit from parishes and schools and in turn loans them to parishes needing funds for building. The Diocesan Deposit and Loan Fund Board of Directors m anages the loans for this fund. All surplus funds are to be deposited in the D&L Fund of the diocese and m ay not be placed in com mercial or bank accounts, CDs or other investm ents. Interest is paid at the rate of 3.5 %. These, in turn, are loaned to other parishes, especially the poor and those with very limited resources, at 6%. (The rates may vary.)

2. Parishes maintaining savings accounts other than with the diocese or who have CDs or any other type of inve stment are encouraged to close or liquidate it and deposit these funds in the diocesan savings account. A parish is forbidden to invest their funds in the stock market.

3. Whenever a parish needs monies from the Deposit and Loan Fund, please submit the request in writing signe d by the pastor or principal. FAX requests will not be accepted.

4. A parish or school m ay use funds on deposit in its D&L savings account for payment of balances owed the diocese, by providing a written request, signed by the pastor or principal, to effect such payment.

Section O O - 19 PERSONNEL & FINANCES 2009

VII. Loans and Debts

A. Borrowing

Loans or other forms of borrowing require approval of the Board of Directors of the Diocese of Corpus Christi Deposit and Loan Fund, Inc.. Prior to executing any loan or other debt instrum ent, the review of the Diocesan Fiscal Officer is also required.

Prior to obtaining approval for financing, the proposed project or financing must be approved by the Diocesan Finance C ouncil. A m eeting with the Diocesan Finance Council m ay be scheduled through the office of the Diocesan Fiscal Officer. The Diocesan Finance Council will advise the bishop with regard to the proposal.

B. D&L Loan Application Process

The Board of Directors of the Dio cese of Corpus Christi Deposit and Loan Fund, Inc. review requires the preparati on of a form al loan application. The purpose of this information is to demonstrate the financial capacity of the parish or school to meet its current, ongoing obligations and the additional debt service obligations. The pastor should be accompanied by such personnel as appropriate to discuss the proposal. For exam ple, a m eeting seeking financing for a construction project may involve the pa stor, bookkeeper or business m anager, the project leader, principal (if a school project), and m embers of the Parish Finance Council.

Financing proposals involving a constr uction project require a prior m eeting with the Diocesan Building Commission.

C. Amendments to Loan Agreements Require Bishop Approval

For purposes of this policy, an am endment or modification of any kind to any financing document or loan are to be considered a new financing, and require approval of the Board of Directors of the Deposit and Loan fund.. You should contact the Diocesan Fiscal Officer to discuss your proposal in advance of seeking approval for an amendment or modification.

D. D&L and Commercial Bank Loans and Managing Borrowings

Monies are loaned to parishes as they are available, and the poor, small, and new parishes respectively have priority on funds. Funds can be borrowed from commercial lending sources at term s recommended by the Fiscal Officer and reviewed by the Diocesan Finance Council and approved by the bishop.

Section O O - 20 PERSONNEL & FINANCES 2009

1. Parishes with loans from the Di ocesan Loan Account are asked not to accumulate principal for a dram atic quarterly paym ent, but to send the funds to the Chancery as they are accumulated.

2. Loans from sources other than th e Deposit and Loan Fund are not to be made by parishes without written perm ission of the bishop after consultation with the Diocesan Finance Council and Diocesan Finance Officer.

3. Parishes are generally expected to utilize parish funds when prudent to do so (savings, capital campaign proceeds, etc.) on capital projects to manage costs of funds, and avoid unnecessary borrowing when conducting a project with approved financing.

4. As newer parishes need loans for construction, a request will be m ade of parishes that are in the higher inco me status, and that have been in existence for ten years or m ore, and th at have large diocesan loans, to return these loans to the diocese. New parishes are in a much greater need of help from the diocese and that th e above designated parishes can m ore easily absorb the bank's high interest rate.

VIII. Obligations for Employee Withheld Money and Retirement Contributions

Accurate accounting and prom pt remittance of moneys deducted from employees for benefits and the prom pt payment of pension contributions is a serious responsibility and necessary to both avoid statutory or ci vil violations, and also to be able to continue to provide quality benefits and pensions to our employees.

A. Benefit Deductions from Employees Pay

Deductions for medical, dental, and similar items are a liability of the entity and must be remitted to the Diocese, within three days of receipt of invoice from the Diocese. There are no exceptions to this requirem ent. It is illegal to deduct these payments and fail to make the payments. At the same time, it is necessary to remit the parish/school portion of these benefits costs.

B. Employee Contributions to Retirement Plans (e.g. 403-b)

These withheld amounts belong to the employee and must be remitted to Mutual of America to avoid possible statutory and civil sanction and penalties. This money is the employee’s money, not a resource for use by the parish under any circumstance. This rem ittance should be prepared and m ade on the sam e schedule as payroll is made.

IX. Special Collections Section O O - 21 PERSONNEL & FINANCES 2009

Special Collections include, but may not be limited to the following.

A. Corpus Christi Collection:

In times of natural disasters, a second collection may be made.

B. Second Collections:

All second collections approved by the diocese must be taken up in every parish and mission church. At no time may an approved second collection not be taken in lieu of som e other appeal. Each y ear the dates of the authorized second collections are sent to the parishes in time to notif y envelope com panies for printing. Monies collected should be deposited in the parish account and a check written to the diocese with the corr ect number in the chart of accounts. These checks should be sent to the Chancery not later than two weeks after the collection.

C. Christmas Collection: It is a good and venerable Christm as custom in the diocese to give 10% of the parish co llection from the Masses on Christm as to the fund to aid poor parishes.

D. The Missionary Cooperative Plan: The main purpose of the missionary's visit to a parish is to nurture an awareness, l ove and support of the m issionary Church. Every parish in the Diocese of Corpus Christi is assigned a missionary each year by the Diocesan Co-Op plan under the bishop’s direction for the purpose of making an appeal for the financial support of the missions. This is in addition to any other fund raising activities of the parish.

The parish will schedule this Mission Appeal with the m issionary but the Special Diocesan Collection dates m ust be avoided. This Appeal should be announced to the parish a m inimum of one week in advance, allowing the people time to prepare their donation. This Mission Appeal does not necessarily replace the Sunday homily since assigned missionaries may include non-clerical religious and other lay persons.

In cases where the m issionary is not a prie st or deacon, the pastor is to give a very short homily and afterwards introduce the m issionary for the presentation of the appeal. If the m issionary is a prie st, and if he is asked to help in the celebration of the Sunday Masses, the norm al stipend for replacem ent clergy would be added to the total parish c ontribution. The addition of the stipend should be noted separately on the check to the Fiscal Office.

The procedure for this assigned Missiona ry Appeal takes the form of a Sunday second collection through which the parishioners are encouraged to support the Section O O - 22 PERSONNEL & FINANCES 2009

work of the particular mission financially. The second collection is counted and recorded by the parish and a check for the full am ount is sent to the Diocesan Fiscal Office of the diocese within two weeks of the appeal. NO m onies are to be given directly to the representative of the m ission presenting the appeal. The Mission Office of the diocese will collect all funds and send a check to the mission society that gave the appeal.

The host parish is responsible for provi ding room and board to the m issionary for his/her appeal at the parish. If , for any reason, rectory accom modations are not available for a priest or brother, perhaps a parishioner' s hospitality could be provided. If a sister makes the appeal, the parish should arrange for a convent or parishioner's hospitality. It is also th e responsibility of the parish to aid the assigned missionary in his/her transportati on needs, if requested. The pastor is not expected to entertain visiting missionaries, however, whatever consideration can be extended to the missionaries would be appreciated.

No parish is required to accept other m issionaries to make appeals at the parish during the year. In fact, great caution s hould be used before agreeing to allow other missionaries to make an appeal, as they can have a negative effect on the success of the Missionary Cooperative Plan if parishioners feel they are asked too often to contribute to m issionary endeavors. If another m issionary is allowed to m ake an appeal, the collection is not to be given directly to the missionary. The m oney should be sent to the Fiscal Office in the chancery for forwarding to the m issionary society/diocese. Any special concerns should be brought to the attention of the chancellor and/or the bishop.

Further details are m ade available to all pastors in the yearly assignm ent letter from the Mission Office.

X. Diocesan Financial Support – Cathedraticum, Building and Gift Assessments

The Diocese is supported by the Church co mmunity through an annual appeal to the parishioners through the Bishop’s Annual Appeal, the Bishop’s Guild, cam paign, through donations, grants and gifts from individuals and institutions, and through cathedraticum.

Under Canon law, the diocesan bishop has the right to im pose a m oderate tax on public juridic persons subject to his author ity; this tax which should be proportionate to their incom e, is for diocesan needs and may be im posed only after hearing the Diocesan Finance Council and the Presbyteral Council (CIC, 1263).

A. Cathedraticum Assessments are calculated at the end of each fiscal year after the parishes have submitted their year-end financial reports to the diocesan finance office. The reports are due July 31. Assessments are used to fund the administrative Section O O - 23 PERSONNEL & FINANCES 2009

operations and services of the diocese.

1. Assessment Rates

Rates begin as low as 1.5% and progress to a maximum of 12.5%. Parishes and missions are exempt from assessments if they’re assessable income is less than $25,000. The maximum rate (12.5%) is assessed on all parishes that have an assessable income of $250,000 and greater. The assessment rates applied to parishes with income between $25,000 and $250,000 will increase proportionate to the increase in their income.

2. Assessable Income

The following Parish Accounting System revenue accounts are used to determine assessable income:

4110-4175 Contributions 4620 Capital Improvement Collection ƒ If an exemption has not been granted (see #4 – adjustments) 4241-4283 Auxiliary Revenue 4310-4354 & 4650-4652 Other Revenue 3. Deductions from Income

The following Parish Accounting System expenditure accounts are a deduction from assessable income:

Expenditures: 5283 Subsidies to Parish Schools 5284 Subsidy to Other Catholic Schools 5285 Subsidy to Parish School

4. Adjustments

Adjustments that reduce the amount of assessable income include funds raised for the construction or major capital improvement/maintenance project. In order to qualify for this adjustment, the project must have the approval of the Diocesan Finance Council. Also, debt payments for approved projects are considered adjustments to assessable income. Other conditions of the policy

Exempting Parish Building Funds From Diocesan Assessments are:

1. In order to establish a Building Fund (exem pted from diocesan assessments) a pastor must have a building project that has been approved Section O O - 24 PERSONNEL & FINANCES 2009

by the Diocesan Finance Com mittee; the project com pletion time-line cannot exceed a period of seven (7) years; any extensions to that tim e-line must be approved by the Diocesan Finance Committee. 2. The pastor must establish a special Building Fund Account in the Diocesan Deposit & Loan Fund, separate from the ordinary parish D & L. 3. Building funds placed in the Special Building Fund Deposit & Loan Account will not be assessed as part of ordinary parish incom e. Such funds may include: a. Funds raised in a Capital Campaign Drive b. Bequests given for that special purpose c. Parish fundraisers for the Building Fund 4. Funds placed in this Special Build ing Fund Deposit & Loan Account for the approved building project must be used solely for that purpose. 5. Any funds given from one parish to another parish’s building fund account will not be assessed.

6. Should a parish have to take out a note as part of the approved building program, then for the life of the note, any debt service (loan paym ents of principal and interest) will be exem pt from assessments not to exceed 10% of the parish’s annual income.

5. Payments

Assessment payments are due in equal monthly payments and must be paid in full no later than May 31. Parishes are encouraged to settle the payment in full as soon as possible.

C. BISHOP’S ANNUAL APPEAL (BAA)

Annually, a diocesan wide appeal for opera ting funds made through all the parishes for the needs of the greater com munity, and to support and continue essential ministries of the Church in the diocese. A goal is assigned to each parish based on its offertory income. BAA goals are not m andatory, but each parish is expected to promote the campaign.

The BAA goals are calculated by dividing the diocesan total offertory into the individual parish offertory to determ ine the percentage of the established diocesan BAA goals for each parish. For exam ple, if a parish’s annual Sunday offertory collection represents two percent (2%) of the total diocesan wide annual Sunday offertory collection, then their BAA goal will be two percent (2%) of the total diocesan BAA goal.

The Diocesan overall BAA goal is determ ined by the Diocesan Finance Council annually.

XI. Property Deeds, Real Property Transactions Section O O - 25 PERSONNEL & FINANCES 2009

All real estate transactions require the a dvance involvement of the Real Estate Office of the diocese. This includes the acquis ition, disposition, leasing or potential donation of a property. All property purchased for pari sh use is to be placed in nam e of Most Rev. Edmond Carmody, Bishop of Corpus Christi, and his successors in office, unless otherwise directed by the Diocesan Property Manager.

Alienation of all Church property re quires the approval of the Bishop after consultation with the College of Consultors and Diocesan Finance Council

XII. Gifts and Donations

A. Endowed Funds & Major Gifts

Please notify and consult with the Diocesan Development Office when contacted by persons desiring to m ake donations to create foundations, endowments, or which m ay involve rest rictions on their use. The purpose for this is to ensure that the specific inte ntions of the potential donor are m et, and such documents as are necessary to creat e any endowed fund or other restricted use fund are properly formed.

B. Testamentary Gifts

The Diocesan Legal counsel should be notified and consulted when you become aware of becoming or being named as a potential beneficiary of an estate.

C. Stocks, Bonds Donated, Gifts other than Cash

Contact the Diocesan Developm ent Office for procedures and instructions that you should give to individuals desiring to make donations of stocks, bonds or other securities to the parish or school.

D. Liquidating Donated Stock and Other Securities

The diocese m aintains broker relationshi p to reduce costs associated with the conversion of the securities into cash. Securities are not to be held for speculative potential gains in the market place without approval from the bishop in writing.

In the event the pastor becom es aware of the donation upon receipt showing a balance of donated item s, the balance should be recorded in the accounting system, and the account should be liquidated and closed as soon as possible.

E. Non Cash Donations

Section O O - 26 PERSONNEL & FINANCES 2009

Donations of other property should be recognized in the accounts at fair m arket value at the time of the donation.

Donated property may result in adverse tax consequences for the parish, pastor, donor or others, or create certain obliga tions for the recipient. Please call the Diocesan Fiscal Officer for further guidance.

F. Requirement to Convert Non-Cash Gifts to Cash

All gifts, other than cash, are to be converted to cash as soon as possible and the proceeds deposited into the parish ope rating or D&L savings account. This would include stock gifts as mentioned above.

G. Acknowledging Charitable Contributions

The written acknowledgement required substantiating a charitable contribution of $250 or more must contain the following information: „ Name of the person or organization „ Amount of the contribution „ Description (but not value) of the non-cash contribution „ Statement that no goods or se rvices were provided by the organization (if that is the case) „ Description and good faith estim ate of the value of goods or services, if any, that organization provided in return for the contribution „ Statement that goods or services , if any, that the organization provided in return for the contribu tion consisted entirely of intangible religious benefits (if that is the case) „ Generally speaking, it is a good practice to acknowledge all gifts

XIII. Inventory of Moveable Parish Property

A wide array of risk m anagement and insurance services, and em ployee benefits are provided through the diocesan offices. Some of these are highlighted below. To ensure the ability of the diocese to continue to provide these products for the diocese, it is important that diocesan entities m anage their business af fairs to the best extent possible to ensure they can pay their invoices for these items.

See Section A Parish Records.

A. Property, Liability, Auto and Worker's Compensation: Contact the Diocesan Fiscal Officer at the chancery.

B. Priests, Religious and Employee/Dependent Insurance and Benefits: Contact the Human Resources Office at the chancery. Section O O - 27 PERSONNEL & FINANCES 2009

XIV. Civil Taxes

A. Ad Valorem for non-exempt property: Parishes are responsible for paying all real estate taxes due on non-exempt properties. These bills will be forwarded to the parish from the Chancery.

