Diocese of Davenport Living the Faith Task Force

Final Report Submitted to The Most Reverend William E. Franklin April 17,2005

Task Force Co-Chairs: Father Bob Busher Father Ken Kuntz Table of Contents

Diocesan Charge

Task Force Members

PART I

A. Planning Assumptions and Objectives

B. Proposed Deanery Plans

1 .) Clinton Deanery 2.) Davenport Deanery 3.) Grinnell Deanery 4.) Iowa City Deanery 5.) Keokuk Deanery 6.) Ottumwa Deanery

C. Summary of Deanery Plans

PART I1

\ Reports of Diocesan Specialized Ministries

1.) Deacons' Report 2.) HispanicfLatino Ministry Report 3.) VietnameseIAsian Ministry Report 4.) Stewardship Report 5.) Social Action Report 6.) Vocations Report

PART 111

Executive Summary and Recommendations

PART IV

Exhi bits:

1. Ministry Formation Programs 2. Role Descriptions: Canonical Pastor Sacramental Priest Parish Life Administrator (or Pastoral Administrator and Finance Administrator)

3. Sample Contract

4. Six Ministry Areas

5. Viability Document

6. Wellness Document-"The Welfare of Priests in the Diocese of Davenport"

7. Priests' Projected Retirements and Summary

8. Introduction to Sunday Celebrations in the Absence of a Priest (Leader's Edition--USCCB)

9. Non-Recommended Alternatives to Sunday Celebrations in the Absence of the Priest

PART V

Supplementary Materials

1. Report on Lay Ministry Formation, Parish Life Administrator Training, and Sunday Celebrations in the Absence of a Priest

2. Diocesan Policy for Sunday Celebrations in the Absence of a Priest

3. Diocesan Policy for Weekday Liturgies in the Absence of a Priest

4. Report of the Center for Applied Research in the Apostolate: Understanding the Trends- Parishes Entrusted to Parish Life Coordinators July, 2004 DIOCESAN CHARGE

MINUTES FROM THE DEANS AND CONSULTORS MEETING HELD ON NOVEMBER lgth,2003

Chairs for the Living the Faith Committee were appointed and they are Fr. Ken Kuntz and Fr. Bob Busher.

Suggestions for this committee were given. Tasks for this committee were discussed and the following were suggested and are open for further recommendations:

develop a "structural plan" for each deanery visioning less priests in parishes and other ministries

review the need for more Pastoral Ministers

review possibilities for clustering/consolidating

review possibilities for sharing personnel (priests, DRE's, youth ministers, pastoral ministers, etc.)

review parish's evangelization programs

review parish's stewardship programs Living the Faith Task Force

Co-Chairs: Fr. Bob Busher and Fr. Ken Kuntz

Clinton deanery Kathy Goddard (Welton)

Davenport deanery Murial Martinez (Le Claire)

Grimell deanery Tarnrny Norcross (Newton)

Iowa City deanery Jude West (Iowa City)

Keokuk deanery Merlin Hellman (Fort Madison)

Ottumwa deanery Wanda Flahive (Lovilia)

Others:

Carol Kaalberg (Lone Tree)--Parish Life Coordinator Sister Agnes Giblin (Iowa City)--Pastoral Associate Deacon Bill Olson (Grimell>-Permanent Deacons Sister Irene Munoz (Ottumwa)--Hispanic Ministry Father Joseph van Phung (Iowa City)--Vietnamese Ministry Judy Johnson (Davenport)-Stewardship Dan Ebener (Davenport)-Social Action Fr. Robert Gruss (Davenport>-Vocations Director 1laMae Hanisch (Davenport)--Lay Ministry Development

Living the Faith Task Force Planning Assumptions and Objectives

I) Introduction a. The Living the Faith Task Force has been charged with the responsibility of developing a ten-year plan for the diocese (from 2005-201 5). We could begin with three scenarios regarding the future:

i. The Davenport diocese priest level will be the same as it is now (with three ordinations per year). .. 11. The Davenport Diocese parish priest level will be slightly lower than now (with two ordinations per year). iii. The Davenport Diocese parish priest shortage will be dramatic (with one ordination per year).

b. The task force has adopted scenario number three as the focus of our attention. If it proves to be accurate, action needs to be taken as early as possible to expand lay ministries.

11) Planning Assumptions The number of diocesan priests available for parish work in 20 15 will be approximately 25% lower than present. (This assumes one ordination per year.) Since the continuation of current parish assignments will not be possible, there will be significant changes in parish life. Many parishes will be administrated in different ways and others will be clustered. Few parishes will be maintained as they currently are. In many cases, the role of the parish priest will be dramatically changed. His administrative duties may be assigned to trained and qualified lay personnel. Preaching, presiding at liturgy, and providing pastoral care will be his major responsibilities. Concurrently with this change in role, there will be the need to evaluate the workload of the priests so that they do not burnout or succumb to stress related illnesses. The role of Parish Life Administrators will be reviewed and most probably expanded. More lay persons will be encouraged to take on administrative and coordinative activities within the parish. The result of items d and e will necessitate a review of diocesan ministry formation programs to train lay people/deacons to assume these ministries. The importance of stewardship, evangelization, and social action will need to be emphasized as imperative components of parish life. The faith of many Catholics will be challenged during this significant period of change. Innovative approaches to decision making and change will be sought. 111) Obiectives of the Living the Faith Task Force To create a deanery plan allowing each parish to self determine its own fi$ure based upon a 25% reduction of diocesan priests over the next ten years-ie. whether to surface and train lay leadership, to cluster or consolidate, or to close. NOTE: All parishes (or parish clusters) MUST BE VIABLE. Cf. criteria for Parish Viability in the Diocese of Davenport. To discuss various models of parish life. GOAL: That every parish or cluster without a resident Pastor would have a Parish Life Administrator (or a Pastoral Administrator and a Finance Administrator). To integrate evangelization, stewardship, and social action programs into the life of every faith community. To show support to parishioners whose faith may be challenged as a result of the changes that will be undertaken in their community. To plan for enhanced ministry to the growing LatinolHispanic and AsianNietnamese populations in the diocese. To agree upon a reasonable workload model for priests so as to reduce the possibility of burnout and undue stress-ie. 3 weekend Masses, 20 fherals, 15 weddings, 3 weekends off per year. Cf. The Priests ' Wellness Document. To explore possibilities for increasing vocations to the priesthood. CLINTON DEANERY PROPOSED PASTORAL PLAN

Rationale:

In setting up the pastoral plan for the Clinton Deanery, our primary concern was parish viability. We would like each parish to be a vibrant community that celebrates the faith, lives the faith, and passes on the faith to future generations.

The following factors were taken into consideration:

1. The number of Masses currently being celebrated each weekend in the parish. 2. The seating capacity of the church. 3. The average number of people worshipping on a weekend.

We also wanted to make sure that each priest would celebrate no more than three Masses each weekend, with a goal of no more than fifteen weddings and twenty funerals per year.

Each priest would have three weekends off a year. CLINTON DEANERY

SCENARIO #I:

Parish Current # of Masses Current Average weekend Seating per weekend attendance capacity

Clinton

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

Jesus Christ Prince of Peace parish will have two priests. Masses will be celebrated in the new church.

Total number of priests: 2 Pastoral Associates: 1 or 2 CLINTON DEANERY

SCENARIO #2:

Parish Current # of Masses Current Average weekend Seating per weekend attendance capacitv

DeWitt 4(36,8,24)* 1,259 394

Grand Mound 1(6,6,5)* 203 286

Toronto 1(2,2,2)* ? (44,16,31)

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

The Pastor of St. Joseph's Parish lives in DeWitt.

He celebrates one Mass on Saturday evening in DeWitt and two Masses on Sunday morning in DeWitt.

The Pastor of St. Joseph's parish in DeWitt is the Canonical Pastor of Ss. Philip and James parish in Grand Mound and St. James parish in Toronto.

A Sacramental Priest lives in Grand Mound. He celebrates one or two Masses in Grand Mound and one Mass in Toronto each weekend.

Total number of parish priests: 1 (+ 1 Sacramental Priest) Parish Life Administrators: I or 2 (Grand Mound & Toronto) CLINTON DEANERY

SCENARIO #3:

-Parish Current # of Masses Current Average weekend Seating per weekend attendance capacity

Lost Nation 1(2,0,3)* 60 ?

Oxford Junction ?(?,?,?)* (2,093)

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

The Canonical Pastor is the Pastor of Jesus Christ Prince of Peace Parish in Clinton.

The Sacramental Priest is the chaplain of Mercy Medical Center in Clinton.

The Sacramental Priest lives in Clinton.

One Mass is offered in each parish each weekend as well as at the hospital.

Total number of resident pastors: 0 Sacramental priest: 1 Parish Life Administrators: 2 (Lost Nation & Oxford Junction) CLINTON DEANERY

SCENARIO #4:

Parish Current # of Masses Current Averagie weekend Seating per weekend attendance capacity

Charlotte 2(6, 192)" 175 (Villa Nova)

Sugar Creek 2(7,4,5)* 200 (Bryant)

326

330

Wel ton 1(2,0,0)* 393 (2297, 10)

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

The Pastor lives in Delmar. Each week he celebrates one Mass in Delmar, one Mass in Charlotte or Sugar Creek, and one Mass in Petersville or Welton.

Total number of priests: 1 Parish Life Administrators: 2 (1 for Charlotte and Sugar Creek and 1 for Petersville and Welton). Conclusion:

In March 2005, there were 8 priests in parish ministry (5 hll-time and 3 part-time) in the Clinton deanery.

The Pastoral Plan calls for 6 priests in parish ministry (4 full-time and 2 part-time), a decrease of priests in parish ministry of 25%

If, according to the scenarios, a parish will not have a resident Pastor, the Pastoral Council, along with the people of the parish, will need to surface a Parish Life Administrator (or a Pastoral Administrator and a Finance Administrator), cluster with other parishes in the scenario, or close.

If parishes wish to form a cluster, they might consider one clustered Pastoral Council with individual Finance Councils. Cf. the Diocese of New Ulm pastoral plan.

Retired priests might be invited to contract with parishes that do not have Sunday Masses each week. DAVENPORT DEANERY PROPOSED PASTORAL PLAN

Rationale:

In setting up the pastoral plan for the Davenport Deanery, our primary concern was parish viability. We would like each parish to be a vibrant community that celebrates the faith, lives the faith, and passes on the faith to hture generations.

The following factors were taken into consideration:

1. The number of Masses currently being celebrated each weekend in the parish. 2. The seating capacity of the church. 3. The average number of people worshipping on a weekend.

We also wanted to make sure that each priest would celebrate no more than three Masses each weekend, with a goal of no more than fifteen weddings and twenty funerals per year.

Each priest would have three weekends off a year. DAVENPORT DEANERY

SCENARIO #1:

Parish Current # of Masses Current Average weekend Seating per weekend attendance capacity

LeClaire

Camanche

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

The Pastor lives in LeClaire.

Each weekend two Masses will be celebrated in Camanche and one Mass will be celebrated in LeClaire. DAVENPORT DEANERY

SCENARIO #2:

Parish Current # of Masses Current Average weekend Seating per weekend attendance capacity

Long Grove 3(43,11,5)* 806 700

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

Priest: 1 Pastoral Associate: 1

NOTE: St. Ann's, Long Grove, needs only two weekend liturgies. At some future time, the Pastor of St. Ann's may need to celebrate a Mass in DeWitt (or LeClaire) as needs arise. DAVENPORT DEANERY

SCENARIO #3:

Parish Current # of Masses Current Average weekend Seating per weekend attendance capacity

Our Lady of Lourdes (Bettendorf) 4(69,13,20)*

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

NOTE: The number of Masses at Our Lady of Lourdes could be reduced by one.

Priest: 1 Pastoral Associate: 1 DAVENPORT DEANERY

SCENARIO # 4:

Parish Current # of Masses Current Average weekend Seating per weekend attendance capacity

St. John Vianney (Bettendorf) 4(74,19,20)* 1,717

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

NOTE: With expanded seating, the number of Masses could be reduced by one.

Priest: 1 Pastoral Associate: 1 DAVENPORT DEANERY

SCENARIO # 5:

Parish Current # of Masses Current Average weekend Seating per weekend attendance capacity

St. Andrew's (Blue Grass) 2(23,0,2)* 300

St. Peter's (Buffalo) 1(8, 0,1)* 120

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

Neither St. Andrew's nor St. Peter's has a resident Pastor.

The Canonical Pastor and the Sacramental Priest for these two parishes is the Vicar General of the Diocese of Davenport (or another priest in specialized ministry).

He celebrates Saturday evening Mass at St. Andrew's. On Sunday morning, he celebrates one Mass at St. Andrew's and one Mass at St. Peter's.

Resident Priest: 0 Sacramental Priest: 1 Parish Life Administrators: 2 (Blue Grass and Buffalo) DAVENPORT DEANERY

SCENARIO # 6:

Parish Current # of Masses Current Average weekend Seating per weekend attendance capacity

Sacred Heart Cathedral 5(33,27,22)*

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

Sacred Heart Cathedral has one resident Pastor.

Three Masses are celebrated each weekend.

Priest: 1 Pastoral Associate: 1 DAVENPORT DEANERY

SCENARIO #7:

Parish Current # of Masses Current Average weekend Seating per weekend attendance capacity

Our Lady of Victory 6(60,25,23)* 1,501

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

Our Lady of Victory has a resident Pastor.

Masses at Our Lady of Victory could be reduced from six to three.

Deacons and retired priests may assist with weddings and funerals.

Priest: 1 Pastoral Associate: 1 DAVENPORT DEANERY

SCENARIO #8:

Parish Current # of Masses Current Average weekend Seating per weekend attendance capacity

St. Paul the Apostle 6(58, 13,38)* 1,480

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

St. Paul the Apostle has a resident Pastor.

Masses at St. Paul the Apostle could be reduced from six to four.

Weekend help comes from St. Ambrose University or the retired priests.

Deacons and retired priests may assist with weddings and hnerals.

Priest: 1 (with weekend help) Pastoral Associate: 1

NOTE: St. Paul the Apostle may choose to build a new church north of Kimberly Road with a seating capacity of 1,000. DAVENPORT DEANERY

SCENARIO #9:

Parish Current # of Masses Current Average weekend Seating per weekend attendance capacity

St. Anthony's 5(27,37,65)* 2,385 715

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

St. Anthony's has a resident Pastor.

Masses at St. Anthony's could be reduced from five to four.

Weekend help comes from St. Ambrose University and the retired priests.

Retired priests assist with the large numbers of funerals.

Priest: 1 (with weekend help) Pastoral Associate: 1 DAVENPORT DEANERY

SCENARIO #lOA:

Parish Current # of Masses Current Average weekend Seating per weekend attendance capacity

Holy Family 6(55,25,32)* (55,25,32)

St. Alphonsus 3(29,5,8)* 43 1 300

St. Mary's 3(32,10,17)* 523 350 (61,15,25) - St. Alphonsus and St. Mary's

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

Holy Family has a Pastor with assistance provided by the Judicial Vicar.

Masses at Holy Family could be reduced from six to four.

The Pastor celebrates three weekend Masses at Holy Family.

The Judicial Vicar celebrates one Mass at Holy Family and two Masses at St. Mary's.

The Pastor of St. Alphonsus must be Spanish speaking. He celebrates one Saturday evening Mass at St. Alphonsus and one Sunday morning Mass at St. Alphonsus. He celebrates a second Mass in Spanish on Sunday morning at St. Mary's.

The Pastor of St. Alphonsus is the Canonical Pastor of St. Mary's.

Total number of priests: 2 (plus the Judicial Vicar) Parish Life Administrator: 1 (St. Mary's - Spanish speaking) Pastoral Associate: 1 (Holy Family) DAVENPORT DEANERY

SCENARIO #10B (for possible future consideration):

Parish Current # of Masses Current Average weekend Seating per weekend attendance capacity

Holy Family 6(55,25,32)* 1,237 450

St. Alphonsus 3(29,5,8)* 43 1 300

St. Mary's 3(32, 10,17)* 523 350 (1 16'40, 57)*

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

The parishes of Holy Family, St. Alphonsus, and St. Mary's may consolidate into a single parish of 2,500 households.

The parish would be served by two priests (a Pastor and a ParochiaI Vicar) with possible help from the retired priests.

The Pastor andfor the Parochial Vicar would need to speak Spanish.

Total number of priests: 2 (with additional help) Pastoral Associates: 2 Conclusion:

Muscatine and Wilton have been removed from the Davenport Deanery.

In March 2005, there were 20 priests in parish ministry (1 7 full-time and 3 part-time) in the Davenport Deanery, including 3 priests in Muscatine.

The Pastoral Plan calls for 14 priests in parish ministry (1 1 full-time and 3 part-time), a decrease of priests in parish ministry of 30%. (The decrease would have been 20% without the removal of Muscatine and Wilton from the Davenport Deanery.)

Rationale:

In setting up the pastoral plan for the Grinnell Deanery, our primary concern was parish viability. We would like each parish to be a vibrant community that celebrates the faith, lives the faith, and passes on the faith to future generations.

The following factors were taken into consideration:

1. The number of Masses currently being celebrated each weekend in the parish. 2. The seating capacity of the church. 3. The average number of people worshipping on a weekend.

We also wanted to make sure that each priest would celebrate no more than three Masses each weekend, with a goal of no more than fifteen weddings and twenty hnerals per year.

Each priest would have three weekends off a year. GRINNELL DEANERY

SCENARIO #I:

Parish Current # of Masses Current Average weekend Seating per weekend attendance capacity

Newton 3(30,7,19)* 750

Colfax 2(8,4,5)* (38,11,24)

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

The Pastor lives in Newton.

Each weekend there will be two Masses in Newton and one in Colfax.

Total number of priests: 1 Parish Life Administrator: 1 (Colfax)

NOTE: The proposed building project in Colfax could result in a seating capacity of 350. GRINNELL DEANERY

SCENARIO #2:

Parish Current # of Masses Current Averape weekend Seating per weekend attendance capacity

Brooklyn 2(no report)* 255 260

Grinnell 3(15,12,7)* 506 256

Victor ? 247 (15,12,7)

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

The Pastor lives in Grinnell.

Each weekend there will be two Masses in Grinnell and one Mass in Brooklyn or Victor.

Parishes without a Sunday Mass may choose to have a Sunday Celebration in the Absence of a Priest (if permitted by the new Bishop).

Total number of priests: 1 Parish Life Administrators: 2 GRINNELL DEANERY

SCENARIO #3:

Parish Current # of Masses Current Average weekend Seating per weekend attendance capacitv

Oskaloosa 3(17,6,11)* 675 316

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

Pastor lives in Oskaloosa.

Each weekend there will be two Masses in Oskaloosa and one Mass in Pella (with a new church that seats at least 500 people).

Total number of priests: 1 Parish Life Administrator: 1 (Pella) GRINNELL DEANERY

SCENARIO #4:

Parish Current # of Masses Current Averape weekend Seating: per weekend attendance capacity

Knoxville

Melcher

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

The Pastor lives in Knoxville.

Each weekend there will be two Masses in Knoxville and one Mass in Melcher. (Melcher may need to figure out how to expand their seating capacity.)

Total number of priests: 1 Parish Life Administrators: 1 Conclusion:

In March 2005, there were 6 full-time priests in parish ministry in the Grinnell Deanery.

The Pastoral Plan calls for 4 hll-time priests in parish ministry, a decrease of priests in parish ministry of 33%.

If parishes wish to form a cluster, they might consider one clustered Pastoral Council with individual Finance Councils. Cf. the Diocese of New Ulm pastoral plan.

Retired priests might be invited to contract with parishes that do not have Sunday Masses each week. IOWA CITY DEANERY PROPOSED PASTORAL PLAN

Rationale:

In setting up the pastoral plan for the Iowa City Deanery, our primary concern was parish viability. We would like each parish to be a vibrant community that celebrates the faith, lives the faith, and passes on the faith to future generations.

The following factors were taken into consideration:

1. The number of Masses currently being celebrated each weekend in the parish. 2. The seating capacity of the church. 3. The average number of people worshipping on a weekend.

We also wanted to make sure that each priest would celebrate no more than three Masses each weekend, with a goal of no more than fifteen weddings and twenty hnerals per year.

Each priest would have three weekends off a year. IOWA CITY DEANERY SCENARIO #I:

Parish Current # of Masses Current Average weekend seat in^ capacity per weekend attendance

St. Mary's 4 (92,30,42)* 1600 (Iowa City)

Newman Center 5 (4,13,0)* 1761 (Iowa City) (96,43,42)

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

The Pastor lives at St. Mary's. The Parochial Vicar lives at St. Mary's and serves as a priest Campus Minister at the Newman Center.

Each weekend, there will be four parish Masses at St. Mary's and one Newman Center Sunday evening Mass at St. Mary's.

The Newman Center will have one Saturday evening Mass and two Masses on Sunday morning at the Center (and one Sunday evening Mass at St. Mary's).

The Pastor of St. Mary's will celebrate the Saturday evening Mass and two of the Sunday morning Masses at St. Mary's.

The Director of the Newman Center will celebrate the Saturday evening Mass at the Newman Center and either both Masses on Sunday morning at the Newman Center or one Mass Sunday morning at the Newman Center and the Sunday evening Mass at St. Mary's.

The Parochial Vicar will celebrate one Mass Sunday morning at St. Mary's and either one Mass Sunday morning at the Newman Center or the Sunday evening Mass at St. Mary's. Saturday evening Masses may be rotated between St. Mary's and the Newman Center and other Iowa City parishes.

NOTE: Following the implementation of this plan, the decision could be made to combine the Saturday evening Masses at the Newman Center with the Saturday evening Mass at St. Mary's. (The Mass would be celebrated at St. Mary's.) Another Mass may be needed at the Newman Center on Sunday evening.

Total number of priests: 1.5 at St. Mary's (1.5 at the Newman Center) Pastoral associates: 1 St. Mary's 1 Newman Center IOWA CITY DEANERY

SCENARIO #2:

Parish Current # of Masses Current Average weekend Seating capacity per weekend attendance

St. Patrick 4 (53,23,31)* 1230 400 (Iowa City)

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

The Pastor lives at St. Patrick's.

The Pastor celebrates Mass on Saturday evening at St. Patrick's. On Sunday morning, he celebrates two Masses at St. Patrick's.

The Chaplain from MercyNA Hospitals celebrates one Sunday morning Mass at St. Patrick's, one Mass at Mercy, and one Mass at the VA Hospital.

Total number of priests: 1 (+ 1 University Hospital chaplain) Pastoral Associate: 1

NOTE: St. Patrick's may choose to relocate within the next 10-15 years. The relocation may involve consolidating with St. Wenceslaus Parish. IOWA CITY DEANERY

SCENARIO #3:

Parish Current # of Masses Current Average weekend Seating capacity per weekend attendance

St. Wenceslaus 4 (35,15,23)* (Iowa City)

St. Bernadette's l(9, 0, 5)" (West Branch) (44, 15,28)

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

The Pastor lives at St. Wenceslaus.

The Pastor celebrates Saturday evening Mass at St. Wenceslaus. He celebrates two Masses at St. Wenceslaus on Sunday mornings.

Chaplain #1 from the University of Iowa Hospitals celebrates one Sunday morning Mass at St. Wenceslaus, one Sunday morning Mass at West Branch, and one Mass Sunday afternoon at University Hospitals.

Total number of priests: 1 (+ 1 University Hospital chaplain) Parish Life Administrator: 1 (St. Bernadette's) Pastoral Associate: 1 (St. Wenceslaus)

NOTE: St. Wenceslaus may choose to consolidate with St. Patrick's Parish if a new church is built on the east side of Iowa City. IOWA CITY DEANERY

SCENARIO #4:

Parish Current # of Masses Current Avera~eweekend Seating: capacity per weekend attendance

St. Thomas More 3 (18,2,6)* 605 780 (Iowa CityICoralville)

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

The Pastor celebrates three weekend Masses.

Total number of priests: 1 Pastoral Associate: 1

St. Thomas More Parish will relocate to the N.W. Corridor at some future time on land purchased by the four Iowa City parishes. IOWA CITY DEANERY

SCENARIO #5:

Parish Current # of Masses Current Average weekend Seating capacity per weekend attendance

St. Mary's 3(22,9,20)* (Solon)

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

The Pastor celebrates three weekend Masses.

Total number of priests: 1 Pastoral Associate: 1 IOWA CITY DEANERY

SCENARIO #6:

Parish Current # of Masses Current Avera~eweekend Seating capacitv per weekend attendance

Tipton 3(22,8,5)* 1,217

Mechanicsville 2(7,2,1)* 234 (29,1096)

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

The Pastor lives in Tipton.

The Pastor celebrates two Masses each weekend in Tipton and one Mass in Mechanicsville.

Total number of priests: 1 Parish Life Administrators: 1 (Mechanicsville) IOWA CITY DEANERY

SCENARIO #7:

Parish Current # of Masses Current Average weekend Seating capacity per weekend attendance

St. Mary's 2 (13,9,7)* (Riverside)

Hills 2 (7,4,5)* 180

Lone Tree & 2 (5,0,4)* Nichols 1 (3,1, I)*

Wellman 1 (3,0,4)* 90

Richmond 1 (15,4,8)* 176 (46,18,29)

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

The Pastor lives in Riverside.

Each weekend there will be two Masses in Riverside and one Mass in one of the other parishes. The remaining three parishes will have a Sunday Celebration in the Absence of a Priest (if permitted by the new Bishop). Lone Tree and Nichols will rotate their Sunday Masses, with each parish having one Mass every other month.

Parishes not having a Sunday Mass are encouraged to have at least one weekday Mass at a convenient time when people can attend. (This Mass would not replace the Sunday obligation.)

Total number of priests: 1 Parish Life Administrators: 3 or 4 (Lone Tree and Nichols, Hills, Wellman, and Richmond) Pastoral Associate: 1 (Riverside) IOWA CITY DEANERY

SCENARIO #8:

Parish Current # of Masses Current Averape weekend Seating: capacity per weekend attendance

Williamsburg 2 (14, 10,4)* 400 385

North English 2 (8,4, 6)* 207 350

Marengo 2 (10,3,8)* 380 225

Parnell 1 (7,0,3)* 75 (43,17,21) *

(Hol brook)

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

The Pastor lives in Williamsburg. Each weekend, there will be two Masses in Williamsburg and one Mass in one of the other parishes. The remaining parishes will have a Sunday Celebration in the Absence of a Priest (if permitted by the new Bishop). Holbrook might be a worship site with one Mass on the fifth Sunday of the month-four times per year.

Parishes not having a Sunday Mass are encouraged to have at least one weekday Mass at a convenient time when people can attend. (This Mass would not replace the Sunday obligation.)

Total number of priests: I Parish Life Administrators: 1-3 (North English, Marengo, and Parnell) IOWA CITY DEANERY

SCENARIO #9:

Parish Current # of Masses Current Avera~eweekend Seating: capacity per weekend attendance

St. Mary's 2 (5,3, I)* (Oxford)

St. Peter's 2 (5,3,1)* 290 (Cosgrove) (10,6,2)

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

Chaplain #2 at the University of Iowa Hospitals lives in Oxford. (He is the Sacramental Minister for Oxford and Cosgrove.) He celebrates Saturday evening Mass in Cosgrove. On Sunday morning, he celebrates one Mass in Cosgrove and one Mass in Oxford.

The Canonical Pastor is the Pastor of St. Patrick's in Iowa City.

Canonical Pastor: 1 (from St. Patrick's in Iowa City) Resident priest/Sacramental Priest: 1 (living in Oxford); also Chaplain #2 at University Hospitals Parish Life Administrators: 2 (Cosgrove & Oxford) IOWA CITY DEANERY

SCENARIO #lo:

Parish Current # of Masses Current Average weekend Seatinp capacity per weekend attendance

We recommend that Washington be clustered with Columbus Junction.

Washington 4 (45,10, 16)* 830

Columbus Junction 2(?, 3,2)* 238 (45?, 13,18)

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

The Pastor would live in Washington. It is essential that he speak Spanish.

He would say one Saturday night Mass in Washington, and one Sunday morning Mass in Washington, and one bilingual Sunday Mass in Columbus Junction.

Parish Life Administrators: I (one Spanish speaking in Columbus Junction)

NOTE: In the future, a priest from Mexico might be contracted to celebrate Masses in Spanish in Columbus Junction and West Liberty. IOWA CITY DEANERY SCENARIO #I 1:

Parish Current # of Masses Current Average weekend Seating per weekend attendance capacitv

Ss. Mary & Mathias (Muscatine) 5(73,14,32)* 1,176 (St. Mathias) 450

Our Lady of Guadalupe I(?, 3,2)* 60 (St. Mary's) 200 (Muscatine)

St. Joseph's 3(24,5,5)* (West Liberty)

St. Mary's 1(8,0,3)* 187 (Wilton) (97,2239)

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

One priest lives in Muscatine. He is the Pastor of Ss. Mary & Mathias Parish in Muscatine and the Canonical Pastor of Our Lady of Guadalupe Mission in Muscatine and St. Mary's in Wilton. A retired priest will be contracted by St. Mary's Parish in Wilton as the Sacramental Priest of the parish. He will also be invited to live (free of charge) in the rectory at Wilton.

A Spanish speaking priest lives in West Liberty. He is the Pastor of St. Joseph's Parish in West Liberty and the Sacramental Priest for our Lady of Guadalupe Mission in Muscatine.

On Saturday evening, the Pastor of Ss. Mary & Mathias celebrates Mass at St. Mathias. The Pastor of St. Joseph's Parish in West Liberty celebrates Mass (in English) in West Liberty.

On Sunday morning, the Pastor of Ss. Mary & Mathias Parish celebrates two Masses at St. Mathias. The retired priest celebrates one Mass at St. Mary's in Wilton. The Pastor of St. Joseph's Parish in West Liberty celebrates one Sunday morning Mass (in Spanish) at Our Lady of Guadalupe Mission in Muscatine, located at St. Mary's church. He celebrates a second Mass (in Spanish) at St. Joseph's in West Liberty.

Total number of priests: 2 (plus one retired priest) Parish Life Administrators: 2 (Wilton and Our Lady of Guadalupe Mission) Pastoral Associates: 2 or 3 (Muscatine and West Liberty)

NOTE: In the future, St. Mary's in Wilton may choose to build a new church. St. Joseph's in West Liberty may need to expand their seating capacity or build a new worship space. Iowa City Deanery Chaplains

University of Iowa Hospitals

Chaplain # 1

Chaplain #I celebrates one Sunday morning Mass at St. Wenceslaus, one Sunday Morning Mass at St. Bernadette's in West Branch, and one Sunday afternoon Mass at University of Iowa Hospitals.

Chaplain #2

Chaplain #2 celebrates Saturday evening Mass at St. Peter's in Cosgrove. On Sunday morning, he celebrates one Mass at St. Peter's in Cosgrove and one Mass at St. Mary's in Oxford.

MercyNA Hospital

Chaplain

The MercyNA Chaplain celebrates one Sunday Mass at St. Patrick's in Iowa City, one Sunday Mass at Mercy Hospital, and one Sunday Mass at the VA Hospital. Conclusion:

Muscatine and Wilton have been added to the Iowa City Deanery.

In March 2005, there were 17 priests in parish ministry (1 3 full-time and 4 part-time) in the Iowa City Deanery.

The Pastoral Plan calls for 15 priests in parish ministry (1 1 full-time and 4 part-time), a decrease of priests in parish ministry of 12%. (NOTE: Without the addition of 2 priests from Muscatine and Wilton, the decrease was 24%)

If parishes wish to form a cluster, they might consider one clustered Pastoral Council with individual Finance Councils. Cf. the Diocese of New Ulm pastoral plan.

Retired priests might be invited to contract with parishes that do not have Sunday Masses each week. I-.? City Deanery Pastoral Plan -005 to 2015

Parish Avg. Churcn Church Pastoral Parish Life Priests Families AttendanceNVk Seating Deacons Associate Coordinator SCAP

St. Mary, lowa City 1.5 1739 700 Newman Center [I.51 400 Subtotals 3 1100

St. Patrick, lowa City 1 1110 400

St. Mary, Solon 1 470 360

St. Thomas More. NW Corridor 0 753 780

St. Wenc, lowa City 1 915 331 St. Bernadette, West Branch 0 I82 I96 Subtotals 1 1097 527

St. Mary, Tipton 1 472 500 St. Mary, Mechanicsville 0 150 360 Subtotals 1 622 860

St. Josephs, Hills 0 172 I80 St. Mary, Riverside 1 306 400 St. Mary, Lone Tree 0 145 168 St. Mary, Nichols 0 80 144 St. Joseph, Wellman 0 88 90 Holy Trinity, Richmond 0 145 I76 Subtotals 1 936 1158

St. Mary, Williarnsburg 1 31 1 385 St. Patrick, Marengo 0 I65 225 St. Joseph, Parnell 0 87 90 St. Joseph, North English 0 154 350 Subtotals 1 717 1050

St. Peter, Cosgrove 0 151 150 St Mary, Oxford 0 151 300 Subtotals 0 302 450

St. James, Washington 1 725 425 St Joseph, Columbus Junction 0 225 I80 Subtotals 1 950 605

Ss. Mary & Mathias, Muscatine 1 1,003 450 Our Lady of Guadalupe Mission 0 215 200 St Joseph's, West Liberty 1 529 I80 St. Mary's, Wilton 0 130 250 Subtotals 2 187'1 1080 KEOKUK DEANERY PROPOSED PASTORAL PLAN

Rationale:

In setting up the pastoral plan for the Keokuk Deanery, our primary concern was parish viability. We would like each parish to be a vibrant community that celebrates the faith, lives the faith, and passes on the faith to future generations.

