Canonically-Defined Diocesan Consultative Bodies

Total Page:16

File Type:pdf, Size:1020Kb

Canonically-Defined Diocesan Consultative Bodies Canonically-Defined Diocesan Consultative Bodies CONSULTATIVE GENERAL DESCRIPTION MEMBERSHIP EXISTENCE BODY The college of consultors assists the diocesan bishop in the governance of The college of consultors is a required the diocese in accord with the The college is comprised of no less than body in the diocese. It is to be 1. COLLEGE OF provisions of Church law. For six priests, and no more than twelve, established for a five-year term, but it CONSULTORS particular exercises of ecclesiastical who are members of the presbyteral continues its functions even after that (c. 502) governance, canon law requires that the council. time until a new college is constituted. diocesan bishop consult the college, It continues in existence during a and even obtain its consent. When the vacant or impeded see. see is vacant, the college assumes the functions of the presbyteral council. The diocesan pastoral council consists The purpose of the diocesan pastoral of members of the Christian faithful The pastoral council is established by council is to follow the bishops who are in full communion with the the diocesan bishop when, in his Church. These clergy, members of judgement, pastoral circumstances 2. DIOCESAN direction in investigating all things institutes of consecrated life, and recommend it. It is to be established PASTORAL COUNCIL which pertain to the pastoral works of especially lay persons are named to the for a definite period of time, during (cc. 511-514) the diocese. Following its council in a manner approved by the which it is convoked at least once a investigation, the council studies the information it has gathered and then diocesan bishop. The council's year. The council goes out of proposes practical conclusions membership as a whole should be existence at the completion of its term, concerning it. reflective of the people of God who and whenever the see is vacant. make up the diocese. In iure members: the coadjutor and auxiliary bishops of the diocese; vicars general, episcopal vicars and the judicial vicar; cathedral canons; members of the presbyteral council, lay members of the Christian faithful and The diocesan bishop makes the determination to convoke the synod The synod assists the diocesan bishop members of institutes of consecrated when circumstances warrant it, and in matters pertaining to the entire life; the rector of the diocesan major following consultation with the diocesan community. The consultation seminary; the vicars forane; at least one presbyteral council. The diocesan rendered by the members may lead to priest from each vicariate, as well as a 3. DIOCESAN SYNOD bishop may suspend or dissolve the the issuance of declarations or the designated alternate; and some (cc. 460-468) synod. The synod is interrupted ipso promulgation of decrees. The synod's superiors of religious institutes and iure when the see becomes vacant or consultative functions are utilized societies of apostolic life which have a impeded, and remains interrupted until solely at the discretion of the diocesan house in the diocese. the succeeding diocesan bishop bishop. At the bishops discretion: determines by decree to continue or terminate it. As members Other clerics, members of institutes of consecrated life, or lay faithful. As observers Ministers or members of other churches or ecclesial communities. The episcopal council assists the 4. EPISCOPAL diocesan bishop in fostering the more The council is composed of the vicars The council is established solely at the COUNCIL suitable pastoral activity within the general and the episcopal vicars within discretion of the diocesan bishop to (c. 473, 4) diocese. It achieves this end by the diocese. meet particular pastoral needs. assisting in the coordination of the work of the diocesan vicars. The finance council exists to advise the diocesan bishop on financial matters affecting the diocese. Among its The finance council is composed of at least three members of the Christian primary duties are to approve the The existence of the finance council is 5. FINANCE faithful who must each be well skilled annual diocesan fiscal statement and to required by Church law. There is no COUNCIL in financial and secular legal matters, prepare the annual budget. Canon law provision in law for its cessation (cc. 492-494) and be of outstanding integrity. The requires that the bishop consult the during a vacant or impeded see. finance council in many instances, and bishop appoints the members of the in some cases, it requires that he obtain council to five-year renewable terms. the members consent before acting. In accord with the norms of canon law, The diocesan bishop convokes the the presbyteral council acts as a senate presbyteral council, whose existence is mandated for each diocese. The of the bishop assisting him in the The presbyteral council is comprised of council ceases its functions when the governance of the diocese so that the representative members of the diocesan see is vacant. However, within a year pastoral welfare of the people of God presbyterate, who are to named for a of taking possession of the diocese, may be more effectively achieved. term. Half of the members should be 6. PRESBYTERAL the succeeding bishop is required to Consultation with the presbyteral elected by the presbyterate, the COUNCIL reestablish the council. The diocesan council is at the discretion of the remainder should be comprised of ex (cc. 495-501) bishop may dissolve the council for diocesan bishop. The diocesan bishop is officio members (according to the serious reasons only, and after required, however, to seek the advice of councils own statutes), and members the council in matters of greater consultation with the metropolitan importance, and to obtain its explicit named by the diocesan bishop. bishop (or senior suffragan bishop, if it is a question of the metropolitan sees consent in those instances stipulated in Church law. presbyteral council). .