B. State Sales Tax: It is not necessary for parishes to file any kind of request with the State for a sales tax exem ption. The Church is exempt by name in law and individual churches are not listed individually. Only in the case of organizations which might not be easily recognized as part of the Church is such a request for proof helpful.

C. Sales Tax Exemption on Auctions : The Texas Legislature has adopted a law allowing certain tax-exempted organizations to hold two sales or auctions a year in which they are not required to collect th e state and city sales taxes. The sale or auction m ay not exceed 24 hours and onl y one tax-free sale or auction is allowed during each calendar year.

The parish council should approve the ev ents in advance. Record of these discussions should be kept in the meeting minutes.

XV. Safeguarding of Information

Data security, including com puter accessible data, is of critical im portance, both to protect confidentiality of em ployee and other information, and to reduce the risk of theft of financial resources or identity.

Please ensure diligence in protecting una uthorized access to em ployee information (e.g. SSN), parishioner data, Federal Tax ID/EIN of the parish or school, bank account numbers and wire transfer instructions and similar data in your files.

Please note that failure to account for financ ial transactions greatly increases the risk of loss.

If you know or suspect unauthorized use of banking information, EIN, or any other unauthorized transaction or access to com puter information, immediately contact the Diocesan Fiscal Officer.

Section O O - 28 PERSONNEL & FINANCES 2009

DIOCESAN SEMINARIANS

I. Financial Aid for Seminarians

a. The Bishop and the people of the Diocese of Corpus Christi are happy to provide what is necessary to our future priests with the best possible preparation. None of our seminarians has resources to fully cover the costs of his education. Therefore, seminarians are to accept the Church’s assistance as a responsible steward. Through hard work, effort and frugality, and offer back to God and the Church the academic and spiritual fruits which their seminary education makes possible. They are to keep in their hearts a deep spirit of gratitude to their benefactors.

As an example of such gratitude and responsible stewardship: each gift a seminarian receives, however large or small, should be acknowledged by a personal thank you note, as well as some prayer or good work on the benefactor’s behalf.

b. Financial Aid Policy for the Seminarians of the Diocese of Corpus Christi:

• No seminarian will be kept from attaining the priesthood because he cannot afford the cost of seminary education.

• For seminarians in graduate (theology) studies, the diocese will pay for all tuition, room and board, and books.

• For seminarians in undergraduate (philosophy) studies, the diocese will pay room and board.

• Seminarians are covered under the diocesan health insurance policy, beginning three months after their date of acceptance.

• Seminarians (except those outside the U.S.) can rely on the diocese to provide two round trips per school year (at the beginning and end of the year, and for Christmas). Those outside the U.S. typically require one round-trip per year, depending on the particular seminary policies.

• Since a priestly vocation is a blessing to any family, each family should see to it that they contribute from their finances to help support their son through the seminary in as much as they are able.

• Since a priestly vocation is a privilege and not a right, each seminarian should also take upon himself the obligation of contributing towards his seminary education from his own savings and earnings. In order to do this, he should be careful not to use his money foolishly on other things besides his own education. Section O O - 29 PERSONNEL & FINANCES 2009

• College seminarians who choose to leave will still benefit in the world from the immense value of their college education. Therefore, each seminarian is responsible for bearing the cost of his tuition and books; to the extent he is able.

• There are several ways that he can bear these expenses: a. with contributions from his parents. b. With contributions from his own finances c. With scholarships provided by the university d. With government grants provided by the university e. With government loans available through national banks f. With loans, grants or scholarships available through other organizations, e.g. KJT, Knights of Columbus, etc…

• If a college seminarian has exhausted all of the above means and is still in need of financial aid to meet his expenses, then the Diocese will make him a de facto loan (by paying the tuition bill) for the amount which he was unable to pay. If he is ordained, the loan is canceled, and if he leaves before ordination, the diocese will ask him to come to an agreement to pay off the loan. Tuition bills are automatically sent to the diocese by the seminary, and a record is kept.

• Students receiving financial aid from the diocese may be asked to submit a personal financial statement each year of personal earnings and expenditures.

• Financial aid from the diocese should be arranged through the vocation director. Individual parishes that wish to assist a seminarian on a regular basis should also inform the vocation director.

• Exceptional cases of financial need will be handled individually.

II. Travel Policy for Seminarians of the Diocese of Corpus Christi

Seminarians (except those in Rome) will receive two round trips to and from the seminary (returning home for Christmas and summer). If a seminarian plans to fly, the Vocation Office will handle all flight arrangements. If he plans to drive, the Vocation Office will refund his expenses, ONLY with valid receipts. The Diocese is only responsible for travel to and from the respective seminaries. In order to keep everything orderly concerning air travel, the following directives will be followed:

Section O O - 30 PERSONNEL & FINANCES 2009

1. Airline ticketing for seminarians is to be handled by the Vocation Office.

2. Seminarians should notify the office either by phone or in writing (mail, FAX, E-mail) at least one month prior to travel. By sure to specify the dates, the desired departure/arrival time-frame, the desired destination/departure (Corpus Christi, etc…) and any special considerations.

3. While it may be helpful for the seminarian to search the internet for good flights and fares, Seminarians are not to conclude negotiations with airlines or travel agencies unless they are paying for the ticket themselves.

4. Exact date/time of a return flight mat not be known several months away. However, once that information is established and the return ticket has been adjusted according to the seminarian’s directions, the seminarian will be responsible for all costs resulting from subsequent changes ($100). In other words, final plans are to be made carefully in order to avoid last minute changes.

5. One seminarian will be assigned at each seminary to help compile all return flight information before the one month deadline to the Vocation Office.

6. When requesting a ticket for a particular departure time, it is important to factor in the time needed to get to the airport.

7. For those who will drive to and from the seminary, it is important to keep all receipts and turn them into the Vocation Office for reimbursement.

** Any other travel requests will need the approval of the Vocation Director.

III. Reimbursement Procedures for Seminarians

• Examples of expenses which could be reimbursed are medical and travel expenses.

• Receipts must be turned in. Without receipts there will be no refunds. A cover sheet listing the attached receipts, giving date, payee (where), item purchased (what) and amount must be provided. Please see the sample cover sheet found below (copies may be made for convenience).

Section O O - 31 PERSONNEL & FINANCES 2009

• For the sake of courtesy, it is wise to consult with the Vocation Office before purchases to be reimbursed. After purchases, all requests and receipts are received and approved by the Vocation Director before they can be submitted to the Accounting Department of the Diocese. Because of paper flow in the Diocesan Accounting Department, patience and time are required for your reimbursements.

• If the Vocation Office entrusts cash or checks to the seminarian in advance, he is responsible for returning this money and/or receipts in full amount.

• Without receipts the diocese will not issue checks. Do not lose your receipts – they are as valuable to the person as the cash they signify.

SAMPLE COVER SHEET

Dear Father ______(vocation director),

Please find attached receipts for expenses occurred while engaged in the following ministry:

(Explanation of ministry)

DATE Place and what was received Amount

______

______

TOTAL ______

______Seminarian’s Name and signature

Section O O - 32 PERSONNEL & FINANCES 2009

IV. Dress Code Policy for Diocesan Seminarians

As public persons of the Church, it is important to dress appropriately. As a seminarian and future priest, the young man belongs to Christ and the Church, even in “little” things such as outward expression and dress. By means of dress, the seminarian should give witness to his identity as one belonging to the Church, to his fraternity as one belonging to a group, and to his uniqueness as one on a road less traveled. The following dress code is policy for the Diocese of Corpus Christi:

1. LITURGY AND MINISTRY: When he is serving at Masses throughout the Diocese, cassock and surplice or alb is to be used, in keeping with the custom of the place and the event. Seminarians are to be involved as much as possible in these liturgical events. Such occasions are opportunities to be visible as seminarians exercising a liturgical ministry. Seminarians always have an influence on the younger servers present. It is important to take advantage of these opportunities.

When in his home parish, the seminarian is encouraged to use cassock and surplice or alb, in keeping with the custom of the parish.

2. FORMAL OCCASIONS: At formal or special events, black suit is to be worn. Such occasions would include sit-down banquets, dinners where businessmen would typically wear suit and tie, important Church receptions and priest gatherings where priests would typically wear a suit. Formal dress would also be called for when attending (but not directly serving in) Diocesan Masses and Liturgical celebrations. Those who are Deacons would wear black suit and collar.

3. SEMI-FORMAL AND CASUAL OCCASIONS: The proper attire for day-to-day work, when dress is not otherwise specified would be long pants and a dress shirt (oxford – button down). This would be the attire for parish offices and parish assignments, classrooms, meetings, daily Mass, workshops, retreats and convocations. It would also be the usual dress for “informal” gatherings with the Bishop, other priests, etc…

4. RECREATION: Outdoors, summertime activities, youth/sporting events and other recreational events are the proper time for casual clothing such as shorts, blue jeans and T- shirts.

** All clothing is the responsibility of the seminarian.

Section P P - 1 DIOCESAN CONSTRUCTION 2009

DIOCESAN CONSTRUCTION & BUILDING COMMISSION

I. Policy

A. All new construction valued at $15,000.00 or higher m ust have the bishop’s written approval. This includes any re novations, major repairs, or significant capital expenditures. In addition, all buildings in the diocese are not to be added to, altered or demolished without written approval by the bishop.

The Diocesan Construction and Preventive Maintenance Departm ent is dedicated to helping parishes and ot her diocesan entities throughout the entire construction process from start to f inish. This department will act as liaison to schedule and help the parish prepare for diocesan review meetings as outlined in the “steps” in Section II below. Most importantly, the construction director will meet with the pastor and building com mittee personally, as early as possible, to review the entire process including procedures for selecting architects, contractors, preparing budgets, executing contracts, roles and responsibilities, etc. The department will be a resource to the project team through completion.

This department will also be an ongoing resource for parishes to offer technical assistance with repairs and m aintenance of their existing f acilities. The parish preventive maintenance manager will personally assist pastors and their maintenance committees with developing and implementing parish maintenance programs and budgets in accordance with the Diocesan Parish Preventive Maintenance (P-6) to further addresses diocesan requirem ents for parish preventive maintenance.

C. The Diocesan Building Commission works in the diocese to advise the bishop and to help parishes and other parts of the diocese in planning, renovation and building. The Com mission is to be c onsulted in all new building and all structural renovations within the dio cese. The Com mission meets the second Friday of every month. Contact the Diocesan Construction Department to make an appointment.

D. The Diocesan Finance Council reviews plans for financing parish and school construction and rem odeling projects, and then recom mends maximum expenditures and maximum indebtedness to the bishop. If necessary, the Diocesan Deposit and Loan Committee reviews the Parish’s request for a loan after the plans for financing the project have been reviewed and approved by the Diocesan Finance Council. Section P P - 2 DIOCESAN CONSTRUCTION 2009

E. The Diocesan Developm ent Department is available to provide resources to assist parishes and schools with planning capital cam paigns and other fundraising efforts related to m ajor capital projects. The Departm ent initiates a dialogue with organizations conducti ng capital projects once the Diocesan Construction Office notifies that the proj ects have been approved. Parishes and schools are strongly encouraged to cont act the Development Department early in their planning process.

II. Building and/or Renovating of Parish and Diocesan Facilities

A. The local pastor, in conjunction with appropriate local consultation (e.g.: parish council, building committee, finance committee, etc.) discusses the parish needs and the alternative ways to m eet these needs. It is recom mended that a m aster plan be considered for the overall pari sh site prior to any new building or renovation. When consensus is reached, in accord with Canon 1198, in a letter of permission to the bishop, the pastor proposes:

1. An initial assessm ent of the pari sh needs as perceived by the parish council and finance board. 2. The present financial status of th e parish indebtedness, savings with the diocese, and projected annual surplus funds (after operating expenses) for the next f ive years (to display realistic ability to m eet the debt to be incurred in construction). The bishop, if he approves, refers the parish in writing to the Diocesan Building Commission.

N.B.: At this point, an architect is not yet hired.

B. First Meeting with Diocesan Building Com mission: At this m eeting (arranged by the Construction Departm ent) there are no drawings of proposed Buildings. The purpose is for the pastor and his consultants to further discuss the needs and plans of the parish. A site plan of th e property and any existing buildings m ust be provided. Any f uture building needs of the parish will be discussed. Af ter this meeting, a written response will be sent to the pastor (copy to the bishop). If the initial plans are approved, the pastor will be directed to arrange a meeting, via the Construction Department.

C. Diocesan Finance Council Meeting : It is required that representatives of the Parish Finance Committee be present with the pastor. The parish will be asked the approximate cost of the project and the means the parish has for retiring any debt it wants to incur. This approxim ate cost should represent the total budget including Architect’s fees, construction co sts, furnishings, and all other related expenses (cf. Exhibit “A” on P-6). On average, the construction cost m akes up approximately 80% of the TOTAL budget. Architect fees and all other expenses make up the remaining 20%. The com mittee will recommend to the bishop the

Section P P - 3 DIOCESAN CONSTRUCTION 2009

amount of indebtedness it thinks the pari sh can reasonably assume. The bishop, in writing, will inform the pastor of his decision.

Preparation: Be ready to discuss:

1. Amount in savings when construction or remodeling begins. 2. Amount of existing debt (if a ny) including bank loans, D&L loans, Insurance premiums, BAA success, Medical and Dental premiums arrears, cathedraticum, and past due diocesan collections. 3. Excess income over normal operating expenses that can service the debt. 4. Special building fund drives, and projected incom e from new parishioners (growth curves). 5. Amount of tim e needed to com pletely amortize the debt. Established parishes are asked to stay within the 6 to 8 year range and new parishes 15 years. 6. The budget effects of added operati ng expenses resulting from the added facilities.

The Fiscal Office will assist the parish in preparing the necessary documentation for presentation at this meeting.

D. Hiring the Architect : At this tim e, after com pletion of the above diocesan consultations and after receipt of the bishop’s project budget approval letter, the parish may proceed with the assistance of the diocesan construction director, the process of interviewing licensed archit ects, who are in good standing in the State of Texas. The Bishop has the authority to convene the Diocesan Building Commission to review the credentials of qualified architects. Upon selection of the architect, the architectural contract should be subm itted to the Construction Director for review and the Bishop’s signature. The architect will then meet with the Pastor and the Construction Director to acquaint the architect with the “approved” scope of work and budget, wh ich will ultimately form the basis for preliminary work and negotiation of fees.

E. First Meeting with Diocesan Building Com mission: Preliminary sketches will explore the needs of the Parish and provide various options or alternatives. If construction is a Church building, even if temporarily, the Construction Director should advise the Chairman of the Diocesan Liturgical Commission for purposes of facilitating discussions with the Past or. After the Pastor, Parish Building Committee and Architect m utually reach a consensus; the Pastor and Architect will seek an appointment with the Diocesan Building Commission. This meeting will allow the Building Com mission to review and provide recommendations to the Pastor and Architect.

Section P P - 4 DIOCESAN CONSTRUCTION 2009

F. Second Meeting with Diocesan Building Com mission: The pastor, Architect and parish representatives present (3 copies) of the “Design Development Phase” which has been developed to com e within the approved budget and other im posed limitations. Once this design is approved or modified, the parish and architect will proceed with the final design and worki ng drawings. These plans should provide sufficient detail to substantiate the accompanying cost estimate, such as,

™ Site plan showing building, parki ng setbacks and others features as appropriate ™ Floor Plan ™ Elevations and Critical Sections ™ Perspective Sketch of Exterior (main view) ™ Outline Specifications describing materials and finishes proposed ™ Preliminary Construction Cost Estimate specifying items in and out of contract (e.g. Furnishings, landscape, liturgical art, parking, etc.). The Architect’s cost estim ate should be sem i-detailed, including breakdowns for m ajor subdivision of the work, as well as listing the costs of each.