The following factors were taken into consideration:

1. The number of Masses currently being celebrated each weekend in the parish. 2. The seating capacity of the church. 3. The average number of people worshipping on a weekend.

We also wanted to make sure that each priest would celebrate no more than three Masses each weekend, with a goal of no more than fifteen weddings and twenty funerals per year.

Each priest would have three weekends off a year. KEOKUK DEANERY SCENARIO #I:

Parish Current # of Masses Current Average weekend Seating capacity per weekend attendance

Ss. Mary & Joseph 3 (18,17,22)* 785 (Fort Madison)

Sacred Heart 3(11,14,26)* 579 (Fort Madison)

St. Joseph's l(1,l. 3) 68 (Montrose) (30,32,51)*

* First Communions, Weddings, and Funerals

NOTE: The attendance figures for the parishes of Ss. Mary & Joseph and Sacred Heart change twice a year because the two parishes alternate Mass schedules and therefore the i parish that has the early Saturday evening Mass shows the largest attendance.

POSSIBLE PASTORAL ARRANGEMENTS:

Fort Madison has two parishes with one Pastor and one Parochial Vicar. Cf. # of weddings and funerals. Each parish has a Pastoral Associate.

The Pastor is also the Canonical Pastor/Sacramental Priest for St. Joseph's in Montrose.

Each weekend, there will be 5 Masses in Fort Madison and 1 Mass in Montrose.

Total number of Priests: 2 Parish Life Administrator: 1 (Montrose) Pastoral Associates: 3

NOTE: The parishes in Fort Madison are moving towards consolidation. KEOKUK DEANERY

SCENARIO #2:

Parish Current # of Masses Current Average weekend Seatine capacity per weekend attendance

A11 Saints (Keokuk)

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

Keokuk has one resident Pastor.

Each weekend, there will be one Mass on Saturday evening and two Masses on Sunday morning. ' I Cf. average attendanceheating capacity

Total number of Priests: 1 Pastoral Associate: 1 KEOKUK DEANERY

SCENARIO #3:

Parish Current # of Masses Current Averape weekend Seating capacity per weekend attendance

St. Alphonsus 3(25,7,9)* 638 (Mount Pleasant)

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

Once St. Alphonsus builds a new church (with a seating capacity of 500) it may cluster with St. John's in Houghton or provide sacramental services to Houghton.

Total number of Priests: 1 KEOKUK DEANERY

SCENARIO #4:

Parish Current # of Masses Current Averape weekend Seating: capacity per weekend attendance

St. Mary's 2 (14,7,13)* (West Point)

Farmington 1(5,0,4)* (29, 15,24)*

* First Communions, Weddings, and Funerals

NOTE: The attendance figures for the parishes at Houghton and St. Paul change twice a year because the two parishes alternate Mass schedules and therefore the parish that has the early Saturday evening Mass shows the largest attendance.

POSSIBLE PASTORAL ARRANGEMENTS:

The Pastor lives in West Point.

Each weekend, there will be two Masses in West Point and one Mass in one of the other locations-- a three week rotation. The parishioners of the other two parishes will go to a nearby parish for Sunday Mass.

Parishes not having a Sunday Mass are encouraged to have at least one weekday Mass at a convenient time when people can attend. (This Mass would not replace the Sunday obligation.)

Parishes are encouraged to decide if they want to remain as satellite parishes with occasional weekend Mass or be suppressed and join nearby parishes.

Total number of Priests: 1 Parish Life Administrators: 1-3 (Houghton, St. Paul, and Farmington) Pastoral Associate: 1 (West Point) KEOKUK DEANERY

SCENARIO #5:

Parish Current # of Masses Current Average weekend Seating capacity per weekend attendance

Ss. John & Paul 4 (51,23,45)* 1181 5241324 (Burlington)

Ss. Mary & Patrick 3(16,4,23)* 641 251 (West Burlington)

St. Mary's 1(8,1,4)* 180 (Dodgeville)

* First Communions, Weddings, and Funerals i, POSSIBLE PASTORAL ARRANGEMENTS:

Two priests serve Des Moines County. One priest is the Pastor at Ss. John & Paul in Burlington. One priest is the Pastor at Ss. Mary & Patrick in West Burlington and the Canonical PastorISacramental Priest at St. Mary's in Dodgeville.

Each weekend, the Pastor of Ss. John & Paul celebrates one (city-wide) Saturday evening Mass at St. John's. On Sunday morning, one Mass is celebrated at St. John's and one Mass is celebrated at St. Paul's.

Each weekend, the Pastor of Ss. Mary & Patrick celebrates one Saturday evening Mass at St. Mary's in West Burlington. On Sunday morning, he celebrates one Mass in Dodgeville and one Mass in West Burlington.

Total number of Priests: 2 Pastoral Associates: 1 or 2 (1 trained but not functioning) Parish Life Administrator: 1 (Dodgeville)

Perhaps a retired priest could live in Burlington to assist with weddings and funerals.

If it becomes necessary to have only one priest in Des Moines county (and only three Masses) a new parish structure may have to be built. Property has been purchased to be prepared for that possibility.

,- I Conclusion:

In March 2005, there were 10 full-time priests in parish ministry in the Keokuk Deanery.

The Pastoral Plan calls for 7 full-time priests in parish ministry, a decrease of priests in parish ministry of 30%.

If, according to the scenarios, a parish will not have a resident Pastor, the Pastoral Council, along with the people of the parish, will be invited to consider whether they will surface a Parish Life Administrator (or a Pastoral Administrator and a Finance Administrator); or whether they will cluster with other parishes in the scenario; or whether they will close.

If parishes wish to form a cluster, they might consider one clustered Pastoral Council with individual Finance Councils.

Retired priests might be invited to contract with parishes that do not have Sunday Masses each week. OTTUMWA DEANERY PROPOSED PASTORAL PLAN

Rationale:

In setting up the pastoral plan for the Ottumwa Deanery, our primary concern was parish viability. We would like each parish to be a vibrant community that celebrates the faith, lives the faith, and passes on the faith to future generations.

The following factors were taken into consideration:

1. The number of Masses currently being celebrated each weekend in the parish. 2. The seating capacity of the church. 3. The average number of people worshipping on a weekend. 4. The recommendation that Sunday Celebrations in the Absence of a Priest not be used on a regular basis (unless permitted by the new Bishop). Usage is permitted because of illness, or when no supply priest coverage is available.

We also wanted to make sure that each priest would celebrate no more than three Masses each weekend, with a goal of no more than fifteen weddings and twenty funerals per year. Cf. The Priests' Wellness Document.

Each priest would have three weekends off a year. OTTUMWA DEANERY Monroe and Appanoose Counties SCENARIO #I:

Parish Current # of Masses Current Average weekend Seating per weekend attendance capacity

Albia 3(16,9,21)* 547 360

Georgetown 1(1,3,3)* 96 300

Lovilia 1(3,1,3)* (20,14,33)

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

Phase 1: Two Precious Blood Fathers reside in Albia.

Three weekend Masses are celebrated in Albia. One Mass is celebrated at Lovilia and one Mass at Georgetown on the weekends. Georgetown and Lovilia would have (or share) a Parish Life Administrator.

Phase 2: One Precious Blood Father resides in Albia and is allowed to say four Masses per weekend.

Albia has two weekend Masses. One Mass is celebrated at Lovilia and one Mass is celebrated at Georgetown. Georgetown and Lovilia would have (or share) a Parish Life Administrator.

Phase 3: One Precious Blood Father resides in Albia and celebrates three Masses per weekend.

Albia has two weekend Masses. One Mass is celebrated at Lovilia or Georgetown on alternating weekends. The parish without a weekend Mass will have a SCAP (if permitted by the new Bishop). Georgetown and Lovilia would have (or share) a Parish Life Administrator.

Note: Albia has a k-12 religious education program. Georgetown sends grades k- 12 to Albia for religious education. Lovilia has grades ps-6 at Lovilia with grades 7- 12 attending classes in Albia. Albia, Lovilia, and Georgetown share RCIA and adult formation. OTTUMWA DEANERY

SCENARIO #2:

Parish Current # of Masses Current Average weekend Seating per weekend attendance capacity

Centerville 3(15,6,31)* 483 400

Melrose 1(0,1,6)* (15,7,37)

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

One Precious Blood Father resides in Centerville.

Centerville has two weekend Masses and Melrose has one weekend Mass.

Melrose needs a Parish Life Administrator. Centerville needs a Pastoral Associate.

Centerville has its own religious education program, youth ministry, adult formation, etc. Melrose has its own religious education program, youth ministry, adult formation, etc.

Note: Melrose may choose to contract with a retired priest to live in Melrose and serve as Sacramental Priest.

Also note: If Ottumwa becomes one parish, Bloomfield might be joined with Centerville with perhaps a Sunday afternoon Mass celebrated in Bloomfield. (This would mean four Masses per weekend for the Precious Blood Father unless there is retired priest living in Melrose.) OTTUMWA DEANERY SCENARIO #3:

Parish Current # of Masses Current Average weekend Seating per weekend attendance capacitv

St. Mary's 4(32,12, 19)* 615 517 (Ottumwa) +200- Spanish 815

St. Patrick's 3(21,6,34)* (Ottumwa)

St. Mary Magdalen (Bloom field) 1(2,0,3)* (55,18,56)

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS: Otturnwa has two parishes and two resident Pastors. Cf. the number of weddings and funerals. The Pastor of St. Mary's must be able to speak Spanish. The Pastor of St. Mary's celebrates three Masses each weekend (with one Mass in SpanishIEnglish). The Pastor of St. Patrick's is the Canonical Pastor/Sacramental Priest for Bloomfield. He celebrates one Saturday evening Mass in Ottumwa and one Sunday morning Mass in Ottumwa. He celebrates a second Sunday morning Mass in Bloomfield. Total number of priests: 2 Pastoral Associates: 2 (one Spanish speaking) Parish Life Administrator: 1 (Bloomfield) Note 1: If the two parishes in Otturnwa choose to become one parish, one Mass could be eliminated. Note2 : If permission is given for a priest to celebrate four weekend Masses, then St. Mary of the Visitation would have one Saturday evening Mass, two Sunday morning Masses, and one Spanish Mass for a total of four Masses. St Patrick would have one Saturday evening Mass, two Sunday morning Masses, and one Sunday evening Mass at St. Mary Magdalen (Bloomfield) for a total of four Masses. Note 3: If a retired priest were to live in Melrose (as the Sacramental Priest), the Precious Blood Father in Centerville could celebrate the Mass in Bloomfield. OTTUMWA DEANERY

SCENARIO #4:

Parish Current # of Masses Current Average weekend Seating per weekend attendance capacity

Holy Trinity 3(4,10,11)* 350 (Keota, Harper, Clear Creek)

Sigourney 2(5,2,10)* 318 370

Keswick 1(4,1,0)* 113 180 (13,13,21)

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

The Pastor lives in either Sigourney or Keota.

The Mass schedule is determined by the Parish Pastoral Council(s).

Churches without a Sunday Mass have a Sunday Celebration in the Absence of a Priest (if permitted by the new Bishop). Otherwise, they have Sunday Mass on a rotating schedule.

Parishes not having a Sunday Mass are encouraged to have at least one weekday Mass at a convenient time when people can attend. (This weekday Mass does not replace the Sunday obligation.) Exception: A weekday Mass would not be celebrated in a church building that is closed for the winter.

Total number of Priests: 1 Parish Life Administrators: 1 or 2 (Sigourney or Holy Trinity; Keswick) OTTUMWA DEANERY

SCENARIO #5:

Parish Current # of Masses Current Average weekend Seating per weekend attendance capacity

Fairfield 325

East Pleasant Plain 1(3,2,6)* 225 350

Richland 2(6.0,5)* 223 230 (16,6917)

* First Communions, Weddings, and Funerals

POSSIBLE PASTORAL ARRANGEMENTS:

The parishes are actively working on the hture plan for the next 40-50 years. They need time for education and information in order to make a final decision regarding what Bishop Franklin has written in his vision statement: ". ..one centrally located parish in Jefferson county." (June 3, 2004).

In the meantime, one priest will serve as Pastor between the three churches. Fairfield will have a Pastoral Associate. East Pleasant Plain and Richland will have (or share) a Parish Life Administrator.

The Pastor celebrates two Masses in Fairfield and one Mass in either East Pleasant Plain or Richland. The church without a Sunday Mass would have a Sunday Celebration in the Absence of a Priest (if permitted by the new Bishop).

If one of the parishes is found to be non-viable, Mass times will need to be adjusted. Note: The Living the Faith Task Force recommends that only non-viable parishes be closed.

The long range plan, based upon Bishop Franklin's desire, is that there be one centrally located parish in Jefferson county. June 3.2004

Rev. Charles J. Fladung Rev. Stephen C. Page St. Frances Xavier Cabrini Rectory St. Mary Rectory P. 0. Box 130 402 N. 3rd Street Richland, I A 52585-0 130 Fairtield, IA 52556-2466

Re: Jefferson County Collaborative Meetings

With this letter, 1 am happy to share my reflections and plans for the Catholic Church in Jefferson County.

The Diocese of Davenport is facing continued pressures due to the dwindling number of priests available to serve our existing parishes. We are also concerned on how the faith can be taught and how Catholic education can continue to be available for the Catholic people. This simply compounds the issue and is forcing us to review all liturgical, spiritual and administrative aspects of our Diocese. Based upoo the information currently in hand, 1do not foresee an improvement in this shortage.

It has been brought to my attention that representatives of St. Joseph, East Pleasant Plain; St. Frances Xavier Cabrini. Richland; and St. Mary, Fairfield, have met to consider the collective impact on these three parishes. It is my understanding the parishes have discussed a broad range of ideas including the administrative and scheduling challenges of sharing one resident pastor in Jefferson County as well as a possible consolidation of these parishes.

1 would like to take this opportunity to commend the proactive approach of the three parishes in addressing an issue critical to all Catholics in our Diocese. I desire that these parishes continue this dialog with a view towards developing a single, centrally-located facility in Jefferson County. 1 envision a stronger, more-vibrant Catholic community as a result of this collaborative effort.

Please keep the Diocesan Building Committee and me apprised of your progress. I encourage continued discussions and look forward to seeing the development of plans for a single, consolidated parish in Jefferson County.

In conclusion, I thank you for your splendid efforts to live in the present and to also anticipate the needs of the future.

Fraternally in Christ,

(~ostRev.) Wm. E. Franklin Bishop of Davenport Conclusion:

In March 2005, there were 7 full-time diocesan priests and 2 full-time Precious Blood Fathers in the Ottumwa Deanery.

The Pastoral Plan calls for 4 full-time diocesan priests and 2 or 3 Precious Blood Fathers, a decrease of diocesan priests in parish ministry of 43%.

If parishes wish to form a cluster, they might consider one clustered Pastoral Council with individual Finance Councils. Cf. the Diocese of New Ulm pastoral plan.

Retired priests might be invited to contract with parishes that do not have Sunday Masses each week. SUMMARY OF THE PASTORAL PLAN

In March 2005, we have 66 diocesan priests in full and part-time parish ministry.

The Pastoral Plan calls for 50 diocesan priests in full and part-time parish ministry-a decrease of 24% from 2005.

Our projection for 201 5 (based upon retirement at age 70 and one ordination per year) suggests 50 diocesan priests in full and part-time parish ministry-a decrease of 24% from 2005.

Our projection for 2020 (based upon retirement at age 70 and one ordination per year) suggests 40 diocesan priests in full and part-time parish ministry-a decrease of 39% from 2005.

NOTE: With 1.5 ordinations per year (between 2005 and 20 1 5) our projection for 201 5 would be for 55 diocesan priests in full and part-time parish ministry-a decrease of 17% from 2005. We further project that with 1.5 ordinations per year (between 2005 and 2020), we would have 47.5 diocesan priests in full and part-time parish ministry in 2020-a decrease of 28% from 2005.

ALSO NOTE: With 2 ordinations per year (between 2005 and 201 5) our projection for 20 15 would be 60 diocesan priests in full and part-time parish ministry-a decrease of 9% from 2005. We further project that with 2 ordinations per year (between 2005 and 2020), we would have 55 diocesan priests in full and part-time parish ministry in 2020- a decrease of 17% from 2005.

Diaconate Strategic Planning Committee

Report to Most Rev. William Franklin, D.D. Bishop of Davenport

Bishop Franklin has stated that, "Our mission as the Diocese of Davenport is to facilitate and encourage the spiritual growth, development and well-being of the people of southeastern Iowa."

In keeping with the Statement of Our Faith, we, the Deacons for the Diocese of Davenport, offer our gifts and talents to proclaim and celebrate the Good News. As deacons we serve Jesus Christ who was known among his disciples as the one who served others; to do the will of God generously; and to serve God and humankind in love and joy. Placing our trust in God as we Walk Together in Faith, the Deacons for the Diocese of Davenport offer the following plan proper to our vocation as spiritual leaders for our communities.

The Diaconate Strategic Planning Committee

Dc. Jerry Miller, Co-chair Vice-president Dc. Richard Rasmussen Ss. Stephen & Phoebe Deacon Council President Ss. Stephen & Phoebe Deacon Council Dc. David Montgomery, Co-chair Dc. Brian Krebs Dc. Robert McCoy Dc. John Weber Director of the Diaconate Dc. Al Boboth Dc. Jeff Schuetzle Dc. William Olson

Pentecost May 30,2004 Diaconate Strategic Planning Committee - Report to Bishop Franklin, Diocese of Davenport

Summary In response to Bishop William Franklin's vision for the diaconate, the Diaconate Strategic Planning Committee [DSPC] has created and promotes the following with the support of the SS. Stephen & Phoebe Deacon Council: I. Bishop Franklin: "For the deacons to develop and grow in the diaconate as individuals and in their relationships": Created and analyzed a survey to obtain a comprehensive view of how the diaconate is involved in meeting the needs of the Diocese of Davenport and how the needs of the diaconate are being met. Identified a group of deacons to give support for the director of the diaconate. 11. Bishop Franklin: "The need for the deacons to share the diaconate with people of the Diocese": Created a presentation book for deacons to use as a resource for homilies to inform the people of the Diocese about the diaconate. Men who are interested in the diaconate are referred to Deacon Robert McCoy, Director of the Diaconate, and are encouraged to join the Ministry Formation Program two year basic program. Created video scripts for two short educational videos about the diaconate to distribute to parishes as requested or to use with the speakers program. Created a deacon speakers bureau for topics based on areas of expertise and experience for parishes, schools, youth rallies and organizations. 111. Bishop Franklin: "The need for deacons and their wives to not walk alone": Promotes the gathering of the diaconal community in deanery groups in addition to quarterly deacon council meetings, annual retreats, convocations and annual picnics. Promotes the deacon newsletter with a revised format. Deacons are encouraged to send articles and information for publication. Created a free e-mail group (listserv) to promote discussion. Created a phone tree for contacting deacons to follow-up e-mail messages and to foster communication. IV. Bishop Franklin: "The need to respond to the forecast shortage of priests": A combination of responses by deacons is suggested according to their qualifications and availability: Pray for vocations, especially to the religious orders and clergy. Increase diaconal service in parish assignments, especially by developing leadership in programs then enabling lay leaders to take over the programs. Encourage deacons to offer to take more than one parish assignment. Preside at liturgies outside of Mass at parishes other than at the deacon's assigned parish(es). Increase diaconal service for the Diocese outside of the home parish such as visiting the sick and hospice. Encourage deacons to accept assignments from the bishop as pastoral administrators. Diaconate Strategic Planning Committee - Report to Bishop Franklin, Diocese of Davenport

At the deacon convocation and retreat held in October 2002, Bishop William Franklin spoke to the deacons and their wives about his vision for the diaconate in the Diocese of Davenport. He spoke to three points:

1. The need for the deacons to develop and grow in the diaconate as individuals and in their relationships; 2. The need for the deacons to share the diaconate with people of the Diocese; 3. The need for deacons and their wives to not walk alone.

In October 2003 Deacons David Montgomery and Jerome Miller drafted a proposal to form a committee to address Bishop Franklin's vision. Bishop Franklin supported the proposal and provided additional guidance by suggesting the following:

1. Have men who are interested in the diaconate join the MFP two year basic program. 2. Have each deacon preach twice a year at a parish, outside of his city, that does not have a deacon assigned. This should not be limited to a few deacons. 3. Create a homily, no longer than ten minutes, for every deacon to have as a resource when visiting. 4. Create a ten to fifteen minute video about the diaconate in the Diocese. 5. Have one or two people help Deacon McCoy with his work as Director of the Diaconate.

In December 2003, the SS. Stephen & Phoebe Deacon Council accepted the proposal. The Diaconate Strategic Planning Committee [DSPC] was formed and met over the next several months. The tasks for the committee expanded to include collaboration with Deacon William Olson, the deacon representative on the Diocesan Task Force - Living the Faith.

This report is the outcome of work by the Diaconate Strategic Planning Committee. It is intended to be a flexible, "living" document that can be adapted according to the changing circumstances and needs of the Diocese. Diaconate Strategic Planning Committee - Report to Bishop Franklin, Diocese of Davenport

Responses to the Vision for the Diaconate

I. "For the deacons to develop and grow in the diaconate as individuals and in their relationships"

A survey was created for deacons. The purpose of this survey was to obtain a comprehensive view of how the diaconate is involved in meeting the needs of the Diocese of Davenport and how the needs of the diaconate are being met. This survey includes information about experience and education gained from secular work by deacons. In addition, the survey gathered information about the support given to deacons according to their ministerial agreement. The survey also attempts to identify the spiritual, educational and fraternal support needed and received by deacons and their families.

Information from the survey can be used in a variety of ways, including assisting the Bishop in making assignments and in the planning process currently underway by the Diocesan task forces. Each deacon's response to the survey is on file in the personnel records kept by the Director of the Diaconate.

Summary of Survey Results

Job Skills The survey showed a wide variety ofjob skills. Of 38 responses, 17 indicated they have management or supervisor skills.

Ministry Skills Of 37 responses, 30 listed one or more duties under sacramental preparation, with baptism preparation listed most often (23), followed by RCIA (20), and marriage preparation (18). 27 deacons indicated they visit the sick, elderly and shut-ins. Homiletics was listed by 19 deacons.

Hobbies and Other Skills Of 33 responses, 11 deacons listed skills that involve maintenance or construction such as woodworking, home repairs and electrical work. The most common hobby is in the category of gardening/forestry/landscaping(1 2).

Continuing Education Needs Of 34 who responded, 5 requested additional training in scripture, 5 in theology, 4 in homiletics, 4 in spirituality or spiritual direction, 2 in Spanish, 2 in Church history and 2 in clinical pastoral education. The greatest obstacles are time and cost.

Spiritual Needs 30 deacons responded with 14 recording retreats or time for reflection as a need. The need for a spiritual director or advisor was listed by 11 deacons.

Fraternal Needs Of 26 deacons who responded, 10 desired to meet with other deacons and wives more often. Diaconate Strategic Planning Committee - Report to Bishop Franklin, Diocese of Davenport

Speaker's Bureau 16 deacons volunteered to be a part of the speaker's bureau. 12 of the 16 volunteered to travel to parishes without deacons to educate the people and to promote the diaconate.

Pastoral Care of Parishes 25 deacons are interested in the pastoral care of a parish; 13 of whom have management or supervisory skills. 6 of the 25 deacons could retire at age 70 before the year 2010 or at age 75 before the year 201 3. 4 of the 6 who would retire have management/supervisory skills.

Expenses Deacons paid for their ministry expenses most of the time with the exceptions of the annual retreat and clergy days. This is contrary to the Diocese of Davenport Diaconate Ministry ~~reement'although most deacons did not ask to be reimbursed.

Su~portfor the Director of the Diaconate Deacon Al Boboth volunteered to support Deacon McCoy in the Diaconate Office. Other deacons will also assist. A group of deacons is assisting in the planning of retreats and convocations; reviewing spiritual development and education; reviewing the deacon formation program; reviewing support structures for deacon families and widows; promoting the diaconate; and writing for the deacon newsletter.

11. "The need for the deacons to share the diaconate with people of the Diocese"

Deacon Miller created a reference book for deacons to use as a resource for homilies that'inform the people of the Diocese about the diaconate. Deacon McCoy will review and approve a list from the twelve deacons who have volunteered to give homilies in parishes. Pastors who do not have a deacon serving in the parish may request a deacon from this list to preach at some or all of the parish liturgical services for a weekend. Men who are interested in the diaconate are referred to Deacon McCoy and encouraged to join the ministry formation two year program.

Deacon Montgomery created video outlines for two short educational videos to educate the laity, religious and seminarians about the diaconate. Each video would be approximately ten minutes in length so that they would be available on CDs in addition to VHS tape to distribute to parishes as requested. Topics in the first video include a brief history of the diaconate, three areas of ministry (Word, Worship, Service), and spirituality. The second video tells the story of a man who has recently gone through the deacon formation process in the Diocese. The format would use narrative over still photos and short video clips.

I "The parish, organization or agency of the diocese will normally reimburse out-of-pocket expenses and pay for any education and other ministry-related expenses required to cany out the ministries listed above and are also encouraged to pay for spouse's education related to above listed ministries." Diocese of Davenport Diaconate Ministrv Agreement Diaconate Strategic Planning Committee - Report to Bishop Franklin, Diocese of Davenport

111. "The need for deacons and their wives to not walk alone"

Group Gatherings Although the diaconal community often finds it difficult to gather due to scheduling demands and long travel distances, many deacons expressed the desire to meet. Currently the deacons in the Davenport Deanery and Iowa City Deanery meet periodically as deacon support groups. Annual picnics take place that are attended by most deacons and their families. The Diaconate Office organizes and promotes an annual retreat for deacons and their wives. In even-numbered years, the Diaconate Office also organizes and promotes the diaconate convocation. In addition to these opportunities, the committee encourages the gathering of the deacon community in multiple deanery groups.

Spirituality The DSPC foresees a potential problem between the requirement for spiritual directors of deacons to be priests as mandated by the United States Conference of Catholic ~isho~s~and the shortage of priests who are available to meet this need in the Diocese. The DSPC encourages the SS. Stephen and Phoebe Deacon Council to appoint a committee to identify and develop spiritual and educational resources for deacons, their wives and families and to plan annually for quarterly meetings that include two meetings for spiritual development and two meetings for educational development. The DSPC also recommends that this committee investigate the possibility of organizing smaller group retreats. I Communication The format of the deacon newsletter, LG29, is being revised. Each issue will include more articles and information in a larger, easier to read format.

A free e-mail group (listsew) was created to promote discussion within the deacon community. The piscussion group would encourage more personal interaction, especially between those in the deacon community who do not meet often. Information can be shared about issues being encountered, suggestions offered to problems and general local news.

Deacon Brian Krebs created a phone tree for contacting deacons. While this is not meant to discourage e-mail, it has already been found to provide efficient follow-up to e-mail information and requests.

"Priests must serve as spiritual directors, .. ." National Directory for the Formation, Ministry, and Life of Permanent Deacons in the United States. Bishops' Committee On The Diaconate, United States Conference Of Catholic Bishops. Section 53. Diaconate Strategic Planning Committee - Report to Bishop Franklin, Diocese of Davenport

IV. "Response to the forecast shortage of priests"

A combination of actions is recommended to assist the laity, religious and clergy in responding to the forecast worst case scenario of 50% fewer priests by the year 201 5. While this situation presents opportunities for the laity to become more involved in the Church, we must also pray for vocations to the religious orders and clergy. The laity, religious and deacons should broaden or shift their service to the Church in order to relieve some of the burden of work by priests.3 Priests need to consider delegating some of their duties without changing their responsibilities. This would relieve some of the hours spend by pastors in administration, allowing them more time to spend in duties reserved to the priesthood, especially in the celebrations of the Eucharist, Reconciliation and Anointing of the Sick.

Service within Parishes Deacons need to examine how they can increase or modify their service within their parish assignment(s) by providing leadership in programs and services that are often conducted by the pastor but are not reserved to the priesthood. Deacons should then enable lay leadership to assist or assume some of these ministries as the pastors deem appropriate. Examples of ministries where this could occur include visiting the sick and homebound, sacramental preparation, and assisting in marriage tribunal cases.

Multiple Parish Assignments I Deacons should also consider offering to take more than one parish assignment so that the work of the diaconate is broadened across the Diocese and in some cities, brought into balance. This is currently occurring in some parish clusters. In circumstances where a deacon cannot spend additional time in parish ministry, taking additional parish assignments would require the deacon to reallocate time between the parishes.

Presiding: at Liturgies Outside of Mass Diaconal ministry outside of assigned parishes should also increase to include presiding at liturgies outside of Mass. At his ordination, the bishop says of the deacon,

"It will also be his duty, at the bishop's discretion, to bring God's word to believer and unbeliever alike, to preside over public prayer, to baptize, to assist at marriages and bless them, to give viaticum to the dying, and to lead the rites of buriaLW4

27% of priests who were surveyed by CARA said that they spend six to ten hours a week doing administrative or supervisory work. 28% reported spending six to ten hours a week visiting or counseling parishioners. Priests in the United States: Satisfaction. Work Load, and Support Structures. Center for Applied Research in the Apostolate. Georgetown University, Washington D.C. 2002.

The Rites of the Catholic Church, Vol. 2. United States Catholic Conference, 1991. The Order of St. Benedict, Inc., Collegeville, Minnesota. No. 14. Diaconate Strategic Planning Committee - Report to Bishop Franklin, Diocese of Davenport

1 t Deacons may be requested by pastors of other parishes to lead liturgies outside of Mass such as baptisms, weddings, funeral vigils, funerals, and Sunday celebrations in the absence of a priest. Although a lay person or religious may be delegated to assist at or to lead these liturgies where a priest or deacon cannot be present: deacons are ordinary ministers of these sa~rarnents.~,~,'

Deacons should strive for balance between ministry within a parish or parishes and ministry outside of a parish. A deacon may become identified as a parish deacon when, in fact, he is ordained to serve people outside of the parish as well. Examples of diaconal service for the Diocese outside of the home parish include hospice and visiting the sick.

Pastoral Administrators Finally, deacons need to be willing to accept assignments from the bishop as pastoral administrators. This has become an increasing trend among many dioceses in the United States including the Diocese of Sioux City and the Archdiocese of ~ubu~ue.~Response to the shortage of priests in some areas is one of the reasons for the restoration of the dia~onate.'~,"Deacons

5 Code of Canon Law. Canon Law Society of America. 1983. Washington D.C. Can. 230.3, Can. 1 112

Ibid. Can. 1 108

7 "When no priest is available, deacons, as ministers of the word, of the altar, and of charity, preside at funeral rites. When no priest or deacon is available for the vigil and related rites or the rite of committal, a layperson presides." Order of Christian Funerals. United States Catholic Conference, Catholic Book Publishing Co. New Jersey, 1998. .< \ \+ No. 14.

8'' As a minister ofthe Word, who also has a responsibility for the sacraments, the deacon is called in a special way to lead these Sunday assemblies. Since the deacon has been ordained for the nurture and increase of the people of God, it belongs to him to lead the prayers, to proclaim the gospel, to preach the homily, and to give communion." Sundav Celebrations in the Absence of a Priest. Leader's Edition. Catholic Book Publishing Co. New York. 1994. No. 18.

"In cases where there is no resident pastor, deacons are sometimes given the pastoral care ofa parish. Some 81 deacons are appointed to this position full-time in 39 dioceses, and 32 deacons serve as part-time administrators in 24 dioceses." The Permanent Diaconate Today, June 2000, Prepared by the Bishops' Committee on the Diaconate of the National Conference of Catholic Bishops, 321 1 Fourth Street, N.E. . Washington, DC 20017-1 194 and by the Center for Applied Research in the Apostolate, Georgetown University. Washington, DC, 2000. p. 2. htt~://cara.georgetown.edu/pdfs/PermanentDiaconate.PDF

10 "In the United States, the National Conference of Catholic Bishops restored this ministry in 1968, citing these reasons: To strengthen the many and various diaconal ministries at work in the U.S. with sacramental grace. To enlist a new group ofdevout and competent men in the active ministry. To aid in extending needed liturgical and charitable services to the faithful. To provide an official and sacramental presence where few or no priests are available." Ibid. p. I

" "The Second Vatican Council established that "it will be possible for the future to restore the diaconate .... Three reasons lay behind this choice: (i)a desire to enrich the Church with the functions of the diaconate, which otherwise, in many regions, could only be exercised with great difficulty; (ii)the intention of strengthening with the grace of diaconal ordination those who already exercised many ofthe functions of the Diaconate; (iii)a concern to provide regions, where there was a shortage of clergy, with sacred ministers. Such reasons make clear that the restoration of the permanent Diaconate was in no manner intended to prejudice the meaning, role or flourishing of the ministerial Diaconate Strategic Planning Committee - Report to Bishop Franklin, Diocese of Davenport would not be serving in the same way as arish life coordinators, but as deacons assigned by the bishop to the pastoral care of a parish. 12 ,1P14 ,

Through ordination, deacons join with the priests and bishop in the sacrament of holy orders as having a unique responsibility in the church.I5 They are teachers, sanctifiers and guides for the people of ~0d.I~They bring a comprehensive experience of the world, working within the Church while also working in a secular profession. Deacons bring the ministry of Jesus Christ to both. In the Diocese of Davenport, deacons have extensive experience in management, supervision, budgeting, and planning from their work in secular professions.