Recommended publications
  • GENERAL SYNOD Chichester Diocesan Synod Motion On
    GENERAL SYNOD GS 1846B Chichester Diocesan Synod Motion on Appointment of Archdeacons Background note from the Secretary General The history and development of the office of archdeacon 1. The office of archdeacon is an ancient one, referred to by St Jerome (347-420). The duties of archdeacons have varied considerably down the centuries and the understanding of the office has evolved within the various traditions of the Church. 2. In ancient times archdeacons were deacons who had not been ordained to the presbyterate. The archdeacon was the principal deacon of a church (i.e. a diocese) and assisted the bishop in a wide range of tasks. The archdeacon was often chosen to succeed the bishop who had appointed him and would then have received the orders of priest and bishop. The practice of choosing archdeacons from the order of presbyters, rather than from the order of deacons can be dated from around the end of the first millennium. It was after that that archdeacons came to have an oversight role for fellow presbyters rather than only deacons. Archdeacons in the Church of England 3. The functions of archdeacons in the Church of England today depend on a combination of canon law, custom and statute law. Archdeacons are the holders of a senior ecclesiastical office. Canon C 22 summarises some of the authority and functions that archdeacons have. In particular, Canon C 22.4 provides that an archdeacon ‘shall see that all such as hold any ecclesiastical office within the [archdeaconry] perform their duties with diligence, and shall bring to the bishop’s attention what calls for correction or merits praise .’ 4.
    [Show full text]
  • FEMA Continuity of Operations Plan Template Instructions
    Continuity of Operations Plan Template for Federal Departments and Agencies [Department/Agency Name] [Month Day, Year] [Department/Agency Name] [Street Address] [City, State Zip Code] [Insert Federal Department/Agency Symbol] CONTINUITY PLAN TEMPLATE The purpose of this Continuity Plan Template is to provide guidance and sample information for the development of continuity plans and programs in accordance with Federal Continuity Directives (FCDs) 1 and 2 for the Federal executive branch. Continuity planning facilitates the performance of executive branch essential functions during all-hazards emergencies or other situations that may disrupt normal operations. This template follows the traditional functional Emergency Operations Plan format detailed in FEMA’s National Preparedness Directorate’s Comprehensive Preparedness Guide 101, Developing and Maintaining State, Territorial, Tribal, and Local Government Emergency Plans, dated March 2009. By using this planning template, agencies will address each of the elements and requirements found in FCDs 1 and 2. Use of this template is voluntary, and organizations are encouraged to tailor continuity plan development to meet their own needs and requirements. This template is organized in a flexible format so that organizations may choose to use all portions or only certain sections of the template to build or improve their plan. However, if Federal executive branch organizations choose not to use this template, they must ensure their continuity plans meet the requirements set forth in FCDs 1 and
    [Show full text]
  • Decrees of Promulgation
    DECREES OF PROMULGATION CANON 284 On November 18, 1998, the Latin Rite de iure members of the National Conference of Catholic Bishops approved complementary legislation for canon 284 of the Code of Canon Law for the Latin Rite dioceses of the United States. The action was granted recognitio by the Congregation for Bishops in accord with article 82 of the Apostolic Constitution Pastor Bonus and issued by Decree of the Congregation for Bishops signed by His Eminence Lucas Cardinal Moreira Neves, Prefect, and His Excellency Most Reverend Franciscus Monterisi, Secretary, and dated September 29, 1999. The National Conference of Catholic Bishops, in accord with the prescriptions of canon 284, hereby decrees that without prejudice to the provisions of canon 288, clerics are to dress in conformity with their sacred calling. In liturgical rites, clerics shall wear the vesture prescribed in the proper liturgicad books. Outside liturgical functions, a black suit and Roman collar are the usual attire for priests. The use of the cassock is at the discretion of the cleric. In the case of religious clerics, the determinations of their proper institutes or societies are to be observed with regard to wearing the religious habit. As President of the National Conference of Catholic Bishops, I hereby decree that the effective date of this decree for all the Latin Rite dioceses in the United States will be December 1, 1999. Given at the offices of the National Conference of Catholic Bishops in Washington, DC, on November 1, 1999. Reverend Joseph A. Fiorenza Bishop Of Galveston-Houston President, NCCB Reverend Monsignor Dennis M.
    [Show full text]
  • Rules for Deanery Synods
    Rules for Deanery Synods The Standing Orders which regulate the proceedings of Deanery Synods Rules for Deanery Synods I. The roles and responsibilities II. The houses of the Deanery Synod The Deanery Synod exists: 1. There shall be two Houses namely the House of Clergy and the House of Laity. a) To foster partnership in mission between: the parishes; schools; chapels; chaplaincies in key 2. The House of Clergy shall be chaired by the Rural church and secular bodies; and other Church of Dean (who is appointed by the Bishop of Norwich England institutions within the Deanery. following consultation with the clergy and lay chair in the Deanery). b) To encourage sharing, pastoral care, prayer and joint activity between the parishes in the Deanery 3. The House of Laity shall be chaired by a layperson particularly over key issues like mission planning, (who shall be a communicant member on the pastoral reorganisation, vacancies, significant electoral roll of a parish or institution within the changes and major events. Deanery who shall be over eighteen years of age and shall be elected by the lay members of the c) To debate and take united action on issues of Deanery Synod). concern to the Deanery, and where relevant to submit motions to Diocesan Synod and/or This person may be elected from current members General Synod; of the Synod or first co-opted for the purpose. d) To receive reports on and share Deanery concerns 4. The two Houses may meet separately at the with representatives serving on General Synod, request of the Chair or of three members of either Diocesan Synod and major Diocesan Committees House.