G. Third Meeting with Diocesan Building Com mission: After completing and receiving approval of the “Design Developm ent” drawings, Final Design and Working Drawings are presented for exam ination and discussion. If there are no changes and the Com mission approves the plans, the architect will be allowed to go out for bid. (Should major changes be noted, the plans will need to be seen at a subsequent meeting).

H. Hiring the Contractor : It is recom mended that the contractor be selected through a competitive sealed bid process. A list of at least three and not m ore than six general contractors is selected in a combined collaboration between the Pastor and Diocesan Construction Direct or. These contractors are invited to submit competitive sealed bids along w ith specified qualifications for the construction of the project under a cont ract providing a lum p sum payment. General Contractors who are invited to bid are required to furnish a Bid Bond as part of the sealed bid. Bids m ust be accompanied by a list of subcontractors to be employed by the contractor indicating the scope of work to be perform ed by each subcontractor. Bids are received fr om contractors at the Chancery Office Building at a specif ic date and tim e. Bids will be opened and evaluated in the presence of the Pastor, Architect, Constr uction Director and bidders. The bids are reviewed by the Construction Di rector and Pastor who m ake a recommendation to the Bishop for action. ALL em ployees of the general contractor and sub-contractors MU ST have background checks prior to beginning the project.

Circumstances sometimes justify selection of a contract by other m eans. As an alternative to a com petitive sealed bid, the Diocesan Building Com mission,

Section P P - 5 DIOCESAN CONSTRUCTION 2009

Construction Director and Architect m ay, with the approval of the Bishop and Pastor, select a general contractor w ith whom the Construction Director and Architect then carry out negotiations. If successful, the negotiations result in establishing a contract on a cost plus a fixed fee with a Guaranteed Maxim um Price. At this tim e, the construction c ontract will be written and will be in the bishop’s name. The Construction Office will review the contract and have it executed.

THE BISHOP RETAINS THE RIGHT TO ACCEPT OR REJECT ANY, OR ALL BIDS.

Contractors must meet insurance requirements in accordance with Exhibit “B” on P-8, and Performance and Payment Bonds requirements.

I. Construction: During the construction period, th e Architect must first approve and certify the Application for Payment submitted by the Contractor. The Pastor must also sign of f on all Applications f or Payments prior to being subm itted to the Construction Departm ent for paym ent. The parish shall f irst use up all Kenedy Grant Funds, if available; secondly parish funds will be utilized prior to taking out the loan. The parish m ust contact the diocesan chief financial officer 3 – 4 weeks prior to needing the loan to allow enough time for processing. The diocesan construction director will rem ain in contact with the parish throughout construction to offer whatever assistance is needed.

Change Orders: All changes must be directed to the contractor by written change order. Change Orders m ay originate with the Pastor, Contractor or Architect, but must be presented to the Constructi on Director for review and for obtaining necessary approvals. Unless the Bishop to others delegates authority, the signature of the Bishop is required on all change orders.

J. Construction Site: The security of church personnel and property is m ost important. Therefore, ALL employees of the general and sub-contractors are to have some type of picture identifi cation issued to them by the general contractors in order to be identified by the pastor and/or church personnel.

III. Certificates of Occupancy

All public places of assem bly are require d to possess and post a certificate of occupancy. This includes churches, parish ha lls, office buildings, etc. Parishes that do not have current occupancy certificates (dated January 1, 1986 or later) for their buildings must apply f or said certif icates. Building inspectors f rom the City will survey the facility before approving the certif icate, so parishes should ensure code compliance of their f acilities. There is a f ee for the certif icates. To initiate the process, contact the Building Inspections/Occupancy Section.

Section P P - 6 DIOCESAN CONSTRUCTION 2009

IV. Parish Preventive Maintenance

The Diocese of Corpus Christi covers an area of m ore than 11,500 square m iles and consists of over 69 parishes, 30 m issions with 17 schools. W e have vast am ounts of physical assets (buildings, equipm ent, etc.); and, as of 2003, the average age of our buildings is forty (40) years. This inform ation suggests that we are a huge enterprise and are at risk of losing these assets if th ey are not properly m aintained. In the year 2005, the bishop and the Presbyteral Council d ecided to create a program that would be sensible and pro-active in the process of preserving, to the best of our abilities, the assets of the Diocese of Corpus Christi. (See section A)

In February of 2005, the bishop issued a letter mandating that all parishes in the Diocese of Corpus Christi do the following:

A. Form a Preventive Maintenance Committee.

B. Create a program for consistent preventive and ongoing maintenance.

C. Budget minimum dollar am ounts for bot h the ongoing m aintenance and for capital renewal.

V. Diocesan Preventive Maintenance

Please refer to the appendix pages in section A. If there is a need for further consultation please contact the Fiscal Officer and or the representative from Catholic Mutual.

The Manager of Parish Preventive Maintenance will realize the benef its of the Parish Preventive Maintenance Program through longer building and equipm ent life, better contractor selection, better equipment selection, and quality assistance to the parishes.

The Parish Preventive Maintenance Questionnaire has been accepted as the official guidelines promulgated by the bishop and the Dio cese of Corpus Christi and will be distributed to all parishes. The questionnaire is designed to be an expandable document that will grow and change as our diocese changes.

Section P P - 7 DIOCESAN CONSTRUCTION 2009

EXHIBIT "A" DIOCESE OF CORPUS CHRISTI LOAN COMMITTEE PARISH: DATE: ESTIMATED OVERALL BUDGET

A. CONSTRUCTION

B. PROFESSIONAL FEES (Arch, Structural, MEP)

C. CONTINGENCY

D. OTHER OWNER EXPENSES 1. Civil Engineering 2. Lighting Consultant 3. Acoustical Consultant 4. Liturgical Consultant 5. Kitchen Consultant 6. Geotechnical Report 7. Construction Materials Testing 8. Site Survey/Platting 9. Environmental Survey/Abatement 10. Water/Sewer Impact Fees 11. Landscaping, Irrigation, Fencing 12. Audio/Video Systems 13. Phone System 14. Security System 15. Data Cabling 16. Signage & Graphics 17. Fund Raising Cost 18. Building Fund Tax 19. FURNISHINGS a) Liturgical (altar, am bo, baptistry, crucifix, tabernacle, etc. b) Pews/Chairs c) Organ d) Stained Glass e) Artwork f) Kitchen Equipment g) Tables, Desks, Chairs, Marker Boards h) Computers, Fax, Copier, Storage Goods i ) Playground Equipment j) Window Treatments 20. Texas Accessibility Review/Final Inspection 21. Other 22. Other

Sub-total of Other Expenses

TOTAL ESTIMATED OVERALL BUDGET

Section P P - 8 DIOCESAN CONSTRUCTION 2009

INSURANCE AND BOND REQUIREMENTS FOR CONTRACTORS EXHIBIT “B” Insurance carriers must be approved by the Diocese of Corpus Christi, and are to be licensed in the state of Texas with a minimum BEST rating of A+. Proof of current insurance is required with bids.

1. State of Texas Worker’s Compensation Insurance - Statutory Limits 2. All Risk Builders’ Risk - in completed value form and i n an am ount not less than the Guaranteed Maximum Price. This policy shall include the interests of the Owner, Construction Manager/General Contractor and the Subcontractors, who shall all be named insureds on the All Risk Builders’ Risk policy. a) The All Risk Builder’s Risk shall provide insurance at th e project site ag ainst perils of fire (with extended coverage) and di rect physical loss or da mage resulting from theft, vandalism, malicious mischief, collapse, earthquake, flood, windstorm, false work and debri s removal to all material, equipment, machinery and other property incorporated or to be incorporated in the Work, subject to the policy terms and conditions. The All Risk Builder’s Risk policy shall also apply to all such material, equipment, machinery, supplies and ot her property while they are in transit to the Project site o r in storage and in the care, custody and control of Owner or Construction Manager/General Contractor, subject to policy terms and conditions. b) The All Risk Builders’ Risk policy shall provide flood and earthquake coverage at sub-limits approved by Owner and Construction Manager/General Contractor prior to the placement of the coverage. c) Unless Owner and C onstruction Manager/General Contractor agree otherwise in writing, the All Risk Builder’s Risk deductible shall not exceed $5,000 fo r all covered perils, except earthquake and flood, for which the deductible shall not exceed $25,000. If a claim is paid pursuant to the policy, Owner shall pay all deductibles for covered perils. d) Construction Manager/General Contractor shall adjust any insured loss or cl aim. Any insurance proceeds shall be payable to Owner and Construction Manager/General Contractor as trustees for the insureds, as their interests may appear on the policy, subject to any applicable mortgage clause. e) Owner, Construction Manager/General Contractor and t he Subcontractors waive all rights of subrogation against each other for dam ages caused by fire and other perils to the extent such perils are covered by the All Risk Builder’s Risk policy; provided, however, Owner, C onstruction Manager/General Contractor and the Subcontractors do not waive any such rights they may have to the proceeds of such insurance held by Owner and Construction Manager/General Contractor as trustees. 3. General Liability - $ 1,000,000 (One Million) Com bined Single Limit per occurrence and in aggregate including: premises/operations; independent contractors; completed operations, for two (2) years following substantial completion; broad form property damage; personal injury liability. 4. Automobile Liability - Bodily Injury/Property Damage: $ 1,000,000 combined Single Limit per person and in aggregate covering owned, non-owned, and hired vehicles. 5. Umbrella Liability - $1,000,000 C ombined Single Limit per occurrence and i n aggregate issued on an excess basis.

Certificates of insurance to be se nt from the Contractor’s insurance co mpany to the Diocesan Director of Construction, P.O. Box 2620, Corpus Christi, TX 78403-2620. Phone (361) 882-6191; Fax (361) 654-4846.

ƒ As Additional Insured, it should name: Most Reverend Edmond Carmody, Bishop of Corpus Christi, A Corporate Sole and His Successors in office, and the Parish of:______ƒ List as Certificate Holder: The Diocese of Corpus Christi, 620 Lipan Street, Corpus Christi, TX 78401 ƒ Specify “Waiver of Subrogation” in favor of the Diocese; 30 day written notice of cancellation or change.

6. Bonds – Payment and Performance Bonds shall be provided for all construction projects in the amount of the Fixed or Guaranteed Maxim um Price within the contract docum ents. Originals of the Paym ent and Performance Bonds along with a copy of the construction contract shall be filed and recorded wi th the County Clerk’s office of the county for which the Project is located. The Construction Manager/General Contractor shall send to the Diocesan Construction Director a certified copy of the county-filed bonds prior to construction starting.

Section Q Q - 1 COMMON POLICIES AND CONCERNS 2009

COMMON POLICIES AND CONCERNS

I. Commonly Encountered Issues of the Law

A. Fundraising: In Texas, raffles, carnival games, bingo and other common fundraising schemes based on chance are illegal, unless the party conducting them can prove that the scheme complies with the specific, rigid rules laid down by statute. For instance, Texas law allows parishes to conduct two raffles per calendar year exclusively for charitable purposes; but not at the same time. Because the proceeds must be exclusively for charity, no one may be paid or otherwise rewarded for selling chances. The prize must be in the charity’s possession or ownership before any tickets are sold; and the tickets must bear the name and address of the church, the price of the ticket and the prize to be won. That prize can’t be money or anything else generally accepted as a medium of exchange. Persons not affiliated with the charity may not sell chances.

B. Bingo: To sponsor Bingo, a license is required and a tax must be paid on the game’s proceeds. The parish must record, on a cash register satisfactory to the Texas Alcoholic Beverage Commission, all transactions for which it receives bingo receipts. No one other than the parish may advertise or promote the game and the parish may not include in an advertisement the amount of a prize or a series of prizes. There can be no door prize and the bingo equipment, devices and supplies must be purchased by the parish only from legally authorized sources. A person under the age of 18 years may not play unless accompanied by his parent or guardian; and a person under the age of 18 years may not conduct or assist in the conduct of any game of bingo.

C. Carnival games: Carnival games such as those involving wheels, cards and dice are illegal unless the prize is merchandise with a value no greater than $25. Money or anything else generally accepted as a medium of exchange cannot be given as prizes.

D. Charitable Raffle Enable Act: please visit www.oag.state.tx.us for more information on this act

II. Political Campaign Activity

The right to speak free of government interference includes the right to participate in political debate. Federal tax law, however, includes provisions meant to insure that individual politicians and their political campaigns do not take advantage of tax exemptions intended to benefit charitable causes, including religion. Accordingly, a parish's exemption from filing tax returns and Section Q Q - 2 COMMON POLICIES AND CONCERNS 2009

from paying taxes, as well as the exemption of the diocese, can be lost if anyone, while acting on behalf of the parish, intervenes directly or indirectly in a political campaign in favor of, or in opposition to, one of the candidates.

Following are excerpts from a June 10, 2004 letter from the United States Department of the Treasury regarding permitted and prohibited activities of churches and other tax-exempt organizations.

A. Churches are prohibited from directly or indirectly participating or intervening in any political campaign on behalf of, or in opposition to, any candidate for public office.

B. Churches may encourage people to participate in the electoral process by sponsoring debates or forums to educate voters, distributing voter guides, or conducting voter registration or get-out-the-vote drives. If any of these activities shows a preference for or against a certain candidate or party it becomes a prohibited activity.

C. Churches are prohibited from endorsing any candidates, making donations to their campaigns, engaging in fund-raising, distributing statements, or becoming involved in any other activities that may be beneficial or detrimental to any candidate. Even activities that encourage people to vote for or against a particular candidate on the basis of non-partisan criteria are prohibited.

D. The prohibition on political campaign activity applies to organizations, not to activities of individuals in their private capacity. Church leaders are not prohibited from speaking about important issues of public policy. However, leaders cannot make partisan comments in official organization publications or at official organization functions, including church publications and functions (e.g. bulletins and homilies).

E. Since the Church wishes to avoid engaging in partisan political activity, and because fairness would require making parish facilities for such forums available to all candidates and parties it is the policy of the Diocese of Corpus Christi that Church facilities may not be used/made available for gatherings of the type discussed above. Partisan political signs are not to be displayed on church grounds or parish vehicles cars.

F. Parishes may invite a political candidate to speak in his or her individual (non- candidate) capacity if steps are taken to ensure that:

1. The candidate speaks only in a non-candidate capacity,

2. Neither the candidate nor any representative of the church makes any mention of the election or candidacy of the individual.

Section Q Q - 3 COMMON POLICIES AND CONCERNS 2009

3. No campaign activity occurs in connection with the candidate’s attendance.

If you have any questions about this or other permitted or prohibited activity, please contact the Diocesan Fiscal Office or the government website at www.irs.gov/eo.

III. Real Estate Transactions

A. Policy

1. The Real Estate/Properties Office was established by the Bishop and delegated the authority and responsibility to research, inspect, evaluate, negotiate, and finalize real estate transactions for parishes, parochial, regional, and Diocesan schools, and other related entities within the Diocese of Corpus Christi. The Real Estate/Properties Office also maintains permanent files on all diocesan real estate.

2. Pastors and other parish representatives shall not enter into any real estate agreements, options, or letters of intent to acquire, accept, lease, dispose, or encumber any real estate, without the prior written consent of the bishop. The Real Estate/Properties Office is to be consulted in all real estate transactions.