As deacons, they have also gained broad ministerial experience. From this wealth of experience and education in both parochial and secular work, some of the deacons would be well suited for ministry as pastoral administrators with minimal need for additional training. According to the draft of job descriptions prepared by the Iowa City Deanery of the Diocesan Task Force on Living the Faith, most if not all of the requirements have been met by many deacons.

Deacons are not entitled to serve in the pastoral care of a parish as pastoral administrators. Some deacons lack the skills or other qualifications needed for this ministry. In areas of inexperience

priesthood, which must always be fostered because of its indispensability. Directory for the Ministry and Life of Permanent Deacons, United States Catholic Conference, Washington DC, 1998. No. 2.

I2 "If the diocesan bishop should decide that due to a dearth of priests a participation in the exercise of the pastoral care of a parish is to be entrusted to a deacon or to some other person who is not a priest or to a community of persons, he is to appoint some priest endowed with the powers and faculties of a pastor to supervise the pastoral care." Code of Canon Law. Canon Law Society of America, Washington, DC, 1983. Canon 517- $2

I3 Directory for the Ministry and Life of Permanent Deacons, No. 41.

14 For background on the role of the deacon in Canon 5 17.2 see The Exercise of Governance by Deacons: A Theological and Canonical Study. Deacon William T. Ditewig, 2002. pp. 1 15-125.

15 "Through the Sacrament of Orders, the mission entrusted by Christ to his Apostles continues to be exercised in the Church until the end of time. It is thus the sacrament of apostolic ministry. The sacramental act of ordination surpasses mere election, designation or delegation by the community, because it confers a gift of the Holy Spirit enabling the exercise of sacred power which can only come from Christ himself through his Church. "The one sent by the Lord does not speak and act of his own authority, but by virtue of Christ's authority; not as a member of the community but speaking to it in the name of Christ." Directory for the Ministw and Life of Permanent Deacons, No. 1.

l6LL The Second Vatican Council synthesized the ministry of deacons in the threefold "diaconia of the liturgy, the word and of charityW.(78)In this way diaconal participation through the ordained ministry in the one and triple munus of Christ is expressed. The deacon "is teacher in so far as he preaches and bears witness to the word of God; he sanctijies when he administers the Sacrament of Baptism, the Holy Eucharist and the sacramentals, he participates at the celebration of Holy Mass as a "minister of the Blood", and conserves and distributes the Blessed Eucharist; he is a guide in as much as he animates the community or a section of ecclesial life.(79) Thus deacons assist and serve the bishops and priests who preside at every liturgy, are watchful of doctrine and guide the people of God." Ibid. No. 22. Diaconate Strategic Planning Committee - Report to Bishop Franklin, Diocese of Davenport or inadequate education, additional training would need to be provided after the unique situation of each deacon is examined.

The number of capable deacons available to take a position as a pastoral administrator is fewer than could be needed. The laity and religious should also be encouraged to step forward in accepting positions as parish life coordinators. There may be circumstances where a deacon as pastoral administrator and laity and religious as parish life coordinators work together as a team in a parish or cluster of parishes.'7 The distinction between deacons serving as pastoral administrators and the laity and religious serving as pastoral life coordinators identifies the fundamental differences between the role of the ordained and the non-ordained. (see footnote 15).

This combination of responses to the shortage of priests is necessary since deacons have different responsibilities to secular work and to their families. Time and travel constraints also vary between deacons as do their personal qualifications.

Conclusion

All active deacons in the Diocese of Davenport are encouraged to adopt one or more of the responses suggested by this document as they are able. Although retired deacons are no longer obliged to take active roles, they continue to mentor the active deacons.

The Diaconate Strategic Planning Committee plans to invite Bishop Franklin, Chancellor Irene Prior Loftus, Vicars General Msgr. Michael Morrissey and Msgr. John Hyland, and the chairs of the Diocesan Task Forces to join the diaconate at the Fall Diaconate Convocation on October 15- 17,2004 in Bettendorf. The deacons of the Diocese will be discussing this plan and how it can be integrated into the planning being done by the task forces and the Diocese.

Through baptism, the laity, the religious, and the ordained, "become members of Christ, are incorporated into the Church and made sharers in her mission."18 We pray that with these recommendations and with the help of God we can walk together in faith into a future of hope.

17 Those means which encourage constructive and patient collaboration between deacons and others involved in the pastoral ministry should be promoted with generosity and conviction." Directory for the Ministrv and Life of Permanent Deacons, No. 41.

18 Catechism ofthe Catholic Church. Second Edition. United States Catholic Conference, Inc. 1997. par. I213 Diaconate Strategic Planning Committee - Report to Bishop Franklin, Diocese of Davenport

Appendix

1. Speaker's Bureau Topics & List of Deacons Available for Presentations about the Diaconate

11. Video Outline

111. Secular Professions of Deacons

IV. Ministry Experience of Deacons

v. Deacons Who Would Consider Assignment to the Pastoral Care of a Parish

VI. Deacon Assignments by Deanery

VII. Survey Diaconate Strategic Planning Committee - Report to Bishop Franklin, Diocese of Davenport

I. Speaker's Bureau Topics & List of Deacons Available for Presentations about the Diaconate

Arthur 1 O'Connor I Catholic in Politics I Clergy without Faculties I Priorities John I Weber I Church Historv 1

I William D 1 Olson I ~iaconate I I I I Joseph I Dvorak I Youth Ministry I Young Adult Ministry I RClA

11. Video Outline

Goal: Two short educational videos to educate people about the diaconate. Length: Each video would be approximately ten minutes in length Media: Created in mini DV format (digital); produced on CDs or DVDs in addition to VHS tape Distribution: To parishes by request with copies in the diocesan media library. Topics: First Video -brief history of the diaconate, three areas of ministry (Word, Worship, Service), and spirituality.

The second video tells the story of a man going through the latest deacon formation process in the Diocese.

Format: Voice-over with background music against still photos and short video clips. Diaconate Strategic Planning Committee - Report to Bishop Franklin, Diocese of Davenport

111. Secular Professions of Deacons

Accountant Elementary Teacher Network Engineer Admin. Supervision EMSlRescue Technician Organizational Communication Administrative Officer Engineer Peace officer Administrator Farmer People Mgt Training Adult Ed Fisherman Pharmacist Bookkeeper Small Business Flight Commander Plan Work Processes Budget Development & Use Floral Designer planning & budgeting Business Manager Forecasting Precision Tolerance Skills Cardiac Monitoring Technician Foreman Production Control Civil Engineer Forester Public Speaking College Teacher Greenhouse OwnerIMgr. Radiographer Co-manager 23 people High School Teacher Research Commander DAV Highway Maintenance Residential Preservation Communication Hospital Chaplain Sales Manager Computer Operator HVAC Design School Administrator Computer Programmer Insurance Adjustor Sheet Metal Worker Computerlsystems Inventory Control Small Business Manager Construction Landscaping Special Ed Teacher Criminal Justice Lawyer Supervisor Dentist Librarian Systems Administrator Design Group Supv Logistics, Maintenance Tandem Operator Detachment Commander Machinist Tax Preoarer Develop Work Processes Magician Teacher Director - SHARE Iowa ManaaemenffAdmin Team Leader Director Faith Formation 1 Manager - Logistics Theatre Early Childhood Teacher I Management & Supervision Weapons Systems Officer Electrical Design Military Medical Officer Writer Electronics Musician Diaconate Strategic Planning Committee - Report to Bishop Franklin, Diocese of Davenport

IV. Ministry Experience of Deacons

- - - Adult Education Communion to Home Visits Pastoral Care and Formation Shut Ins I Alzheimers Communion@Assisted Homiletics Police Chaplain Chaplain ~iving 1 Annulments I Conducting Meetings Hospice ,Prayer Groups I Baptismal Prep I Confirmation Prep Hospice Chaplain I Prayer Services Befrienders Counseling Hospital Ministry 1 RClA Hospital Mission Religious Ed Com.

Bereavement Justice Comm. - . I Retreat and Bible Study 1 DRE Jail Visitor Conference I Presentations BioEthics Ecumenical Church L'ArcheMinister Pastoral Retreat Director I Committee I I Sacramental Operation Elder Care Chaplain Life in the Spirit and Maint I I PreDaration I I Ethics Committee Listening I Scouting SHARE Liturgy Planning I Care Link Program I Finances volunteer Centering Prayer Spiritual Marriage Prep 1 Leader I Direction Certified Religious Stations of the Funeral Prep Meals on Wheels Cross Ed I I CEW I Funeral Vigils Music Visit Elderly Church Based Nursing Home Visit Residence Community Generations of Faith Ministry Homes I Organizing 1 Grief suppofl to Organize Visit the Sick 1 Church History I I families Volunteers Shut Ins Communion in Parish Work Place I Healing Ministry Hos~itals I AdminIAccounting Counseling Parish Bldg and Working with Communion in Home Health Board I Nursing Homes I Grounds Alcoholics Parish Social I Youth Ministry Action Diaconate Strategic Planning Committee - Report to Bishop Franklin, Diocese of Davenport

V. Deacons Who Would Consider Assignment to the Pastoral Care of a Parish

Current Parish Deacon Assiunment James L Becker SS Mary & Mathias Muscatine

Clifford C Beckman St Mary Dodgeville Larry F I Dankert St Peter Buffalo I - I I Wlliam G I Donnelly I St John Vianney I ~ettendorfl Dennis L I Duff I Our Lady of Lourdes I Bettendorf I Joseph I Dvorak I Immaculate Conception I COLX~T Daryl I Fodn I St John Vianney I Bettendorf I Donald E I Frericks I St Andrew I Blue G~~sI

Robert Gengenbacher Sacred Heart Ft Madison

Ramon C Hilgendorf Prince of Peace Clinton Paul F I Hittner I Our Lady ofvictory I Davenport I - -- Brian Krebs St Ann Long Grove

Robert C McCoy St Paul the Apostle Davenport

Jerry Miller St Patrick Iowa City

David Montgomery St Mary, St Peter Oxford, Cosgrove Marcel G I Mosse I Our Lady of Victory I Davenport I

William D Olson St Mary Grinnell

Richard J Rasmussen No assignment Davenport Holy Trinity, St Mary, Richmond. Riverside, David Reha St Joseph Wellman Jeff I Schluetzle I Prince of Peace I Clinton I Ronald K Stein Sacred Heart Ft Madison

George D Strader St Mary Davenport

James L Striegel Our of LOurdes. ~~~~i~k, St Mary sigourney John I Weber I Our Lady of Lourdes I Bettendorf I Stephen J Wtt I I St Mary I Grinnell I Diaconate Strategic Planning Committee - Report to Bishop Franklin, Diocese of Davenport

VI. Deacon Assignments by Deanery Grinnell Deanery: Dc Joseph Dvorak, Immaculate Conception, Colfax Dc William Olson, St Mary, Grinnell Dc Stephen Witt, St Mary, Grinnell Ottumwa Deanery: Dc Arthur Anderson, Inactive, Ottumwa Dc James Striegel. Our Lady of Lourdes, Keswick; St Mary, Sigourney Dc James Vonderhaar, SS Mary & Patrick, Ottumwa; St Mary, Bloomfield lowa City Deanery: Dc Jerome Miller. St Patrick, lowa City Dc David Montgomery, St Peter, Cosgrove; St Mary, Oxford Dc Adrian Panther, retired, Tipton Dc David Reha, Holy Trinity, Richmond; St Mary, Riverside; St Joseph, Wellman Dc Robert Snavely, retired, Tipton Clinton Deanery: Dc Art Donart, Clinton Dc Ramon Hilgendorf, Prince of Peace, Clinton Dc Patrick Lennon, Prince of Peace, Clinton Dc Ted MueNer, retired, Clinton Dc John Schmitt, Church of the Visitation, Camanche Dc Jeffrey Schuetzle, Prince of Peace, Clinton Dc Michael Sheil, St Joseph, DeWitt

1 Davenport Deanery: Dc James Becker, SS. Mary & Mathias, Muscatine Dc Albert Boboth, Our Lady of Victory, Davenport Dc Robert Carl, retired, Muscatine Dc Larry Dankert, St Peter, Buffalo Dc W~lliarnDonnelly, St John Vianney, Bettendorf Dc Dennis Duff, Our Lady of Lourdes, Bettendorf Dc Daryl Fortin, St John Vianney, Bettendorf Dc Donald Frericks, St Andrew, Blue Grass Dc Julian Gutierrez, St Mary, Davenport Dc Paul Hittner, Our Lady of Victory, Davenport Dc Brian Krebs, St Ann. Long Grove Dc Robert McCoy, St Paul the Apostle, Davenport Dc Chuck Metzger, Our Lady of Lourdes, Bettendorf Dc Marcel Mosse, Our Lady of Victory, Davenport Dc Richard Rasmussen, Davenport Dc Joseph Rosenthal, retired, Davenport Dc George Strader, St Mary, Davenport Dc Gerald Timmerman, Holy Family. Davenport Dc Anton Tornetich, retired, Muscatine Dc John Weber. Our Lady of Lourdes, Bettendorf Keokuk Deanery: Dc Clifford Beckrnan, St Mary, Dodgeville Dc William Cosgrove, retired, Keokuk Dc Joseph Demeter, St Alphonsus. Mt Pleasant Dc Robert Gengenbacher, Sacred Heart, Ft Madison Dc Ronald Stein, Sacred Heart, Ft Madison Hispanicllatino Ministry Report Living The Faith-Hispanic population

In the United States, a third or about 25 million of Catholics are Hispanic. From 1900- 2000, the number of Hispanic Catholics increased by over 18 million and accounted for 86 percent of the growth in the U.S. Catholic population. If this trend continues for another generation, Hispanic Catholics will make up half of the approximately 45 million U.S Catholics.

The impact on the American Catholic Church has profound implications for both the future of the Church and the Hispanic Community. As a greater number of Hispanics join the Catholic Church, they help to invigorate the church. Similarly, Hispanics will continue to seek meaning in the Catholic faith and from the Church as well as assistance for their spiritual growth and economic well being. The future of the Catholic Church and the Hispanic community are inextricably linked.

Based on the counts from Censu 2000, the Hispanic population was the fastest growing "minority" population in Iowa. Iowa's Hispanic population was younger than the white non-Hispanic population in the state. In 2000, there were 83,473 Hispanics in Iowa representing 2.8% of the state's population. The number has increased within the last fwe years. Iowa's Hispanic population is not a homogeneous population. 76% were of Mexican origin, 3% were Puerto Rican and Cuban and the remaining 21% Dominican, Central American, South American and Spaniard.

An estimation of the Hispanic population in the Davenport Diocese is 25, 000. The statistics used for the above were obtained from the SETA Office of Social and Economic Trend Analysis which shows Iowa's population by Race and Hispanic Origin. We believe that 80 percent of this number are Catholics. These projections are a rough estimate. It does not take into account the population that arrives without any immigrant status.

In the Davenport Diocese we have 7 priest's who work directly with the Hispanic population in the communities of Ottumwa, Muscatine, Columbus Junction, West Liberty, Davenport, Washington and Iowa City. The following are numbers of Hispanics celebrating the Eucharist on a weekly basis. In Ottumwa there are 400, Columbus Junction 200-250, Musca tine 200-220, Washington 150 and West Liberty 350-400, Iowa City 150 and at the University Hospital and Clinics, the Spanish Speaking Chaplain provides service to a growing number of Hispanics daily. The influx of immigrants continues within the diocese.

One of the most important characteristics of the Hispanic community and possibly its greatest strength is its deeply religious commitment. At the center of these religious communities stands the leaders, who serve, facilitate, organize and inspire. Yet, there is a major crisis of leadership facing the Catholic Church and is particularly pronounced in the Hispanic community. With the limited number of priests serving the Hispanic communities there is an urgent need to train more laity to assume leadership responsabilities and to understand the priesthood of all believers. We need to strengthnen Hispanic lay leadership and to empower laity to take ownership of the church and its ministry. With the limited number of priests serving Hispanics in the diocese, the following suggestions have been presented for planning the future: a. That every office in the diocese have a Spanish-language component and a budget that reflects the number of Hispanics in the diocese

b. A ministry formation program in collaboration with the present diocesan office of faith formation. This program could begin to address catechist formation as well as youth leadership. There are centers of formation for Hispanic youth in the U.S., however, financial assistance is needed for youth to attend.

c. Leadership development such as pastoral ministry, pastoral planning and pastoral administration ) could be provided through St. Ambrose University by providing scholarships and initiating programs that address the pastoral needs of Hispanic communities.

d. Recruit seminarians from Mexico. This has been done but needs to continue. e. To review the diaconate program and include Hispanic deacons who are Spanish-speaking. There are candidates desiring this. f. Recruit Sisters from Mexico to assist in Hispanic parishes during vacation bible school and assist in sacramental preparation. This has been done in some praishes. g. All seminarians must have a working knowledge of the Spanish language to be able to preach and celebrate the sacraments. This has been proposed but unsure of actual number of seminarians who are able to do this. Those'priests who speak Spanish and are not working in Hispanic parishes be encouraged at times to assist in baptisms and preaching in Hispanic parishes so as to reinforce their linguistic ability in Spanish. There are two who speak Spanish but do not work in Hispanic parishes.

h. Continuing education in the Spanish Language for those priest's involved in Hispanic ministy. i. To initiate small prayer communities based on the model of the Catholic Carismatic Renewal. Many of these communites have begun in the diocese. The Hispanic people are attracted to this model of prayer. Hispanics have a history of religious ownership and expression in small communities with or without the presence of a priest. They want to express themselves fully in worship. These prayer groups meet on a weekly basis and have helped to strengthen faith and commitment to the building of the kingdom. These prayer groups strengthen the community from the intense proselytism of evangicial groups.

j. Finalty, if the number of Spanish-speaking priest's dwindels and one is left to celebrate the Eucharist, that priest could be a circuit rider for the existing Hispanic communities while being freed of any permanent parish commitment.

The future is promising and the Hispanic community is part of the future of the Church of the 21a. century. We pray that these suggestions, will guide us with wisdom and courage to step into the future. WetnameselAsian Ministry Report VietnameseiAsian ministry

Vietnamese Catholics are mainly located in the Quad City and Iowa City areas In the Quad City area, they belong to Sacred Heart Cathedral, Davenport. In the Iowa City area, they belong to St. Mary's Parish.

Other Asian groups (Korean and Chinese) are mainly in Iowa City. Most of them associate with the University of Iowa and belong to St. Mary's parish.

The Korean group has a strong connection to one another. Every month a Korean priest fiom Chicago comes and celebrates Mass for the group at Newman Center; and after the Mass they share dinner together.

The Vietnamese Catholic Community in Davenport: 1. The Vietnamese Catholic Community in Davenport consists of about 130 famiIies. 2. Father Joseph Khan Nguyen is in charge of the community. There is a pastoral council that helps Father Khan minister to the people. 3. Sunday Mass takes place at 2:OOPM. 4. Continuing the tradition of the Church in Vietnam, the community maintains various groups such as Legio Mariae, League of the Eucharist for Children, Group of the Rosary of Lavang, and Group of Catholic Mother.

The Vietnamese Catholic Community in Iowa City:

1 1. The Vietnamese Catholic community in Iowa City consists of 23 families 2. Every Saturday evening, the people gather together for Rosary, reflection on the Sunday Scripture readings, and social time. 3. Every 3rdSunday of the month, at 2.00PM, the community has Mass in Vietnamese at St. Mary's church. 4. A group of leaders selected by the people work with Father Joseph to minister to the people. 5. The community also connects with the Vietnamese Catholic community in Cedar Rapids in participating in the monthly Sunday Mass, which takes place at St Matthew's Church on the 1" Sunday of the month. A priest &om Divine word seminary in Epworth comes and says Mass for the people.

Suggestions for the Future (for both communities in Davenport and Iowa City) 1. Train members fiom both Davenport and Iowa City community in leadership skills. 2. Invite people to take active roles in the local parishes where they belong by joining different commissions and being involved in the ministries of the parish. 3. Maintain Mass in Vietnamese for the people because many of them do not speak English well. The Mass in Vietnamese is definitely important for them and enriches their spiritual life. 4. A priest who speaks Vietnamese is needed for the community in Davenport. He can be a pastor of a parish and at the same time minister to the Vietnamese Catholics. At least once a month he should visit and minister to the Vietnamese Catholics in Iowa City. 5. Down the road of 15 years, there should not be a shortage of Vietnamese priests serving the people. We hope to have another Vietnamese seminarian ordained in four years. 86 Submitted by Father Joseph Van Phung - 3/28/04 Stewardship Report Fostering Stewardship as a Way of Life

Plan for Comprehensive Parish Stewardship in the Diocese of Davenport, Iowa May 2004

For all in heaven and on earth is yours; yours. 0 Lord, is the sovereignv; you are exalted as head over all. Riches and honor are from you andyou have dominion over all. Chr~nicle~29:ll-12

INTRODUCTION

Stewardship is certainly not a new concept in our Judeo-Christian tradition. Some of God's earliest commands in the Old Testament expect us to live as caretakers of all that has been bestowed on us. (Gn 1:26-3 1). Caretakers are accountable to the Creator for the use of the gifts given. The New Testament gives us the greatest example of stewardship -Jesus, Himself. In His parables and in his own personal example, Jesus gives constant reminders of our obligation to live as stewards. (Mt 25: 14-36).

The Catholic Church has placed renewed emphasis on the theology and practice of stewardship during the past decade because the continued growth and vitality of this institution depends upon it. Stewardship provides an appropriate scriptural basis for responding to the Church's growing need for human, physical and financial resources. It helps people to live as disciples in the real world with a better understanding of what it means to follow Jesus in an affluent, consumer-oriented culture. Stewardship sanctifies the good works already being done and strengthens the parish as an agent of salvation. Both spiritual and temporal fruits result when individuals, parish and diocesan leaders are committed to authentic stewardship.

OVERVIEW OF STEWARDSHIP

(Please read the 1992 U.S. Bishops' Pastoral Letter - "Stewardship: A Disciple's Response" -for a complete description of the theology and the vision of stewardship as a way of life.)

All that we have and all that we are is a gift from a loving and generous God. This includes our time, our talent, and our treasure; plus the gifts of the earth and all it holds, our faith, our personal vocation, and our very lives. Stewardship is a way of life based upon gratitude for these gifts.

We are stewards not owners of these gifts. Our gifts are not to be ignored or used solely for ourselves, but are made available to build up the Kingdom of God. We are to freely choose to use our gifts out of motives of love, thankfidness and justice, not guilt and fear. This may require a conversion of mind and heart.

Stewardship is a holistic approach to our faith. It addresses developing (formation) and sharing the gift of faith (evangelization), using our time and unique talents to do God's will in our own families (family life) and in service to others (church life and social action), plus sharing our financial resources to address the needs and concerns of the people of God throughout the world (charitable giving).

Stewardship is not about raising money or recruiting volunteers to fill ministry needs. It is about spiritual development. It is about responding to the call to be a disciple of Christ. Stewardship applies to every aspect of our individual lives and to the life of the parish community. Stewardship is best understood by living it. For this reason the Bishops' Pastoral Letter avoids a specific definition of the term, but it does describe a Christian steward as: "one who receives God's gifts gratefully, cherishes and tends them in a responsible and accountable manner, shares them in justice and love with others, and returns them with increase to the Lord."

SIGNS OF A STEWARDSHIP PARISH

Stewardship Vision Statement We seek to instill stewardship as a significant element of diocesan culture that bonds people to gospel values and builds up the Kingdom of God.

To facilitate the opportunity for individuals to live the stewardship way of life and to provide a means for parishes to carry out their mission, faith communities are encouraged to design and implement a comprehensive stewardship process. This process should assure that the parish is meeting the needs of the parish family and responding to the wider community using the generous gifts of its people.

The following are key components of a successful parish stewardship effort in the Diocese of Davenport.

I. Praver Prayer is central to who we are and what we do as Christians. An effective parish stewardship effort is firmly grounded in prayer. Meetings are saturated with prayer, decisions are made in the context of prayer, and multiple opportunities for individual and community prayer are offered throughout the week. i 2. Public Comntitment bv Parish Leaders The pastor, parish staff, parisldpastoral council, finance council, and other leaders or groups commit to a continuous stewardship process that is reflected in the parish mission statement and long-range plan.

3. Active Steward.vhip Coninti~ee/Commission Each parish or cluster of parishes establishes a committee to direct and monitor the total stewardship endeavor. The committee should be formed by the teachings of the 1992 US.Bishops' Pastoral Letter.

4. Year-Round Spiritual Formation and Educational Activities The stewardship conversion process is nurtured and developed with multi-generational, year-round formation activities that remind people of their call to discipleship and the sharing of gifts as a grateful response.

5. Annual Time, Talent and Treasure Renewals Pastoral leaders help the laity discern and contribute their variety of gifts. Time and talent renewals encourage people to share their gifts as a way to meet the ministry needs of the parish and local community. A stewardship of treasure renewal encompasses a theology that promotes planned, proportionate and grateful giving.

6. Hospitalitv Propum An aggressive hospitality program exists for creating parish ownership; welcoming newcomers and visitors; and acknowledging and thanking parishioners for contributing their God-given gifts of time, taledt and treasure. 7. Stewardship-Based Financial Plan ,,'- The total financial plan includes: Parishioners (adults and children) using envelopes or electronic giving methods supplied by the parish. Publication of an annual budget and an accountability report for parish income, expenses and other outflows. Lncremental movement toward eliminating second collections, special envelopes, and supplementary fund raisers for ordinary parish operating expenses. Campaigns for extraordinary projects or capital improvements are presented within the context of the Church's teaching and practices of stewardship.

8. A Portion ofthe N'eekk Offe~otyCollection is Shared with Others A stewardship parish moves toward contributing a portion of its regular offertory to the poor; our own diocesan social ministries; and worthy community, regional, national and international programs. This practice provides a vivid example of the type of proportionate giving that the leadership is encouraging its members to assume.

9. Stewardship ofAssets The long-term financial security of the parish, diocese and universal church is ensured through planned gifts and endowment vehicles.

SUPPORT FOR THE MINISTRY

Mission Statement The Diocesan Office of Stewardship leads and serves the Catholic people of southeastern Iowa on their lifelong journey toward a total stewardship way of life.

Stewardship is a priority of the Roman Catholic Church. It requires the full commitment and support of bishops, pastors, diocesan personnel and the parish community. The Stewardship Office of the Diocese of Davenport strives to provide servant leadership by offering support, assistance, resources, materiaIs and formation opportunities to communities and pastoral leaders. Our aim is to inspire stewardship as a way of life.

The Stewardship Office fulfills its mission through short and long term strategies that affirm and call forth the gifls of time, talent and treasure of the members of this diocese.

We promote stewardship as a significant priority of the diocese and cultivate an environment where stewardship is understood, accepted and practiced by: Identifying, inviting and mentoring stewardship leaders to serve as Stewardship Contact Persons for their local faith communities. Stewardship Contacts act as liaison between the diocesan office and the local community. Maintaining a diocesan membership with the International Catholic Stewardship Council (ICSC) on behalf of all diocesan entities and serving as intermediary between this organization and the diocesan communities. We relay ICSC communications, advocate for diocesan and parish concerns, and facilitate member benefits for interested parties. Researching available stewardship materials and providing current resources as requested. We maintain a lending library of current resources and display them on appropriate occasions. Making full use of all diocesan communication vehicles to publicize stewardship materials or .K . events and relaying pertinent information. We utilize direct mail, email, the diocesan website, The Catholic Messenger, and the Mini-Messenger. Posting current and relevant stewardship resources on the diocesan website.

We sponsor educational opportunities for diocesan and parish leaders that encourages effective efforts in regard to nurturing and sustaining stewardship by: Conducting inservices and workshops in deaneries or through the Iowa Communications Network. Sponsoring an annual Diocesan Stewardship Training Day. Hearty promotion of the annual International Catholic Stewardship Conference as a tool for enrichment and education. Enthusiastic participation in Region fX stewardship planning and promotion of regional events. Bimonthly circulation of the Stewardship Update as a formational publication.

We have established a leadership structure that is committed to holistic stewardship and dedicated to promoting its practice through the Diocese. We: Convene the diocesan Stewardship Advisory Board quarterly. Coordinate a lay witness speakers' bureau and respond to parish requests for presenters as needed. Visibly collaborate with parish, deanery and diocesan leaders to present a gospel-based vision of stewardship and demonstrate how stewardship partners with all other ministry areas. Devise and distribute support materials for local stewardship efforts.

Put simply, stewardship is a series of steps taken toward God as we become ever more the people we were created to be. The steps involve love, faith, action and service to the people who share our circle of life. Prayerful solidarity is needed to inspire and sustain stewardship as a way of life in the Diocese of Davenport.

For assistance with this ministry please contact: Judy Johnson, Stewardship Coordinator Diocese of Davenport 2706 N. Gaines Street Davenport, Iowa 52804- 1998 Phone: 563 1324-191 1 Fax: 563 / 324-5842 Email: johnson@daven~rtdiocese.org

As each one has received a g@, use it to serve one another as good stewards of God S varied grace. Whoeverpreaches,let it be with the words of God, whoever serves, let it be with the strength that God supplies, so that in ON things God may be glorfid through Jesus Christ, to whom belong glory and dominionforever and ever. 1 Peter 4:lO-11 Institute for Stewardship Diocese of Davenport

The purpose of the Institute for Stewardship is to develop parish leaders who will promote stewardship in the Diocese of Davenport. The Institute will include two 8-week courses, one on stewardship and the other on how to implement stewardship in a parish. Each course will begin and end with a 4-hour seminar that meets face-to-face: a. The first seminar for each 8-week course will include prayer and theological reflection, an introduction to the topic, an explanation of how the course will work and instructions on the technology to be used. b. The second seminar for each 8-week course will include prayer and theological reflection, presentations by all students in the course and an evaluation of the course. c. The second seminar of the second 8-week course will conclude with a ceremony that thanks the students and coaches for their participation, presents them with a certificate of participation from the Diocese and commissions them to go forth to practice stewardship in their parish. During each 8-week course, the students will engage in on-line educational and formational activities between the two seminars. Each student will be matched up with a coach who will provide feedback and evaluation to the student on a weekly basis. Each week, the students will be provided with Scriptural readings and church statements (or articles about church statements) pertaining to stewardship for their reflection and comments on-line. These comments will be shared on-line using technology that will be explained during the opening seminar. For Week #2, #4 and #6 of each course, each student will present a two-page paper to their coach reflecting on three articles about stewardship that will be placed on the electronic reserves at St. Ambrose University. By Week #3, #5 and #7 of each course, the student's coach will present comments and feedback to the student about their reflections on the articles. 10. Once comments have been exchanged by students and coaches, they may also be shared on-line with the rest of the class. 11. By week #5, each student will submit a two-page book review to their coach (selecting a book from the list of suggested readings). 12. By week #6, the coach will provide feedback on that book review and offer three questions for further reflection from the student. 13. By week #7, the student will provide further reflection on those three questions. 14. By week #8, the student will prepare a power point presentation about what they have learned in the course for the concluding seminar for that course. 15. During the eight weeks of the course, each student will be required to perform one service project and write a one-page reflection on that experience (due by Week #7 to the student's coach). 3-29-05 Social Action Report THE TWO FEET OF SOCIAL MINISTRY (Not either-.or, but both -and)

Institutional Change Direct Service

current crisis Short-term relief

I Exemplified by Moses Et bemplif ied by Good the Prophets

Empowerment of people Community Organizing Advocacy Homeless She1 ters Voter Registration Legislative Lobbying Food banks, pantries Educating for Justice Clothin9 Centers Cooperative enterprises: Visitation programs: Credit Unions elderly, sick, prisoners Worker-owned enterprises: production, consumer, Tutoring

Sponsor immigrants Pro-life (laws, policies

When you are finished doing volunteer work in a Direct Service project, have your group sit down and do a Social Inquiry (analysis). Observe: 1. Why are these people hungry (homeless, poorly educated, without medical insurance, in need of clothing, unemployed/underemployed? 2. What are the causes of thistthese problems? 3. Other observations or facts we need to know?

Judqe: What can we do to empower these folks to remove some or all of these causes?

-Act: What shall we do next, so that we are not just dealing with symptoms, but helping to make institutional (permanent, long-range solutions) change?

"Christians ... are called by God to be involved in the world in order to transform it according to the gospel ... these duties include positively contributing to the establishment of just laws and structures that foster human values." (Pope John Paul If, Nairobi, 7980)

Credit: Social Action Department, Diocese of Davenport, 2706 Gaines St., Davenport, Iowa, 52804 - 1998, (563) 324- 191 1, Rev. Marvin A. Mottet 94 It takes TWO FEET to walk- Otherwise, we lose balance. It's not either - or, but both - and.

If we use only the first foot (direct service), we could make matters worse by fosterin9 dependency.

-3 if we use only the second foot (institutional change), we might become too far removed from the realities ofL the situation. A true Christian lifestyle requires of us that we live in solidarity with those in need and come to their assistance in emergencies. We cannot isolate ourselves.

Direct service can provide us with the data needed for institutional changes: extent and kind of need, workable solutions, a greater sense of urgency.

Direct service is sometimes classified as "charity." Institutional change is "working for justice." There can be no love without justice. If we really love someone, we want them to have what is rishtfully theirs and to be all that God intended them to be. If we really love, we will work to chanze structures, systems, laws and policies which are harmful to people.

Empowerment of low-income people and self-determination is our goal wherever possible. Self-help is our priority, helping people to become self-sufficient wherever possible.

The functions listed in feet are what an ordinary citizen in a parish or congregation might do.

SOME OTHER FUNCTIONS OF PARISH SOCIAL MINISTRY

TO ACHIEVE POLICY CHANGE:

1 - in rurat parishes, promote National Catholic Rural Life Conference, (NCRLC), 4625 N.V4. Beaver Dr., Des Moines, Iowa, 50302, (515) 270-2634.

- promote membership in and action with Pax Christi USA (an international Catholic peace movement), 532 W. 8Ih St., Erie, PA, 16502-1343, 814-453-4955.

- promote membership in Bread for the World, 50 F. St. N.W., Suite 500, Washington, DC, 20018, 1-800-82-BREAD, www.bread.org, and support its endeavors. It deals exclusively with institutional change.

- promote the Catholic Campaiqn for Human Development (CCHD) in parish and diocese. Use CCHD educational materials; invite CCHD-funded group leaders to speak to parish. Catholic Campaign for Human Development, 3211-4IhSt., N.E., Washington, DC, 20017-1194, 202-541-3210.

- receive and disseminate legislative information from your state Catholic Conference. lows Catholic Conference, 505 Fifth Ave., Suite 818, Des Moines, IA 50309-2393, 515-243-6256, [email protected].

- contact Network, 801 Pennsylvania Ave., S.E., Washington, DC, 20003, (202) 547-5556.

A story: Once upon a time in a little parish built on a river, the parishioners noticed human bodies floating down the river, They pondered several actions: moving the parish to get away from the problem; removing the bodies from the river and providing decent burial; setting up a clinic for those few that were still alive; going to the head of the river to see what coused this ' tragedy and trying to remove the causes. Which approach would you pick?

"Within the framework of your institutions ...y ou will also want to seek out the structural reasons which foster or cause the different forms of poverty in the world and in your own country." (Pope John Paul /I, Yankee Stadium, 70179) 95 Social Action

Foundation: Catholic social teaching Values: Service, empowerment, participation, self-help Approach: Leadership development, education and social change

CCHD CRS CC Catholic Campaign Catholic Relief Catholic Charities Legislative Special for Human Services Advocacy Projects Development (Direct Services) (Domestic Issues) (International Issues) ' Iowa Catholic ' Pro-Life ' Iowa Institute for Immigration Conference activities k ' Global Solidarity o Pro-Life C Social Action ' SHARE Iowa Partnership Committee ' Pacem in Terris ' CCHD appeal award ' Operation Rice Bowl ' Project Rachel o Social Concerns Committee ' CCHD grants, e.g. ' Welcoming the ' Work of Human Hands ' St. Vincent Home Immigration church-based Stranger Corporation Prison Ministry community ' International Rural Life organizing emergencies ' Parish nursing ' Multi-cultural ministries ' NCHLA ' CCHD TARGET ' Collaboration with ' MSW interns from o Federal Pro-Life other diocesan St. Ambrose ' Bridges of Faith ' Advocacy on programs University USCCB housing, health ' ' Parish Christian o Pro-Life care, human ' Advocacy on ' Ministry to the service o Social justice services, and international issues aging o World peace ' Cultural immigration competence ' CRS appeal ' Disaster relief o Rural life ' Journey to Justice Pax Christi, ' Collaboration retreats ' Parish social ' ministry NETWORK, Bread with other ' Just Faith for the World, etc. ministries Vocations Report OFFICE OF VOCATIONS DIOCESE OF DAVENPORT DRAFT COPY #1 Plan for Vocations in the Diocese of Davenport, Iowa February 14,2005

"The harvest is plenty. The laborers are few. Pray, therefore, the Lord send workers into harvest." Luke 10:2

MISSION STATEMENT The Office of Vocations of the Diocese of Davenport purpose is two-fold: 1) to provide ongoing vocation awareness education throughout the Diocese with a special emphasis on ordained ministry and consecrated life; and 2) to serve Christ's people by inviting, preparing, and supporting qualified and accepted candidates for ministerial priesthood.

INTRODUCTION Every individual who has been baptized in Christ Jesus has received a vocation by which they are invited and challenged to put their lives in service of the whole body of Christ, the Church. At the heart of all vocations, whether it be marriage, priesthood, religious life or generous single life, is a call to give one's life in sacrificial love modeling after our Lord Jesus Christ. Living one's particular vocation is at the heart of discipleship.

FOSTERING VOCATIONS TO PRIESTHOOD AND RELIGIOUS LIFE Living one's vocation comes out of our own acceptance of Christ's call to holiness. Accepting our individual call to holiness should naturally leads us to a life of evangelization, sharing the "good news" about our vocations to marriage, priesthood, religious life, or generous single life. So often we speak of vocation in such a narrow view pertaining specifically to priesthood and religious life. Though these two particular vocations are very important in the life of the Church, they cannot be deemed as more important than a vocation of marriage or generous single life. All four types of vocations are important and necessary for the life of the Church and are meant to be a public witness of Christ's sacrificial love.

It will be more difficult to foster vocations to priesthood and religious life if the people of God do not see the whole of our lives within the context of "being sent" into the world as disciples and how that is to be lived out in their particular vocation.

The strength of family life depends upon living out a true vocation of marriage. It is within the context of a strong faith filled family where vocations to priesthood and religious life are nurtured. If families are not living their lives in the context of God's /- desire for them instead of what "I want out of life", it will be difficult to create a vocation culture within the family, the place where a vocation culture begins.

As the Office of Vocations in Diocese of Davenport looks toward the future, the hopes and desires are that a vocation culture can be created in the diocese that truly raises vocation awareness and is inviting to young people, encouraging them to reflect upon God's call in their lives. Vocation work is the responsibility of all the baptized. It comes out of our baptismal call. Evangelizing means sharing our faith by word and example and what it has meant to answer God's call in our own lives. The following are key components in promoting vocations and raising awareness about vocations to priesthood and religious life in our Diocese. 1. Prayer Prayer is at the heart of our relationship with God and our universal call to holiness. In prayer, we are drawn into the heart of God's mercy and love. It is there that we begin to hear God's voice calling us to one of the four specific vocations. Communal prayer is important in the work of vocations. The only command that Jesus gave us regarding vocations is "The harvest is plenty. The laborers arefew. Prav, therefore, the Lord send workers into harvest. " (LIC 10:2) Our collective prayer will bear fruit for our Diocese. 2. Invitation Communities who invite and encourage young people to reflect upon God's call in their lives, will be planting seeds that will bear fruit for God's kingdom regardless of the vocation they discover for themselves. They will see their lives in the context of the whole Body of Christ. 3. Vocation Culture in the Diocese In order to create a vocation culture in the Diocese of Davenport, the following must take place: a. Parish-wide Vocation Awareness Program The pastor, parish staff, pastoral council, and other leaders or groups commit to a parish-wide vocation awareness program that is reflected in the parish mission statement and long-range plan of the parish.

b. Parish Vocation Committee Each parish or cluster of parishes establishes a committee to direct and monitor a vocation awareness program that has these four essential ingredients to fostering Church vocations in a parish: Prayer, Awareness, Invitation, and Affirmation. [See addendum #1]

c. On-going Vocation Activities in Every Parish It is through ongoing vocation activities and education that will raise awareness regarding all vocations, but especially vocations to priesthood and religious life. There is a great need to incorporate vocation education into the curriculum in our schools and religious education programs. [See addendum #2] Establishing Diocesan Wide Opportunities for Vocation Discernment Discernment opportunities for various age groups of men and women are essential to providing an environment for discovering a call to priesthood and religious life. [See addendum #3]

Creating a Vocation Awareness throughout the Diocese Various forms of media, print material, and Diocesan vocation activities will assist in raising awareness about vocations to priesthood in the Diocese of Davenport. [See addendum #4]

ADDENDUM #I

PARISH VOCATION COMMITTEE

Some of the strategies that could be implemented through a Vocations Committee could be the following:

PRAYER AWARENESS AFFIRMATION INVITATION

Monthly Sunday Bulletin Inserts Altar Server recognition "A Priest from Eucharistic Distributions of materials Support of Priests, religious, Parish Adoration from the Office of Every deacons, etc. through Encourage the I Vocation Angel Vocations, NCCV, appreciation events, golf, identification and Program NCDVD, etc. social, cultural outings, etc. invitation of a Chalice Program Vocation board in the Communication with candidate. 3 1 Club vestibule of the church for seminarians: cards, letters, etc. Affirm the gifts Vocation Prayer notices, events, ordinations As a parish, adopt a and talents in the Cards for the Sick Encouragement of current seminarian. youth of the & Shut-ins discernment programs parish. Bix 7 Run for Support of the Office for Vocations Vocations' programs: 7- Eleven Ministry Day, etc. Create a parish website with a link to the Vocations page. Vocation events at school; careerlvocation day, special Mass, events /- 8 ADDENDUM #2 ON-GOING VOCATION ACTIVITIES IN EVERY PARISH

See ADDENDUM #1

Additional Activities:

Have the Vocation Director come to your parish to speak about vocations to priesthood and religious life. Celebrate National Vocations Awareness Week in every parish Celebrate World Day of Prayer for Vocations in every parish Enlist the help of the Knights of Columbus Vocations Committee to assist in promoting vocations to priesthood and religious life. Use the Prayers of the Faithful as a way of raising awareness and praying for vocations. Incorporate vocation education into the curriculum in our schools and religious education programs. Celebrate a Mass for vocations in your parish.

ADDENDUM #3 ESTABLISHING DIOCESAN-WIDE OPPORTUNITIES FOR VOCATION DISCERNMENT Project Andrew Dinners Project Miryam Dinners Life Awareness Retreat (18 - 45 year olds) Summer Vocations Retreat for High School boys Summer Vocations Retreat for Junior High boys Priesthood Discernment Group (1 8 - 45 year olds) St. John Vianney Society (Discernment Group for High School boys) Weekend visit to college seminary Bishop's Retreat - Annual Retreat on Priesthood for High School boys Update Vocations Website ,' ADDENDUM #4

CREATING A VOCATION AWARENESS THROUGHOUT THE DIOCESE

Updated and constantly current, comprehensive Vocations Website Monthly article on vocations in Catholic Messenger Develop print material on vocations Use of all forms of media, i.e., newspaper, billboards, radio, and television Create a diocesan video on vocations Create an interactive CD-ROM on vocations for distribution and Preaching about vocations in parishes throughout the diocese Plan a sporting event, i.e. basketball game, priests of diocese & seminarians vs. high school students Use of current seminarians when available Celebrate a Diocesan Mass for Vocations

Living the Faith Task Force Executive Summary

The Living the Faith (LTF) Task Force was charged with the responsibility to develop a structural plan for each deanery visioning less priests in parishes and other ministries. Complementary duties were to visualize the role of Deacons and Parish Life Administrators in single and clustered parishes, the need for increased evangelization and stewardship over the next ten years, ministry to Hispanics and Asians in the Diocese, and finally the efforts to increase vocations

Composed of lay persons from each deanery plus representatives of the selected special ministries in the Diocese, the LTF Task Force, met nine times over the 14 month period. In addition to discussing and determining a format for responding to the charge given by the Deans and Consultors, the individual deanery representatives met with priests and parish council chairpersons to explain the approach to this assignment and to elicit their input. In some cases, deanery-wide meetings were held and in others, the deanery representative met with individual parish councils. Additionally, the Deans and Consulters of the diocese were kept advised on the progress of the committee and a preliminary report was delivered at the diocesan- wide Convocation in October of 2004. The Catholic Messenger covered the meetings of two deaneries and communicated their preliminary plans to the people of the diocese.

Assuming that the priest shortage in the Diocese will be dramatic by the year 201 5, that there will be one ordination per year, and that every effort will be made to keep all viable parishes open, the Task Force considered several factors. A key variable was the workload of the priest. Consistent with the Diocesan Priest Wellness Document, the task force attempted to insure that each priest would celebrate no more than three Masses each weekend, with a goal of not more than fifteen weddings and twenty hnerals per year. Priests would have three weekends off a year. Also taken into consideration was the seating capacity and proximity of parishes.

The LTF Task Force overwhelmingly recommends a plan which recognizes a 25% reduction in parish priests in the next ten years and permits all viable parishes to remain open. The plan is built on two factors: 1.) the use of Sunday Celebrations in the Absence of a Priest (SCAP) on Sundays in parishes where there is no possibility of a Sacramental Priest, and 2.) in parishes where there would be no pastor in residence, the parish would hire and train a Pastoral Life Administrator (PLA) or a Pastoral Administrator and a Finance Administrator who would undertake the pastoral and financial responsibilities of the parish (or cluster of parishes) under the guidance of a Canonical Pastor. The specific plan for each parish in each deanery is included in the Part One of this report. Other scenarios which would result if Sunday Celebrations in the Absence of a Priest are not permitted are included in the exhibit section of this report. Such scenarios would result in the closing of certain parishes. NOTE: The Living the Faith Task Force does not recommend the implementation of these scenarios. It is our conviction (as stated in the viability document) that "Availability of clergy should not be the determining factor to close parishes. The determining factor should be viability." ALSO NOTE: Sunday Celebrations in the Absence of a Priest are officially approved on a regularly/occasionally scheduled basis by the Vatican as well as by the United States Conference of Catholic Bishops. The viability of the parishes in the diocese was also considered. If a parish does not have the human and financial resources to provide for (or share) a PLA as well as to engage in the six ministries of parish life as mandated by the Diocese, it is anticipated that such a parish will recognize that it is not viable parish and will approach the Bishop asking that the parish be closed. If such a decision is made, it is recommended that the Bishop will accept the decision and assist the parishioners in moving to another parish which will openly accept and welcome them. It is also suggested that the Bishop will conduct a formal ceremony acknowledging the closing of the parish and the grieving that parishioners undoubtedly experience. This committee unanimously recommends that the Bishop establish "transition teams" to support parishes before, during, and after such changes as merging, clustering, or closing. To assist the parish council and the deanery in determining the viability of each parish, a viability instrument was prepared and unanimously confirmed by the Task Force. This instrument is to be mailed to all parishes in the diocese as they assess their parish viability. The viability instrument is located in the exhibit section of this report.

Part Two of this report contains the background information, plans and actions steps of the special ministries represented on the Task Force as they envision the Davenport Diocese in the year 20 15. Because of the primary charge to develop a structural plan to handle the shortage of priest anticipated over the next ten years, the Task Force was not able to go into depth on each of the specialized ministries over the next ten years. The reports herein highlight issues for present and fbture consideration.

The Deacons' report highlights the number of deacons currently serving in the Diocese and the number forecasted to be available by the year 201 5. In addition, recommendations regarding the selection of candidates for deacon formation between now and 20 15 are outlined. It is recommended that those preparing for the diaconate complete the basic two-year MFP (ministry formation program) offered in the Diocese of Davenport. It is suggested that the Parish Life Administrator curriculum be included in the formation for deacons.

The Parish Life Administrator's role in the parishes that will not have a resident Pastor will be vital for the viability of the parish. Currently, names of potential PLA or PA and FA candidates are being surfaced throughout the Diocese. A list of the names of, individuals who are willing to enter the training program for this assignment are included in the exhibit section of this report. The diocesan lay ministry training personnel are currently and will in the future conduct programs across the diocese to prepare deacons1 lay persons for this important role in the life of the parish. Bishops who appoint lay persons to lead parishes in their dioceses recognize "that the Spirit is working in the church to call and equip laymen and laywomen for pastoral leadership and they are utilizing this gift." (Priestless Parishes by Virginia Stillwell, page 26.) It is noteworthy that all parishes in the Diocese were asked these three questions: I .) Does your parish desire to remain open? 2.) Is your parish viable? 3.) Will your parish forward the names of individuals who are willing to be trained as PLAs or PAS and FAs? A brief review on the status of ministry to the Asian and Hispanic Catholics in the Diocese is also included in Part Two of this report. Asian ministry, where growth over the next ten years is expected to be modest, is and will be centralized in the Davenport and Iowa City areas. The Hispanic growth in the state of Iowa and in the Diocese is expected to be significant and widely disbursed. Bilingual ministries and services will likely be needed in all deaneries.

Of special concern in a period of priest reduction is the evangelization, stewardship and social action roles of the Davenport Diocese. Included in the Task Force meetings were discussions on the vitality of these three endeavors during this period of change. While specific plans for each parish were not identified, a diocesan-wide strategy was outlined.

Materials on stewardship and social action are included as well in this report.

As indicated earlier, the ordination of one priest per year over the next ten years is fundamental to this recommended structural plan. Thus the need to increase vocations in the Diocese is paramount. The diocesan Director of Vocations has developed a plan for the increase of vocations. The key components of the plan are three: prayer, invitation and changing the vocation culture in the Diocese. This focus will hopefully be addressed in Parish Vocations Committee through four phases: prayer, awareness, affirmation, and invitation. Details on the steps in these strategies are found in this report.

In conclusion, the LTF Task Force recommends the following: That the proposed pastoral plan to address the priest shortage over the next 10 years be forwarded to the newly named Bishop. That the Priest Personnel Board begins immediately to review this plan in their deliberations on priest relocations. That the Parish Life Administrator or Pastoral Administrator and Finance Administrator program be formally endorsed by the Diocese and that resources be provided for the education and training of ministers to assume this vital role(s). That parish priests have meetings to discuss the effective usage of PLAs and deacons within the Diocese. That every effort be taken to determine the current viability of all parishes within the Diocese and that guidance be given to parishes that may be required to admit that they are not viable according the diocesan viability instrument. That "transition teams" be trained in the diocese to assist parishes before, during, and after they merge, cluster, or close. It is further recommended that members of these transition teams be trained and proficient in the following skills: organizational change. facilitation, pastoral perspectives. and awareness of possible models of pastoral leadership that are in agreement with canon law. That collaborative efforts among parishes be strengthened within each deanery, A deanery-widc council will include the following members from each parish: pastor, deacons, parish staff, representatives from each parish's pastoral council committees: faith formation, finance, family life. liturgy, social action, and church life. 'This council should meet 2-4 times annually with a report sent to the bishop. 8. That the status of the LTF Task Force recommendation be periodically updated and communicated to all the parish councils in the Diocese. 9. That the number of priests available for parish work be constantly observed so that appropriate action steps may be taken if the assumptions underlying the recommendations of this Task Force change over time (ie. the number of ordinations per year, unexpected priest resignations, etc.). 10. That a status report on the work of specialized ministries be requested by the Diocese on a yearly basis: Asian ministry, Hispanics ministry, Deacons, Vocations, Parish Life Administrator training, Stewardship, Social Action, and Evangelization.

We offer tltb report and reconznzerzdations irt prajter..

Lord, Help us to become faith communities that Live our faith, Pass on our faith, And Celebrate our fc-rith. May we truly be signs of your love Atzd maj, (111 that we do bring hope.

THE MINISTRY FORMA TION PROGRAMS DIOCESE OF DA VENPORT

Organizational Chart

Basic Ministry Formation (2 yr) J+ 1 4 4 Catechetical Leader Liturgical Leader Diaconate Catechetical Leader (1 yr) (1 yr) (3 yr) (1 yr) 1 JI Liturgical Leader Pastoral Associate (1 yr) (1 yr) 1 Pastoral Associate ( 1 YO

MINISTRY:

Basic Pastoral Ministry Complete the two-year basic Ministry Formation Catechetical Leader Complete two-year basic MFP & Catechetical Leader Liturgical Leader Complete two-year basic MFP & Liturgical Leader Diaconate Complete two-year basic MFP & Diaconate Pastoral Associate Complete two-year basic MFP & Catechetical Leader & Liturgical Leader & Pastoral Associate -or Complete two-year basic MFP, Diaconate, & Pastoral Associate (this requires a review of credentials)

Ministry Formation done in another diocese? Ministry Formation completed in a degree program from a college or university? Credentials must be reviewed to determine status in our programs. Individual cases are reviewed by the Ministry Formation Advisory Board or Deacon Admissions Committee.

Coordinator-Lay Ministry Formation: IlaMae Hanisch Administrative Assistant: Barbara Butterworth Director-Diaconate: Rev Mr Robert C. McCoy July, 2002 Revised, 512004 Diocese of Davenport Ministry Formation Program Basic (two-year)

One Program With Three Processes

MFP-ICN/Small Group MFP-ParishISmall Group MFP-IndividuaVSmall Group Our Purpose Remains the Same: This 2-year program will introduce participants to ministry in the church and help them prepare for a variety of leadership positions emerging in the church. Baptism into Christ obliges us to share in Christ's ministry. The Diocese of Davenport in the documents from Synod V stated among its goals the following, "that the church of Davenport recognize, @rm and enable not only ordained ministry, but the baptismal commission of all its members... that formation and education be oflered with even greater energy, so that the Christianfaithful may more effectively take their rightfiulplace andfuwl their baptismal obligations in the church and sociep, living the Gospel to bring true justice and peace to the world ". The program and all three processes meet the standards and competency-based goals for parish ministry as established by the NALM (National Association for Lay Ministry), the NCCL (National Conference for Catechetical Leadership) and the NFCYC (National Federation for Catholic Youth Ministry) established in 2003.

Goals & Objectives Remain the Same: The first goal of the program is to assist in the personal formation of the adult Catholic in her or his relationship with Christ. The objectives to meet this goal include opportunities for personal and communal worship, prayer experiences and retreats, and community building. The second goal of the program is to develop deeply spiritual, professional and competent ministers. The objectives to meet this goal include a stimulating and challenging academic curriculum, competency-based learning goals, and strong ministerial skills development. All of this is grounded in Scripture, Church Tradition, and within the context of a theologically sound program

Now You Can Choose the Process:

MFP-ICNISmall Group MFP-ParishlSmall Group MPP-IndividuallSmall Group

January, 2004 MFP-ICN The program consists of professionally taught modules (8 per year) offered over the ICN (Iowa Communications Network) along with small group learning sessions. Each module meets two Saturdays per month &om 9 a.m. to 4 p.m. (Fee per person is $100/yr) MFP-ParishISmall Group The program consists of professionally taught modules (8 per year) using the video tapes &om the MFP- ICN process along with small group learning sessions. Each parish determines their schedule upon approval of the diocesan coordinator of Ministry Formation. A diocesan-approved facilitator will lead each parish process. (Fee per person is $1OO/yr) MFP-IndividuaVSmall Group The program consists of professionally taught modules (8 per year) using video tapes fiom the MFP-ICN process. Individuals view the video tapes and write a reflection paper for each module. They meet to do the small group process once a month per module with a diocesan approved facilitator. (Fee per person is $1Wyr) Requirements for Admission Remain the Same: Completed application form. Registration fee has been paid. Letter of recommendation from pastor or dean. Applicant is a person of maturity, sensitive to the needs of others, and willing to work with others. Applicantsmust bepracticing Catholics. Requirements for GraduationlCertification Participant has attended all modules required in the 2-year program. (see guidelines for attendance and make-up) Participant has completed all assignments in the program. Participants in the MFP-Individual process must have completed all required reflection papers, after viewing video tapes and the assigned reading material. Participant has completed their supervised field experience. Participant has completed the Myers-Briggs Inventory. Participant has completed all of the self-evaluations (one for every module). Participant has completed the Discipleship Profile. Participant has attended the Diocesan training regarding sexual misconduct and has completed the acknowledgement and consent forms. Participant has completed a Personal Interview with the program coordinator.

For more information contact: IlaMae Hanisch, Lay Ministry Formation Coordinator 641-791-3435 hanisch@,daven~ortdiocese.org

For registration contact: Barbara Butterworth, administrative assistant 563-324-1912 ext. 265 butterworthbO,daven~ortdiocese.org

MFP Adaptations January, 2004 Basic Two Year Catechetical Leader Liturgical Leader Pastoral Associate/ Pastoral Ministry Parish Life Minister Catechesis (1 session) The Liturgical Assembly YEAR I Catechetical Minister (1 session) RetreatiDiscernment & Baptism (2 sessions) (1 session) Art and Environment Assessments (1 session) 4nointing & Reconciliation Just ice/Service/Catho lic (1 session) Ministry through Cornmunit)! (1 session each) Social Teaching (1 session) Sacred Music (1 session) Building & Leadership Eucharist (2 sessions) CiviVCanon Law-Catechetics Catechumenate (1 session) Development (1 session &: Zonfirmation (2 sessions) (1 session) Liturgy of the Hours mentorship) Matrimony & Holy Orders Pastoral Praxis (1 session) (1 session) Ministry through Worship (1 session each) Program Development Leader of Prayer (1 session) & Spirituality (I session & Catholicism (2 sessions) (1 session) Homiletics (1 session) mentorship) MinistryIMinistries (2 sessions) Leadership (1 session) Sunday Celebrations in the (includes 1 day retreat) Ministry through Pastoral PersonalE'astoral Themes for Professional Practice Absence of a Priest Care & Service ( 1 session Ministry (2 sessions) (1 session) (1 session) & mentorship) Supervised Field Experience Youth Ministry (1 session) Practicum (2 sessions) Ministry through Education Retreat (1 day) Liturgical Ministries & Formation (1 session & YEAR I1 (1 session) mentorship) Justice & Stewardship Themes (proposed revision 2004) Ministry through Administra- for Ministry (1 session) tion (1 session & mentor- Moral Themes for Ministry ship) (1 session) Ministry through Ecclesial Theological Themes for Documents, Trends, and Ministry (2 sessions) Scriptural Themes, Old Structures (1 session & Testament (2 sessions) mentorship) Scriptural Themes, New RetreatIEvaluat ions ( 1 Testament (2 sessions) session) Liturgical Themes for Ministry Internship (6 months of 10 (2 sessions) hours per month min.) LegalICanonical Themes for Ministry (2 sessions) Catechetical Themes for Ministry (1 session) Spiritual Themes for Ministry (2 sessions) Retreat (1 session) Diocese of Davenport May, 2004 Role Descriptions Canonical Pastor Sacramental Priest Parish Life Administrator (or Pastoral Administrator and Finance Administrator) Diocese of Davenport Role Description

CANONICAL PASTOR

A Canonical Pastor is appointed by the Bishop of the Diocese to oversee the pastoral life and financial administration of a parish or cluster of parishes where there is not a resident Pastor. Cf. Canon 517.2.'

The Canonical Pastor works in close collaboration with the Parish Life Administrator (or the Pastoral Administrator and the Finance Administrator) of the parish or cluster of parishes to which he is assigned.

The Canonical Pastor (along with the two Lay Directors) signs all legal documents and corporate resolutions.

A Canonical Pastor may also be appointed by the Bishop as the Sacramental Priest of a parish or cluster of where there is not a resident Pastor. Cf. The Role Description for a Sacramental Priest of the Diocese of Davenport. Diocese of Davenport Role Description SACRAMENTAL PRIEST

A Sacramental Priest is appointed by the Bishop of the Diocese to provide sacramental ministry in a parish or cluster of parishes where there is not a resident Pastor.

The Sacramental Priest works in close collaboration with the Parish Life Administrator (or the Pastoral Administrator) of the parish or cluster of parishes to which he is assigned.

Weekly meetings with the Parish Life Administrator (or the Pastoral Administrator) are recommended to determine the schedule of sacramental services and to discuss any and all matters relating to the sacramental life of the parish(es).

A Sacramental Priest may also be appointed by the Bishop as the Canonical Pastor of a parish or cluster of parishes where there is not a resident Pastor. Cf. The Role Description for a Canonical Pastor of the Diocese of Davenport. SPECIFIC RESPONSIBILITIES OF A SACRAMENTAL PRIEST

A Sacramental Priest: 1.) preaches and presides at the celebration of parish Masses on a regular (or rotating) basis;

2.) provides opportunities for the Sacrament of Penance on a regular basis;

3.) celebrates the Sacrament of Baptism for infants and adults;

4.) assists in the preparation of children and youth for the sacraments of Penance, Eucharist, and Confirmation;

5.) assists in the ministry of marriage preparation, especially in the area of liturgy planning;

6.) witnesses the Sacrament of Matrimony;

7.) assists in the RCIAIRCIC process and other faith formation opportunities;

8.) offers spiritual direction and counseling to the extent that he is qualified;

9.) helps with the training and formation of liturgical ministers;

10.) works collaboratively with others in liturgy planning and preparation;

1 1.) participates with the Parish Life Administrator (or Pastoral Administrator) in ecumenical services/activities;

12.) visits and anoints the sick and homebound;

13.) cooperates with the Parish Life Administrator (or Pastoral Administrator) in planning funeral Masses (with grieving families) and in conducting wakes and burials;

14.) preaches and presides at funeral Masses;

15.) responds to invitations and opportunities to relate with parishioners in a pastoral way;

16.) prays for and with the people of the parishtes) where he serves.

Generally, the priest celebrates three Masses each weekend and one Mass each weekday. He is entitled to three weekends away from the parish(es) each year and one free day each week. Cf. The Wellness Document of the Diocese of Davenport.

The Sacramental Priest is paid by the parish(es) to which he is assigned according to diocesan norms. Diocese of Davenport Role Description PARISH LIFE ADMINISTRATOR

The Parish Life Administrator may be a deacon, a religious, or a lay person called forth from the community to oversee and administer the general operation of the parish in all areas, except those reserved to the priest or deacon (if the administrator is a lay person). This person, following a period of approved formation, will be appointed by the Bishop of the Diocese to serve as Parish Life Administrator in a particular parish or cluster of parishes. Cf. Canon 5 17.2.

The primary function of the Parish Life Administrator is to provide spiritual, pastoral, and administrative leadership and service to the parishioners.

The Parish Life Administrator works in close relationship with the Canonical Pastor and Sacramental Priest and other Parish Life Administrators if several parishes are in a cluster.

The Parish Life Administrator serves as a leader of the parish staff and works in cooperation with the Pastoral Council and its ministry areas/commissions, the Finance Council, the deanery, and applicable diocesan offices.

The Parish Life Administrator prays for, motivates, recruits, forms, enables, and affirms the people in their efforts.

The Parish Life Administrator is responsible and accountable to the Canonical Pastor and the Bishop in managing the pastoral and financial affairs of the parish.

NOTE: Specific responsibilities for the Parish Life Administrator include those listed for the Pastoral Administrator AND the Finance Administrator. Diocese of Davenport Role Description

PASTORAL ADMINISTRATOR

The Pastoral Administrator may be a deacon, a religious, or a lay person called forth from the community, to oversee all areas of pastoral ministry within the parish(es), except those reserved to the priest or deacon (if the administrator is a lay person). This person, following a period of approved formation, will be appointed by the Bishop of the Diocese to serve as Pastoral Administrator in a particular parish or cluster of parishes.

The primary function of the Pastoral Administrator is to provide spiritual and pastoral leadership, service, and care to the parishioners.

The Pastoral Administrator works in close collaboration with the Canonical Pastor, the Sacramental Priest, Finance Administrator, and other Parish Life Administrators (or Pastoral Administrators) if several parishes are in a cluster.

, The Pastoral Administrator serves as leader of the pastoral and office staff and i works in cooperation with Pastoral Council and its ministry areas/commissions, the deanery, and applicable diocesan offices.

The Pastoral Administrator prays for, motivates, recruits, forms, enables and affirms the people in their efforts.

The Pastoral Administrator is responsible and accountable to the Canonical Pastor and the Bishop in managing the pastoral affairs of the parish. SPECIFIC RESPONSIBILITES OF A PASTORAL ADMINISTRATOR

I. MINISTRY OR WORSHIP

A. LITURGY

I. Assist in planning weekly liturgies and preside at or provide leadership for Sunday Celebrations in the Absence of a Priest and weekday Word and Communion services outside of Mass. Prepare and give reflections, as needed. Cf. Canon 1248.2.

2. Oversee the recruitment, training, and scheduling of various liturgical ministers.

B. SACRAMENTS

1. Baptism

a. Oversee preparation classes for parents. b. Schedule celebrations for the Sacrament of Baptism. c. Assist in celebrations of the sacrament. d. Record information in the Baptismal Register.

2. Confirmation

a. Oversee sacramental preparation on the parish level (as well as in a parish school or religious education program). b. Schedule the date for Confirmation with the diocesan office. c. Obtain all necessary information (baptismal certificates, sponsors, etc.). d. Assist in the planning, preparation, and celebration of the Confirmation liturgy. e. Record information in the Confirmation Register after the sacrament has been celebrated and notify the church of Baptism or record in the local Baptismal Register the names of those who have been Confirmed.

3. Reconciliation

a. Oversee sacramental preparation on the parish level (as well as in a parish school or religious education program). Parental involvement is essential. b. Assist in the planning, preparation, and celebration of the sacrament, including the scheduling of confessors. 4. Eucharist

a. Oversee sacramental preparation on the parish level (as well as in a parish school or religious education program). Parental involvement is essential. b. Obtain baptismal verification. c. Assist in the planning, preparation, and celebration of the sacrament. d. Record information in the First Communion Register.