3. Real estate of parishes within the Diocese of Corpus Christi shall be held in the bishop’s name, for the benefit of the parish. The proper name for the Bishop on ALL legal transactions is: MOST REVEREND WM. MICHAEL MULVEY, DD, STL; BISHOP OF THE DIOCESE OF CORPUS CHRISTI, A CORPORATE SOLE AND HIS SUCCESSORS IN OFFICE.

4. The goals of the Real Estate/Properties Office are to:

a. Advise the bishop and parishes on all real estate issues; b. Promote sound decision-making in real estate matters; c. Minimize costs associated with owning, buying, selling, leasing, and real estate related litigation; d.. Promote efficient and effective management of real estate and increase its functional utility; and e.. Manage the payment of ad valorem taxes on non-exempt property.

B. Procedures to Purchase Real Estate

1. The pastor, in conjunction with parish representatives (e.g., pastoral council, building commission, finance committee, etc.) shall discuss the parish’s needs and the alternative ways to meet those needs. When a consensus is reached, the pastor, or his designee shall contact the Real Estate/Properties Office to begin the process of consultation.

Section Q Q - 4 COMMON POLICIES AND CONCERNS 2009

NOTE: Contact the real estate department prior to engaging the services of any brokers, agents, or other professional consultants.

2. If requested, the Real Estate/Properties will perform initial research to assist the parish in exploring options including obtaining an independent appraisal.

3. The pastor shall contact the bishop and provide the following information in writing:

a. a description of the real estate including its location, size, & improvements, if any; b. the proposed use of the property; c. the present financial status of the parish indebtedness, savings, and projected annual surplus funds (after operating expenses); and d. how the parish intends to pay for the property.

4. If approval to proceed with the acquisition is granted by the bishop and other competent authority as may be required by the Code of Canon Law, the Real Estate/Properties Office shall coordinate with the pastor (or his designee) and prepare a written contract to purchase the property. If financial assistance is needed, please contact the Diocesan Fiscal Officer.

The Real Estate/Properties Office shall negotiate, coordinate negotiations, and review all contracts prior to execution. In this diocese, the authority to enter into a contract, letter of intent, or other agreement to acquire real estate is reserved to the bishop.

5. After a contract to purchase is executed, the real estate department will oversee due diligence of the property. This will include obtaining a title commitment, survey, environmental report, wetlands study (if applicable), availability of utilities, and other information. If the property is acceptable to the parish after appropriate due diligence is complete, then Real Estate/Properties Office shall coordinate and oversee closing the transaction. After closing, the real estate department shall file an application for exempt status (if the property qualifies) to the appropriate taxing authorities.

C. Procedures for Accepting Gift/Donated Real Estate

The diocese appreciates all gifts or donations of real estate. However, since real estate is not a liquid investment, the real estate department evaluates each gift or donation to ensure it will actually benefit the parish or diocese.

1. The Development Office and Real Estate/Properties Manager are to be consulted by the parish prior to acceptance of any real estate donation. The parish should advise the Real Estate/Properties Manager of the Section Q Q - 5 COMMON POLICIES AND CONCERNS 2009

property location, size, value in dollars, and any condition which may be attached to the real property which would affect it’s value. The pastor is to advise the Real Estate Department of the property location, size, value, and any restrictions to the gift. The Real Estate/Properties Manager will research, inspect, evaluate, perform due diligence, and finalize acceptance of real estate donations.

2. No real estate gift can be accepted without the prior approval of the bishop.

3. Ordinarily, real estate which has a net present value (after payment of taxes, insurance, maintenance, all other holding costs, sales commissions and all closing costs) less than $10,000 will not be accepted due to indirect costs of holding and selling the property.

4. The donor is asked to provide to the Real Estate/Properties Office:

a. Copies of available: Deeds, Title Policy, Promissory Notes, Leases, Surveys, Building Plans, Environmental Site Assessment reports as applicable. b. Any Service Agreements, Management Agreements, or any other agreements affecting the ownership, operation, or management of the property. c. Last 3 years’ Income Tax Schedule E (Supplemental Income & Loss) for all income generating property.

5. In addition, if the donor wishes to claim an income tax deduction for the gift, the donor must provide:

a. A “qualified appraisal” preferably by MAI appraiser. b. Assistance completing IRS Form 8283 (Non-cash Charitable Contributions).

6. Minimum Requirements for the Diocese of Corpus Christi to accept property on behalf of the parish:

a. Title Report (to verify that the donor is owner of record & that there are no liens against the property). b. Survey (to verify encroachments, flood plain, and other issues). c. Environmental Survey (to verify property is not affected by environmental hazards or wetlands). d. A Property Evaluation (to verify market value and marketability of property). e. Agreement from benefactor (parish) to pay all expenses relating to the property:

Section Q Q - 6 COMMON POLICIES AND CONCERNS 2009

1) All due diligence expenses (Title Policy, Survey, Environmental report, etc.). 2) Real Estate Taxes (County, City, MUD, School, etc.) 3) Property insurance (if applicable). 4) Property Owners’ Association dues or fees (if applicable) 5) Utility costs (if applicable). 6) Maintenance fees (mowing, etc., if applicable) 7) Any other holding costs during term of ownership. 8) All Broker’s Commissions (if any), Survey and Title Policy Costs, and any other sales expenses if/when the property is sold.

7. The above information must be analyzed and the property inspected before the proposed gift may be accepted. Final determination may take several weeks. However, in some instances it is possible to accept a gift on a contingency basis, whereby the diocese does its evaluation after the effective date of the gift, but retains the right to revert ownership back to the donor if due diligence does not meet approval.

D. Procedures for Sale or Lease of Real Estate

1. The pastor, in conjunction with parish representatives (e.g., pastoral council, building commission, finance committee, etc.) shall discuss the parish’s needs and the alternative ways to meet those needs. When a consensus is reached that property should be sold (or leased), the pastor (or his designee) shall contact the Real Estate/Properties Office.

NOTE: Contact the Real Estate/Properties Office prior to engaging services of any brokers, agents, or other real estate consultants.

2. The real estate department shall help perform initial research to assist the parish including the obtaining of an independent appraisal.

3. The pastor shall contact the bishop by letter with the following information.

a. a description of the real estate proposed to be sold (or leased) including its initial sale price or rent amount, location, size, legal description, estimated value & improvements (if any); b. when the property was obtained, the price paid (if available) and remaining debt on the property; c. the historical use of the property; d. the purpose of selling (or leasing) the property; and e. the purchaser/lessee’s intended use if the property is sold or leased (if known). f. the pastoral good the parish hopes to achieve in selling or leasing of the property. Section Q Q - 7 COMMON POLICIES AND CONCERNS 2009

4. If approval to proceed with the sale (or lease) is granted by the bishop, and other competent authority as may be required by the Code of Canon Law, the Real Estate/Properties Office shall coordinate with the pastor (or his designee) to prepare a marketing plan for the property including a current appraisal to be prepared for this subject property by a licensed appraiser. The Real Estate/Properties Office shall negotiate or oversee negotiations and review all contracts or leases prior to execution. In this diocese, the authority to enter into a contract, letter of intent, or other agreement to sell, lease, or encumber real estate is reserved to the bishop.

5. If terms acceptable to the parish and other parties are met and a contract is executed, the Real Estate/Properties shall coordinate and oversee consummation of the transaction.

6. Proceeds from the sale or lease of the property will be deposited in the D&L account of the juridical person (parish, school, diocese, etc.) for whose benefit the property was/is being sold/leased.

E. The Real Estate/Properties Office currently is staffed by one real estate person. The department has substantial experience in virtually all aspects of real estate acquisition, appraisal, leasing, disposition, and has numerous resources to assist member parishes.

The Diocesan Development Office works with the Real Estate/Properties Office to record and acknowledge all gifts of real property to the diocese. The office is also available to provide consultation and resources to those wishing to donate real property or other assets to the church.

IV. Alcoholic Beverage Requirements and Procedures

A. Purpose

The Catholic Church views the consumption of alcoholic beverages from the perspective of the cardinal virtue of temperance. “Temperance is the moral virtue that moderates the attraction of pleasures and provides balance in the use of created goods. It ensures the will’s mastery over instincts and keeps desires within the limits of what is honorable. The temperate person directs the sensitive appetites toward what is good and maintains a healthy discretion”. (Catechism of the Catholic Church, 1809)

Because the Catholic Church teaches temperance in the use of alcohol, the Diocese of Corpus Christi takes very seriously the concerns associated with the misuse or abuse of the consumption of alcoholic beverages. Even the moderate use of alcohol can have negative consequences for young persons by conveying the message that the consumption of alcoholic beverages is a normative element of social gatherings. Section Q Q - 8 COMMON POLICIES AND CONCERNS 2009

In order to address the issue of consumption of alcoholic beverages on diocesan property (parishes and institutions), these “Alcoholic Beverage Procedures for the Diocese of Corpus Christi” have been created and promulgated. They are mandated for use in parishes and diocesan institutions of the Diocese of Corpus Christi.

The witness of parish policy, which forbids the sale or consumption of alcoholic beverages on parish/institution property, is of great sign value. Any pastor who, after consultation with the parish pastoral council, bans the consumption of alcoholic beverages on parish property will receive the full support of the diocese.

The moderate use of alcohol on parish property in appropriate circumstances can be morally acceptable. If a pastor allows for the sale and consumption of alcoholic beverages on parish property, the regulations and procedures set forth in this document are to be strictly enforced.

B. Human Body Concerns

Alcohol consumption causes a number of marked changes in behavior. Even low doses significantly impair the judgment and coordination required to drive a car safely. Low to moderate doses of alcohol also increase the incidence of a variety of aggressive acts. Moderate to high doses of alcohol cause marked impairment in higher mental functions, severely altering a person’s ability to learn and remember information. Very high doses cause respiratory depression and death. If combined with other depressants of the central nervous system, even lower doses of alcohol can lead to dependence. Sudden cessation of regular alcohol use is likely to produce withdrawal symptoms, including severe anxiety, tremors, hallucinations, and convulsions. Alcohol withdrawal can be life threatening. Long-term consumption of large quantities of alcohol can also lead to permanent damage to vital organs such as the brain and the liver.

Females who drink alcohol during pregnancy may give birth to infants with Fetal Alcohol syndrome. These infants have irreversible physical abnormalities and mental retardation. In addition, research indicates that children of alcoholic parents are at greater risk of becoming alcoholics than other youngsters.

Alcohol use is often related to acquaintance rape and failure to protect oneself from sexually transmitted diseases (STDs). Additionally, alcohol-related accidents are the number one cause of death in the 16-24 year old age group.

C. Requirements of Texas Law

1. The sale of any alcoholic beverages by a parish or parish organization requires a temporary license in the parish name obtained for a single Section Q Q - 9 COMMON POLICIES AND CONCERNS 2009

event, unless the parish has a permanent State alcoholic beverage license. It must be publicly displayed. This includes events where an entry fee is charged and drinks are included in that charge.

2. It is forbidden for individuals and non-parish groups or organizations to sell alcoholic beverages at a function.

3. Persons dispensing or serving alcoholic beverages must have a license to serve and be at least twenty-one (21) years of age. It is strongly recommended that servers be carefully screened to insure knowledge of their responsibilities.

4. Alcoholic beverages may never be served to anyone under the age of twenty-one (21) and when there is even a slight doubt, the ID’s must be checked.

5. Alcoholic beverages may never be served or sold to any person who is obviously intoxicated.

6. Serving times set by the State and Local Precinct must always be observed. (Consult the Texas Alcoholic Beverage Commission in your community.

7. Beer sold by individuals and non-parish groups or organizations must be purchased from wholesale distributors and not from other retailers.

D. Diocesan Requirements

1. Alcohol may be sold or consumed only in certain areas of parish/institution facilities. These would include social areas or parish halls and parish grounds when used for parish sponsored picnics or jamaicas/bazaars. At no time may alcoholic beverages be consumed in school facilities when children are present or on parish grounds outside of approved functions or in parking areas.

Even at private parties or functions in parish facilities and alcoholic beverages will not be sold, but where the number of attendees is anticipated to exceed 100 persons, then the pastor is permitted to impose upon the renter the requirement of security persons based upon the preceding formula.

2. Renter’s insurance must be obtained when alcoholic beverages are being sold or served by renters to the public in diocesan owned or operated facilities. www.goccn.org/downloads/admin/FacilityUse.pdf and www.diocesecc.org/downloads/files.asp?did=3

Section Q Q - 10 COMMON POLICIES AND CONCERNS 2009

3. Alcoholic beverages are never permitted at “youth oriented” events--even if adults are in attendance.

4. No alcoholic beverages shall ever be brought on to the church premises by individuals or groups without prior approval of the pastor or his designated representative. At these events, the alcohol would be placed at a common location and would be monitored and distributed by a qualified attendant. No “BYOB.” (Bring Your Own Bottle) events are allowed. Hence, it is prohibited for persons to bring their own alcohol, keep it in their possession (e.g. at their table, in their vehicle, etc.) and pour drinks for themselves or others. The main concern with BYOB events is that there is no effective means to monitor the amount of alcohol a person consumes, thus potentially causing a safety risk for themselves or others if they drink beyond a temperate amount.

5. There must be a pre-existing plan to handle an individual who has had too much to drink including:

a. Methods to prevent intoxication b. Alternative transportation c. Calling the police

When slurred speech or poor motor coordination are observed, no more alcoholic beverages shall be served to that person.

6. Police officers should be called at the first sign of alcohol related disputes.

7. All functions involving the consumption of alcoholic beverages shall cease at midnight except Christmas and New Year’s Day; where consumption may be extended in accordance with local law.

E. Risk Reduction Suggestions

1. If alcoholic beverages are to be sold or served it should be done by persons certified by the Texas Alcohol and Beverage Commission. In order to be protected under Section 106.14 of the Code, all individuals must have successfully completed an approved seller/training course. 2. The individual who is selling or dispensing alcoholic beverages should serve only one drink at a time to a person.

3. Food consumption should be encouraged before serving alcoholic beverages. (Refrain from serving salty snacks.)

4. All consumers of alcoholic beverages should be carefully observed.

Section Q Q - 11 COMMON POLICIES AND CONCERNS 2009

F. Signage Policy

1. The Alcoholic Beverage Code requires all retailers to post certain signs on their premises.

a. Each holder of a license shall display in a prominent place on his premises a sign, at least 6 inches high and 14 inches wide, stating: “FELONY, STATE LAW PRESCRIBES A MAXIMUM PENALTY OF TEN YEARS’ IMPRISONMENT AND A FINE NOT TO EXCEED $5,000 FOR CARRYING WEAPONS WHERE ALCOHOLIC BEVERAGES ARE SOLD, SERVED OR CONSUMED.” A licensee who violates this section commits a misdemeanor punishable by fine of not more than $25.00. (Exhibit A, Q-20)

b. The Commission or Administrator may require the holder of a permit or license to also display the sign in a language other than English if it can be determined that a substantial portion of the expected customers speak the other language as their familiar language. These signs are available for purchase at your local T.A.B.C. office.

2. Public information signs are required and must be placed conspicuously.

Effective February 14, 1994, a retailer must display in his business in a prominent place, a sign providing the following information: “If you have a complaint about the sale or service of alcoholic beverages in this establishment, please contact: Texas Alcoholic Beverage Commission, P.O. Box 13127, Austin, TX 78711-3127 or phone (512) 458-2500.” The sign shall be no smaller than 6 inches by 3-1/2 inches and shall be in a lettering or type of a size sufficient to render it both conspicuous and readily legible. (Rule 31.4(b). These signs are available for purchase at your local T.A.B.C. office. (Exhibit B)

3. Required Signage (see attached exhibits) a. “Felony Weapons” b. “Public Information”

G. Important Questions and Answers

Q. What is the Texas Alcoholic Beverage Commission?

A. It is an agency of Texas state government charged with the administration and enforcement of the Texas Alcoholic Beverage Code.