5. Marriage

Meet with couples to fill in marriage forms and administer the FOCCUS. Facilitate FOCCUS results with each couple. Set the wedding date. Assign a sponsor couple or arrange for an Engaged Encounter weekend. Set the rehearsal time. Apply for dispensation, if needed. Make sure all paper work is in order. Lead the rehearsal, if necessary. Assist at the wedding ceremony if requested by the priest, the couple, or the family. Record information in the Marriage Register and the Baptismal Register (or notify church(es) of Baptism, if Catholic). Make sure the marriage license is sent to the County Recorder's Office. Recruit and be responsible for the training and updating of sponsor couples. Assist with annulments and validations, as necessary.

6. Sacrament of the Sick

a. Assist in planning, preparation, and celebration of the Sacrament of the Sick on a regular basis within the parish community. b. Contact the Sacramental Priest for individual celebrations of the sacrament. c. Respond to emergency calls to pray with the sick (and their families) after contacting the Sacramental Priest if anointing is needed. a. Assist in the planning and preparation for wakes, funerals, and graveside services with the possibility of presiding at one or all of these services. b. Be present in some way at one or all of these services. c. Record information in parish sacramental records. d. Follow up with families following the death of a loved one.

11. MINISTRY OF THE WORD

A. Oversee the faith formation of children, youth, and adults in the parish.

B. Participate in Faith Formation opportunities.

C. Visit classes regularly, if applicable.

D. Oversee the RCIARCIC initiation process for adults and children in the parish and record all information.

E. Encourage and promote evangelization and stewardship.

F. Visit and participate in Catholic school events as often as possible, if applicable.

G. Participate in Vacation Bible School activities, etc., if applicable.

111. MINISTRY OF SERVICE

A. Welcome new members.

B. Attend social and other events sponsored by the parish.

C. Be a good listener. Offer spiritual direction and counseling to the extent possible. Make referrals as needed.

D. Recruit, screen, and motivate volunteers.

E. Visit hospitals, the homebound, and residents in assisted living and care center facilities on regular basis.

F. Follow up when people return home from hospitalization.

G. Coordinate ministry to the homebound.

H. Oversee andlor provide Word and Communion Services outside of Mass at Care Center facilities on a regular basis.

I. Support families when a family member is dying.

J. Cooperate with local ministerial and ecumenical groups. K. Promote social justice issues and concerns in collaboration with the parish ministry of social action.

L. Provide financial assistance from the parish to those who request help because of financial need or crisis.

IV. MINISTRY OF PASTORAL ADMINISTRATION

A. Provide leadership for the Parish Pastoral Council and its ministry areas.

B. Oversee the publication of the weekly bulletin (and occasional newsletters).

C. Make sure census information is current and updated.

D. Keep sacramental records and other necessary legal documents in a fireproof file or safe.

E. Order office and liturgical supplies as needed.

F. Oversee the parish calendar.

G. Oversee the compilation and sending of the Sacramental Records Report to the Diocese at the end of the calendar year.

H. Represent or promote representation from the parish at local, deanery, and diocesan functions.

V. MINISTRY OF PERSONNEL

A. Maintain job descriptions, participate in interviews, recommend for hire, and prepare contracts for hired staff.

B. Conduct performance reviews for hired personnel and key volunteers.

C. Implement the Diocesan Sexual Misconduct Policy and coordinate compliance with Safe Environment procedures.

VI. OTHER

A. Pray for members of the parish on a daily basis.

B. Take time for individual personal spiritual development, including an annual retreat.

C. Attend workshops and conferences as part of continuing education.

D. Read current journals, books, etc. pertaining to ministry and parish life. Diocese of Davenport Role Description FINANCE ADMINISTRATOR

The Finance Administrator may be a deacon, a religious, or a lay person called forth from the community, working to oversee all areas pertaining to the financial administration of the parish, except those reserved to the priest or deacon (if the administrator is a lay person). This person will be appointed by the Bishop of the Diocese to serve as Finance Administrator in a particular parish or cluster of parishes.

The primary function of the Finance Administrator is to ensure that the financial obligations and responsibilities of the parish(es) are hlfilIed.

The Finance Administrator works in close relationship with the Canonical Pastor and the Pastoral Administrator.

The Finance Administrator serves as leader of the maintenance staff and works in cooperation with the Parish Finance Council, the deanery, and applicable diocesan offices.

The Finance Administrator prays for, motivates, recruits, forms, enables, and affirms the people in their efforts.

The Finance Administrator is responsible and accountable to the Canonical Pastor and the Bishop of the Diocese in managing the financial affairs of the parish. SPECIFIC RESPONSIBILITIES OF A FINANCE ADMINISTRATOR

I. PARISH FINANCES

A. Order, number, and distribute, as applicable, yearly envelopes for parishioners' weekly use.

B. Oversee the collecting, counting, and depositing of weekly collections and other miscellaneous income.

C. Prepare a weekly financial report of the Sunday collection for the bulletin.

D. Record all donations received from parishioners (and others outside the parish).

E. Assign new parishioners envelopes and numbers, as needed.

F. Pay bills and code all checks. (It is recommended that two signatures be on each check.)

G. Keep the checking accounts balanced and reconciled on a monthly basis.

H. Oversee the Mass Stipend Account.

I. Promote stewardship at all levels within the parish.

J. Guide and/or collaborate with appropriate entities in parish hndraising activities and insure that extraordinary projects or capital campaigns are presented within the context of the Church's teaching and practices regarding stewardship.

K. Prepare and distribute the parish financial report to all parishioners at the end of the fiscal year.

L. Distribute the approved parish budget at the beginning of the fiscal year to all parish members.

M. Prepare individual parishioner donation reports at the end of the calendar year (for tax purposes) and distribute accordingly.

N. Send letters to all parishioners who contribute single gifts of $250 or more, as per the IRS requirements. 11. THE PARISH FINANCE COUNCIL

A. Attend all Finance Council meetings.

B. Prepare with Finance Council members the annual parish budget.

C. Attend (or delegate someone from the Finance Council to attend) all Parish Pastoral Council meetings.

D. Prepare and oversee (with the Finance Council) contracts for all salaried employees.

E. Collaborate with the Canonical Pastor in filling positions of membership on the Finance Council.

111. PARISH MINISTRY AREAS

A. Inform all ministry areas of their budget allowances.

B. Attend Buildings and Grounds Commission meetings.

IV. DIOCESAN REQUIREMENTS

A. Enter all parish checking account balances (receipts and disbursements) and saving account balances on the diocesan computer program and back up for the parish file.

B. Each month (or quarterly, if required by the diocesan office) send to the Diocese a report regarding all accounts within the Parish.

C. Record and forward in a timely manner all diocesan collections to the Diocese.

D. Prepare and submit to the Diocese the Year End Financial Report, signed by the Canonical Pastor and two Lay Directors.

E. Prepare and obtain signatures from the Canonical Pastor and two Lay Directors for all corporate resolutions in excess of $3,000.

F. Furnish the Diocese with an annual Workman's Compensation report, if applicable. v. THE ANNUAL DIOCESAN APPEAL

A. Announce the Annual Diocesan Appeal and encourage participation and financial support.

B. Oversee the management of the Annual Diocesan Appeal (reporting and sending money collected to the Diocese). VI. THE CATHOLIC MESSENGER

A. Promote subscriptions to The Catholic Messenger. B. Coordinate subscriptions and make payments to The Catholic Messenger.

VII. CEMETERY (if applicable)

A. Attend cemetery board meetings.

B. Oversee cemetery finances.

C. Prepare contracts for cemetery maintenance and disbursements.

D. Prepare the cemetery yearly financial report.

VIII. OTHER

A. Oversee all office equipment maintenance contracts, if applicable.

B. Oversee the parish financial outreach to those who need financial assistance.

C. Oversee property rental policies, including dates, distribution of keys, signed insurance papers, and rental fees, if applicable.

D. Collaborate with the Canonical Pastor in requesting the appointment of Lay Directors for two-year terms as required by the Diocese.

E. Prepare quarterly statements (Form 941) for paid employees and send to the IRS.

F. Prepare W-2 statements for all paid employees at the end of the calendar year.

G. Prepare tax statements for individuals (non-salaried employees) being paid in excess of $600 per year from parish funds.

H. Secure all legal documents in a locked, fireproof, file cabinet or fireproof safe.

I. Read magazines, journals, books, etc. pertaining to finance administration ministry and parish life.

J. Attend workshops, conferences, etc, as part of continuing education.

K. Pray for the members of the parish on a daily basis.

L. Take time for individual spiritual development, including an annual retreat. Sample Contract Sample Contract Parish Life Administrator Pastoral Administrator Finance Administrator

With this contract, the Diocese of Davenport, represented by the Bishop, enters into an agreement with to become of name Parish Life Administrator OR Pastoral Administrator Finance Administrator ,in with the title, parish/es city authority, duties, and responsibilities as outlined in the letter of appointment and the document entitled . This appointment is Role Description of Parish Life Administrator Role Description of Pastoral Administrator Role Description of Finance Administrator effective and will continue until unless a decision is made to date date terminate the contract by the Bishop of Davenport or the Administrator.

The shall be responsible to the Canonical Pastor and the Bishop of Davenport. This is a position. full time/ part time The salary shall be paid at the rate of per annum and paid in intervals. The parish/es will pay the employers' share of all applicable taxes. The parish/es will provide health insurance as part of the compensation package. The parish/es will pay toward retirement at the rate of five percent (5%) of the Administrator's salary. The annual sum will be Mileage shall be paid by the parish/es at the IRS approved rate for all business and professional miles. The parisNes shall pay continuing education costs proportionate to the annual allowance for a pastor. The shall receive paid vacation time (three weeks) and time off for a yearly retreat.

Parish Life Administrator Bishop of Davenport Pastoral Administrator Finance Administrator

date date Six Ministry Areas The Diocesan Church Six Areas of Ministry

Each viable faith community addresses six ministry areas as it lives out the fullness of our faith. These ministry areas include Church Life, Faith Formation, Family Life, Finance and Administration, Liturgy, and Social Action. These areas overlap and concerns such as stewardship, evangelization, budgeting, strategic plan~ngand issues relating to buildings and grounds do not fit neatly in one ministry area but are shared by all ministries and all members of the body. These six ministry areas exist at the parish, deanery and diocesan levels. Some of the structures at these levels are established by Canon Law or local requirements known as particular law established by a synod or at the direction of the Bishop, the Pastor of our local Diocesan Church. The principle of subsidiarity, that decisions are to be made at the most appropriate level, undergirds all our activities as Church. For example, a parish consideration of a building project requires adherence to Diocesan Buildings and Grounds Commission procedures, which will involve the deanery.

Structures

Parish

Four distinct entities should exist in the parish:

(1) The corporate board of each parish consists of the diocesan bishop, the vicar general, the pastor and two lay directors appointed by two of the following persons: the diocesan bishop, pastor and vicar general. The corporation is formed under civil law and is responsible for liabilities that may befall the parish corporation. (2) The parish finance council members are appointed by the pastor on the basis of their expertise and advise the - pastor in the administration and stewardship of parish finances, budget, parish facilities and long-range financial development. (3) The parish pastoral council is selected or elected to advise the pastor in pastoral issues and shares in the responsibilities of visioning, budgeting and strategic planning for the parish. (4) A board of education is recommended for advising the pastor in formulating policy in the area of faith formation or Total Catholic Education. Instead of a board of education there may be a faith formation committee for the parish.

The same person may hold positions on more than one of the above. In fact interlocking membership is encouraged to ensure communication, planning and the reality of one parish community. Whenever the parish community plans, all of these groups should participate.

Deanery

There are six deaneries in our Diocese and each has a deanery council with representatives of the clergy and laity from its parishes. Deanery councils address each of the six ministry areas as well. Deanery councils consider regional issues that transcend single parishes but do not impact the Diocesan Church. A primary purpose of the deanery council is planning and communication. Deanery councils are advisory to the deans much as the four councils and boards outlined above are advisory to the pastor.

Diocese

The diocese is the local Church of Christ entrusted to a bishop, who serves as a successor of the apostles and a sign of communion with all other local churches and with the successor of Peter, the Pope. In each diocese, through the ministry of the bishop, "Christ is present through whose power and influence the One, Holy, Catholic and Apostolic Church is constituted." (LG #26) A wide variety of offices and structures exist to assist the bishop in his minishy of service and unity to our local Church, the Diocese of Davenport. Membership

While membership on each of the above is determined by separate governing law or constitutions, finance council membership must adhere as well to Canon Law and particular law of the Diocese and is discussed in more detail under the Ministry of Finance and Administration section. However, there are some overriding criteria for membership on all of the above. Members should: Be committed to developing stronger bonds within and among the parish, deanery and diocese, and to making Jesus Christ the center of all activities within the faith community. Include the pastor (or his designee) and other clergy, along with professional staff who share in the pastoral leadership of each parish. Include a diverse group of lay leaders who have a passion for the particular ministry and the Church as a whole. Be committed to the full expression of the life of the Church. Be willing to work to create a vision congruent with that of the Bishop for this ministry area. Be able to work effectively with others in achieving consensus in decisions for the good of the entire faith community. Maintain high levels of integrity and confidentiality, support the parish, deanery and diocesan philosophy and mission, and be willing to attend and prepare for meetings.

The Six Ministry Areas and Their Responsibilities

The following are descriptions of the six ministry areas to assist in establishing structure and strategic planning. While these sections may have been written in light of parishes, the same philosophy applies to deaneries and the diocese.

Ministry of Church Life

(In collaboration with the other five Ministry Areas: Faith Formation, Family Life, Finance and Administration, Liturgy and Social Action)

The parish offersan outstanding example of community apostolate,for it gathers into a unity all the human diversities that are found there and herbthem into the universality oJthe Church. Decree on the Apostolate ofthe Laity Second Vatican Council, 1965

The Ministry of Church Life is focused on the communion of all persons in the parish and the relationship of that parish to the community in which it lives. One of the insights of the Second Vatican Council was that all the baptized members of the Church share in the responsibility to build up the "Body of Christ, the People of God, and the Temple of the Holy Spirit."

The Constitution on the Church (LG #37) states, "A great many benefits are to be hoped for From this familiar dialogue between laity and their pastors [here "pastors" is referring to diocesan bishops]: in the laity, a strengthened sense of personal responsibility, a renewed enthusiasm, a more ready application of their talents ...In this way, the whole Church, strengthened by each one of its members, can more effectively fulfill its mission for the life of the world."

Canon Law describes a parish as "a certain community of the Christian faithful stably constituted in a particular church (diocese) whose pastoral care is entrusted to a priest as its proper pastor under the authority of the diocesan bishop" (Canon 515). The Ministry of Church Life serves the overall health of that community. ensuring that all members of the community are drawn into its life and activities. The Ministry of Church Life recognizes and affirms the diversity of all members of the community and seeks creative ways to embrace them all.

The Ministry of Church Life not only serves the internal communion of the Church, but serves as a catalyst for outreach to those who are unchurched, alienated from the church, or marginalized in society. Its goal is to reach out and welcome those who have been estranged. The Ministry of Church Life also takes the lead in finding ways to enhance ecumenical and interfaith activities in the larger community.

The overall purpose of a parish's Ministry of Church Life is to develop stronger bonds within the parish, deanery and diocese.

RESPONSIBILITIES To welcome all into the faith community with warm hospitality. To reach out to and welcome the unchurched and those alienated from the Church. To develop, plan and evaluate parish programs that will enable the entire parish to grow into a true spiritual home for its parishioners. To analyze the communal needs of the parish community and to identify areas in need of development. To incorporate (to embody) and then to celebrate the diversity of peoples in the communal life of the parish (e.g., ethnic groups, age groups, the homebound, people with disabilities) To create opportunities to expand all ministries to more freely involve the diversity of the parish, reaching out in a particular way to any marginalized groups. To ensure good communications among all groups in the parish, deanery, and diocese, and to provide effective publicity for events. To initiate and support the growth of mutual understanding and common action among different faiths (ecumenism). To prepare a budget for the community-building needs of the parish. To encourage ever-increasing levels of participation in the life of the parish, deanery and diocese.

You cannotpray at home as at church, where there is a great multitude, where exclamations are cried out to God as from one great heart, and where there is something more: the union ofminds, the accord of souls, the bond of charity, the prayers of thepriests.

St. John Chrysostom

SUGGESTED ACTIVITIES Create opportunities to expand all areas of ministry to more freely involve the diversity of the parish, reaching out in a particular way to any marginalized groups. Encourage and develop small group communities within the parish. Prepare various means of communication for parishioners: welcoming booklets and video, newsletters, annual report on parish activities, parish membership directow, parish book of available ministries. Conduct surveys to obtain views of parishioners on various aspects of parish life. Provide assistance in conducting parish census. With approval of pastor, provide information on parish activities to the news media. Design and provide a variety of parish social events to enhance the bond of unity. Design and implement programs that reach out to those who are not attending church or who feel abandoned by the Church. Coordinate with other ministry areas joint religious services, inter-faith study groups and other common programs to address social justice needs in the community with other churches and synagogues in the area.

SUPPORT FOR THE MINISTRY Diocesan Office of Pastoral Services Contacf: Diocesan Staff at 563-324-191 1 or Rev. Drake Shafer through his administrative assistant Ruthann Castro on ext. 225 or Castro~daven~ortdiocese.org. The International Catholic Stewardship Council Contact: 202-289-1093, 1275 K. Street NW, Suite 980, Washington, DC 20005-4006 www.catholicstewardship.org

The laity will continuously cultivale the "Jeelingfor the diocese, " of which the parish is a kind of living cell; they will be always ready on the invitation of their bishop to make their own contribution to diocesan undertakings. Indeed, they will not confine their cooperation within the limits of the parish or diocese, but will endeavor, in response to the needs ofthe towns and rural districts, to extend it to interparochial, interdiocesan, national and international spheres. lXis widening of horizons is all the more necessary in the present situation, in which the increasing frequency ofpopulation shifis, the development of active solidarity and the ease of communications no longer allow any one part of sociely to live in isolation. Decree on the A~ostolateofthe Laity Second Vatican Council, 1965

Ministry of Faith Formation (Board of Education)

(In collaboration with the other five Ministry Areas: Church Life, Family Life, Finance and Administration, Liturgy and Social Action)

"T%eparish is, without doubt, the most important lorn in which the Christian community

isformed and expressed... (It is] the prime mover andpre-eminent placefor catechesis. " General Directory for Catechesis Congregation for the Clergy, 1997

During the last twenty years parish religious education has broadened and deepened into a more comprehensive ministry, which encompasses the ongoing process of faith formation. This change in terms reflects the growing understanding that following Christ, being a disciple, is a lifelong challenge, an ongoing process of conversion, not only involving the mind, but the whole person.

The ultimate objective of faith formation is discipleship. The parish facilitates the work of the Spirit by helping the individual hear and respond to God's loving call to a personal relationship, lived out in a faith community that witnesses to all in words and actions the Good News that is Jesus Christ.

Faith formation describes the process of discovering, unwrapping, examining, and appreciating God's gift. While the process is described as sequential, we must also remember it is overlapping, ongoing, and life long. Appreciating faith leads to deeper discovery, which leads to more unwrapping, more examination, and so on.

Evangelization means creating an atmosphere of trust and welcome where people feel comfortable enough to unwrap themselves, recognize their own goodness, and come to know others who are living the Christian life. It means building relationships. Evangelization is also sharing faith and witnessing within those relationships. It is proclaiming, not explaining, the Good News. Finally, evangelization leads to a more formal catechesis, teaching the faith including Scripture and Catholic Doctrine. It is important to remember, however, that if evangelization has not taken place then this religious education can become simply academic.

If we hope. to offer effective catechesis, we must begin by making sure we are a welcoming community that provides space and opportunities for people, young and old, to come together to discover, unwrap, explore and appreciate the great gift of faith God has provided. The General Directory for Catechesis (GDC) tells us that faith formation is a gradual activity, and suggests the catechumenate process as our primary model of catechesis. (GDC #88-91)

Catechesis places a strong emphasis on basic Catholic literacy. It is rooted in the Catechism o/ the Catholic Church, (CCC) an important resource for parish leaders. Its "four-part structure develops the essential aspects of the faith" (GDC #122): belief in a Triune God and the plan of salvation; sanctification in the sacramental life; loving God with all one's heart and one's neighbor as oneself; prayer while waiting for the coming of the kingdom and meeting God face to face.

Ultimately, we are each responsible for our own life of faith. God invites us into a personal relationship of love, but it is up to us to respond. When we say, 'Yes" we begin a journey of faith that lasts a lifetime. We are not, however, alone on the journey. We discover the path and walk the road in communion with others. The Church, which continues the mission of Jesus, lights the way. Through its ministry of catechesis, the parish helps people's faith to become "living, conscious and active" (NCD #32). The parish itself serves as catechist, offering a living witness of the Good News through its liturgy, its communal life, and its service to others.

RESPONSLBILITIES To analyze the needs of the parish community and to identify areas in need of development in this ministry area. To set goals and objectives for the development of a strategic plan congruent with total parish planning. To develop, plan and evaluate parish programs, staff and administrators that will enable the entire parish to grow in its faith life. To develop, formulate and promulgate appropriate policies. To incorporate the diversity of peoples into the faith life of the pafish (e.g. ethnic groups, age groups, the homebound, people with disabilities, the marginalized) To ensure adult education as the axis of faith formation. To ensure good communications between and among all groups in the parish, deanery and diocese and provide effective publicity for events. To prepare a budget for total Catholic formation and education to meet the needs of the parish in conjunction with the Ministry of Finance and Administration. To encourage ever increasing level of participation in the life of the parish, deanery and diocese. To recommend appropriate changes to the educational space and grounds in order to facilitate the safety, upkeep, and enhance the learning environment. "Catechesis is nothing other than theprocess of transmitting the Gospel, as the Christian communify has received it, understandr it, celebrates it, lives it and communicates it in many ways. " GDC # 105

SUGGESTED ACTIVITIES Comprehensive adult catechetical opportunities which meet the real need of adults. A coherent, well integrated catechetical plan for children and youth, which provides opportunities for them to grow in faith and to build the Kingdom of God in the world. Youth Ministry initiatives are in accord with the "Renewing the Vision of Youth Ministry". Acquire adequate funds, resources, staff and space to implement the catechetical plan. Guidance and formation opportunities provided to parents in understanding their role in the ongoing formation of Christian values with their children. Catechesis is provided for persons with disabilities and those with special needs. Provide opportunities so that all catechists are skilled in effective methodologies and knowledgeable in the foundational aspects of Vatican I1 theology, scripture and liturgy. If there is a school, that the academic program is strong and there is continuous improvement displayed. Ensure cooperative planning between school administration and parish staff for ongoing development of sacramental preparation. Children, youth and adults are made aware of the various options for professional Church ministry especially in priesthood and religious life. Recruitment and training of new members.

SUPPORT FOR THE MINISTRY Diocesan Board of Education, the Director of Faith Formation and Education and the Office of Pastoral Semces Contact: Director of Faith Formation and Education, Mary Wieser, 563-324-1912, ext. 263, [email protected] Curriculum and Media Coordinator, Dr. Bob Pilcher, 563-324-1911, [email protected] Adult and Family FormatiodLay Ministry Coordinator, IlaMae Hanisch, 563-324-1912 ext. 271, [email protected] Youth Ministry Coordinator, Joe Dvorak, 563-324-1912 ext. 266, [email protected] NCCL (National Conference for Catechetical Leadership) Contact: 202-636-3826, Fax: 202-832-27 12,302 1 Fourth Street NE, Washington DC 2001 7-1 102 NCEA (National Catholic Educational Association Contact: 202-337-6232, Fax: 202-333-6706, 1077 3omStreet, NW,Suite 100, Washington, DC 20007-3852, www.ncea.org USCCB Contact: 800-235-8722 321 1 Fourth Street NE, Washington DC 20017, www.usccb.org National Federation for Catholic Youth Ministry Contact: 202-636-3825, 41 5 Michigan Ave NE, Suite 40, Washington, DC 2001 7-1 518, www.nfcym.org

Through its ministv of catechesis, the parish helpspeople's faith to become "living, conscious and active ". 7heparish itse!fserves as a catechist, offering a living witness of the Good News through its liturgy, its communal lije. and its service to others.

NCD #32 Ministry of Family Life

(In collaboration with the other five Ministry Areas: Church Life, Faith Formation, Finance and Administration, Liturgy, and Social Action)

"The future of the World and of the Church passes by way of the family. " Homily by John Paul 11, November 30,1986

"Church leaders need to be more aware of how the Church's policies, programs, minishies, and services can either help or hinder families in fuljiNing their own responsibilities" A Family Perspective in Church & Society United States Bishops, 1988 revised 1998 / t The Christian vision of family life speaks about the family as a community of life and love. It proclaims that family life is sacred and that family activities are holy, that God's love is revealed and communicated in new ways each and every day through Christian families.

Families work to build a community based on love, compassion, respect, forgiveness, and service to others. In family, we learn how to give and to receive love. Families share in the life and mission of the Church when the Gospel vision and values are communicated and applied in daily life, when faith is celebrated through rituals in the home or through participation in the sacramental life of the Church, when we gather as a parish family to pray, and when people reach out in loving service to others.

The United States Bishop's document, A Family Perspective in Church and Sociep, describes family life as "the basic community of believers, bound in love to one another, the family is the arena in which the drama of redemption is played out. The dying and rising with Christ is most clearly manifested. Here, the cycle of sin, hurt, reconciliation, and healing is lived out over and over again. In family life is found the church of the home: where each day 'two or three are gathered' in the Lord's name; where the hungry are fed, where the thirsty are given drink; where the sick are comforted. It is in the family that the Lord's injunction to forgive, 'seventy times seven' is lived out in the daily reconciliation of husband, wife, parent, child, grandparent, brothers, sisters, extended kin."

The family plays a very important role in the life of the Church. A family striving to place Christ at its center becomes the most basic Christian community: a domestic church. In 1981 Pope John Paul I1 wrote, "(t)he family constitutes a special revelation and realization of ecclesial communion, and for this reason too, can and should be called the domestic church." (Familiaris Consortio #21). Families church; they don't merely come to church.

In the parish, the ministry of family life promotes a perspective that views individuals in the context of relationships, especially family relationships. Family relationships arethe key criteria used to assess progmms and policies in the parish. This sensitivity begs to ask the question: how does what we do affect families, blended families, single parent families, traditional families, childless families, single adults, senior adults, etc.? I In Vatican 11's Pastoral Constitution On The Church In The Modern World, we read, "the family is the place where different generations come together and help one another to grow wiser and harmonize the rights of individuals with other demands of sociai life; as such it constitutes the basis of society. Everyone, therefore who exercises an influence in the community and in social groups should devote himself effectively to the welfare of marriage and the family. Civil authority should consider it a sacred duty to acknowledge the true nature of marriage and the family, to protect and foster them, to safeguard public morality and promote domestic prosperity." The Ministry of Family Life also extends beyond the doors of our churches and our homes into our society.

RESPONSIBILITIES To raise awareness of a family perspective and evaluate the needs within the faith community. To educate and enrich individuals and families through programs, workshops, retreats, newsletters, resource centers, etc. To advocate for "family-friendly" programs, policies, and services in parish planning. To create opportunities to respond to 4stages in the family life cycle. To communicate with other groups, agencies, and institutions in the community that work with families. To prepare a budget for family life activities and programs within the parish. To encourage participation in deanerytdiocesan family life programs. To research the trends in society that impact families. To affirm and support the diversity in family structures and cultures. To provide and encourage leadership training in family ministry.

"Noplan for organizedpastoral work at any level must ever fail to take into consideration the pastoral area of the family." Familiaris Consortio, On the Role of the Christian Family in the Modem World. Pope John Paul 11, 198 1 SUGGESTED ACTIVITIES Programs, resources and events that: Strengthen family relationships: intentional family development, family mission activities & outreach in the community (including the parish, deanery and diocesan church), identification of healthy family traits, intergenerational opportunities, and building communication skills within families. Focus on: parenting, grand-parenting, single parenting, step parenting, foster parenting, parenting childrenlyouth with special needs, MOMS groups, and FaithfitlFathers groups. Promote faith development and spirituality: preparation for sacraments, family-centered catechesis, family retreats, and family rituals. - Prepare for and enrich marriages: sponsor couple marriage preparation, natural family planning, marriage encounter, marriage enrichment (7'hree is a Couple), anniversary blessings, interreligious marriage support, and inter-faith marriages. Help families experiencing loss: bereavement, widowed support, Elizabeth ministry (stillbirth, infant death, miscarriage, infertility), Befriender ministry (pastoral care), divorce support, custody mediation, etc. Address the needs of single adults and senior adults. Advocate for families: review public policies and study current research of societal trends reflected in families.

SUPPORT FOR THE MINISTRY Diocesan Ministry of Family Life Contact: Adult & Family Formation/Lay Ministry Coordinator, IlaMae Hanisch, 563-324-1 91 2 ext 27 1 or 64 1-791-3435, [email protected] FMN (Family Ministry Network) Ministry of Family parish leaders From each deanery in the Diocese of Davenport. Contact: IlaMae Hanisch (see above) NACFLM (National Association of Catholic Family Life Ministers) Contact: 937-229-3324, [email protected] The Secretariat for Family, Laity, Women, and Youth (serves the Committee on Marriage and Family-National Conference of Catholic Bishops) Confact: 563-324-191 1 (Diocese of Davenport)

"What you do in your family to create a community of love, to help each other to grow and to serve those in need is critical not onlyfor your own satisfaction, butfor the strengrh of society and our Church. It is a pariicipation in the work ofthe Lord, a sharing in the rnksion of the Church. It is holy.... The early Church expressed this truth by

calling the Christianfamily a domestic church or Church ofthe home. "

Follow The Way oflove United States Bishops, 1994

Ministry of Finance and Administration

(In collaboration with the other five Ministry Areas: Church Life, Faith Formation, Family Life, Liturgy and Social Action)

"Each parish is to have ajinance council which is regulated by universal law as well as by nonns issued by the diocesan bishop; in this council the Christianfaithful, selected according to the same norms, aid the pastor in the administration ofparish goods.. . " Canon 537 As previously mentioned:

"Four distinct entities should exist in the parish:

(1) The corporate board of each parish consists of the diocesan bishop, the vicar general, the pastor and two lay directors appointed by two of the following persons: the diocesan bishop, pastor and vicar general. The corporation is formed under civil law and is responsible for liabilities that may befall the parish corporation. (2) The parish finance council members are appointed by the pastor on the basis of their expertise and advise the pastor in the administration and stewardship of parish finances, budget, parish facilities and long-range financial development. (3) The parish pastoral council is selected or elected to advise the pastor in pastoral issues and shares in the responsibilities of visioning, budgeting and strategic planning for the parish. (4) A board of education is recommended for advising the pastor in formulating policy in the area of faith formation or Total Catholic Education. Instead of a board there may be a faith formation committee.

The same person may hold positions on more than one of the above. In fact, interlocking membership is encouraged to ensure communication, planning and the reality of one parish community. Whenever the pansh community plans, all of these groups should participate."

To a great extent, the effectiveness of the pastoral mission of the Church will depend on whether the necessary resources are available to operate the programs that are deemed necessary. This is a shared responsibility of the entire parish.

It is envisioned that the lay directors of the pansh would hold a position on the two councils referred to above. The pastor has the right of appointment to the finance council, but he may exercise this right after some participatory process.

The parish finance council and parish pastoral council hction interdependently; it is essential that they communicate with one another in carrying on the parish mission. The pastoral council needs to be aware of the finances of the parish, but the expertise of its members may not be in financial matters. The pastoral council is charged with keeping the vision alive and planning for the bigger picture of pastoral issues. Interlocking membership of the above councils and boards is vital for communication and consultation.

An example may be helpful. The parish pastoral council generally has a buildings and grounds committee sharing in the Ministry of Finance and Administration. This committee and the pastoral council as a whole must coordinate with the board of education and finance council. Moreover, the area of buildings and grounds must operate under the procedures of the Diocesan Buildings and Grounds Commission. Some issues need to be taken to the deanery or diocesan levels. If issues pertain to faith formation such as building regarding a school, the Diocesan Board of Education policies will also be applied. Collaboration on all levels is important for the total Church community.

The parish finance council serves as an advisory body to the pastor in the administration and stewardship of parish finances, budget, parish facilities and long-range financial development. The pastor presides over the finance council and retains the right and duty of parish administration. Because its membership is defined by both Canon Law and particular law of this diocese it is important to realize that members should meet all of the requirements suggested earlier but the following also applies:

Members of the finance council are appointed by the pastor on the basis of their expertise in accounting, finance, investment, development, budget and law. Including the pastor, the finance council is to be composed of at least three, but not more than seven, members of the Christian faithful skilled in financial affairs as well as in civil law, of outstanding integrity and freely appointed by the pastor. The members of the finance council are to be appointed for a term of three years, and may be reappointed once. The Lay Directors of the parish corporation, whose term of office is two years, may be appointed to the finance council. RESPONSIBILITIES The finance council is to carry out the duties committed to it by universal and particular law, but especially:

To assure the necessary material resources - land, buildings, finances - that will enable the parish to carry on the work of Christ. To determine the financial and administrative needs of the parish. To establish that the parish is spending money in keeping with the priorities that have been developed by the parish. To increase the commitment of the parishioners to support financially the work of the parish. To prepare and approve an annual operating budget after having consulted with the parish pastoral council and board of education. To submit an annual financial reporl to the parish and the bishop at the end of the fiscal year. To establish long range financial planning. To be consulted when there is alienation (transfer) of property or major expenditures in excess of $3000. To assist in reminding parishioners of their duty to return to God, as an expression of gratitude, part of the material benefits with which they have been blessed. (Stewardship) To maintain a safe environment for the parish community. To be familiar with Diocesan policies regarding buildings and grounds and the openings or closings of parishes and schools. To share all concerns and reports on the conditions of buildings and grounds with the Diocesan offices.