Section Q Q - 12 COMMON POLICIES AND CONCERNS 2009

Q. What are the powers and duties of the Texas Alcoholic Beverage Commission?

A. The Commission may exercise all powers, duties, and functions conferred by the Alcoholic Beverage Code and all powers incidental, necessary, or convenient to the administration of the Alcoholic Beverage Code. It shall inspect, supervise and regulate every phase of the business of manufacturing, importing, exporting, transporting, storing, selling, advertising, labeling, distribution, state taxation of alcoholic beverages (Sec. 5.31), and the possession of alcoholic beverages for the purpose of sale or otherwise.

Q. What is a permit or license?

A. Both are defined in the same manner, but as a general rule, a license applies to beer while a permit applies to alcoholic beverages. A permit or license grants the holder the privilege to engage in the beverage alcohol trade at a designated location to the extent allowed by the Alcoholic Beverage Code. Each is purely a personal privilege. Both are issued by the Texas Alcoholic Beverage Commission to a certain person for a certain location. A license or permit cannot be bought, sold or given to another person.

Q. What is the definition of “person?”

A. “Person” means a natural person or association of natural persons, a trustee, receiver, partnership, corporation, organization, or the manager, agent, servant or employee of any of these. (Sec. 1.04(6))

Q. Who qualifies for a retail license or permit?

A. A person must be 21 years or older, of good moral character, a law abiding citizen, and have been a resident of Texas for one year immediately preceding the filing of their application. (Sec. 11.46 and 61.42) Also refer to general grounds for refusal.

Q. May a license or permit be used by or transferred to another person?

A. No. (Sec. 11.05) and (Sec. 61.04)

Q. May a license or permit be moved from one location to a new location?

A. Yes, but only upon approval of the Texas Alcoholic Beverage Commission after the holder submits an application requesting such a change. A license to sell beer may only be transferred to a location within Section Q Q - 13 COMMON POLICIES AND CONCERNS 2009

the county in which it was originally issued. A permit to sell alcoholic beverages may be transferred to another location in Texas.

Q. How does a person obtain a license?

A. A person who wants to sell or distribute beer must file an application with the county judge in the county where the business is to be located. (Sec. 61.31) The application and instructions on how to proceed may be obtained at the Texas Alcoholic Beverage Commissions’ office closest to where the business is to be located.

Q. May a person sell alcoholic beverages pending the approval and issuance of his original license?

A. No. (Sec. 61.31(d))

Q. After a license or permit is issued, does the Texas Alcoholic Beverage Commission have the authority to cancel or suspend the license or permit?

A. Yes, for any violation of the Texas Alcoholic Beverage Code. (Sec. 5.35, and Sec. 11.61-61.71) See Grounds for Suspension or Cancellation of Permits and Licenses.

Q. Where does a person file an application for a permit to sell, serve or transport alcoholic beverages?

A. All applications for permits (except wine and beer on- and off-premise permits) are filed with the district office or outpost of the Texas Alcoholic Beverage Commission in the area where the permit is to be located. (Sec.11.31). Wine and beer on- and off-premise permits are also filed with the County Clerk’s Office.

H. Age Requirements

Q. Who is a minor?

A. A person under the age of 21. (Sec. 106.01)

Q. How old must a person be to purchase alcoholic beverages?

A. 21 years of age. (Sec. 106.02)

Q. When may a minor legally possess an alcoholic beverage?

Section Q Q - 14 COMMON POLICIES AND CONCERNS 2009

A. While in the course and scope of his employment as an employee of a licensee or permitee, as long as the employment is not prohibited by the Alcoholic Beverage Code. Also, if the minor is in the presence of an adult parent, guardian, or spouse or other adult to whom he has been committed by a court. (Sec.106.05)

Q. Is it illegal for a minor to misrepresent his age to purchase alcoholic beverages, or to attempt to purchase alcoholic beverages?

A. Yes. (Sec 106.07 and 106.25)

Q. Is a person held responsible if he or his employee with criminal negligence sells or makes available an alcoholic beverage to a minor?

A. Yes, however, a defense to prosecution exists if the minor falsely represents himself to be 21 years of age or older by displaying an apparently valid Texas Driver’s License or Department of Public Safety identification card containing a physical description consistent with is appearance. Any form of identification can be accepted, but only a valid Texas Driver’s License or identification card, issued by the Texas Department of Public Safety can be used as a defense in criminal court. An out of state driver’s license, altered, or apparently false identification or “flea market” identification cannot be used as a defense. Any person (unless he or she is the minor’s parent, legal guardian or adult spouse) who makes an alcoholic beverage available to a minor, is in violation of the law and is subject to criminal penalties. (Chapter 106)

Note: A minor may be employed in any capacity other than the actual handling, selling, transporting, dispensing or direct and immediate connection with any particular sale or delivery of alcoholic beverages.

I. Hours of Sale

Q. What are the hours of sale for a retailer who sells beer or wine under 14% alcohol for on- and off-premise consumption?

A. No person may sell, offer for sale, or deliver beer or wine at any time not permitted by Section 150.05. A person may sell, offer for sale, or deliver beer and wine between 7 a.m. and midnight on any day except Sunday. On Sunday he may sell beer and wine between midnight and 1:00 a.m. and between noon and midnight. The exception being that permittees or licensees authorized to sell for on-premise consumption may sell beer for on-premise consumption between 10:00 a.m. and noon on Sunday if the beer is served to a customer during the service of food to that customer. In a county having a population of 500,000 or more, according to the last preceding federal census, a holder of a retail dealer’s on-premises late Section Q Q - 15 COMMON POLICIES AND CONCERNS 2009

hours license may also sell, offer for sale, and deliver beer for on premise consumption only between midnight daily or 1:00 a.m. on Sunday and 2:00 a.m. on any other day. In areas of less that 500,000, all or part of “late hours” sales may be adopted locally. Refer to the chart located elsewhere in this booklet. (Sec.105.05)

J. Hours of Consumption

Q. What are legal hours of consumption of alcoholic beverages?

A. Standard hours: anytime between 7 a.m. until 12:15 a.m. Monday through Friday: 7 a.m. through 1:15 a.m. Sunday: 12:00 noon Sunday through 12:15 a.m. Monday. (Sec. 105.06(b)) In areas which have adopted extended hours; 7 a.m. through 2:15 a.m. the following day except Sunday, which is 12:00 noon through 2:15 a.m. Monday. (Sec. 105.06(c)) Permittees and licensees authorized to sell for on-premise consumption may sell beverages for on-premise consumption between 10:00 a.m. and noon on Sunday if the alcoholic beverage is served to a customer during the service of food to that customer.

K. Miscellaneous

Q. What does a person whose license or permit has expired or been canceled do with alcoholic beverages left on hand at the cessation of business?

A. The person may, within thirty days, and with Texas Alcoholic Beverage Commission approval, sell the remaining stock on hand in a bulk sale to a licensee or permittee authorized to purchase and resell the same alcoholic beverages. The alcoholic beverages may also be kept for personal consumption or destroyed. (Rule Sec. 41.3 and 41.4)

Q. May a person obtain a temporary license or permit for a special event to sell beer, or beer and wine, or mixed drinks?

A. Yes, Holders of mixed beverage permits, retail dealers on-premise license, on-premise wine and beer permits, and other qualified organizations may secure a temporary license to sell beer and wine of 14% and under alcohol content. The fee is $30.00 plus a surcharge* and the license is good up to four days. (Sec. 27.01)

A daily temporary mixed beverage permit for the sale of mixed drinks may be obtained by mixed beverage permittees and certain qualified organizations for $50.00 per day plus a surcharge.* (Sec. 30.01)

*Surcharges are subject to change.

Section Q Q - 16 COMMON POLICIES AND CONCERNS 2009

A private club or private club exempt certificate may obtain a Daily Temporary Private Club Permit for certain special occasions which are sponsored by a qualified organization. The fee is $50.00 plus a surcharge* per day and is limited to ten events per year per sponsoring organization. Some examples of “Qualified Organizations” are:

A holder of a wine and beer retailer’s permit, a holder of a mixed beverage permit, a nonprofit historic preservation organization that has been in existence for at least 30 years, a political party or political association supporting a candidate for public office or a proposed amendment to the Texas Constitution or other ballot measure, an organization formed for a specific charitable or civic purpose, a fraternal organization in existence for over five years with a regular membership, or a religious organization.

Q. Must I display my license?

A. Yes. Under Section 61.01, each licensee shall display his license at all times in a conspicuous place at the licensed place of business.

Q. Must I display my permit?

A. Yes. Under Section 11.04, all permits shall be displayed in a conspicuous place at all times on the licensed premise.

M. For Additional Information Any questions regarding this policy should be directed to the Chancery Office, Diocese of Corpus Christi, Texas, 620 Lipan (P.O. Box 2620) 78403. All regulatory questions should be directed to: Texas Alcoholic Beverage Commission. Section Q Q - 17 COMMON POLICIES AND CONCERNS 2009

OFF-PREMISES SALES OF ALCOHOLIC BEVERAGES ARE STRICTLY PROHIBITED. THIS POLICY AND PROCEDURES DO NOT ANTICIPATE OFF- PREMISES SALES.

N. Alcoholic Beverage Related Penalties

1. DWI and Related Offenses

MISDEMEANOR FELONY Driving 1st Convictions 2nd Convictions 3rd and Intoxication Intoxication While Subsequent Assault* Manslaughter** Intoxicated Class B Class A Convictions Misdemeanor (Ref. Misdemeanor 2nd Degree Penal Code 49.04) (Ref. Penal Code 3rd Degree Felony 3rd Degree Felony (Ref. 49.09) (Ref. Penal Code Felony (Ref. Penal Code 49.09) Penal Code 49.07) 49.08) *Mandatory Not less than 72 Not less than 15 Not less than 2 yrs. Not less than 2 Not less than 2 Imprisonment hrs. days yrs. yrs. 10 yrs. maximum 180 days maximum 1 yr. maximum 10 yrs. maximum 20 yrs. maximum ** Minimum Not less than 72 Not less than 10 Not less than 30 Not less than 120 Mandatory hours continuous days in jail with 48 days in jail with days Confinement confinement hrs. served 48 hrs. served confinement as a consecutively, or, consecutively, or, Condition of in lieu of 48 hrs., in lieu of 47 hrs., Probation 160 hrs. 360 hrs. community community service*** service*** *Mandatory $2000 Maximum $4000 Maximum Optional fine up to Optional Fine up Optional Fine up Fine $10,000 to $10,000 to $10,000 *Mandatory Not less than 90 Not less than 180 Not less than 180 Not less than 180 Not less than 180 License days days days days, days, Suspension 2 yrs. maximum 2 yrs. maximum 2 yrs. maximum 2 yrs. maximum 1 yr. maximum *Open Not less than 6 Minimum jail Minimum jail time Container days confinement time increased 6 increased 12 days Enhancement days

* formerly a Serious Bodily Injury Enhancement ** formerly Involuntary Manslaughter *** After 12/31/94

Section Q Q - 18 COMMON POLICIES AND CONCERNS 2009

2. Non-Motor Vehicle Related Alcohol Violations

OFFENSE MINIMUM MAXIMUM Public Intoxication Fine of not less than $25 nor more Fine not to exceed $500 than $200 Purchase of alcohol by a minor Fine of not less than $25 nor more Fine not less than $500 nor more than $200 and mandatory than $1,000 attendance at alcohol awareness course or 15 hours. community service Possession of alcohol by a minor Fine of not less than $25 nor more Fine of not less than $250 nor than $200 and mandatory more than $1,000 attendance at alcohol awareness course or 15 hrs. community service Purchase of alcohol for a minor Fine of not less than $25 nor more Fine of not less than $100 nor than $200 more than $500 Sale of alcohol to a minor Fine of not less than $100 nor Fine of not less than $500 nor more than $500 and/or more than $1,000 and/or confinement in jail for not more confinement in jail for not more than 1 year than 1 year Attempt to purchase alcohol by a Fine of not less than $25 nor more Fine of not less than $250 nor minor than $200 more than $1,000 Misrepresentation of age by a Fine of not less than $25 nor more Fine of not less than $100 nor minor than $200 more than $500

Section Q Q - 19 COMMON POLICIES AND CONCERNS 2009

- FELONY -

STATE LAW PRESCRIBES A MAXIMUM PENALTY OF 10 YEARS IMPRISONMENT AND A FINE NOT TO EXCEED $5,000 FOR CARRYING WEAPONS WHERE ALCOHOLIC BEVERAGES ARE SOLD, SERVED OR CONSUMED.

Section 61.11, Alcoholic Beverage Code Article 46.035 (g), Texas Penal Code

- CRIMEN -

LAS LEYES ESTATALES DAN UNA PENA MAXIMA DE 10 AÑOS DE PRISION Y UNA MULTA DE NO MAS DE $5,000 POR LLEVAR ARMAS DONDE LAS BEBIDAS ALCOHOLICAS SE VENDEN, SE SIRVEN O SE CONSUMEN.

Sección 61.11, Código de Bebidas Alcohólicas Artículo 46.035(g) Código Penal de Texas

Section Q Q - 20 COMMON POLICIES AND CONCERNS 2009

EXHIBIT A

O. ALCOHOL BEVERAGE LICENSE

TO: ASSOCIATION OF TEXAS DIOCESAN ATTORNEYS FROM: J.P. Darrouzet, Admr. Off. DATE: 6/5/87

On 6/3/87, the Texas Supreme Court, in No. Cc-5639 (El Chico Corp. v Poole et al.) and C-5798 (Joleemo, Inc. v Evans et al.) said:

"We hold that an alcoholic beverage licensee owes a duty to the general public not to serve alcoholic beverages to a person when the licensee knows or should know the patron is intoxicated. A licensee who violates that duty by serving alcoholic beverages to an intoxicated person is negligent as a matter of law. Whether a licensee breached his duty and whether that breach proximately caused a plaintiff's injuries are issues of fact for a jury to resolve."

The slip opinion is available and is 18 pages long. The main case of reliance by the SC is Nixon v Mr. M Property Mang. Co. 690 SW[2] 546 (Tex. 1985) and a plethora of cases and laws from other jurisdictions.

In passing the Court noted:

"The duty, if any, of one who dispenses or serves liquor gratuitously, in absence of a license or permit, is not involved in this appeal."

And with regard to the new dram shop law (Tex. Alco. Bev. Code Sec. 2.02) passed by the present Legislature, the Court first notes that it does not apply to the cases at bar since they occurred prior to its inception; and secondly it suggests that the new act may be too onerous in its requirements of "proof" than what they have established.

It has come to my attention that many parishes or organizations either "under" a parish (St.Vincent de Paul) or in a quasi subordinate position to a parish (Knights of Columbus) have gotten liquor licenses for parties, barbecues, soirees, etc.

It would seem that they are covered by this Opinion - or at least it is something that the local Parish Lawyers should carefully consider before applying for such a license. I do not believe that a licensee will be able to avoid liability upon the theory that it was a pro forma licensee and in truth some other entity was the main party in interest, particularly if some court believes the Parish Pockets are the "deepest"!