I SUGGESTED ACTIVITIES Maintain an accurate profile of the parish, especially in the areas of population, economy, changing neighborhoods, industrial growth or decline. Maintain an accurate census of membership. Educate the parish about financial priorities and needs. Stimulate greater financial responsibility by the members of the parish. Provide information and develop schedules for the maintenance and replacement of physical plant. Coordinate the Annual Diocesan Appeal. Oversee collection and disbursement of funds according to the budget. Review financial reports. Maintain an inventory and assessment of all parish equipment, furnishings and buildings. Prepare a schedule for their replacement or renewal. Establish clear lines of responsibility for maintenance and renovations. Provide for financing through the use of weekly envelopes, investments, special events and planned giving. Review parish insurance coverage periodically and update.

SUPPORT Finance and Administration Contact: Chief Financial Officer, Char Maaske 563-324-1912 ext. 233, [email protected] US Catholic Conference of Bishops Contact: 202-54 1-3339, Ofice of General Council, 321 1 Fourth St. N.E., Washington, DC 20017-3389, www.usccb.org The International Catholic Stewardship Council Contact: 202-289-1093, 1275 K Street, NW, Suite 980, Washington, DC 20005-4006, www.catholicstewardship.org "Thepastor represents the parish in all juridic affairs in accordance with the norm oJlaw; he is to see to it that the goods oltheparish are administered in accord with the norms of canons 1281-1288." Canon 532

Ministry of Liturgy

(In collaboration with the other five Ministry Areas: Church Life, Faith Formation, Family Life, Finance and Administration, and Social Action)

Each community,

gathering all its members for the "breaking of the bread. " becomes the place where the mystery of the church k concretely made present. Dies Domini, (On Keeping the Lord's Day Holy) John Paul 11,1998

One of the most striking aspects of the Second Vatican Council was the reform and renewal of the liturgical life of the Church as part of its overall agenda of reform and renewal. The Council affirmed in the Constitution of the Sacred Liturgy (CSL) that the public worship of the Church "is the summit toward which the activity of the Church is directed; at the same time, it is the font from which all her power flows." (CSL #lo)

Since Vatican 11, the entire community has been gven the responsibility for preparing and implementing the liturgy that celebrates the life, death and resurrection of Jesus.

"Since Christian worship, in which the common priesthood of the Christian faithful is exercised, is a work which proceeds from faith and is based on it, sacred ministers are to strive diligently to arouse and enlighten that faith, especially through the ministry of the word by which faith is born and nourished." (Canon 836)

"Liturgical actions are not private actions but celebrations of the Church itself, which is the 'sacrament of unity', namely, a holy people assembled and ordered under the bishops; therefore, liturgical actions pertain to the whole body of the Church and manifest and affect it, but they affect the individual members of the Church in different ways according to the diversity of orders, hctions and actual participation." (Canon 837)

The overall purpose of a parish (or parish cluster) liturgical ministry is to prepare and provide for the spiritual development of each member of the community through liturgical celebrations. "A group of people gathered to celebrate, no matter where this community exists, will never be exactly the same as another community -even a neighboring parish. Each group has its individuality and uniqueness, almost like persons. It is always we who celebrate and the celebration must be ours." (Liturgy Committee Handbook. Liturgical Conference)

In a culture which is increasingly diverse, it is important that our parishes be inclusive of its many faces. The Eucharistic Prayer for Reconciliation I1 reminds us we are a "people of every race, language and way of life." We have to expand our knowledge of the people who make up the Christian assembly. We have to be aware of how we embody the Church's liturgy, and at the same time we have to be aware of how we exclude people.

The Catechism of the Catholic Church (CCC) states: "The celebration of the liturgy, therefore, should correspond to the genius and culture of the different peoples. In order that the mystery of Christ be "made hown to all the nations... to bring about the obedience of faith," (Rom 6:26) it must be proclaimed, celebrated, and lived in all cultures in such a way that they themselves are not abolished by it, but redeemed and fulfilled." (CCC #1204) At the same time, "it is clear that diversity must not damage unity. It must express only fidelity to the common faith, to the sacramental signs that the Church has received from Christ, and to hierarchical communion."(CCC #1206) Through the history of the Church, and in particular as envisioned at Vatican 11, the renewal of the liturgy is an ongoing work. We continue to grow in our understanding of how the liturgy transforms us into "a chosen race, a royal priesthood, a holy nation, God's own people." (1 Pt 2:9)

RESPONSIBILITIES To set goals and objectives for the development of the spiritual life of the parish. To develop, plan and evaluate liturgy and spiritual development programs that will enable the entire parish to grow into a deeper relationship with Jesus. To analyze the liturgical needs of the parish community and to identify areas in need of development. To incorporate the diversity of peoples in the liturgical life of the parish (eg ethnic groups, age groups, the homebound, people with disabilities, the marginalized) To recommend appropriate changes to the worship space to facilitate the liturgical life of the parish. To furnish, decorate and maintain the liturgical environment in such a way that it reflects and supports the liturgical life of the parish. To ensure that the selection and performance of music follows universal and national norms, especially regarding appropriateness and the full participation of the assembly. To educate all members of the parish through study, prayer and participation in workshops and seminars, and to encourage parishioners to participate in these programs. To prepare a budget for liturgical needs of the parish. To assist and coordinate the liturgies by other groups in the parish. To evaluate the progress the parish has made in the area of liturgy. To help plan and encourage participation in diocesan liturgical celebrations.

The liturgy is the work of the wholeChrist, head and body. Our high priest celebrates it unceasingly in the heavenly liturgy. With the holy Mother of God, the apostles, all the saints. And the multitude of those who have already entered the kingdom. Catechism of the Catholic Church, #I187

SUGGESTED ACTIVITIES Recruitment and formation of liturgical ministers: readers, altar servers, extraordinary ministers of the Eucharist, music ministers, greeters, ushers. Preparing liturgies: Sundays and seasons, holy days, feast days, sacramental celebrations, special occasions. Prepare devotional services: Stations of the Cross, exposition and benediction of the Blessed Sacrament, novenas, etc. Provide opportunities to pray the Liturgy of the Hours. Implement the catechumenate process in both its liturgical and catechetical aspects. Assist in evangelization of those who do not attend church (such as non-practicing Catholics and those who have no church affiliation). Provide resources for prayer groups and small Christian communities. Nourish the faith of parishioners in retreats, days of recollection, devotions and other programs of spiritual enrichment.

SUPPORT Diocesan Liturgical CommissionlOffice of Liturgy Contact: Director of Liturgy, Fr. Rick Poster, 563-324-191 1, [email protected] Bishop's Committee on the LiturgylNational Conference of Catholic Bishops Contact: 202-541-3000, [email protected], www.usccb.org/liturgy/index.htm Federation of Diocesan Liturgical Commissions (FDLC) Confact:202-635-6990, [email protected], www.fdlc.org National Association of Pastoral Musicians WPM) Contact: 202-723-5800, [email protected], www.npm.org Liturgy Training Publications (LTP) Contact: 800-933- 1800

The Church earnestly desires that all the faithful be led to that full, conscious, and active participation in liturgical celebrations called for by the very nature ofthe liturgy. Such participation by the Christian people as "a chosen race, a royal priesthood, a holy nation, God's own people" (I Pt 2:9; see 2.4-5) is their right and duty by reason offheirbaptism.

Constitution on the Sacred Liturgy Second Vatican Council, 1963

Ministry of Social Action

(In collaboration with the other five Ministry Areas: Church Life, Faith Formation, Family Life, Finance and Administration and Liturgy)

'The Mass is ended, go in peace to love and serve the Lord ".

When the deacon sends us forth from the Mass with this commission, it is a key starting point for the ministry of social action. Social action calls us to go forth beyond the walls of the church buildings and be "salt and light" in I our neighborhoods and communities. When we do social action, we are responding to our baptismal call to live out the teachings of Jesus and the Church and to transform society by expressing our love in service to others.

The love which Jesus calls us to express is not only a love for family, friends and fellow parishioners. It is also a love for those in need, for the marginalized, for the enemy, and for those whom we love even when we expect no love in return, which is the meaning of agape. The celebration of the Mass and the sacraments, our participation in faith formation and our active membership in the parish is all preparation to go out and live the gospel in our workplaces, our neighborhoods, our communities, and the world.

Social action is the work we perform in the world, but it is performed in balance with prayer, education and the regular celebration of the sacraments, which give us the strength to continue to live the Christian life in the world. When we do social action, we are living out the message of Jesus who tells us that in the final judgement, we will be asked whether we cared for the sick, visited the lonely and sheltered the homeless (Mt. 25).

Our Catholic faith calls us into social action that does not stop with direct services or the corporal works of mercy. Catholic social teaching prepares us to go out and "create a society with more just laws and social structures" (US Catholic Bishops, Sharing Catholic Social Teaching, 1998). This is perhaps best explained by the model for social action prepared by Fr. Marv Mottet in the "Two Feet of Christian Service".

In this model, the parish - and the individual Christian - is called forth to do both charity and justice. Charity is the work we do, individually or as parish, to perform direct services to those in need. Justice requires community action. Its aim is to change structures and policies in society. In order to live out the Bishop's vision to "walk together infaith", Fr. Monet would say that we need both feet - charity and justice - to walk. We cannot ignore the urgent needs of people while we struggle for social justice and social change. Justice demands that we go that extra step. Our works of charity motivate us to work as a community to change the structures of society so that we build a world based on justice and peace, fully protecting the rights of others, beginning with the right to life. , "By means of catechesis, the Church desires to stir Christian hearts 'to the cause of justice' and to a 'preferential option or love for the poor', so that her presence may really be light that shines and salt that cures (General Directory for Catechesis #17)

"Our belief in the sanctity oJhurnan ll/e and the inherent dignity of the human person is the foundation of all the principles ofour social teaching". Sharing Catholic Social Teaching. US Catholic Bishops, 1998

"The li/e and words of Jesus and the teaching oJhis church call us to serve those in need and to work actively for social and economic justice." Economic Justice for All, US Catholic Bishops, 1986

Responsibilities A parish social action ministry develops programs to focus the work of the parish in reaching out to those in need and taking action on community issues. A complete range of social action ministry in a parish would include these four components:

Direct Service To reach out in charity to the poor, the homeless and the hungry. To offer care to those who are homebound, hospitalized or in nursing homes. To minister to those in jails and prisons, and to their families.

Advocacy on Public Policy Issues To participate in the diocesan legislative network. To collaborate with coalitions (e.g., pro-life, rural life, and social justice). To participate in local community groups (e.g., church-based community organizations, United Way, and Habitat for Humanity).

Global Solidarity To develop an understanding and appreciation for the global church. To create opportunities for the parish to celebrate cultural diversity. To support programs of groups whose mission is to promote global solidarity (e.g., Catholic Relief Services and Pax Christi USA).

Catholic Social Teaching To create or send parishioners to social action training programs. To organize parish education programs for youth and adults. To promote an active commitment to Christian stewardship.

SUGGESTED ACTIVITIES: Support the work of the Catholic Campaign for Human Development (CCHD) through the annual collection and fimded groups. Develop a plan to observe Respect Life Month (and other significant events) with prayer, education and action programs. Develop parish or deanery programs to respond to local issues, such as abortion, housing, civil rights, health care or the needs of children. Send representatives to the annual, statewide training for parish leaders, called the Iowa institute for Social Action. Participate in campaigns to oppose abortion, the death penalty, war, and other violence, and to promote health care, human services, and alternatives to abortion. Publicize the availability of social action programs like Project Rachel (post-abortion counseling and reconciliation) and HAWK-I (child health insurance). Organize a host site for SHARE Iowa, a food distribution and community building program that uses churches as its host sites. Start or support an existing parish nurse program, perhaps in conjunction with other parishes in a deanery. Send at least one parish representative to the regular meetings of the deanery social action committee. Train leaders and potential leaders.

SUPPORT: Diocesan Social Action Commission/Director of Social Action Contacr: Dan Ebener, 563-324-1 912 ext. 268, [email protected] SHAREIowa Confact: 800-344-1 107, 1102 S. 7m St., Oskaloosa, IA 52577 Iowa Catholic Conference Contacf: 515-243-6256,505 srnAve., Ste. 818, Des Moines. IA 50309 National Catholic Rural Life Conference Contact: 5 15-270-2634,4625 Beaver Ave., Des Moines, IA 503 10 US Catholic Conference of Bishops Contact: 202-54 1-3339, Department of Social Development and World Peace, 32 1 1 Fourth St., N.E., Washington, DC 20017-3389, www.usccb.org

For references to other organizations and programs which can help develop a social action ministry in a parish, or to receive a county-by-county directory of community services available in the Diocese of Davenport, please contact the diocesan Director of Social Action at 563-324-19 1 1 or smail ebener@,daven~ortdiocese.orq.

Updated October 2001 Viability Document Parish Viability in the Diocese of Davenport February 9.2005 DRAFT Approved (unanimous vote) February 20,2005 Introduction It is within a parish that all the faithful, by virtue of their Baptism, are called into the mission of Jesus Christ. The parish exists to help us proclaim in word and deed the kingdom of God. It is within this context that we explore the issue of viability of a parish. Viability is evaluated on the basis of whether the parish is a sign of God's kingdom on earth. Although the number of priests available for minisky is declining, it is the right and responsibility of all of the faithful to share in the mission of Jesus Christ.

Parish leadership Decisions about the future structuring of parishes in the Diocese of Davenport will be made in light of many factors. As the number of priests continues to decline, the number of lay ministers available for parish ministry has continued to increase. Both of these trends need to be considered as part of the planning for parish leadership in the Diocese of Davenport. Social, economic and demographic trends and changes occurring in southeast Iowa must also be considered.

A Catholic parish is required by canon law to have a pastor. In recent years, fewer priests have been available for parish ministry and the trends seem to indicate further decline in the near future. As it becomes no longer possible to have one priest for each parish, other parish structures have been created to keep parishes open without a resident pastor.

Every effort should be made to keep parishes open in the Diocese of Davenport. This will require greater efforts on behalf of the laity, especially when a resident priest is unavailable to a local community. Opportunities are available in the Diocese of Davenport for lay ministry formation and leadership development.

Some parishes can share a priest through clustering or consolidating with other parishes. A parish or parish cluster that does not have a resident pastor must find resident parish leadership. This can be done by employing either: a.) a parish life administrator (one person), or b.) a pastoral administrator and a finance administrator (two people). In these situations, a sacramental priest would visit the parish regularly and a nearby priest would become the pastor.

A major factor influencing these decisions will be "parish viability". This document attempts to define and offer ways to measure parish viability.

Definitions of Parish Structures The following definitions were used in the 1992 report of the Davenport diocesan Task Force on Parishes. Sinnle parish - A community of Catholic faithful assembling in one location under the leadership of a resident pastor under the authority of a diocesan bishop. Such a parish might have a number of buildings, usually located adjacent to each other, including possibly a Catholic school. Each parish has a parish council, a finance council and active programs in six areas of ministry - faith formation, family life, social action, liturgy, church life and finance and administration.

Cluster of parishes - A grouping of two or more Catholic parishes served by one pastor, with the possible addition of parochial vicars, who are priests that serve as assistants to the pastor. The cluster usually has a number of church buildings in various locations but within a relative proximity of each other so as to make travel between the sites possible. Each parish in the cluster of parishes has its own parish council and finance council but every opportunity is made to attempt to coordinate joint and active programs in all six areas of ministry.

Consolidation of parishes -A grouping of two or more parishes that working toward greater unity with the eventual goal of merging into one parish. The end result of consolidation is one parish structure joined together with one pastor, one parish council, one finance council and joint programs in all six areas of ministry.

Oratories - A church which is closed as a parish but remains open for funerals and perhaps the celebration of certain anniversaries. In these cases, the parish corporation continues to .exist but weekly Masses are not scheduled in the church. The people in the surrounding area must be able to adequately provide funding for the care and maintenance of the church building(s).

Decision-making factors Essentially, decisions about the re-structuring: of Catholic parishes are based on three fundamental questions: 1. Can the parish demonstrate that they are a viable parish? 2. Does the parish have properly trained leaders? and 3. Is the Diocese able to provide a sacramental or resident priest?

Viability is the focus of this document. The availability of priests is an issue that will continue to force difficult decisions upon the Bishop and his personnel board. Availability of clerw should not be the determining factor to close parishes. The determining factor should be viability. Internal and external trends Some of the internal and external trends that the Catholic Church must consider as it faces strategic decisions about parish re-structuring include:

1. Internally, the church has been experiencing a growing shortage of priests available for parish ministry for the past thirty years. a. In April 2004, the Diocese of Davenport had 86 priests available for ministry. Twenty of these priests were in specialized ministry, leaving a total of 66 priests available for full-time parish ministry. b. By the year 2015, it is expected that the number of active priests in the diocese will decrease to 62 priests. Nineteen of those priests will be in specialized ministry, leaving 43 full-time parish priests. c. By the year 2020, it is expected that the number of active priests will be reduced to 48 priests, with nineteen available for specialized ministries and only 29 priests available for full-time parish ministry. d. Since 1997, the Diocese of Davenport has trained 166 people (lay, religious and deacons) in ministry formation. Currently, 62 others are enrolled in the two-year lay ministry formation training.

2. Externally, the Diocese needs to consider the demographic changes occurring in southeast Iowa, including: a. The de-population of certain areas, as growing numbers of young people move out of rural Iowa in search of jobs or schooling elsewhere; b. The aging population of Iowa, which leads the nation in percentage of the population that is 75 years and older (Census Bureau, 2000); c. The growing number of ethnic minorities moving into Iowa, especially the Latino population.

External criteria for decision-making In considering which parishes to cluster, consolidate or close, the Bishop and leaders in the Diocese of Davenport will consider other external factors such as: Special needs of the local community, e.g. language, culture. Demographic changes occurring in a local community, including birth, marriage and death rates. Age of the local population. Ability of a local community to retain its young people. Rising costs of utilities and maintenance of church buildings. Distance between parishes, especially those that have a resident priest. Local patterns for shopping and travel for other services, e.g. medical. Local school district lines. Roads and highways between parish communities.

Internal criteria for decision-making Internal factors that affect decisions about parish re-structuring include: Number of priests, deacons, and trained lay ministers available to serve in parish ministry. Number of active Catholics in the parish territory. Size and condition of the church buildings available to a parish. Ability of parishioners to maintain the church buildings and grounds. Distance people are willing to travel for worship and other parish services.

Parish willingness to work cooperatively together with other communities. Ability to work collaboratively for recruiting volunteers or hiring parish staff. f-7 Need for specialized ministries in the local area, e.g. hospitals, prisons, schools.

Parish viability Viability is related to the overall health of the parish and can be measured in various ways. Measures include: numbers of people active in each of the six areas of ministry; availability of financial resources to cover parish expenses; existence of core programs like sacramental preparation and religious education.

While numbers can be important signs of parish viability, the most important indication of viability is active ministry in each of the six areas of ministry: faith formation, family life, liturgy, social action, church life and finance and administration.

Defining viability is one of the challenges facing decision-makers in the Catholic Church today. The 1980 Statement of the US Conference of Catholic Bishops on Parishes defined a viable parish as one that: 1. Shows that it can and does pass on the faith to the children, youth and especially the adults of the parish; 2. Demonstrates that it is a worshipping and praying community concerned about the spiritual growth of all its members; 3. Tries to serve the needs of others; 4. Is financially able to support a pastor, or pastoral administrator and volunteer, or paid staff. {' - 'i Measuring viability in a parish requires an assessment of each of the six areas of ministry in the life of the individual parish. Parish leaders can try to assess their parish viability by asking themselves hard questions and being honest about the quality of their parish life in all six areas of ministry. Ultimately, it is the Bishop's responsibility to make the final determination about whether a parish is viable.

Opportunities for leadership When a resident priest is not available to live in a parish, the parish may remain open if the lay people of the parish assume more responsibility for the day-to-day operations of the parish. The parish might hire a lay person or deacon, or recruit volunteers to assume leadership roles in the parish. For example, parishes might hire a director of religious education, a youth minister, a business manager or other staff. Another possibility is to create a position of parish life administrator.

Parish life administrators A parish life administrator is a trained leader who runs the financial and pastoral aspects of the parish, is assigned by the Bishop and is paid by the parish. This position can be filled by a lay person or deacon who has received the requisite training in church ministry. While the parish life administrator may be able to perform many of the hctions of a pastor, he or she does not replace the pastor. The appointment of a parish life administrator also requires a pastor to be named and a traveling priest to celebrate Mass and administer sacraments to the parish. /- -.. The parish life administrator can do a lot to energize a parish, to galvanize public support for ministries in the parish and to handle the business of running a parish. Because the position has two major areas - financial administration and pastoral ministry - the position is sometimes filled by two people, one with strengths in each area.

Inter-parish cooperation With cooperation from neighboring parishes, parish viability may also be enhanced through the clustering and consolidation of parishes. For example, parishes may enhance their viability by consolidating into one parish council and one finance council. Parishes might also join together to hire lay people or deacons to fulfill some of the leadership responsibilities needed for those areas of ministry that need to be enhanced.

Collaboration between parishes provides an opportunity for leaders in the church to live out their mission to love and serve others. The collaborative hiring of personnel can also provide opportunities for some church leaders to act on and live out their faith.

Parish Self-Assessment Tool

The following sets of questions are intended as a tool for parishes that wish to assess parish life and ministry in terms of viability. It is designed for voluntary use by local parishes in the Diocese of Davenport. A positive self-assessment does not necessarily guarantee that the Bishop will judge the parish as viable but it will certainly provide important documentation making the case for parish viability. The intention of this assessment is to provide parishes with a tool that helps them to ask some hard questions about the quality of parish life, provides some measures of successfd viability and helps identify areas where a parish needs to improve and grow.

The first ten questions should be answered "yes" by a healthy parish. If a parish is not certain that it can respond "yes" to any of the first ten questions, that means it should immediately try to stiengthen efforts in that area.

The second ten questions are intended to identify areas of strength or weakness in regard to all six areas of parish ministry. Parish leaders using this instrument might want to circulate this survey to parish council members and other leaders throughout the parish to get a sense about where they might best direct their energies to become viable or to maintain viability as a parish.

First 10 questions: Yes / No

1.) Our parish has a parish pastoral council that meets about once a month with an agenda that addresses all six areas of ministry.

2.) Our parish elicits viewpoints from all areas of ministry for decisions made by a finance council that meets monthly or at least quarterly.

3.) Our parish has two lay directors /trustees appointed to the parish corporate board. ,-. 4.) Our parish has a trained coordinator of faith formation, including religious education J , and sacramental preparation.

5.) Our parish has a trained person assigned responsibility for ministry to the youth in the parish.

6.) Our parish has a business manager and / or bookkeeper that provides timely financial statements for the pastor, the councils and leaders of all areas of ministry.

7.) Our parish maintains all of its buildings and grounds in a manner that provides safety, energy efficiency and a welcoming environment for all.

8.) Our parish has a balanced budget, publishes that budget within the parish and conducts an annual audit.

9.) Our parish is able to pay its bills on a timely basis and develops strategies to provide for its long-term financial security.

10.) Our parish has an active ministry, including a parishioner assigned responsibility, for each of the six areas of ministry (See below for greater detail).

Next 10 questions: to be set in Likert Scale (fiom Strongly Agree to Strongly Disagree) i 11.) Our parish has an active ministry in the area of family life.

12.) Our parish has an active ministry in the area of faith formation.

13.) Our parish has an active ministry in the area of finance and administration.

14.) Our parish has an active ministry in the area of liturgy.

15.) Our parish has an active ministry in the area of social action.

16.) Our parish has a sense of community (faith-filled people willing to share the gifts of their time, talent, and treasure).

17.) Our parish has an active ministry in stewardship.

18.) Our parish has an active ministry in evangelization.

19.) Our parish is welcoming to all newcomers, including immigrants and refugees.

20.) Our parish is able to financially support parish leadership and ministries, including leadership training and development. A healthy parish should be able to provide some measurable documentation to give credible evidence of support for its answers to all of the above questions. Such documentation might vary from parish to parish but should be included in an assessment.

The name, address, phone number and email address of the parishioner responsible for each of the six areas of ministry should accompany this report.

Signed,

Pastor

Parish Council Chairperson

Finance Council Chairperson

Lay Trustee of Parish (one of two)

Parish Life Administrator (if applicable)

DRAFT 2-9-05 Wellness Document: "The Welfare of Priests in the Diocese of Davenport" The Welfare of Priests In the Diocese of Davenport

Concerned with the welfare of priests, the Presbyteral Council of the Diocese of Davenport requested the Priestly Life and Ministry Committee to develop guidelines that priests might reflect upon and incorporate into their life and ministry. This document, developed over a period of time, is the result of their efforts.

Following the outline given to us by the National Conference of Catholic Bishops in their Basic Plan for the Onnoina Formation ofPriests, we divided the document into five areas of formation - intellectual, pastoral, spiritual, human and ministry. Each section offers particular guidelines for the continuing formation of the priest. It is our desire that the individual priest reflect upon and adapt these guidelines as his life style.

Also, we are requesting Parish Pastoral Councils to assist in maiptaining an environment that is supportive of wellness for the priest. We are asking the councils to look at current parish practices and structures in light of these guidelines and change them where appropriate. Together, may we continue to lead the People of God into the life that has been promised.

Intellectual Formation aims to deepen the understanding of faith. It seek to link theoretical knowledge with a practical wisdom, so that priests can serve their people more effectively. '"reat emphasis is placed on life-long learning.

Priests are required to continue their formation by attendance at the Spring Convocation, the June institute and the Fall Clergy Day. Each newly ordained priest (first five years of ordination), with the assistance of the Vocation Director will have a priest mentor and meet with him regularly to reflect upon his experience of ministry. Fifty-two contact hours of education per year (in other words, one hour per week) is minimally encouraged. Priests are encouraged to participate in the diocesan sabbatical program.

Pastoral Formation entails the development of skills and competencies that enable priests to serve their people well.

The living space of a priest has an effect on his wellbeing. Each priest has different needs. Simplicity in lifestyle is to be the goal. Wherever possible, priests are encouraged to live outside the work place. Unrealistic expectations of priests by parishioners or by priests themselves can lead to conflict. Priests, with the assistance of the Parish Pastoral Council and the Priestly Life and Ministry Committee, are encouraged to prepare a job description. Priestly identity has become a ~~~&singissue in the present milieu. The presbyterate needs to continually engage in a process of study, dialogue, reflection and prayer on this issue as it applies to its life and ministry. It is healthy for a priest to get constructive feedback on his ministry. The Priestly Life and Ministry Committee will continue to explore a process for review of priestly ministry which will hold priests accountable and also challenge them to grow in their ministry.

Spiritual Formation is a life-long task that priests share with other followers of Jesus Christ. Its aim is for priests to become better disciples of Jesus Christ and, specifically, to become more transparent sacramental signs of him in whose person and name we act.

Each priest is to meet with a spiritual director on a regular basis. The Priestly Life and Ministry Committee will maintain a listing of spiritual directors and retreat centers. According to Canon Law, a priest is to make an annual retreat and notify the Bishop that such has been done. The Diocese will continue to provide a retreat experience suitable to the needs of the diocesan priest. Priests may make a retreat other than the diocesan retreat, but are to notifL the Bishop's Osee. Daily prayer (especially the celebration of the Eucharist and the Liturgy of the Hours). Regular celebration of the Sacrament of Reconciliation. Priests are encouraged to belong to a support group. Priests currently in support groups are to be commended.

Human Formation has as its aim the fuller development of a priest's humanity so that his humanity can be a "bridge" for communicating Jesus Christ to men and women today. "Ofspecial imporrance is the capaciv to relate to others. This is truly fundamental for a person who is called to be responsible for a community and to be a 'man of communion"' (PVD, no. 43).

A yearly physical is recommended. Priests are reminded to exercise regularly, to practice good nutrition and to use their time wisely. According to Canon Law (Ca533, Sec.2), priests are allowed one continuous or an interrupted month of vacation per year. A consistent manner of reckoning the empioyment year is the fiscal year. Pastors who plan on being absent &om the parish for a period beyond one week are to notifjl the Bishop's Ofice. Each parish of the diocese is to develop a plan for emergency coverage in case of sudden illness or other condition. (See diocesan policy for Sunday Celebration in the Absence of a Priest.) Coordinating with the Chancery, an organized process for obtaining a substitute for vacation time will be developed. For good mental health, it is encouraged that priests schedule a day away fi-om the work environment on a weekly basis. Priests need to maintain healthy relationships with others, male and female, in order to maintain good emotional health. Priests are sexual beings who have embraced celibacy but still need life-g iving relationships. Our ministry is primarily relational.. .to God, to one another, and to the people we serve. Recognition of one's ministry is important. The presbyterate needs to recommend to the Bishop ways in which priests can meaningfblly be recognized for their ministry.

Ministry. The challenge of each parish is to become aprayerful and vital communiy in all areas of ministry. Some places have found success in smaller communities offaith within the larger parish. Creative ways of being Church need to be nurtured.

1. Realizing that a healthy personal priesthood is directly related to a healthy ministerial life, these practical expectations are recommended: A priest is limited to celebrating no more than three Masses on a Sunday. A priest is expected to offer no more than one daily mass. On days when a funeral or wedding Mass is celebrated, the daily Mass is to be cancelled with parishioners encouraged to attend the ritual Mass. If the attendance at regularly scheduled weekend Masses is consistently less than half the capacity of the church, the regular schedule should be changed by dropping one or more Masses. It is encouraged that there be a 90 minute gap between the starting times of successive Masses. 2. To nourish a healthy parish life, the following are suggested: Each parish (deanery) is to have a strategic plan that is reviewed regularly (copies to the Diocese). All staff and volunteers have clearly-written job descriptions leading to collaboration with other ministries. Capable laity be discerned and called forth for ministry in areas such as, social action, family life, faith formation, religious education, youth ministry and pastoral care and parish management. The diocesan ofices will assist in providing training and direction. Leaders of prayer be trained and certified through a diocesan formation process. These leaders will be able to lead fkneral rites, weekday prayer, the Liturgy ofthe Hours and other forms of devotional prayer. Each parish should have properly formed ministers of care to visit the sick, homebound and hospitalized. Each parish is to have a competent and trustworthy parishioner to oversee the business affairs of the parish - such as, financial accounting, tax records, insurance and bookkeeping.

This document is presented to tbe Presbyteral Council by the Priestly Life and Ministry Committee to be promulgated by Bishop William Franklin on this 9th day of June, in the year of 2004. Priests' Projected Retirements and Summary March 2005

PRIESTS' RETIREMENT

1. Lou Leonhardt 2. Maw Mottet 3. Phil Ryan 4. Robert Schmidt 5. Gene Benda 6. Ed Dunn 7. Ernie Braida 8. Tony Farrell 9.* Vitolds Valainis 10. *Bob Spiegel 1 1. Mike Morrissey 12. David Hitch 13. Ed Botkin 14. Leo Feeney 15. Denny Martin 16. Tom Spiegel 17. John Hyland 1&*George McDaniel 19.*Andy Kelly 20. Ed O'Melia 2 1. Jack Gallagher 22.*John Whalen 23. Mike Phillips 24. Mike Spiekermeier 25. Bill Kaska 26. Walter Helms 27. John Stecker 28. Steve Ebel 29. Bob Busher 30. Bob McAleer 3 1.*Ed Fitzpatrick 32.*Jim Burnett

33. Jim Parizek 34. Jerry Stouvenel 35. Joe Roost 36. Pat Lumsden 37. Tom Parlette 38.*Drake Shafer 39. Bob Striegel 40. Mark Spring

* non-parish priest 4 1.*Brian Miclot 42. Dave Wilkening 43. Tim Sheedy 44.*Tim Regan 45.*Rich Beyer 46. *Ron Young 47. John Spiegel 48. Bill Kneemiller 49. Nick Adam 50. Bill Reynolds 5 1. Bob Harness

52. David Steinle 53. Ken Kuntz 54.*Jim Vrba 55. Paul Connelly 56. Richard Okumo 57.*Greg Steckel 58. Tony Herold 59. Rudy Juarez 60. Steve Page 61 .*Bob Gruss 62. Bernie Weir 63. Scott LeMaster 64. Charles Fladung 65. David Brownfield 66. Joseph Phung 67. Rob Lathrop 68. Gary Beckrnan 69. Apo Mpanda 70. Rich Adam 7 1. Dennis Hoffman 72.*Chuck Adam 73. John Stack 74. Brian Shepley 75. Marty Goetz 76. Chris David 77. *Joe Wolf 78. Patrick Hilgendorf 79. Jason Crossen 80. Troy Richmond '03 8 1. Paul Appel '03 82. Jeff Belger '03 83. Tom Hennon '04

* non-parish priest . , Names not included: Ron Will (Centerville), William Walter (Albia), Vitalis Towel (Lone TreeINichols) PRIESTS' SUMMARY

In March, 2005, we have 83 non-retired diocesan priests--66 in hll-time and part-time parish ministry, 12 in non-parish ministry (C. Adam, Beyer, Bumett, Fitzpatrick, Gruss, Kelly, McDaniel, Miclot, Regan, B. Spiegel, Valainis, Wolf ), 2 permanently not fhctioning in a parish (Steckel and Whalen), and 3 question marks (Shafer, Vrba, Young).