Section Q Q - 21 COMMON POLICIES AND CONCERNS 2009

V. Ethical and Personal Conduct Policies

The policies included in this section are:

A. Basic Ethical Standards B. Use of Controlled Substances C. Sexual Harassment D. Child Abuse E. Progressive Discipline Process F. Uniform Diocesan Grievance Procedure

These policies apply to all diocesan personnel1 associated with the Diocese of Corpus Christi and its parishes, schools and other affiliated organizations2 (collectively the "Diocese").3

A. Basic Ethical Standards

1. Purpose

This policy establishes some basic standards of ethical behavior and personal conduct for all diocesan personnel to insure that the Diocese's traditional strong moral, ethical, and social standards of conduct are followed.

2. Policy

On and off the job, diocesan personnel will conduct themselves so as to avoid all hint of impropriety. All diocesan personnel will understand and live by Catholic moral standards.

a. Confidentiality: Diocesan personnel may deal from time to time with sensitive and confidential information. Confidential information may be disclosed to Diocesan personnel who have a need for such information in discharging their duties to the Diocese.

1 As used herein, the term "Diocesan personnel" means: a) All staff associated with the Diocese, including priests, religious, deacons, seminarians, lay staff, and school personnel; b) Volunteers the Diocesan Director of Human Resources may designate, from time to time.

2 When used in these policies, the phrase "Church Premises" includes property routinely occupied by such parishes, schools and other organizations.

3 These policies shall not be applicable to a) Independent contractors and their employees; b) Priests who are visitors in the diocese, possess a current celebret and perform no pastoral activities save the celebration of Mass, weddings or baptisms; and c) Members of all religious orders physically located within the diocese who are exclusively engaged in the operation of a religious institution owned by their respective religious order and who engage in no pastoral activities outside of their institutions except the celebration of Mass, weddings or baptisms. Section Q Q - 22 COMMON POLICIES AND CONCERNS 2009

Otherwise, all confidential information will be treated as a sacred trust.

b. Conflicting Loyalties and Interests: No Diocesan personnel shall serve prominently on behalf of any organization which advocates positions in direct conflict with the teachings and moral standards of the Catholic Church. No Diocesan personnel shall serve publicly as an officer or director of any organization without prior discussion with his or her supervisor.

If any Diocesan personnel, or any member of his/her immediate family has any financial interest in any transaction or proposed transaction with the Diocese, such person shall promptly disclose to his/her immediate superior the nature of the financial interest and the related transaction or proposed transaction.

b. Personal Responsibility: Diocesan personnel will conduct their personal financial affairs in a responsible manner so as to be above criticism.

d. Public Statements: All statements to the media will be handled by the diocesan spokesman or another person designated by the bishop. A pastor or his designee may speak to reporters with respect to parish affairs ONLY AFTER consulting the bishop AND the diocesan spokesman.

e. Advertising Policy: All Diocesan personnel involved in the preparation and distribution of advertising for the Church or on Church premises shall insure that the content and impact of media presentations are in accordance with Catholic moral values and accepted good taste.

f. Use of Letterhead: It is inappropriate to use Church stationery for personal or non-job related purposes.

g. Personal Conduct

(1) Dishonesty: Diocesan personnel who commit an act constituting breach of trust or dishonesty will be subject to disciplinary action up to and including termination.

(2) Major Infractions: It is the diocesan policy to investigate thoroughly all reports of any major infraction, and to appropriately discipline the responsible person appropriately, up to and including termination. Major infractions include, but are not limited to, the following examples: Section Q Q - 23 COMMON POLICIES AND CONCERNS 2009

(a) The wanton infliction of serious physical or other injury to any person. (b) Any action which renders a person an unacceptable security risk, scandalously affects the Diocesan or parish's public image, or causes undue embarrassment to the Diocese or its parishioners. (c) Unauthorized disclosure of confidential information, or use of confidential information for personal gain. (d) Unauthorized possession, distribution, or use of any illegal drug or narcotic. (e) Inability to perform work due to consumption of alcohol. (f) Fighting. (g) Removal or borrowing of diocesan or parish property without permission. (h) Persistent personal financial irresponsibility. (i) Insubordination (j) Unauthorized possession of weapons. (k) Willful destruction or waste of property belonging to the diocese, other diocesan personnel, or parishioners.

3. Administration and Responsibilities

Vicars, Department Directors, Pastors, and other Supervisors: Primary operational accountability for the standards set forth above, as well as other related procedures, rests with supervisors throughout the diocese. The practice of sound ethical standards is the responsibility of every one in the diocese.

B. Use of Controlled Substances

1. Purpose

This policy establishes the basic standards relative to use, abuse, sale, and possession of alcohol or drugs (legal or illegal) which impair a person's ability to perform his or her job.

2. Policy

The possession or use of illegal drugs or narcotics on the church premises, and the presence on the church premises of any person who is under the influence of illegal drugs or involved in the abuse of alcohol or legal drugs is prohibited. The Diocese recognizes the harmful effects of drugs and will not tolerate the employment of no person who uses illegal drugs or Section Q Q - 24 COMMON POLICIES AND CONCERNS 2009

abuses alcohol or legal drugs will be, or remain, in the employ of the diocese.

a. Persons in possession of, or under the influence of illicit drugs or impaired from use of alcohol will not be permitted to remain on the church premises.

b. Diocesan personnel who observe unusual behavior associated with alcohol abuse or illicit drug use should contact their supervisor immediately. In the absence of a local supervisor, diocesan personnel should contact the Director of Human Resources.

c. A person determined to be under the influence of illicit drugs or alcohol abuse will be escorted from the premises and provided transportation home. Under no circumstances should an impaired person be directed to leave the premises and drive home by themselves. Persons residing on the church premises will be escorted to their quarters and await further instructions from their supervisor.

d. If there is a question as to whether an individual is impaired by either alcohol or drugs, it is the responsibility of the individual's supervisor or Director of Human Resources to make the determination with a primary concern for the safety of the individual and others.

e. Attendance problems or deficient performance attributable to chemical dependence, addiction, or persistent abuse will be referred through the Director of Human Resources to the Progressive Discipline Policy.

3. Administration and Responsibilities

a. Supervisors

(1) Ensure that Diocesan personnel understand their job responsibilities and expected level of performance. (2) Manage the issue of controlled substances in accordance with this policy when required and administer corrective action when required. (3) Coordinate the safe transportation of the impaired individual to his or her residence.

b. Office of Human Resources

Section Q Q - 25 COMMON POLICIES AND CONCERNS 2009

(1) Assist clergy/supervisors in dealing with personnel suspected of use, possession, or abuse of controlled substances. (2) Facilitate the use of designated assistance agencies where available and appropriate.

c. Personnel

Be informed of the Diocesan policy on the use of controlled substances and act accordingly.

Section Q Q - 26 COMMON POLICIES AND CONCERNS 2009

THE DIOCESE OF CORPUS CHRISTI ETHICAL AND PERSONAL CONDUCT POLICY INFORMATIONAL QUESTIONNAIRE

Please print and complete by typing or use of an ink pen. If a question is not applicable to you, please enter N/A in the corresponding blank.

Name:______Last First Middle

Current Address:______Street City/State Zip

Permanent Address:______Street City/State Zip

Business Phone:______Home Phone:______

Social Security # ______Drivers License #:______

Employment Record (list current and previous employers for the LAST FIVE YEARS):

1. Currently Employed by: ______

Address: ______

City & State: ______

Supervisor: ______Phone No.______

Employed from (Mo./Yr.) ______To (Mo./Yr.)______

Why did you leave?______

______

______

______Section Q Q - 27 COMMON POLICIES AND CONCERNS 2009

2. Previously Employed by:______Address:______City & State: ______Supervisor:______Phone No.______Employed from (Mo./Yr.)______To (Mo./Yr)______Why did you leave?______

3. Previously Employed by:______Address:______City & State:______Supervisor:______Phone No.______Employer from (Mo./Yr.)______To (Mo./Yr.)______Why did you leave?______

4. Previously Employed by:______Address: ______City & State: ______Supervisor: ______Phone No.______Employed from (Mo./Yr.)______To (Mo./Yr.)______Why did you leave?______

______

Section Q Q - 28 COMMON POLICIES AND CONCERNS 2009

5. Previously Employed by:______Address:______City & State: ______Supervisor:______Phone No.______Employed from (Mo./Yr.) ______To (Mo./Yr.)______Why did you leave?______

6. Previously Employed by:______Address:______City & State:______Supervisor: ______Phone No.______Employed from (Mo./Yr.) ______To (Mo./Yr.)______Why did you leave?______

A. Has a civil lawsuit, criminal complaint, or employment complaint ever been filed against you?

Yes______No ______

If yes, please provide details. (Please indicate the date, nature, and place of incident leading to the complaint, where the complaint was filed, and the disposition of the complaint.)

______

B. Have you ever terminated your employment or had your employment terminated for reasons relating to allegations of physical or sexual abuse?

Yes ______No ______

Section Q Q - 29 COMMON POLICIES AND CONCERNS 2009

If yes, please provide details. (Please provide the date, nature, and place of the allegations, the disposition of the allegations, and your employer at the time, including your employer's name, address and telephone number). ______

C. Have you ever received any medical treatment or counseling involving alcohol or drug abuse, or physical or sexual abuse or misconduct?

Yes ______No ______

If yes, please provide details, including date(s), nature and location(s), identifying the treating physician with name, address and telephone number.

______

D. Have you ever had your driving privileges suspended or revoked?

Yes ______No ______If yes, give details______

E. Do you currently abuse alcohol or drugs?

Yes _____ No _____ If yes, give details ______

I agree that in signing this Questionnaire: Section Q Q - 30 COMMON POLICIES AND CONCERNS 2009

a. The Diocese of Corpus Christi (the "Diocese") may contact all persons and organizations named by me in the questionnaire for the purpose of verifying the information I have set forth above and otherwise determining my suitability for employment by the diocese. All such persons and organizations are hereby authorized to disclose to the diocese all information regarding me in their possession. I agree to hold the diocese, its bishops, officers, employees and agents harmless with respect to soliciting, documenting, and maintaining such information provided that they exercise reasonable care to insure confidentiality. b. I affirm that the information I have set forth above is true and complete.

X ______Signature of Applicant Date

FOR AN EXTERN PRIEST OR A MEMBER OF A RELIGIOUS COMMUNITY:

X ______Signature of Religious Superior or if Extern Priest, the Diocesan Bishop where Priest enjoys incardination

Section Q Q - 31 COMMON POLICIES AND CONCERNS 2009

THE DIOCESE OF CORPUS CHRISTI ETHICAL AND PERSONAL CONDUCT POLICY RELEASE OF INFORMATION

I understand that:

a. The information that I have provided the Diocese of Corpus Christi may be verified by contacting persons or organizations named in this application. I agree to hold harmless the Diocese of Corpus Christi and its officers, employees, and volunteers with respect to soliciting such information provided they exercise reasonable care to protect its unnecessary disclosure to others.

b. In signing this application, I affirm that the information I have given is true and correct.

______Signature of Applicant Date

THE DIOCESE OF CORPUS CHRISTI ETHICAL AND PERSONAL CONDUCT POLICY Section Q Q - 32 COMMON POLICIES AND CONCERNS 2009

ACKNOWLEDGMENT FORM

Please read the Ethical and Personal Conduct Policies of the Diocese of Corpus Christi, and sign and date the acknowledgment below. This acknowledgment will be maintained in your personnel file.

I acknowledge that I have reviewed the Ethical and Personal Conduct Policies of the Diocese of Corpus Christi. I understand these policy statements and I agree to abide by the standards set forth therein.

PRINT NAME: ______

S.S. No.: ______

DATE: ______

LOCATION OF EMPLOYMENT: ______

POSITION:______

SIGNATURE:______

Section Q Q - 33 COMMON POLICIES AND CONCERNS 2009

C. Sexual Harassment

1. Purpose

This policy establishes the basic standards for responding to employment situations believed by any participant or observer to involve sexual harassment.

"Sexual harassment" includes any unwelcome sexual advances or other verbal or physical conduct of a sexual or sexually suggestive nature when, to a reasonable person, (1) submission to such conduct is made a term or condition of an individual's employment, (2) submission to or rejection of such conduct is used as a basis for employment decisions affecting such individual or (3) when such conduct has the purpose or effect of substantially interfering with an individual's work performance, as, for instance, by creating an intimidating, hostile or offensive working environment.

2. Policy

The Diocese has no tolerance for sexual harassment and will investigate all allegations thereof. Any employee experiencing or observing sexual harassment will report the matter to supervision or, if uncomfortable with that option, to the Diocesan Director of Personnel. All such reports will be accorded the full measure of confidentiality that is consistent with adequate investigation and effective managerial response.

3. Administration and Responsibilities

Direct supervisors are principally responsible for insuring compliance with the following reporting procedure. Diocesan personnel receiving reports of sexual harassment will reduce them to writing, preferably by inducing the person making the report to complete the form annexed to this policy, and will insure that a copy of the report, no matter who reduces it to writing, stays with the person making the report. No person is authorized to promise a level of confidentiality higher than that stated in the policy, to wit: “All such reports will be accorded the full measure of confidentiality that is consistent with adequate investigation and effective managerial response.”

The diocese’s copy of the written report will be transmitted confidentially to the Diocesan Director of Personnel and/or the Chancellor. The Diocesan Director of Personnel and/or the Chancellor will instigate, monitor and assist in the investigation and remediation of the alleged harassment, arranging for deployment of such available resources as appear necessary to identify and define the harassment problem and to Section Q Q - 34 COMMON POLICIES AND CONCERNS 2009

fashion an appropriate management response. Otherwise, procedures followed after receipt of the report will depend on the claims made and the circumstances existing in the particular case.

In every case, immediate and continuing involvement of the pastor or other facility leader will be sought, unless it is deemed inconsistent with the purposes of this policy. In every case, the person who made the initial report will be told when the investigation is complete and whether or not it sustained the written allegations originally made. If appropriate in the circumstances, the diocese’s disciplinary response to the allegations may be kept confidential. Section Q Q - 35 COMMON POLICIES AND CONCERNS 2009

Report of Sexual Harassment Diocese of Corpus Christi

Name of Employee Harassed:______Phone: ______

Diocesan Employer:______Diocesan Supervisor:______

Name(s) of Alleged Harasser(s):______

Manager/Employer of Harasser(s)______Location of Harassment: ______

Date and Time Period of Harassment:______

NARRATIVE

In as much detail as possible, including names, dates, time of day, names of witnesses, etc., describe the situation(s) about which you are complaining: ______Date:______Report Written By:______USE ADDITIONAL SHEETS IF NECESSARY

A copy of this report □has been □has not been given to employee making report.

D. Child Abuse Section Q Q - 36 COMMON POLICIES AND CONCERNS 2009

1. Purpose

This policy establishes some basic standards of performance required to achieve the diocese’s compliance with (a) its pastoral responsibility for the safety of children and youth involved in its activities, (b) Article 12 of the Bishops’ Charter for the Protection of Children and Young People Revised Edition and (c) Texas law concerning the reporting of Child Abuse.

For purposes of this policy, “child” means anyone 17 years or younger.

2. Policy

The safety of children and youth is a central requirement of all Diocesan operations, to be pursued prospectively, proactively and energetically through "safe environment" programs, cooperation with parents, civil authorities, educators, and community organizations and through timely reporting of and collaborative follow through regarding apparent cases of child abuse.

3. Administration and Responsibilities

a) Adult Participants in Children and Youth Activity

1) All active priests, permanent deacons and seminarians, all diocesan personnel and all volunteers having regular contact with children or youth will participate in training and continuing education, from time to time, as advised by the Diocesan Safe Environment Coordinator. 2) All active priests, permanent deacons and seminarians, all Diocesan Personnel and all volunteers having regular contact with children or youth will authorize investigation of their background for purposes of insulating children and youth from criminal offenders. 3) All volunteers having regular contact with children or youth will agree to a Volunteer Code of Conduct promulgated through the Diocesan Safe Environment Coordinator and to the Diocesan Ethical and Personnel Conduct Policies.

b) Reporting Suspected Abuse of a Minor

Section Q Q - 37 COMMON POLICIES AND CONCERNS 2009

1) Reporting suspected abuse of a minor to state authorities is mandatory in Texas: "A person having cause to believe that a child's physical or mental health or welfare has been adversely affected by abuse or neglect by any person shall immediately make a report... " (Texas Family Code 261. 101). To report suspected abuse of a minor by a perpetrator unrelated to the Church, contact Child Protective Services (CPS) of the Texas Department of Protective and Regulatory Services (800) 252-5400 or the Local Police Department.

Please refer to the Diocese of Corpus Christi Creating and Maintaining a Safe Environment Policy.

2) Immunity: A person who, without malice, reports suspected child abuse is immune under Texas law from civil or criminal liability. Moreover, such reports of child abuse are confidential. The name of the person, who makes the report, may be used only for purposes consistent with the investigation. Failure to make the require report in Texas is a crime.

3) To report suspected abuse of a minor by a priest, permanent deacon or seminarian, contact Child Protective Services (CPS) of the Texas Department of Protective and Regulatory Services (800) 252-5400 or the Local Police Department and The Diocesan Child and Youth Protection Officer, Diocese of Corpus Christi, Post Office Box 2620, Corpus Christi, TX 78403-2620; (361) 882-6191. and/or The Chancellor (361) – 882-6191 at above address & number

4) To report suspected abuse of a minor by a by an employee or volunteer of the diocese, contact Child Protective Services (CPS) of the Texas Department of Protective and Regulatory Services (800) 252-5400 or the Local Police Department And The Diocesan Child and Youth Protection Officer, Diocese of Corpus Christi, Post Office Box 2620, Corpus Christi, Texas 78403-2620, (361) 882-6191. and/or The Chancellor (361) – 882-6191 at above address & number

c) Resolving Cases of Reported Abuse of a Minor

Section Q Q - 38 COMMON POLICIES AND CONCERNS 2009

1) Allegations against an employee, volunteer or seminarian of sexual abuse of a minor will be treated as alleged “Major Infractions” of the Basic Ethical Standards and of any employee, volunteer or other code of conduct to which the alleged abuser has subscribed. If established through investigation, said “major infraction will result in termination of any service to the “diocese theretofore performed by the abuser and debarment from any further service.

2) Abuse of a minor by a priest or deacon when an allegation of sexual abuse of a minor by a priest or deacon is received, a preliminary investigation in harmony with canon law will be initiated and conducted promptly and objectively. It may be accompanied by an administrative act, removing the cleric from office, removing or restricting his faculties, or limiting his exercise of priestly ministry

If and when there is sufficient evidence that sexual abuse of a minor has occurred, the Congregation for the Doctrine of the Faith shall be notified and the accused shall, pending the outcome of the process, be removed from the sacred ministry. If even a single act of sexual abuse is established after an appropriate process, such removal will be permanent All appropriate steps shall be taken to protect the reputation of the accused during the investigation; but the diocese will comply with all applicable civil laws requiring reports of alleged abuse of minors and it will cooperate in legitimate investigations.

Section Q Q - 39 COMMON POLICIES AND CONCERNS 2009

Report of Child Abuse Diocese of Corpus Christi

Name of Child:______Age of Child: ______

Child’s Parent or Guardian:______Address ______

Person making Report (Name, Address, Telephone No.)______

______

Name of Alleged Abuser______Priest/Deacon □ Yes □ No

Location of Abuse: ______

What report, if any has been made to State authorities? ______

NARRATIVE

In as much detail as possible, including names, dates, time of day, names of witnesses, etc., describe the situation(s) about which you are reporting: ______

Date:______Report Written By:______

USE ADDITIONAL SHEETS IF NECESSARY

E. Progressive Discipline Process Section Q Q - 40 COMMON POLICIES AND CONCERNS 2009

1. Purpose

This policy establishes the guidelines for addressing performance deficiencies and unacceptable conduct of Diocesan personnel.

2. Policy

It is the policy of the diocese to maintain a qualified work force which is dedicated to the goals of the Church and committed to exemplary conduct and superior performance. To this end, all diocesan personnel are to be told what is expected of them in the performance of their jobs. When their performance or conduct does not meet expected standards, it is the responsibility of management thoroughly to review and address the problem(s) in a timely, consistent and equitable manner, using a formal due process of Progressive Discipline which normally1 includes four steps:

a. Coaching and counseling b. Formal warning c. Probation d. Termination

3. Administration

a. Coaching and Counseling A large portion of performance and conduct deficiencies are identifiable, and in many cases, can be addressed and resolved through informal coaching and counseling between the responsible supervisor and the worker.

An effective coaching and counseling process contains the following elements: i. Clear identification of the problem(s), with appropriate examples. ii. A mutually agreed upon action plan to address and resolve the problem(s), with appropriate examples. iii. Documentation of all meetings and discussions, retained in the responsible supervisor's file. iv. Major progress toward, or complete resolution of the problem in the early stages of development.

b. Formal Warning

1 The Diocese anticipates that "Major Infractions," examples of which appear above at Q-39, will result in a compression of this four step program. For further information contact the Human Resource Office.

Section Q Q - 41 COMMON POLICIES AND CONCERNS 2009

Formal warning should be initiated when (1) the problem has not yielded to coaching and counseling, or (2) the seriousness of the issue requires more immediately forceful attention.

i. To initiate formal warning the supervisor must prepare a Formal Warning Document which should include:

1. A general statement that performance or conduct is not acceptable; 2. A specific statement of the problem area(s) the employee is expected to eliminate; 3. Reference to the efforts the responsible supervisor has taken to help the worker improve performance; 4. Establishment of clear performance objectives and specific measures which will be used to assess improvement; 5. Statement outlining the consequences of failing to meet established goals or to demonstrate a good faith effort toward improvement in a reasonable time frame (usually 15-30 days), and 6. Statement indicating the responsible supervisor's availability and willingness to assist the worker in improving performance to expected levels.

ii. The Formal Warning Document should be presented formally at a meeting with the worker which includes:

1. An in-depth review of problem areas; 2. The development of an action plan to address the issues raised, and 3. The worker's signature to the Formal Warning Document to indicate receipt and understanding of what is expected during the warning period. 4. All these papers are to be kept in the personnel files.

c. Probation

Probation is the third step in the Progressive Discipline Process prior to dismissal.

i. Probation should be initiated only after the warning process has failed, or when the infraction or deficiency is such that a second occurrence would clearly warrant termination. ii. The probation process consists of the same elements as formal warning process, with emphasis on the fact that failure to meet the conditions of the probation will result in dismissal Section Q Q - 42 COMMON POLICIES AND CONCERNS 2009

if significant improvement is not demonstrated throughout the probation period (usually 30 days).

d. Removal from Formal Warning or Probation

i. The worker should be notified in writing that the necessary performance improvement has been made, and that he/she is no longer in a warning or probationary status. ii. The worker should be informed, however, that any future recurrence of the problem will result in further progressive discipline actions, up to and including termination.

e. Termination

Termination for performance or conduct related reasons should be administered only under one of two conditions: (1) failure to complete successfully the progressive discipline process, or (2) major infractions or other serious matter. Except in cases where it would compromise safety or a lack of employee cooperation makes it possible, any employee in line to be terminated for conduct or performance problems not previously discussed in the Progressive Discipline Procedure should be given the opportunity prior to termination to hear the complaints against him or her and to have his or her response considered.

f. Documents

All documents associated with the Progressive Discipline Process are to be retained as part of the worker's personnel file.

4. Responsibilities

a. Vicars, directors, pastors, principals, or other equivalent

(1) Ensure that all diocesan personnel fully understand their job responsibilities and expected levels of performance. (2) Provide regular and timely feedback to all diocesan personnel on their performance. (3) Administer progressive discipline actions when required in accordance with this policy. Section Q Q - 43 COMMON POLICIES AND CONCERNS 2009

EMPLOYEE COUNSELING RECORD

______Check one: Employees Name ______Formal Warning Position Department Probation

1. Reason(s) for counseling (Define the problem): ______

2. Supervisor’s Expectations for Improvement (Be specific): ______

3. Date or Length of Time employee is given to improve or correct problem:______

4. Employee’s Statement: ______

______Employee’s Acknowledgment of Counseling Date ______Supervisor/Department Head Signature Date ______Director Signature Date Distribute one (1) copy of signed form to employee; place original in Personnel File Section Q Q - 44 COMMON POLICIES AND CONCERNS 2009

b. Office of Human Resources

(1) Provide advice and counsel to management and Diocesan personnel regarding the intent and proper administration of progressive discipline actions. (2) Ensure that all required documentation is completed. (3) Set standards for Diocesan personnel files at each location.

c. Personnel

(1) Maintain a full understanding of job requirements and performance standards. (2) Maintain a high level of professional conduct and performance. (3) Respond to management direction by initiating performance improvement actions when appropriate.

F. Uniform Diocesan Grievance Procedure

Please contact to the Diocesan Human Resource Personnel Manual.

VI. Copyright Policy and Guidelines

Parish and other offices throughout the diocese have the equipment necessary to copy literature, music, graphic art, photographs, audio tapes, video tapes, computer software and virtually anything else that is portable. Because multiple personnel in each location have access to this technology and a need for copies of such materials, the Church has a significant and continuing exposure to liability for violation of federal copyright law.

A “copyright” is the exclusive right that protects an author, composer, or programmer from having his or her work published, recorded, exhibited or reproduced without permission. Creators of such work are entitled to be fairly compensated for it and their sale of permission to copy their work is, in many cases, the commercial mechanism by which that fair compensation occurs. In addition to law, therefore, justice demands that the Church honor copyrights where they exist. Accordingly, the infringement of copyright by diocesan employees is prohibited. The legal and/or insurance protection of the Diocese will not be extended to employees who unlawfully copy and use copyrighted materials.

Unlawful copies of copyrighted material may not be produced on diocesan-owned equipment or used with diocesan-owned equipment, within diocesan-owned facilities or at diocesan sponsored functions. “Everybody does it” is not an excuse or justification that the diocese will accept in connection with the violation of copyrights. Accordingly, in fairness to employees, each parish must provide some training in this Section Q Q - 45 COMMON POLICIES AND CONCERNS 2009

area. It is essential that it be reviewed in each parish by personnel assigned to bring its copyright information to the attention of the parish staff and that appropriate notification and training of other personnel occur on the basis of such review.

VII. Information Services, Procedures for Technology Management

These procedures shall govern the management of the computer operations in diocesan parishes, schools or affiliated entities. These procedures are not intended as an exhaustive list of considerations, but should provide a basis for managing the computer operations function.

A. Purchasing

1. Hardware

a. Obtain at least two or three competitive bids for any anticipated hardware purchase. b. For new vendors, ask for references and verify with references the quality of vendor products and services. c. Obtain all proposals or quotes in writing. d. Issue purchase orders that specify the terms and conditions of the purchase. e. Request payment terms in writing, do not pay in advance. f. Request non-profit religious or, where applicable, educational discount rates. g. Provide vendor with sales tax exemption certificate where applicable.

2. Software

a. Use of software requires compliance with license requirements of the particular vendor. Be aware of the software use, number of users and types of available licenses. General software license categories include:

1) Single user license (for software used on any one PC). 2) Multi-user (or multi-seat) license – for some specific number of individual PCs or workstations licenses. 3) Network, site or enterprise license – for software run on a network, where the actual number of users may vary depending on terms of license agreement.

b. Failure to obtain a license for the use of software, may subject a parish, school and the diocese to civil and criminal penalties.

Section Q Q - 46 COMMON POLICIES AND CONCERNS 2009

3. Services

a. Purchase of consulting and/or contract services should be well documented. Request a written description of services to be performed prior to entering into an agreement or paying for such services. b. Before signing consulting contracts request review of the documents by an attorney, so that legal terms and conditions are understood. The Diocesan Attorney is available to review such contracts. c. To ensure technical accuracy, qualified individuals should review computer service and consulting contracts. The Diocesan Office of Management Information System is available to review such contracts.

B. Environmental Considerations

1. Refer to manufacturer specifications for power loads.

2. Seek the advice of a qualified licensed electrician and/or engineer for electrical needs.

3. Consider installing isolated circuits for critical equipment.

4. Install power strips with surge and spike suppression capability.

5 Consider installation of battery backup units that provide limited battery backup and shutdown capability especially for network servers.

6. Equipment should be located in areas with ample ventilation and air conditioning, and that are not likely to flood.

7. Special consideration should be given to electrical and cooling needs for computer lab rooms

C. Network Access

1. Passwords should be assigned to all users, especially those with restricted and confidential information.

2. Access to systems that contain confidential information should be located in restricted areas.

3. Restrict modem, network and internet access to systems with confidential or restricted information.

D. System Integrity Section Q Q - 47 COMMON POLICIES AND CONCERNS 2009

1. Backup bookkeeping accounting, payroll and census data on a daily, weekly and monthly schedule.

2. Plan for off-site storage of critical data in the event that local copies of data are destroyed.

3. Software disks should be stored in a locked place. Data disks and backup tapes and disks should be stored in a PC media safe or other such comparable device.

4. Install virus protection software on all PCs especially those on a network.

5. Update virus software from vendor web sites at least every two weeks or as updated virus signature files are made available.

E. Disposal

1. Computer components, monitors and batteries can contain lead and other regulated materials. (Be aware of any local or federal regulations) concerning disposal of components containing these materials.

2. Disk drives, CDs, diskettes, magnetic tape and other forms of electronic media could contain confidential information. There is available software that will erase the hard drive.

F. Computer Policies

Attached is a generic computer policies document for your use in developing computer policies for your organization. This document is only provided as a general statement of policy and must be modified and adapted to your particular parish or institution.

For further assistance you may contact the Diocese of Corpus Christi Telecommunications Office or www.diocesecc.org\downloads

Section Q Q - 48 COMMON POLICIES AND CONCERNS 2009

[Organization Name] Computer Policies and Procedures Date

POLICIES AND PROCEDURES

To safeguard the integrity of the computers, network and telecommunication systems of [Organization Name], the following policy and procedures are defined herein. On an annual basis, [Organization Name] is required to demonstrate compliance and adherence to certain industry standards and norms regarding computer network operations and computer software. This policy is adopted to provide a framework for compliance as well as to provide the structure necessary for a comprehensive computer system operation within [Organization Name].

SOFTWARE

General Statement of Policy: [Organization Name] intends to honor these polices, but reserves the right to change them at any time.

All [Organization Name] employees who utilize [Organization Name] computers are responsible for reading and adhering to these policies. It is the responsibility of supervisors to ensure that each of their employees has received this document, and that the employee adheres to the policy. Each employee shall sign an acknowledgement that he/she has received and read this document and the acknowledgement shall be maintained.

It is the policy of [Organization Name] to respect all computer software copyrights and to comply with the terms of all software licenses issued to [Organization Name]. [Organization Name] employees may not duplicate any licensed software or related documentation for use whether on [Organization Name] premises or elsewhere, unless [Organization Name] is expressly authorized to do so by agreement with the licenser. Unauthorized duplication of software may subject employees and/or [Organization Name] to both criminal penalties and civil damages.

Employees may not give or provide software to anyone including other [Organization Name] agencies. [Organization Name] employees may use software on local area networks or on multiple machines only in accordance with applicable license agreements.

Purchase of Software: All software used by [Organization Name] departments must be purchased through [Organization Name]. Software purchases are restricted to ensure that [Organization Name] has a complete record of all software used by [Organization Name] departments and can register the software.