In 201 5, we project having 5 1 non-retired diocesan priests, plus 10 ordinations (assuming one ordination per year from 2005-2015) for a total of 61 non-retired diocesan priests--50 in full-time and part-time parish ministry, 5 in non-parish ministry (Director of the Newman Center, Director of Vocations, Chaplain at St. Ambrose University, Chaplain at Genesis Hospitals in Davenport, Military Chaplain), 1 permanently not hnctioning in a parish (Steckel), and 5 question marks (Beyer, Regan, Shafer, Vrba, Young).

Between 2005 and 2015 we are projecting a decrease from 83 to 61 in the total number of non-retired diocesan priests, a decrease of 27%.

Between 2005 and 2015, diocesan priests in hll-time and part-time parish ministry will decrease from 66 to 50, a decrease of 24%.

In 2020, we project having 32 non-retired diocesan priests, plus 15 ordinations (assuming one ordination a year from 2005-2020) for a total of 47 non-retired diocesan priests--40 in full-time and part-time parish ministry, 5 in non-parish ministry, 1 permanently not functioning in a parish (Steckel), and 1 question mark (Vrba).

Between 2005 and 2020, we are projecting a decrease from 83 to 47 in the total number of non-retired diocesan priests, a decrease of 43%.

Between 2005 and 2020, diocesan priests in hll-time and part-time parish ministrv will decrease from 66 to 40, a decrease of 39%. Introduction to Sunday Celebrations in the Absence of a Priest--Leader's Edition USCCB SUNDAY CELEBRATIONS

IN THE ABSENCE OF

A PRIEST

LEADER'S EDITION INTRODUCTION

SUNDAY AND ITS OBSERVANCE

1 "By a tradition handed down from the apostles and having its origin fiom the very day of Christ's resurrection, the Church celebrates the paschal mystery every eighth day, which, with good reason, bears the name of the Lord's Day or Sunday."'

2 The New Testament and the Fathers of the Church give ample evidence that for the early Church Sunday was the "Lord's Day." For it was on Sunday that the Lord conquered sin and death and rose to new life. In our own time, the Second Vatican Council has reminded us: "On this day Christ's faithful must gather together, so that, by hearing the word of God and taking part in the Eucharist, they may call to mind the passion, resurrection, and glorification of the Lord Jesus and may thank God, who 'has begotten them again unto a living hope through the resurrection of Jesus Christ fiom the dead"' (1 Peter 1:3).2

3 The complete liturgical celebration of Sunday is characterized by the gathering of the faithful to manifest the Church, not simply on their own initiative but as called together by God, that is, as the people of God in their organic structure, presided over by a priest, who acts in the person of Christ. Through the celebration of the Liturgy of the Word the assembled faithful are instructed in the paschal mystery by the Scriptures which are proclaimed and which are then explained in the homily by a priest or deacon. And through the celebration of the Liturgy of the Eucharist, by which the paschal mystery is sacramentally effected, the liturgical assembly participates in the very sacrifice of ~hrist?

4 Pastoral catechesis on the importance of Sunday should emphasize that the sacrifice of the Mass is the only true actualization of the Lord's paschal mystery4 and is the most complete manifestation of the Church: "Hence the Lord's Day is the first holyday of all and should be proposed to the devotion of the faithhl and taught to them... Other celebrations, unless they be truly of greatest importance, shall not have precedence over the Sunday, the foundation and core of the whole liturgical year."5

' Vatican Council 11, Constitution on the Liturgy Sacrosanctum Concilium (hereafter, SC), art. 106 : DOL 1, no. 106. See also Ibid., Appendix, Declaration of the Second Vatican Ecumenical Council on Revision of the Calendar: DOL 1, no. 131. See Directory for Sunday Celebrations in the Absence of a Priest, no. 8; see SC, art 106: DOL 1, no. 106. 3 See Directory, no. 12. 4 See Paul VI, Address to the bishops of central France, 26 March 1977: AAS 69 (1977): AAS 69 (1997), 465: "The goal must always be the celebration of the sacrifice of the Mass, the only true actualization of the Lord's paschal mystery" (tr. DOL 449, no. 38:2); see John Paul 11, Apostolic Letter, Dies Domini, May 31, 1998. See SC, art. 106: DOL 1, no. 106. r 5 In the Sunday liturgical assembly, as also in the life of the Christian community, the faithhl should experience active participation as well as the opportunity to be renewed spiritually under the guidance of the Holy

SUNDAY CELEBRATIONS IN THE ABSENCE OF A PRIEST

6 There have been and still are many of the faithful in the United States for whom, because of the lack of a priest or some other serious reason, participation in the Mass is not possible.7

7 In addition, because of the shortage of priests in certain areas, priests must celebrate Mass several times on Sundays in many widely scattered ch~rches.~They are to be commended for their dedication and pastoral zeal.

8 "When it is difficult to have the celebration of Mass on a Sunday in a parish church or in another community of Christ's faithful, the diocesan Bishop together with his Priests should consider appropriate remedies. Among such solutions will be that other Priests be called upon for this purpose, or that the faithful transfer to a church in a nearby place so as to participate in the Eucharistic mystery there."

I 9 "All Priests, to whom the Priesthood and the Eucharist are entrusted for the sake of others, should remember that they are enjoined to provide the faithti11 with the opportunity to satisfy the obligation of participating at Mass on Sundays. For their part, it is the right of the lay faithful, barring a case of real impossibility, that no Priest should ever refuse either to celebrate Mass for the people or to have it celebrated by another Priest if the people otherwise would not be able to satisfy the obligation of participating at Mass on Sunday or the other days of precept."10

10 In circumstances in which there is no reasonable opportunity to provide for the celebration of Mass, local bishops may judge it necessary to provide for other Sunday celebrations in the absence of a priest, so that in the best way possible the weekly gathering of the faithful can be continued and the Christian tradition regarding Sunday preserved. '

1 I When on a particular Sunday even this kind of celebration is not possible, the

6 See Directory, no. 15. ' See Ibid., no.2; see Codex Iuris Canonici, 1983 (hereafter, CIC) Can. 1248, $2. * See Ibjd., no. 5. Congregation for Divine Worship and the Discipline of the Sacraments, Instruction, Redemtionis Sacramentum, On certain Matters to be Observed or Be Avoided Regarding the Most Holy Eucharist (hereafter RS): Liturgy Documentary Series 15 (United States Conference of Catholic Bishops, Washington, DC) 2004, no. 162, p.72. 'O Ibid, no. 163. I I See Ibid., no. 6. faithfid are strongly urged to devote themselves to prayer "for a suitable time either individually or with the family or, if possible, with a group of farnilies."12

12 See Ibid., no. 32; see CIC, can 1248, $2. ir - 12. Even when a priest is not available to celebrate Mass on a Sunday, it may be t possible to schedule Mass sometime during the week, when he could be present. While this celebration does not take the place of the Sunday Mass, the faithful should be encouraged to attend whenever possible.

13 "All Deacons or lay members of Christ's faith1 who are assigned a part in such celebrations by the diocesan Bishop should strive to keep alive in the community a genuine hunger for the Eucharist, so that no opportunity for the celebration of Mass will ever be missed, also taking advantage of the occasional presence of a Priest who is not impeded by Church law fiom celebrating ass."'^

CONDITIONS FOR HOLDING SUNDAY CELEBRATIONS IN THE ABSENCE OF A PRIEST

14 When a priest cannot be present for the celebration of Mass on the Lord's Day, it is of paramount importance that the parish or mission community still come together to celebrate the resurrection of the Lord. Even so, however, "it is unthinkable on the Lord's Day to substitute for Holy Mass, either ecumenical celebrations of the word or services of common prayer with Christians fiom the.. .Ecclesial Communities or even participation in these Communities' liturgical celebration^."'^ If, in the judgment of the diocesan bishop, it is not practical or possible for the community to participate in the celebration of Mass in a church nearby," they should assemble for Sunday worship in their own community under the leadership of the person the bishop and pastor have designated to lead them in prayer. In such a case the celebration takes one of the forms found in this ritual.

15 Before Sunday celebrations in the absence of a priest are begun, it should be explained to the faithtbl that although these celebrations substitute for the Sunday celebration of the Eucharist, they should not be regarded as the ideal solution to present circumstances nor as a surrender to mere convenience.I6 These celebrations are held within communities that await a priest and these solutions must be considered merely temporary. There should normally be only one liturgical assembly of this kind in each place on any given Sunday. One of these services may never be held in a location where

13 RS, no. 164, p. 74. 14 Pope John Paul ll, Encyclical Letter, Ecclesia de Eucharisfia, no. 30: AAS 95 (2003) pp. 453-454; cf. also Pontifical Council for the Promotion of Christian Unity, Directory for the application of the principles and norms on ecumenism, La rechercht de I'unitb 25 March 1993, no. 115: AAS 85 (1003) pp. 1039-1119, here p. 1085. I5 See Direc~ory~no.18. 16 See Paul VI, Address to bishops of Central France, 26 March 1977: AAS 69 (1977) : "Proceed judiciously, but without multiplying this type of Sunday assembly, as though it were the ideal solution and the last chancen (tr., DOL 449, no. 3842). Mass has been celebrated that weekend.I7 Because of the emphasis on Sunday as the Lord's Day, such liturgical assemblies should be held on Sunday.

16 Any confusion in the minds of the faithfd between this kind of liturgical assembly and a Eucharistic celebration must be carehlly avoided. These celebrations should increase the desire of the faithful to be present at and participate in the celebration of the ~ucharist.'~

17 To this end, the faithful need to be led to an understanding that the Eucharistic Sacrifice cannot take place without a priest, even though the reception of Holy Communion which they receive in this kind of liturgical assembly is closely connected with the sacrifice of the Mass, but not equal to it. This serves as an urgent reminder for prayers that those whom God has called to the priesthood will respond gener~usly.'~

OFFICES AND MINISTRIES

Bishop

18 Such services should be occasional. It is the responsibility of the diocesan bishop, afier having received the advice of the diocesan presbyteral council and, if appropriate, other consultative bodies, to decide how often Sunday Celebrations in the Absence of a Priest will be celebrated. He should be sensitive if there is an increasing shortage of priests as well as to the increasing demands made upon them He is to set out general and particular norms for such celebrations. They are to be held only when and where approved by the bishop and only under the astoral ministry of a priest who has the responsibility for the particular community.Po

19 Before the bishop decides on having such Sunday celebrations, he should consider the possibility of recourse to priests, even religious priests, who are not directly assigned to the care of souls. At the same time, he should consider the frequency of Masses in the various parishes and churches of the diocese with a view toward kinga priest to celebrate Mass with a community without its own priest.2' The preeminence of the celebration of the Eucharist, particularly on Sunday, over other pastoral activities is to be respected.22

20 The bishop should appoint a delegate or a special committee to ensure that the lay ministers who will lead the liturgical assembly are properly instructed and that these celebrations are carried out correctly. He is also to see to it that the people of the parish or community receive the necessary instruction. However, the bishop's concern should always be that the faithfill involved have the opportunity to participate in the celebration

17 See Directory, no. 2 1. 18 See Ibid., no. 22. 19 See Ibid., no. 23. 20 See Ibid., no. 24. 2 1 See Ibid., no. 25; see SC Rites, Instruction Eucharisticum mysleriun (25 May 1967), no. 26: AAS 59 (1967), 555: DOL 179, no. 1255. 2Z See Ibid., no. 25 /--. of the Eucharist as often as possible, and at least several times a year.23

Pastor

21 The pastor has the responsibility of informing the bishop about the need for such celebrations in the area under his pastoral care, to prepare the faitbl for them, to visit them during the week, and at a convenient time to celebrate the sacraments with them, particularly the sacrament of penance. In this way the communities involved will come to realize that their liturgical assembly on Sunday is not a liturgical assembly "without a priest," but a liturgical assembly "in the absence of a priest," or, better still, a liturgical assembly "in expectation of a priest."24

22 When Mass cannot be celebrated, the pastor will see to it that fiequent opportunities are provided for giving Holy Communion. He is also to see to it that there is a celebration of the Eucharist in due time in each community. The consecrated hosts are to be renewed often and kept in the tabernacle.25

Deacon

23 As a minister of the Word, who also has a responsibility for the sacraments, the deacon is called in a special way to lead these Sunday assemblies. Since the deacon has been ordained for the nurture and increase of the People of God, it belongs to him to lead the prayers, to proclaim the gospel to preach the homily, and to give Holy ~ommunion.~~ 1 When a deacon is available, he leads the celebration.

24 When a deacon presides at a Sunday celebration in the absence of a priest, he acts in the usual manner in regard to the greetings, the prayers, the gospel reading and homily, the giving of Holy Communion, and the dismissal and blessing. He wears the vestments proper to his ministry, that is, the alb with stole, and, the da~matic.~'Leaving the priest's chair vacant, he uses a chair other than the priest's as a symbol that the community awaits the presence of the priest.

25 The deacon is to be assisted by other ministers who will proclaim the Scriptures other than the Gospel, assist him in the distribution of Holy Communion, if needed, sing the psalms and other songs, provide instrumental music, and prepare the place for the ~elebration.~~

23 See Ibid., no. 26. 24 See Ibid.,no. 27. 25 See Ibid., no. 28. 26 See Ibid., no. 29; see Paul VI, Motu Proprio Adpaxendum (15 August l972), no. 1: AAS 64 (1972), 534: DOL 3 19, no. 2576. 27 See RS, no 125, p. 36. 28 See Ibid., no. 40. 29 In a worship context, the term "lay minister" refers to all non-ordained, whether religious or lay person. n 1 26 It is not appropriate for any member of the lay faithful to be seen as presiding over the celebration in the same way as a priest or deacon.30However, in the absence of both a priest and a deacon, upon the request and recommendation of the pastor, the bishop may appoint lay persons, who may be religious, as lay leaders of prayer, who are entrusted with the care of preparing and directing these celebrations. They would be responsible for leading the prayers, and when it is to be included in the celebration, with distributing Holy Communion.

27 Lay leaders of prayer are to be chosen in view of the consistency of their way of life with the Gospel and in the expectation of their being acceptable to the community of the faithful. The appointment of such ministers is made by the bishop for a definite time. Their appointment is to be made known to the community by means of a liturgical celebration in which prayers are offered to God on behalf of those appointed. The Order for the Blessing of Those Who Exercise Pastoral Service contained in the Book of BZessings may be used for this purpose.3' It is appropriate to engage seminarians in this ministry when they are available.

28 All other roles in the celebration should be distributed among lectors, cantors, servers and other liturgical ministers.32

29 The pastor is to see to the suitable and continuous instruction of these laypersons and to assist them in the preparation of worthy ce~ebrations.~~ t 30 The laypersons appointed as lay leaders of prayer should regard the office entrusted to them not so much as an honor but as a responsibility and, above all, as a service to their brothers and sisters under the authority of the pastor.34They "should do all of, but only, those parts which pertain to that They should carry out their office with sincere devotion and the decorum demanded by such a responsibility and rightly expected of them by God's people.36

PREACHING

3 1 The local bishop bears the responsibility for moderating the entire ministry of the Word in each local church. Preaching is an essential ministry and should be taken seriously by those who have been duly delegated by the bishop. Church law itself gives all the ordained the faculty to preach, and the homily, within the celebration of the Eucharist, is reserved to the Priest or ~eacon~'

30 See RS, no. 165, p. 64. 31 See The Roman Ritual, Book ofBlessings, Part VI,Chapter 60. 32 See RS, nos. 165-166, pp. 74-75. 33 See Directiory, no. 30. 34 See lbid., no. 27; see CIC, can. 230, $ 3. 35 See SC, art. 28: DOL 1, no. 28. 36 See Directory, no. 31; see SC, art. 29: DOL 1, no. 29. 37 See Ibid; see ClC can. 767, $1; cfi. Pontifical Commission fir the Authetic Interprettaion of the Code of 32 With the permission of the Bishop, a lay person may be chosen to preach in the absence of a priest or a deacon. " The diocesan bishop therefore should issue norms concerning the preaching ministry which are to be observed by all the faith1 of that dio~ese.~'

33 Those who preach, when properly delegated, should preserve a diligence in prayer, commitment to the study of Scripture, growth in faith, and carefid preparation

34 Those designated for lay preaching must have completed a process of discernment with the pastor or pastoral administrator responsible for the pastoral care of the faith community. They must also complete the program for training, certification and commissioning provided for by the local diocese. Formation in the ministry of lay preaching includes thorough familiarity with the documents issued by the USCCB and legislation issued by the USCCB as complementary to Canon 766.40

35 The leader of prayer who is a not a deacon uses the special form in this ritual for the blessing, does not use words that are proper to a priest or deacon, and omits those rites, gestures, and texts that are too readily associated with the Mass and which might give the impression that the layperson is ordained.

36 The layperson wears vesture that is suitable for his or her function or the vesture prescribed by the bishop.41A layperson as well as the deacon does not use the priest's chair as a symbol that the community awaits the presence of a priest. In fact, the leadership of this prayer is best done fiom among the faitbl. Since the altar is the table of sacrifice and of the paschal banquet, its only use in one of these celebrations is for the rite of Communion.

37 The leader of prayer is always to be assisted by other ministers who will proclaim the Scriptures, assist in the distribution of Holy Communion, sing the psalms and other songs, provide instrumental music, and prepare the place for the ~elebration~~

38 Lay leaders of prayer should be well trained to lead the liturgical rites found in the ritual

Canon Law, 26 May 1987: AAS 79 (1987) p. 1249. '' See CIC, can. 766. 39 See Ibid., can. 772, $ 1 and the Complementary Legislation for Canon 767 of the Code of Canon Law: BCL Newsletter XXXVII (December 2001) p. 49. 40 See Complementary bgislationfor Canon 767 of the Code of Canon Law and Fulfilled in Your Hearing, The Homily in the Sunday Assembly, Washington DC, USCC 1982.

4' See The Roman Ritual Holy Communion and Worship of the Eucharist outside Mass (hereafter HCWEOM) ,no. 20 : DOL 266, no. 2098 and the General Instruction of the Roman Missal (hereafter GIRM) no. 349: "In the dioceses of the United States of America, acolytes, altar servers, lectors, and other lay ministers may wear the alb or other suitable vesture or other appropriate and dignified clothing." 42 See Directory, no. 40. r' book43 FORMS THE SUNDAY CELEBRATION MAY TAKE

39 A common feature of the liturgical rites provided for the Sunday celebration in the absence of a priest is the proclamation of the Word of God. The aim of this provision is that the riches of Sacred Scripture and of the Church's prayer be amply provided to the faithful gathered on Sundays in various ways even apart from Mass. For the faithful should not be deprived of the readin s that are read at Mass in the course of a year, nor of the prayers of the liturgical seasons.S

40 A second provision of the services which follow is the distribution of Holy Communion. Although the faithful cannot share in the actual celebration of the Mass, they nevertheless may be fed at the table of the Lord and be spiritually united to the community from which the holy Eucharist was brought to the Sunday celebration.

According to circumstances, it may not always be possible to have the distribution of Holy Communion during the Sunday celebration. When this is the case, those present should be made to realize that, nevertheless, Christ is present in the gathered liturgical assembly of the Church and in the Scriptures that are proclaimed.45

41. In the dioceses of the United States, the bishops have decided that Holy Communion is permitted, though not required during such celebrations. The diocesan i- I bishop may decide if Hol Communion is to be distributed during Sunday Celebrations in 8 the Absence of a Priest. 4J

Liturgy of the Hours

42 The first form given for the Sunday celebration in the absence of a priest is that of Morning or Evening Prayer from the Lilurgy of fhe ~0ur-s.~~For "when the people are invited to the Liturgy ofthe Hours and come together in unity of heart and voice, they show forth the Church in its celebration of the mystery of Chn~t."~'Holy Communion may be given at the end of either Morning or Evening

43 Those responsible for the preparation and celebration of Morning or Evening Prayer should be familiar with the General Instruction of the Lifurgy of [he ours^* as

43 In addition, these ministers should be well versed in the administration of communion to the sick and viaticum to the dying, in the exposition of the Holy Eucharist; in those rites from the Ordcr of Christiun Ftmerals, which on occasion they may be required to lead; and in other liturgical and devotional services. See Gathercdirr Stcadfasl Faith, no. 30: Surrday Celebrations itr the Absencc of a Priest, Liturgy Documentary Series 10. Washington, DC, NCCB, 1996. 44 See Direclwy, no. 19. 45 See SC, no. 7: DOL 1, no.7. 46 See R): no. 166, p. 78. a7 See the Lihlrgy of !he Horrrs (hereafter LOTH), New York: The Catholic Book Publishing Company, 1975 -1976. " GILH, no. 22: DOL 426, no. 3452. 49 See Directwy., no. 33. 50 See LOTH. /= well as the structure and contents of the J~twgyof the ~ozrrs.~' 1 44 The texts provided for Morning Prayer (nos. 114-145) and Evening Prayer (nos. 146- 177) are given as a common fonn and by way of example. The texts proper to each Sunday contained in the Liturgy of the Hours may always be used.

45 Music is an essential part of the divine office and should be a part of the celebration as often as possible. The amount of singing and the type of music used will depend on the musical resources that are available and the abilities of the members of the gathered assembly to sing.

46 Morning and Evening Prayer both have the same structure in this ritual and the following elements:

Introductorv btes - These rites (Introduction and Hymn) serve to form the gathered faithful into a community and for them to dispose themselves for the celebration.

Psalmodv - The singing or recitation of psalms and scriptural canticles, along with their respective antiphons and optional psalm-prayers, permits the liturgical assembly to join its praise and thanksgiving to God to that of Christ, who is our great high priest and advocate.

Liturgy of the Word - The proclamation of the Scriptures to those gathered in faith brings them the message of the good news of salvation and redemption in Christ. The response of the liturgical assembly to the Word of God is a combination of intercession (Intercessions) for the needs of the Church and the world and thanksgiving (Canticle of Zechariah or Canticle of Mary) for God's goodness to us.

[Communion Rite - The liturgical assembly unites itself to the paschal mystery of Ckst in Holy Communion. It is also a sign and expression of the liturgical assembly's union with those who are able to celebrate the Eucharist on that parhcular day .]

Act of Thanksgiving - The faitwl praise the glory and mercy of God and give thanks for the celebration of Sunday. When combined with the distribution of Communion, the canticles are recited after Communion.

Concludinn Rite - After having heard the Word of God (and having been nourished by the Body of Christ in Holy Communion), the liturgical assembly listens to brief announcements, takes up a monetary collection, is encouraged to pray for vocations to the priesthood, exchanges the sign of peace and goes forth with God's blessing to live the Christian life.

See Ibid. Liturgy of the Word

47 Among the forms of celebration found in liturgical tradition when Mass is not possible, a celebration of the Word of God may be ~elebrated.'~This celebration may be concluded by Eucharistic Communion, when possible. In thls way the faithful can be nourished by both the Word of God and the Body of Christ. "By hearing the Word of God the faithful learn that the marvels it proclaims reach their climax in the paschal mystery, of which the Mass is a sacramental memorial and in which they share by communion."53Further, in certain circumstances the Sunday celebration may be combined with the celebration of baptism, marriage, or blessings in ways that are suited to the needs of each community.54

48 The order to be followed in this form of the Sunday celebration consists of the celebration of the Word of God and may also include the giving of Holy Communion. Nothing that is proper to Mass, and particularly the presentation of the gifts and the Eucharistic prayer, is to be inserted into the celebrati~n.~'

49 The texts of the prayers and readmgs for each Sunday, solemnity, or feast of the Lord are taken from The Roman Missal 56 and the Lectionaryjiw MU~S.~~This allows the faithful to follow the cycle of the liturgical year and pra and listen to the Word of God in communion with the other communities of the Church.X The prayers from the Roman Missal are contained in Appendix III of this ritual.

50 Those who are responsible for the preparation and celebration of this form of the Sunday celebration should be familiar with the principles found in the General Instruction of the Romun Missul and the Introduction of the Lecrionury jbr Muss.

5 1 The following is an outline of the elements of the celebration:

Introductorv Rites - The purpose of these rites is to form the gathered faithful into a community and for them to dispose themselves for the celebration.

Liturgy of the Word - God speaks to his people, to disclose to them the mystery of redemption and salvation; the people respond through the profession of faith and the general intercessions.

[Communion Rite - This rite is an expression and accomplishment of communion with Christ and with his members in the whole Church and especially with those

52 SeeSC, art. 35,4 : DOL 1, no. 35. 53 See HCWEOM, no. 26. 54 See Directory, no. 20. 55 See lbid., no. 40. 56 See lhe heornun Missal. " See 'lhe Ilecfionary for Maw, New York: The Catholic Book Publishing Company, 1998. 58 See Directory. no. 36. who on this same day take part in the Eucharistic sacrifice.]

Act of Thanksgiving - God is blessed for his great glory and thanks is given for the celebration of Sunday.

Concluding Rites - The blessing and dismissal point to the connection existing between the liturgy and the Christian life.5Y

57 See Ibid, no. 4 1 INDIVIDUAL PARTS OF ALL SUNDAY CELEBRATIONS

In trod uctory Rites

2 The introductory rites gather the local community and unite it to other liturgical assemblies throughout the world. This is expressed by participation in the song of the introductory rites and in the opening prayer. The deacon or lay leader of prayer should always begin the rite by using the text provided whlch reminds all present that this celebration is conducted in the absence of a priest.

Psalmody

53 The singing of psalms is included in every Sunday celebration. Psalmody lies at the core of Morning and Evening Prayer. By the use of the psalms the Church unites the praise of the Church on earth to that of the saints. The responsorial psalm in the liturgy of the Word allows the liturgical assembly to respond to the Word of God and reflect upon it.

Liturgy of the Word

54 Normally-there are three readings as at .the Sunday Mass. The first reading is followed by a responsorial psalm and the second reading is followed by the gospel acclamation.

55 The first two readings are proclaimed by two lectors, when possible. The gospel is proclaimed by the leader of prayer. A layperson omits the greeting, "The Lord be with you," before the gospel.

56 In order that the gathered assembly may retain the Word of God, there should be an explanation of the readings or a period of silence for reflection on what has been heard.

57 The Prayer of the Faithful follows the established series of intentions as is indicated in Appendix I." Particular intentions for the whole diocese proposed by the bishop are always to be included. Intentions for vocations to sacred orders, for the bishop, and for the pastor should be included in the Prayer of the ~aithful."

Act of Thanksgiving

58 At the celebration of Morning and Evening Prayer from the Liturgy ofthe Hours, thanksgiving is expressed by the use of the Canticle of Zechariah for Morning Prayer and the Canticle of Mary for Evening Prayer. When combined with the distribution of Holy Communion, the canticles are recited after the reception of Communion, as an Act of Thanksgiving.

See GIKM, nos. 69-71.. See Ibid, no. 69. C' a' 59 At a celebration of a liturgy of the Word, the act of thanksgiving is part of the communal response to the Word of God, and when Holy Communion is distributed it is an expression of gratitude when Holy Communion is received.

While no. 45 of the Directorv for Sunday Celebrations in the Absence of a Priest provides several positions for the thanksgiving, the United States Conference of Catholic Bishops has determined that it should take place in the following manner.

In a liturgy of the word, after the general intercessions, the leader of prayer invites all to an act of thanksgiving, in which the faithful praise the glory and mercy of God. This can be done by use of a psalm (for example, Psalms 100,113, 118,136,147, 150), a hymn (for example, the Gloria), a canticle (for example, the Canticle of Mary), a litany, or a prayer. All stand and the deacon or lay leader of prayer, facing in the same direction as the gathered assembly, leads the act of thanksgiving.

Additional texts for the act of thanksgiving in word services are given in Appendix 11. It should be noted that when a liturgy of the word is celebrated with Holy Communion ,the act of thanksgiving takes place after Holy Communion is received.

In order to avoid all confusion between the Eucharistic prayer of the Mass and the prayer of thanksgiving used in these Sunday celebrations, these prayers of thanksgiving are not to take the form of a Eucharistic prayer or preface.62 sI i Communion Rite

60 The faithful are to be frequently reminded that even when they receive Holy Communion outside Mass they are united to the Eucharistic sacrifice, but the rite of reception of Holy Communion is not the same as participating in the sacrifice itself " Communion may be received only under the form of bread, as the consecrated wine is not reserved except for the communion of the

61 Hosts consecrated at the last Mass celebrated in the place where the liturgical assembly gathers may be used. Before the Lord's Prayer, the deacon or lay leader of prayer goes to the place where the Blessed Sacrament is reserved, genuflects, takes the ciborium containing the body of the Lord and places it on the altar." The deacon or lay leader of prayer then returns to hs or her chair and introduces the Lord's Prayer. After the Lord's Prayer, the deacon or lay leader of prayer goes to the altar for the invitation to Holy ~omrnunion.~

62 The Lord's Prayer is always recited or sung by all, even if there is to be no communion. After communion, "a period of silence may be observed or a psalm or song

62 See lhid., no. 45. 63 See Directory, no. 46. 64 See HCWEUM no. 11. 65 See Ibid, no. 47. 66 Letter from the Congregation for Divine Worship and the Discipline of the Sacraments, 24 April 1991, Prot. N. CD 6/90. of praise may be sung."67

63 The deacon or lay leader of prayer reverently consumes the Body of Christ. Then the deacon or lay leader of prayer and other extraordinary ministers of Holy Communion, if needed, take a ciborium with the Eucharist and go to the communicants.

Concluding Rite

64 Before the end of the celebration, announcements or notices relating to the life of the parish or the diocese are read." The collection of monetary gifts of the liturgical assembly may also be done at this time.

65 The community is then invited to pray for vocations to the priesthood and exchange the sign of peace before being sent forth in mission to the world.

PREPARATIONS FOR THE SUNDAY CELEBRATION

66 The deacon or lay leader of prayer or some other person should see to the preparation of the church or place where the celebration will take place. The following preparations are made:

1 ! The Leclionary is placed on the ambo before the celebration.

The Book of [he Gospels is prepared beforehand and placed on the altar.

When Morning or Evening Prayer or a Liturgy of the Word is celebrated without the distribution of Holy Communion, lighted candles may be placed near the ambo.

The decorations of the church or place of celebration should be in accord with the liturgical season being celebrated.

When Holy Communion is given in a church or oratory, a corporal is to be placed on the altar, which is already covered with a white cloth. When Holy Communion is given in other places, a suitable table is to be prepared and covered with a white cloth. Lighted candles are placed on or near the altar or table.69

67 In preparing the celebration the pastor, together with the appointed deacons andor laypersons, should take due account in arranging the celebration according to the options given in the rite suited to the number of those who will take part in the celebration, the ability of the leader of prayer of the liturgical assembly and other

67 Seee HL'WEOM. no 37. 611 Directory. no. 49. 69 See HCREOM, no. 19: DOL 266, no. 2097. ministers, and the kind of instruments available for the

The Liturgical Year

68 When planning music, art and environment for Sunday Celebrations the season and feasts of the liturgical year should shape choices.

69 When planning the liturgical space, care should be taken not to obscure the rich symbols of the altar, ambo, priest's chair, and baptismal font.

70 The Sunday readings may not be changed since they are an integral part of the celebration of the Liturgical year which celebrates the mysteries of the Incarnation and Redemption. When baptism or marriage is celebrated within the context of the ritual, a reading from the rite of baptism or marriage may be used in accordance with the Introduction of each.

The Season of Advent

7 1 The season of Advent begins the cycle of time known as the liturgical year. It is a season of hope and preparation. It begins with Evening Prayer I of the First Sunday of Advent and ends on December 24, before Evening Prayer I of ~hristmas."

72 Advent has a two-fold character: as a season of remembrance that directs our mind and heart to await Christ's second coming at the end of time; and as a season to prepare for Christmas when Christ's first coming to us is remembered. It is not principally a penitential time but is considered a time ofjoyful expectation.72

73 Violet or purple is used in Advent. Rose may be used, when it is the practice, on Gaudere Sunday (Third Sunday of Advent).

74 The Gloria as an act of thanksgiving is not sung or recited during thls season, except on solemnities or feasts.

The Season of Christmas

75 Next to the yearly celebration of the Paschal Mystery, the Church holds most sacred the memorial of Christ's birth and early manifestations. This is the purpose of the Christmas season.73

70 See Directmy, no. 3 7. 71 See C'eneml NonnsBw the Litur,yical Year m~dthe Cakndar (hereafter GNLYC), no. 40: DOL 443, no. 3806. 72 See MYC,no. 39. " See GNI,YC. no. 32. (----. 76 The Christmas season begins with Evening Prayer I of Christmas and concludes with the feast of the Baptism of the Lord which recalls the opening of Jesus' public mission and ministry to the world. 74

77 The Sunday within the octave of Christmas is celebrated as the feast of the Holy ~arnil~.75

78 The octave of Chstmas, January 1, is celebrated as the Solemnity of Mary, Mother of God.

79 Epiphany is celebrated on the Sunday between January 2 and January 8. Epiphany means manifestation, or the appearance of Jesus to the world. The proclamation of the date of Easter may follow the homily or preaching.

80 If the Christmas man er or Nativity scene is placed in the church, it must not be placed in the presbyterium. 2It should not displace or overshadow the signs of the Lord's real presence in word, sacrament, liturgical assembly and ministers. It may be blessed during the Vigil of Christmas or at another more suitable time e.g., dwing a celebration of the Word of God or during a Service of Lessons and Carols.