Section Q Q - 49 COMMON POLICIES AND CONCERNS 2009

Approval for Purchase of Software: All software purchases must be approved prior to purchase.

Registration of Software: Software must be registered in the name of [Organization Name] and the department in which it is to be used. Software will not be registered in the name of an individual employee.

Installation of Software: Manuals, tutorials, and other user material will be provided to the employee(s). After the software is installed, the original diskettes will be kept in a secured central location.

Home Computers: [Organization Name] software cannot be taken home and loaded onto an employee’s home computer. If an employee has permission to use software at home, the [Organization Name] will purchase a separate package and record it as a [Organization Name] owned asset.

[Organization Name] computers are the property of the [Organization Name] and must be kept both software-legal and virus-free. Only software purchased through the procedures outlined above may be used on [Organization Name] computer systems. Employees are not permitted to bring software from home or any other place and load it into [Organization Name] computers.

Shareware: Shareware software is copyrighted software that is distributed freely through bulletin boards and online services. It is the policy of [Organization Name] to pay shareware authors the fee they specify for use of their products. Registration of shareware products will be handled the same way as for commercial software products.

Penalties: According to Federal Law, unauthorized reproduction of software is illegal and subject to: 1) civil damages of US $100,000 per title infringed; 2) criminal penalties including fines of as much as US $250,000 per title infringed and 3) imprisonment of up to five years. A [Organization Name] employee who makes, acquires or uses unauthorized copies of software will be disciplined, which may include termination of employment. [Organization Name] does not condone the illegal duplication of software.

HARDWARE

Budgeting: Computer hardware required by departments is to be budgeted for in accordance with the annual budget procedures as published by.

Purchasing and Installation: Computer hardware must be purchased through [Organization Name] standard purchasing procedures.

Section Q Q - 50 COMMON POLICIES AND CONCERNS 2009

Usage: Computer systems (including hardware and software) are the property of the [Organization Name]. Systems are provided to employees during their employment with [Organization Name] as approved by their supervisor. These systems are provided for the sole purpose of carrying out job responsibilities and not for personal use.

OWNERSHIP OF DATA AND WORK PRODUCT

All information within a [Organization Name] computer system or introduced to a [Organization Name] computer system is the property of [Organization Name], regardless of where it was created. Information developed by a [Organization Name] employee on computers outside of [Organization Name], if in conjunction with his or her employment with [Organization Name] Offices, is also the property of the [Organization Name]. Copies of such files must be provided to [Organization Name], which has exclusive rights to retain, maintain, and modify these files.

VIRUS PROTECTION

Computer viruses pose a serious threat to the integrity of both the computer technology and information assets of [Organization Name]. Computer viruses are designed to be destructive to both computer systems and data.

Desktop and Notebook computers are configured with virus protection software. Changes or modifications to standard desktop settings that would disable virus protection are prohibited. The most recent virus software updates are stored on network servers. [Organization Name] computer systems are configured to automatically pull updates from the network servers. Virus update disks will be made available in cases where notebook computers are not directly connected to the network.

Employees are responsible for verifying that disks and email received from outside computers and systems are scanned for viruses prior to their use or reading of email attachments.

NETWORK ACCESS

Employees will be provided [Organization Name] network access when approved. Access to departmental database information and specialized software applications requires the approval of the director of the department responsible for those particular database systems. Access to the internet and email requires employee signed acceptance of [Organization Name] Internet Access and Use Policy.

Section Q Q - 51 COMMON POLICIES AND CONCERNS 2009

EMAIL

[Organization Name] EMAIL system is available for internal and external (Internet) electronic communication. Employees will be provided [Organization Name] email access when an approved.

The following is set forth as [Organization Name] Policy regarding use of the [Organization Name] EMAIL system:

• Use of the [Organization Name] EMAIL system is restricted to [Organization Name] related business and communication.

• Sending and/or forwarding of chain letters are not an appropriate use of [Organization Name] EMAIL system and are prohibited

Section Q Q - 52 COMMON POLICIES AND CONCERNS 2009

Permissible Forms of Gambling

The Diocese of Corpus Christi works to encourage a spirit of stewardship among the faithful of the Diocese. Pastors and Administrators share in the responsibility to promote the right use of God’s gifts among the People of God. Together, we work to engender and a sense in the Church of generous sharing in the work of Christ, in keeping with the words of the Apostle: “For you know the generous act of our Lord Jesus Christ, that for your sake He became poor, though He was rich, etc. (2 Cor. 8: 9, ff.).

Although Parishes and other Catholic Institutions should derive the bulk of their operating funds from the generosity of the faithful, there are cases wherein special fund-raising events may prove helpful to the overall financial health of particular institutions. While these events are legitimate, they should not take the place of parochial and diocesan stewardship.

The following summary of Texas law regarding gambling, and diocesan policy regarding when and how it may be employed for fund-raising, is provided in order to assist Pastors and Parish Councils in the careful discernment of fund-raising options. These norms should be followed carefully, and any questions should be directed to the Chancellor’s Office.

I. Raffles

A. Conducting a raffle which does not comply with the provisions of the Charitable Raffle Enabling Act (Vernon's Ann. Civ. St. Art. 179f) is illegal and in violation of Chapter 47 of the Penal Code. Such illegal activity constitutes gambling promotion which is a Third Degree Felony punishable by imprisonment of 2 to 10 years and a fine not to exceed $10,000.

B. The Charitable Raffle Enabling Act permits parishes which have been in existence for three years to conduct two raffles per calendar year (i.e. January 1 through December 31), subject to the following:

1. A "raffle" means the awarding of one or more prizes by chance at a single occasion among a single pool or group of persons who have paid or promised a thing of value for a ticket that represents a chance to win a prize. Except as noted below under Carnival Games and Bingo, all other types of raffles, lotteries and other games of chance, including so-called "calendar raffles" which have multiple drawings, are illegal.

2. A parish may not conduct two raffles at the same time. In other words it may not sell or offer to sell tickets for a raffle during a period in which it is selling or offering to sell tickets for another raffle.

3. The Act does not appear to authorize parish affiliated organizations; e.g., the parish school, the Altar Society, the youth group, the men's club, etc., Section Q Q - 53 COMMON POLICIES AND CONCERNS 2009

to be treated as a separate entity, such as the parish, for the purpose of conducting two raffles each calendar year.

4. Accordingly, if any of the parish affiliated organizations plan to conduct a raffle, it should be sponsored by the parish and will be chargeable against the two raffles per year which the parish may conduct under existing law as described above. All of the proceeds from any raffle sponsored by the parish for such affiliated organizations must be used in the charitable and/or educational work of the parish.

C. All proceeds from the sale of tickets for the raffle must be spent for the charitable and/or educational purposes of the parish.

D. Promotion: The parish may not, directly or indirectly, promote the raffle through television, radio, newspaper or other medium of mass communication by the use of paid advertising.

1. The raffle may not be promoted or advertised statewide, and tickets for the raffle may not be sold or offered for sale statewide.

2. The parish conducting the raffle may not compensate a person, directly or indirectly, for organizing or conducting the raffle, or for selling or offering to sell tickets to the raffle. This will prohibit, among other things, any arrangement whereby the seller of a winning ticket receives any prize.

3. The parish may not permit a person who is not a member of the parish to sell or offer to sell raffle tickets.

E. The prize offered or awarded at the raffle may not be money. The value of the prize that is offered or awarded at the raffle and that is purchased by the parish or for which the parish provides any consideration may not exceed $50,000. (TX House Bill HB 641, 1997). Raffles may offer gift certificates, gold, CD’s, savings bonds or other non-cash prizes (CL, 21 n.9).

F. Each raffle ticket must include:

1. the name of the parish and its address; 2. the price of the ticket; and 3. a general description of each prize that has a value of more than $10 and is to be awarded in the raffle.

G. The parish must have in its possession or ownership, the prizes that are to be offered in the raffle prior to the sale or offering to sell any tickets in the raffle.

H. Taxes on Prizes won: A form W-2G must be filed for each person who wins prizes worth $600 or more from any wager placed in a sweepstakes, wagering pool, or Section Q Q - 54 COMMON POLICIES AND CONCERNS 2009

lottery (Raffle). The fair market value of the prize reduced by the price of the winning ticket is considered to be the amount of the winning.

1. On prizes worth more than $600 but less than $5,000, no withholding receipt of tax payment from the winner is required, if the winner can furnish you a Tax Identification Number (TIN). If the winner cannot furnish you a TIN, you must collect back-up withholding of 31% of the winnings.

2. Winnings worth more than $5,000 require a withholding or tax payment of 28%.

3. It should be noted that IRS publication "1993 Instructions for Form 1099, 1098, 5498 and W2-G" specifically states, "These requirements apply to church raffles, charity drawings, etc.

4. If the recipient of the prize won in a raffle cannot pay the tax due at the time the prize is received, the winner should arrange for a loan from a bank or other financial institution to pay the taxes using the prize as collateral for the loan. II. Bingo

A. Conducting a bingo game which does not comply with the provisions of the Bingo Enabling Act (Vernon's Ann. Civ. St., 179d) is illegal and a violation of Chapter 47 of the Penal Code. Depending on the circumstances, such illegal activity could constitute a Third Degree Felony punishable by imprisonment of 2 to 10 years and a fine not to exceed $10,000, or a Class C Misdemeanor punishable by fine not to exceed $200.

B. The Bingo Enabling Act is a complex statute which sets forth a comprehensive scheme for regulating all aspects of bingo including the party sponsoring the bingo game, the owner/lessor of the premises upon which the bingo game is conducted and the manufacturers and distributors of bingo equipment. Set forth below is a summary of the major provisions of the Act which are applicable to a parish conducting a bingo game.

C. The Bingo Enabling Act permits parishes of the diocese, which are located in a political subdivision (a county, justice precinct or municipality) which has legalized by election bingo games for charitable purposes as provided in the Bingo Enabling Act, to conduct bingo games, subject to the following:

1. "Bingo" or "game" means a specific game of chance, commonly known as bingo or lotto, in which prizes are awarded on the basis of designated numbers or symbols on a card conforming to numbers or symbols selected at random.

Section Q Q - 55 COMMON POLICIES AND CONCERNS 2009

2. If the bingo game is not conducted on parish property with parish owned equipment, special rules prevail which are not discussed herein.

3. The net proceeds (as defined in the Act) of any game of bingo shall be exclusively devoted to charitable purposes.

4. A prize may not exceed the sum or value of $500 in any single game of bingo.

5. A series of prizes offered or awarded on any one bingo occasion for bingo games other than instant bingo may not aggregate more than $2,500. A series of prizes offered or awarded on any one bingo occasion for games of instant bingo may not aggregate more than $1,500.

6. Only a bona fide member of the parish may conduct, promote, administer or assist in conducting, promoting, or administering a bingo game.

7. A game of chance other than bingo may not be conducted or allowed during an occasion when bingo is played.

8. The parish may not offer or provide to a person the opportunity to play bingo without charge. The parish must record all transactions for which it receives bingo gross receipts on a cash register which must be in conformance with specifications prescribed by rule of the Texas Alcoholic Beverage Commission.

9. No one other than the parish may advertise or promote the parish's bingo game. The parish may not include in an advertisement or promotion the amount of a prize or a series of prizes offered at the bingo games.

10. No award or offer to award a door prize or other prize may be made to persons present at the bingo game or participating in the bingo game in addition to the prizes awarded for winning the individual bingo games.

11. Bingo equipment, devices and supplies must be purchased by the parish only from legally authorized sources.

12. A person under the age of 18 years may not play a game of bingo unless the person is accompanied by his parent or guardian. A person under the age of 18 years may not conduct or assist in the conduct of any game of bingo.

13. A game of bingo may not be conducted more often than 3 days per calendar week, not to exceed 4 hours per 24-hour period.

Section Q Q - 56 COMMON POLICIES AND CONCERNS 2009

14. The Bingo Enabling Act contains many other provisions including extensive provisions for record-keeping by the licensee and the payment of a tax based on gross receipts in excess of $15,000 of gross receipts per calendar quarter.

a. 50% of the 2% gross receipt tax goes to the Office of the Comptroller. b. Proceeds must be distributed to charitable causes within one year of receipt and within the state of Texas. c. Profits from bingo must accrue to the parish or religious society that runs the game. d. All such receipts must be recorded in the financial books of the parish.

D. Licensing state requirements for licensing and operating Bingo are lengthy and strict and are to be followed precisely.

1. The parish must have a valid license to conduct the specific bingo game.

2. Bingo is now under the auspices of the Texas Lottery Commission. All Bingo licensing functions have moved to Austin, which means that charities will no longer be able to submit bingo applications, amendments, temporaries, etc., to the Texas Alcoholic Beverage Commission (TABC) district office.

3. Effective July 1, 1994, all applications for temporary Bingo licenses must be filed 30 days in advance of the game. This is in accordance with Rule 55.545(c)(1) of the Bingo Regulation and Tax Rules.

4. Application for a temporary license can be sent to the Texas Lottery Commission, Bingo Operations Division, P.O. Box 16630, Austin, Texas 78761-6630, by an overnight delivery service or an express mail service. They will process and review the application and mail the license or fax a letter of authority to the parish. Please include parish fax number with application (CL 7/94).

E. Taxes on Prizes won: Payers of Bingo prizes are required to file a form W2-G for every person to whom you pay $1,200 or more from bingo.

1. If Bingo winnings are of a non-cash nature, the fair market value of the item won is to be considered the amount of the winnings.

2. If the recipient of reportable gambling winnings from Bingo does not provide a Tax Identification Number (Social Security), you must impose backup withholdings of 31% on such winnings.

Section Q Q - 57 COMMON POLICIES AND CONCERNS 2009

3. W-2Gs should be issued to prizewinner by January 31 each year.

F. Additional Diocesan Requirements:

1. The diocese does not promote bingo. It is only tolerated when other forms of support to the church or school are insufficient to provide for essential needs.

2. Bingo should not be held more than once a week in any parish. Any organization must have been in existence for more than 10 years in order to host or sponsor bingo.

a. Parishes may not become involved with commercial seven-day-a- week bingo. b. Parish Bingo may be organized and operated by parishioners only. c. An applicant for a license must use its own premises in conducting games, unless it can be proven that the facility is inadequate. Institutions contemplating off-site games must consult with the Chancellor’s Office. d. The Diocese of Corpus Christi prohibits the use of reusable cards.

3. Deanery meetings of those pastors in whose parishes bingo games are conducted shall be held from time to time to resolve conflicts that may arise. Deans should inquire about the conduct of the parish bingo during his yearly visitation.

III. Carnival Games

A. Section 47.01 of the Penal Code permits the offer of merchandise with a value not greater than $25 to the winner of a bona fide carnival contest conducted at a carnival sponsored by a parish. The types of games are not defined in the law but would include wheels, cards and dice. Money cannot be given as prizes and value of offers of merchandise must be less than $25.

B. To participate in a game which awards either money, in any amount, or merchandise having a value greater than $25 is illegal and constitutes a Class C Misdemeanor punishable by a fine not to exceed $200.

C. To promote or sponsor such a game is also illegal and constitutes gambling promotion which is a Third Degree Felony punishable by imprisonment of 2 to 10 years and a fine not to exceed $10,000.

IV. Raffling of Houses/Homes

Real estate brokers and homeowners may offer to parishes or non-profit organizations an arrangement whereby their houses are raffled and the amount over and above the Section Q Q - 58 COMMON POLICIES AND CONCERNS 2009

price of the houses would go to the parish or organization. This is illegal in the state of Texas and such raffles are not permitted by diocesan policy.