8 1 The Office of Readings may be celebrated with the people as an extended Vigil

E , of Christmas.

82 White is the color of the Christmas Season (although gold may also be used).77

The Season of Lent

83 Lent has a double character: baptismal and penitential. It is during th~stime that the catechumens and faithful are prepared to celebrate the paschal mystery.78

84 The season of Lent begins on Ash Wednesday and concludes before the Evening Mass of the Lord's Supper on Holy ~hursda~."

85 The alleluia is not sung or said from the beginning of Lent until the Easter Vigil. It is replaced by other verses as acclamations before the ~ospel.*~

86 During Lent the altar should not be decorated with flowers. The Gloria is not

74 See GNLYC, no. 33. 75 See GNLYC, no. 35. 76 See BB, nos. 1542 - 1544. 71 See RY, no 127, p. 56. 78 See SC, no. 109: DOL I, no. 109. 79 See CrNI,YC, no. 28. See IBID. 6- sung or recited and the music should reflect the sincere simplicity of the spirit of the season; the playing of the organ and musical instruments is allowed only to support the singing except for Laetare Sunday (4~Sunday), solemnities and feasts

87 Lent is the time of purification and enlightenment for the elect. The elect participate in several rituals during this season, marking significant moments in their journey toward baptism:

" The lhte of Sending Catechumens for Election and Candidates for recognition by the Bishop is celebrated on the First Sunday of Lent. II The scrutinies are celebrated on the Third, Fourth and Fifth Sundays of Lent.

88 Violet or purple is used during the Sundays of Lent. Rose may be used, when it is the practice, on Lueture Sunday (Fourth Sunday of Lent).

Holy Week

89 Holy Week has as its purpose the remembrance of Christ's passion, beginning with his Messianic entrance into ~erusdem."

Passion Sunday (Palm Sunday)

// i 90 The community may celebrate Christ's entry into Jerusalem to accomplish His Paschal Mystery by a procession or solemn entrance. The essence of the procession or solemn entrance is that the whole community join in the procession.

91 Red is used on Passion Sunday (Palm Sunday).

Triduurn

92 At the very heart of the Liturgical Year is the celebration of the Triduum. This is one single liturby that unfolds over the course of three days. It is the solemn celebration of the suffering, death and resurrection of the Lord Jesus.

93 It begins with the Mass of the Lord's Supper and reaches its high point in the Easter Vigil and culminates with Evening Prayer on Easter Sunday.

94 Diocesan bishops and pastors should encourage communities without a resident priest to join neighboring communities for these three days. Even though this presents difficulties, every effort must be made to respect the integrity of the Paschal Triduum. Therefore, smaller communities should assemble with a larger community to celebrate the Paschal Triduurn.

95 Those physically unable to join the larger community are encouraged to gather as

See GNLYC. no. 3 1. family, that is the domestic Church, or in small faith communities and thus unite r themselves in prayer to the universal church.

Easter

96 The season of Easter is celebrated for fifty days, until the solemnity of Pentecost.

97 On Easter Sunday the rite of the renewal of baptismal promises is repeated after the homily or preaching. When appropriate, water blessed elsewhere at an Easter Vigil should be used in a sprinkling rite led by a deacon or lay person, following the renewal of baptismal promises. The creed is omitted.

98 When possible it is suggested that Evening Prayer be celebrated on Easter Sunday.

99 During the Easter Season, at the end of Night Prayer and, customarily, in place of the Angelus, the Regina Coeli is sung or said. The paschal candle, a symbol of the presence of the risen Christ among the people of God, remains in the sanctuary near the altar or ambo from the Easter Vigd through Evening Prayer on Pentecost Sunday. Its use is encouraged at all liturgical celebrations. In those parishes and missions in which no Easter Vigil is celebrated, a paschal candle blessed at another Easter Vigil may be used.

/- i 100 White or gold is the color of the Easter-season. (FN RS)

Ascension

101 The Solemnity of the Ascension is celebrated on the fortieth day after Easter, but in many provinces of the United States the observance of this solemnity has been transferred to the seventh Sunday of Easter. Clarification on this can be obtained from diocesan pastoral centers.

Pentecost

102 The celebration of an extended Vigil on the eve of Pentecost is encouraged.

103 Red is the color for the solemnity of Pentecost.

Ordinary Time

104 In addition to the above seasons there are thirty-three or thirty-four weeks in the course of the year, which form the cycle known as "Ordinary ~ime"."

105 When a solemnity, or a feast of the Lord, or the Commemoration of All the Faithful Departed falls on a Sunday in Ordinary Time, these celebrations take precedence over the Sunday liturgy. The first Sunday after Pentecost is the solemnity of the Holy

'' See GNLYC. nos. 58 -59. (-- Trinity. The following Sunday is the solemnity of The Most Holy Body and Blood of I Christ; and Friday of the following week is the solemnity of the Sacred Heart. The solemnity of Christ the King is celebrated on the last Sunday of Ordinary Time.

106 Ordinary Time enables the Church to appreciate more fully the ministry and message of Christ. The Lectionu~furMuss provides a semi-continuous reading of the Synoptic Gospels on the Sundays of Ordinary Time in such a way that, as the Lord's life and preaching unfold, the teaching proper to these Gospels is presented. ''

107 Although there are times when a solemnity falls on a Sunday, by its very nature, Sunday excludes the permanent assignment of any other celebrations to the dayAS4

108 Green is the color for Ordinary Time.

Jinportance of Singing

109 Singing is a necessary and integral part of the liturgical ce~ebration.'~Sung prayer is another dimension of our faith expression. 86 Singing. by the ministers and people should always be a part of the Sunday celebration and holy days of ob~i~ation.~The singing of the acclamations, responses, psalmody, antiphons, songs and hymnody are normative for the full conscious and active participation when the Church gathers for ritual prayer. 88 /" '.. 1 110 For Sunday celebrations in the absence of a priest, hymns and acclamations accompany the ritual action. They include, in order of importance: the acclamation before the Gospel, a hymn, responsorial psalm, communion processional chant, the Lord's Prayer, and the act of thanksgiving. Other possibilities might include the response to the intercessions and a closing song or choral anthem of the day.

1 11 When the Litur~yojthe Hours is celebrated the following are usually sung: the psalms and canticles with their antiphons, the hymn, the intercessions and the Lord's Prayer. Furthermore, the selection of liturgical music is guided by the liturgical year and the Lectionary. Attention should be given to the numerous musical settings available for the hymns, psalms and canticles that are available.

The Liturgical Action of the Gathered Assembly

112 The Church encourages those gathered for worship to participate fully in the liturgical celebration. Music fosters ths participation. Its function is "ministerial;" it must serve and never dominate thus reducing the liturgical assembly to mere silent spectators

83 See Introduction to the hction~ql/i,rMass no. 105. u4 See WLYC, no. 6. us See SC, no. 1 12: DOL 1, no. 1 12. J 86 See Music in Chholic Worship no. 6 (hereafter MICW) , Washington, DC:USCC 1 983 87 See GIKM, no. 40. 88 See SC,no. 30: DOL I, no. 30. 113 In the planning and preparation of celebrations in the absence of a priest, musicians and those who prepare the celebrations should follow the guidelines on the use of sacred music of Musicam sacram, Music in Catholic Worship and Liturgical Mzrsic ~oday.~

114 M The role of the musician as servant of the liturgical action is to facilitate the sung prayer of the gathered community. A full complement of music ministers including cantor, psalmist, instrumentalist and choir is encouraged for the celebration.

1 15 By uniting our voices in sung prayer, regardless of the style of music, the choice of instruments or the focus of celebration, we proclaim and share our faith so that Christ may grow among us a1L9'

1 16 The musical choices for these celebrations are guided by a threefold judgment: musical, liturgical and pastoral.92 Thus a careful review should be given to the text of hymns and songs used in the celebration. Texts, especially communion songs, often speak of the action of the Eucharist and the eating and drinking of both the body and blood of Christ. Texts of this-nature should not be used in Sunday celebrations in the absence of a priest. Nonetheless, a song for the Communion Rite would ideally reflect the

I\ Eucharistic mystery of Christ's presence in the holy sacrament. Likewise, the pastoral judgment calls for sensitivity to the "cultural and social characteristics of the people who make up the liturgical assembly: their age, culture and ed~cation."~'

Sacred Silence

117 Sacred silence is an important element of all good liturgical celebrations. It is to be observed at appropriate times; it is recommended that silence be observed in the church, in the sacristy, in the vesting room and in adjacent areas. The ministers of music, as well as the deacon or lay leader of prayer, are to model the sacred silence for the gathered community.

89 See MICW no. 23 and SC, tzo. 48: DOL I, no. 48. IN See Instruction, MtrJ7cm sacrm, on music in the liturb~,5 March 1967: AAS 60 (1967) 300-320; Ibid. and LitzrrgicaI Mi~.sicTm, Washington .DC:USCC 1982. 91 i, See Ibid., no.84. 92 See Ibid no. 25. 9' See /hid. no. 4 1. Non-Recommended Alternatives to Sunday Celebrations in the Absence of the Priest Alternatives to SCAP - Plan B No SCAPs permitted Some parishes to remain open without Mass every Sunday

Clinton Deanery Average Attendance Seating Capacity I. Charlotte ? 175 Sugar Creek ? 200 Delmar 134 326 Petersville 103 330 Welton 100 393 337

Delmar: One Mass each weekend. Charlotte or Sugar Creek: One Mass every other weekend. Welton or Petersville: One Mass every other weekend.

Grinnell Deanery Average Attendance Seating Capacity I. Brooklyn Grinnell Victor

Grinnell: Two Masses each weekend. Brooklyn: One Mass every other weekend Victor: One Mass every other weekend.

Iowa City Deanery Average Attendance Seating Capacity I. Williamsburg 400 385 North English 207 3 50 Marengo 3 80 225 Parnell 75 90 (Holbrook) 1,062

Williamsburg: Two Masses each weekend. North English: One Mass each weekend.

Close: Parnell Marengo Average Attendance Seating Capacity

11. Riverside Hills Lone Tree Nichols Wellman Richmond

Riverside: Three Masses each weekend.

Close: Hills, Lone Tree, Nichols, Richmond, Wellman

Keokuk Deanery Average Attendance Seating Capacity I. West Point 63 1 450 Houghton 149 356 St. Paul 239 484 Farmington 108 150 1,128

West Point: Two Masses each weekend. St. Paul: One Mass every other weekend. Houghton: One Mass every other weekend.

Close: Farmington

Ottumwa Deanery Average Attendance Seating Capacity I. Albia 548 360 Georgetown 84 300 Melrose 160 240 Lovilla -95 150 887

Albia: Two Masses each weekend. Melrose: One Mass every other weekend. Georgetown: One Mass every other weekend.

Close: Lovilla Average Attendance Seating Capacity 11. Sigoumey 318 370

Keota Harper Clear Creek

Keswick

Sigourney: One Mass each weekend. Holy Trinity cluster: Two Masses each weekend.

Close: Keswick, Clear Creek?

Average Attendance Seating Capacity 111. Fairfield (build a new church?) 475 325 (650?) East Pleasant Plain 225 350 Richland 223 23 0 923

Fairfield: One Mass each weekend. East Pleasant Plain: One Mass each weekend. Richland: One Mass each weekend.

When a parish closes: 113 of the people register in another parish. 113 of the people go elsewhere, but do not register. 113 of the people do not go anywhere. Alternatives to SCAP - Plan C No SCAPs permitted No parish to remain open without Mass every Sunday

Clinton Deanery Average Attendance Seating Capacity I. Charlotte Sugar Creek Delmar Petersville Welton

Delmar: One Mass each weekend. Charlotte: One Mass each weekend. Welton: One Mass each weekend.

Close: Sugar Creek and Petersville

Grinnell Deanery Average Attendance Seating Capacity I. Brooklyn Grinnell Victor

Grinnell: Two Masses each weekend. Victor: One Mass each weekend

Close: Brooklyn

Iowa City Deanery Average Attendance Seating Capacity I. Williarnsburg 400 385 North English 207 350 Marengo 3 80 225 Parnell 7 5 90 (Holbrook) 1,062

Williamsburg: Two Masses each weekend. North English: One Mass each weekend.

Close: Parnell, Marengo Average Attendance Seating Capacity

11. Riverside Hills Lone Tree Nichols Wellman Richmond

Riverside: Three Masses each weekend.

Close: Hills, Lone Tree, Nichols, Richmond, Wellman

Keokuk Deanery Average Attendance Seating Capacity I. West Point 63 1 450 Houghton 149 356 St. Paul 239 484 Farmington 150

West Point: Two Masses each weekend. St. Paul: One Mass each weekend.

Close: Farmington Houghton

Ottumwa Deanery Average Attendance Seating Capacity I. Albia 548 360 Georgetown 84 300 Melrose 160 240 Lovilla -9 5 150 887

Albia: Two Masses each weekend. Melrose: One Mass each weekend.

Close: Lovilla Georgetown Average Attendance Seating Capacity 11. Sigourney 318 370

Keota Harper Clear Creek

Keswick

Sigourney: One Mass each weekend. Holy Trinity cluster: Two Masses each weekend.

Close: Clear Creek Keswick

Average Attendance Seating Capacity 111. Fairfield 475 325 East Pleasant Plain 225 Richland 223 923

Fairfield: Two Masses each weekend. East Pleasant Plain: One Mass each weekend.

Close: Richland

When a parish closes: 113 of the people register in another parish. 113 of the people go elsewhere, but do not register. 113 of the people do not go anywhere. Alternatives to SCAP - Plan D No SCAPs permitted Priests Celebrate Four Masses Every Weekend

Clinton Deanery Average Attendance Seating Capacity I. Charlotte Sugar Creek Delmar Petersville Welton

Delmar, Charlotte, Sugar Creek, & Welton: One Mass every weekend. Close: Petersville (or rotate Masses with the other four parishes)

Grinnell Deanery Average Attendance Seating Capacity I. Brooklyn Grinnell Victor

Grinnell: Two Masses each weekend. Victor: One Mass each weekend Brooklyn: One Mass each weekend.

Iowa City Deanery Average Attendance Seating Capacity I. Williamsburg 400 385 North English 207 350 Marengo 380 225 Parnell 7 5 90 (Holbrook) 1,062

Williamsburg: Two Masses each weekend. North English: One Mass each weekend. Marengo: One Mass each weekend

Close: Parnell (cf. seating capacity) Average Attendance Seating Capacity

11. Riverside Hills Lone Tree Nichols Wellman Richmond

Riverside: Two Masses each weekend. Richmond: One Mass each weekend. Hills: One Mass each weekend.

Close: Lone Tree, Nichols, Wellman (or rotate Hills, Lone Tree, Nichols, and Wellman-with Mass at each parish once per month).

Keokuk Deanery Average Attendance Seating Capacity I. West Point 63 1 450 Houghton 149 356 St. Paul 239 484 Farmington 108 150 1,128

West Point: Two Masses each weekend. St. Paul: One Mass each weekend. Houghton: One Mass each weekend.

Close: Farmington (or have Mass in St. Paul and Houghton every other week, allowing Mass every Sunday in Farmington).

Ottumwa Deanery Average Attendance Seating Capacity I. Albia 548 360 Georgetown 84 300 Melrose 160 240 Lovilla 2 150 887

Albia: Two Masses each weekend. Melrose: One Mass each weekend. Georgetown: One Mass each weekend.

Close: Lovilla (or have Mass in Melrose and Georgetown every other week, allowing Mass every Sunday in Lovilla). Average Attendance Seating Capacity 11. Sigourney 3 18 370

Keota Harper Clear Creek

Keswick

Sigourney: One Mass each weekend. Holy Trinity cluster: Two Masses each weekend. Keswick: One Mass each weekend.

Average Attendance Seating Capacity 111. Fairfield 475 325 East Pleasant Plain 225 350 Richland 223 230 923

Fairfield: Two Masses each weekend. East Pleasant Plain: One Mass each weekend. Richland: One Mass each weekend.

When a parish closes: 113 of the people register in another parish. 113 of the people go elsewhere, but do not register. 113 of the people do not go anywhere.

Diocese of Davenport Living the Faith Task Force Report on Lay Ministry Formation, Parish Life Administrator Training, and Sunday Celebrations in the Absence of a Priest I laMae Hanisch Draft February 20,2005 Revision April 10,2005

Ministry Formation Programs

Overview-Diocese of Davenport Ministry Formation Program (basic two-year) began in the diocese Fall, 1997. This program has been offered every year. Specialized ministry training for Catechetical leader added in Fall, 2000. Specialized ministry training for liturgical leader (with Sunday Celebrations in the Absence of a Priest training) added Fall, 2001. Specialized ministry training for Parish Life CoordinatorslPastoral Associates added Fall, 2002. Curriculum for all programs were realigned with new National Standards for Certification Summer, 2004. Additional requirements and assessments were added. Adaptation of ICN format was approved for individual study with once a month small group process Fall, 2004 (now there are two "delivery" formats: ICN & small group twice a month or individual study of ICN video tapes & small group once a month with a required paper). 98 people have completed the Basic two-year Ministry training program since 1997. 23 people have completed the Catechetical Leader program (includes the two-year basic MFP). 28 people have completed the Liturgical Leader program (includes the two-year basic MFP). 17 people have completed the Parish Life Coordinator/Pastoral Associate program (includes basic two-year MFP plus catechetical leader plus liturgical leader).

Current-Diocese of Davenport There are 64 participants currently enrolled in the basic two-year ministry training program.

Recommendations-Diocese of Davenport

The Ministry Formation Programs continue to be offered in the diocese and supported by diocese, parish leadership, and parishes. Applicants for parish life coordinator, pastoral associate, parish life administrator, pastoral administrator, or finance administrator complete a professionally administered psychological inventory prior to acceptance into the formation process. Explore the possibility of a parallel ministry formation program for Hispanics (recommend process developed in Kansas City). An administrative assistant be hired to work with the MFP coordinator. Parish Life Administrators/Pastoral Administrator1 Finance Administrator/Pastoral Associate

Overview-Diocese of Davenport Currently there are three Parish Life Coordinators: Carol Kaalberg (lay woman), Rev Mi- Don Frericks and Rev Mi Joe Dvorak (deacons). Current research: Understanding the Trends-Parishes Entrusted to Parish Life Coordinators (executive summary from CARA Georgetown University, Washington DC July, 2004 is attached)

Training-Diocese of Davenport Currently the ministry formation and training for Parish Life Administrators (Pastoral Associates/Parish Life Coordinators) is a 5 year process which includes: 2 years Basic pastoral ministry, 1 year liturgical leader, 1 year catechetical leader, and 1 year with internshiplmentorship for Pastoral Associate/Parish Life Coordinator. 17 people graduated in 2003 fiom the Pastoral Associatekrish Life Coordinator process. Deacons and others who have "formal training" and pastoral experience may have portions of their training/formation waived upon review of their credentials. A "Quick Start" process could be easily implemented for those who are appointed without previous ministry training and experience. Parish Life AdministratodParish Life i Coordinators/Pastoral Associates would however have a "provision" in their contract 1 I , requiring them to complete the 2 year Basic Pastoral Ministry, the Liturgical leader, the catechetical leader within a 7 year period. Parish Pastoral Administrator and Finance Administrator would be required to participate in the "Quick Start" program (I year) with their internship specifically pastor care or frnance depending on their ministry. They would also have a provision in their contract requiring them to complete the 2 year basic pastoral ministry program within a 7 year period. Costs would vary due to the number of participants and whether the ICN system is used. Estimates (20 people) for the "quick start" 1 year program would be $635 per person (ICN) or $420 (non ICN) (does not include stipend for mentor nor program coordinator salary). Disadvantage of non ICN is that we don't have the recorded video of a course that might be missed. Also non ICN format-participants would need to travel to a central location.

Recommendations-Diocese of Davenport Inform parishes about parish leadership and pastoral care offered by Parish Life Coordinators/Parish Life Administrators. A quick start process be implemented for newly appointed/hired Parish Life AdministratorsfParish AdministratorsIFinance Administrators who do meet the formation requirements for their parish position. Clearly inform parishes of the ministerial positions: Parish Life Administrator/Parish Life Coordinator, Pastoral Administrator, and Finance Administrator. Several transition teams be trained to assist parishes in reorganization, i.e. clustering, merging, closing. It is recommended that transition teams be made up of people with particular skills such as organizational change expertise, facilitation techniques, pastoral approach, and an understanding of emerging pastoral leadership models (allowed within Canon law). 196 Parish Life CoordinatordParish Life Administrators have representation on the Priest's Personnel Board, Deans and Consultors, and Presbyterial Council. Parish Life Coordinators/Parish Life Administrators encouraged to attend "clergy" events when parish leadership issues are presented. Photo and contact information of Parish Life CoordinatordParish Life Administrators be included in the diocesan directory. Parishes compensate Parish Life CoordinatorsParish Life Administrators within the recommended guidelines established by the diocese and that their contract reflect such compensation.

Sunday Celebrations in the Absence of a Priest

Overview-Diocese of Davenport: Most parishes have at a minimum of two people trained and have purchased a copy of the ritual book for their parish. The appointment of a layldeacon presider is for three years in our diocese. Appointments need to be renewed in the year 2005. The policy about use of Sunday Celebrations in the Absence of a Priest was promulgated in 2002-copy included in priest's policy handbook and on diocesan web site) The bishop's office has a record of all the appointees and the parishes they serve.

Training-D iocese of Davenport: ! In 2002 three ICN sessions (9-4 Saturday) and a practicum were required-Leader of Prayer, {, Liturgy of the Hours, and Sunday Celebrations in the Absence of a Priest Ritual. Practicum was held in each deanery. In 2005 the proposal isfour ICN sessions (9-4 Saturday) and a practicurn be required- Leader of Prayer, Liturgy of the Hours, Hotniletics/Preaching/Reflection,and Sunday Celebrations in the Absence of a Priest Ritual and practicum. (meeting with liturgy commission next month to approve the curriculum for Fall, 2005) In 2005 offer the following for those wishing to "renew" their appointment: In each deanery those wishing to renew their appointment will be asked to attend a training session (attendance sheets will verifj their renewal) Each deanery will be given a video tape and discussion script for the training session. It is recommended that two or more opportunities be offered in each deanery, so that all who wish to renew their appointment will make it to a session. (Current appointments may be extended until 2006 or until which time the revised ritual book is published and training offered for renewal that reflects the changes).

Recommendations-Diocese of Davenport: 0 Every parish within the Diocese of Davenport have at least two people trained for Sunday Celebrations in the Absence of a Priest. Every parish have a copy of the ritual book for Sunday Celebrations in the Absence of a Priest. There is a delay in the publishing of the "revised" ritual book Parishes should have the latest copy. Appointments be published in the Diocesan Newspaper-The Catholic Messenger annually. No parish shall be closed due to the lack of a resident priest if they meet other viability factors. The laity and deacons, with proper training and appointment by the Bishop of the Davenport Diocese may preside at Sunday Celebrations in the Absence of a Priest. The director for liturgy, coordinator for ministry formation, coordinator for deaconate, and the liturgical commission will collaborate with the Bishop in offering training sessions prior to appointment or renewal of appointments for non-priest presiders. Rewrite the policy regarding use of Sunday Celebrations in the Absence of a Priest in the Diocese with clarity regarding what constitutes an emergency (include a section on the pastoral necessity for Sunday Celebrations in the Absence of a Priest scheduled periodically so that no community will be denied the Sunday celebration of the Eucharist each week). Diocesan Policy for Sunday Celebrations in the Absence of a Priest SUNDAYCELEBRATIONS IN THE ABSENCEOF A PRIEST A POLICY OF THE DIOCESEOF DAVENPORT

In 1988 the Holy See released the Directoy for Sunday Celebrations in the Absence of A Priest. "The fundamental point of the entire Directory is to ensure, in the best way possible and in every situation, the Christian celebration of Sunday. This means remembering that the Mass remains the proper way of celebrating Sunday, but also means recognizing the presence of important elements even when Mass cannot be celebrated."

The intent of the Directory was "not intended to encourage, much less facilitate unnecessary or contrived Sunday assemblies without the celebration of the Eucharist. The intent is simply to guide and to prescribe what should be done when real circumstances require the decision to have Sunday celebrations in the absence of a priest."

When the bishops of the United States implemented this document in 1994, they wrote, "Before Sunday celebrations in the absence of a priest are begun in any diocese or parish, it is essential that there be diocesan-wide catechesis on the nature of these celebrations and the necessity of fostering vocations to the priesthood so that eventually no community wilI be denied the Sunday celebration of the Eucharist each week."

1) Sunday Celebrations in the Absence of a Priest may be used in the Diocese of Davenport, provided the norms that make up this policy are followed.

2) Parish catechesis must be provided so that all parishioners understand that "although these celebrations substitute for the Sunday celebration of the Eucharist, they should not be regarded as the ideal solution to present circumstances nor as a surrender to mere convenience" (Directory, 11).

3) In the absence of a priest, a deacon assigned to the parish is to conduct the celebration. As a participant in the sacrament of Orders, the deacon shares in a special way the leadership responsibility for the life of the parish (Directory, 18). Candidates for diaconal ordination will receive special training to ,prepare them for this ministry; those already ordained will attend diocesan training to ensure they have received the most current information applicable.

September 21,2001 4) In the absence of priest or deacon, "upon the request and recommendation of the pastor," the bishop will appoint laypersons to lead these celebrations. If a parish has a parish life coordinator or a pastoral associate, this person has a particular leadership responsibility for the worship of the community. Other lay persons known for their spiritual maturity and leadership in the parish may be asked to assist priests, deacons parish life coordinators and pastoral associates in this ministry. In the Davenport Diocese, the following requirements are established for lay leaders of Sunday Celebrations in the Absence of a Priest: a) The person must already be an Extraordinary Minister of the Eucharist in the parish; b) The person shall be a graduate of the diocese's Ministry Formation Program or have comparable education and/or experience; c) The person must be nominated by their pastor (the pastor should nominate at least two persons for training); d) The person must complete the training provided by the diocese.

5) As its name implies, Sunday Celebrations in the Absence of a Priest are to be used pnly for the Lord's Day. They are not for use on weekdays. (See the policy for Weekday Liturgy in the Absence of a Priest)

6) As soon as a priest knows he will be unable to preside at Sunday Mass due to illness or some other serious reason, he should first notify his Dean, who will activate the deanery plan to provide a priest-substitute. If the priest is unable to contact his dean, he should contact Fr. -Joseph Wolf at the Diocesan Pastoral Center to determine the availability of a priest-substitute from outside the deanery. If no priests are available, then Sunday Celebrations in the Absence of a Priest may be used, with the deacon assigned to the parish presiding, or, in the absence of a deacon, the parish life coordinator, pastoral associate or one of the other trained lay persons.

7) In the event of the sudden illness of the priest (e.g., on Sunday morning), making advance notification of the Dean/Diocese impracticable, Sunday Celebrations in the Absence of a Priest may be used as discussed in #6 above.

8) Vesture: Deacons shall wear the liturgical vestments proper to the order ("alb with stole, and as circumstances suggest, the dalmatic"); laypersons may wear an alb or other suitable attire as shall be determined by the pastor in consultation with the Dean and priests of the deanery.

9) Whenever Sunday Celebrations in the Absence of a Priest is used, the appropriate Dean and the Vicar General should be notified the following week.

September 21,2001 Diocesan Policy for Weekday Liturgies in the Absence of a Priest WEEKDAYLITURGY IN THE ABSENCEOF A PRIEST A POLICYOF THE D IOCESE OF DAVENPORT

When a priest is not available for a weekday Mass the following policies apply

1) When a single priest serves a parish cluster there may be only one Mass celebrated on a weekday within the cluster. The other parishes in the cluster may not have a communion service in place of Mass.

2) When there is a plamed absence of a priest from his assignment for whatever reason: a) A parish in a community where there is more than one parish is not to schedule a communion service in place of Mass. Mass schedules in the other parishes and Catholic institutions in the city should be made available so that the faithful may attend Mass if they so choose. b) Parishes where there is more than one priest and more than one weekday Mass may not replace Mass with a communion service in the absence of one of the priests. The faithful are encouraged to participate in the parish Mass that will be celebrated, or at a Mass in a neighboring parish if applicable. c) In rural parishes and in communities with only one parish, the faithful may assemble for another form of communal prayer, such as the Liturgy of the Hours. Reception of communion outside of Mass, especially on weekdays, should be avoided in order to minimize confusion over the nature of the full Eucharistic celebration (Mass). However, parishes who discern a need for a communion service are to use the "Rite of Distributing Holy Communion Outside of Mass with the Celebration of the Word" found in Holy Communion and Worship of the Eucharist Outside Mass. The option for an abbreviated Liturgy of the Word may not be used. A full Liturgy of the Word using the Scripture readings of the day from the Lectiona y is to be used.

3) When there is an unplanned absence of a priest from his assignment, and there is no time to change the established Liturgy schedule, the pastor or competent authority is to use pastoral judgement in determining how the situation will be handled.

4) Parishes are encouraged to celebrate the Liturgy of the Hours as a regular part of their spiritual/liturgical life. In this way, the Liturgy of the Hours is not seen as a replacement for the celebration of the Eucharist, but as an integral part of the prayer life of the Church.

September 2 1, 200 1 Report to the Center for Applied Research in the Apostolate: Understanding the Trends- Parishes Entrusted to Parish Life Coordinators Center for Applied Research in the Apostolate Georgetown University Washington, D.C. Understanding the Trends: Parishes Entrusted to Parish Life Coordinators Report: July, 2004

Executive Summary This report presents a profde and analysis of trends fiom data on parishes without resident priest pastors that are entrusted to Parish Life Coordinators (PLCs) collected by the Center for Applied Research in the Apostolate (CARA) at Georgetown University for The National Association for Lay Ministry (NALM) and its five partner organizations as part of a Lilly funded project "Developing and Sustaining the Emerging Models of Pastoral Leadership in the Catholic Church in the United States." This report is the second in a series of three. The first, "Understanding the Experience: A Profile of Lay Ecclesial Ministers Serving as Parish Life Coordinators" presented results fiorn a CARA telephone poll of PLCs conducted in 2002. This second report focuses on the characteristics of dioceses and parishes that have had PLCs. Much of the attention here is on trends within dioceses. Major Findings ). Currently there are 616 parishes1 entrusted to PLCs2 in 1 15 dioceses (35 percent of Latin rite U.S. territorial dioceses do not currently have any PLCs identified). The largest concentration of parishes entrusted to Parish Life Coordinators, 4 1 percent, is in the Midwest. Twenty-eight percent of parishes entrusted to PLCs are in the South, followed by 2 1 percent in the West, and 10 percent in the Northeast. Currently, the dioceses with the most numerous parish sites entrusted to PLCs include New Ulm (23), Albany (22), Dubuque (19), Rochester (17), Fairbanks (16), Green Bay (16), and Jackson (15). On average, PLCs serve in parishes that are substantially smaller than the average U.S. parish in terms of registered households, registered individuals, and weekly I A small number of these PLCs are in locations currently designated as missions. 2 This includes any deacon or Iay person that is listed as being entrusted with the parish or is working with a job title commonly associated with the duties of a PLC where no resident priest pastor is present. 2 Mass attendance. PLC parishes also have fewer Masses and celebrate fewer sacraments. Parishioners at parishes entrusted to PLCs are more racially and ethnically diverse than those at US. parishes in general. According to statistics fiom The Official Catholic Directory the number of parishes entrusted to PLCs or ministry teams nearly doubled horn 278 in 1993 to 533 in 2003. Religious sisters are the largest plurality of PLCs (241 in 2003). Although the number of PLCs who are religious sisters has continued to grow during the 1993 to 2003 period, they have been dingup a smaller percentage of all PLCs as the overall b number of parishes entrusted to PLCs has grown. Deacons and other lay persons are increasingly being assigned a greater share of PLC appointments. However, these are primarily new appointments and not replacements of already serving religious sisters. Four in ten PLCs have been in ministry at their current parish with their current title 1 for five or more years. Most of those PLCs in "long-term7' appointments are women. Forty-nine percent of religious sister PLCs and 39 percent of other lay women PLCs have been in their posit ion for five years or more. Among male PLCs, permanent deacons are the most likely to have had a tenure of at least five years (33 percent), followed by other lay men (24 percent), and religious brothers (24 percent). Four factors within dioceses are strongly related to PLC appointments: Fewer Priests than Parishes: This factor takes into account the number of parishes minus the number of active diocesan priests and extern priests combined. Where this indicator is near zero or negative it indicates that there is a "dearth of priests" relative to the number of parishes. Square Mites per Parish: This factor calculates the size of the diocese relative to the number of parishes as measured by square miles per parish. Where this indicator is larger there is a greater distance, on average, between parishes and thus greater travel associated with hlfilling pastoral duties in multiple parishes. Catholics per Parish: This fhctor comes from the size of the Catholic population relative to the number of parishes as measured by Catholics per parish. Where this indicator is larger it may be less likely that parishes could be closed or reorganized without severely affecting the ability of Catholics to practice their faith. The Bishop: Although each of these factors above are important CARA7sanalyses of the data indicate that perhaps the most important factor is noted in the fist words of Canon 5 17.2, "If the diocesan bishop should decide." The decision process of individual bishops is the most important factor related to the number and type of

I PLCs in each diocese.