    [Show full text]
  • Journeys to Byzantium? Roman Senators Between Rome and Constantinople
    Journeys to Byzantium? Roman Senators Between Rome and Constantinople Master’s Thesis Presented in Partial Fulfillment of the Requirements for the Degree Master of Arts in the Graduate School of The Ohio State University By Michael Anthony Carrozzo, B.A Graduate Program in History The Ohio State University 2010 Thesis Committee: Kristina Sessa, Advisor Timothy Gregory Anthony Kaldellis Copyright by Michael Anthony Carrozzo 2010 Abstract For over a thousand years, the members of the Roman senatorial aristocracy played a pivotal role in the political and social life of the Roman state. Despite being eclipsed by the power of the emperors in the first century BC, the men who made up this order continued to act as the keepers of Roman civilization for the next four hundred years, maintaining their traditions even beyond the disappearance of an emperor in the West. Despite their longevity, the members of the senatorial aristocracy faced an existential crisis following the Ostrogothic conquest of the Italian peninsula, when the forces of the Byzantine emperor Justinian I invaded their homeland to contest its ownership. Considering the role they played in the later Roman Empire, the disappearance of the Roman senatorial aristocracy following this conflict is a seminal event in the history of Italy and Western Europe, as well as Late Antiquity. Two explanations have been offered to explain the subsequent disappearance of the Roman senatorial aristocracy. The first involves a series of migrations, beginning before the Gothic War, from Italy to Constantinople, in which members of this body abandoned their homes and settled in the eastern capital.
    [Show full text]
  • Stability and Development in Canon Law and the Case of "Definitive" Teaching
    Georgetown University Law Center Scholarship @ GEORGETOWN LAW 2001 Stability and Development in Canon Law and the Case of "Definitive" Teaching Ladislas M. Örsy Georgetown University Law Center, [email protected] Vol. 76 Notre Dame Law Review, Page 865 (2001). Reprinted with permission. © Notre Dame Law Review, University of Notre Dame. This paper can be downloaded free of charge from: https://scholarship.law.georgetown.edu/facpub/569 76 Notre Dame L. Rev. 865-879 (2001) This open-access article is brought to you by the Georgetown Law Library. Posted with permission of the author. Follow this and additional works at: https://scholarship.law.georgetown.edu/facpub Part of the Religion Law Commons STABILITY AND DEVELOPMENT IN CANON LAW AND THE CASE OF "DEFINITIVE" TEACHING Ladislas Orsy, SJ!:~ The beginning of knowledge is wonder, wonder provoked by a puzzle whose pieces do not seem to fit together. We do have such an on-going puzzle in canon law; it is the prima facie conflict between the demand of stability and the imperative of development. Stability is an essential quality of any good legal system because a community's lav{s are an expression of its identity, and there is no identity without permanency. Many times we hear in the United States that we are a country held together by our laws. Although the statement cannot be the full truth, it is obvious that if our laws ever lost their stability, the nation's identity would be imperiled. In a relig­ ious community where the source of its identity is in the common memory of a divine revelation, the demand for stability is even stronger.
    [Show full text]
  • Parish Administrative Manual
    Parish Administrative Manual Diocese of Bridgeport March 2021 4 TABLE OF CONTENTS I INTRODUCTION AND PURPOSE OF THE MANUAL………………………. 8 1. Calendar 2. Overview 3. Distribution 4. Parish Community II OFFICE OF THE BISHOP……………………………………………………………... 11 1. Overview 2. Calendar Requests for Bishop 2.1 Liturgical Celebrations 2.2 Non-Liturgical Events 3. Pastoral Year Calendar 4. Confirmation 4.1 Process III OFFICE OF THE CHANCELLOR…………………………………………………….. 14 1. Overview 2. Mass Census 3. Annual Statistical Summary 4. Official Catholic Directory 4.1 Tax-exempt Status 4.2 Public Charity Organizations IV SAFE ENVIRONMENT PROCESS………………………………………………….. 17 1. Overview 2. Reporting Suspected Abuse of a Minor or Vulnerable Adult 3. VIRTUS® Database 4. VIRTUS® Training and Requirements V EMPLOYMENT AND PERSONNEL PROCESSES……………………………. 20 1. Overview 2. Personnel Action Form Parish Employment Parish Administrative Manual Diocese of Bridgeport Issued March 2021 The entire contents of this Parish Administrative Manual © 2021 The Bridgeport Roman Catholic Diocesan Corporation. All rights reserved. 5 VI PARISH GOVERNANCE AND LEGAL ADMINISTRATION……………… 22 1. Overview 2. Religious Corporations 2.1 By-laws of the Corporation 2.2 Corporation Paperwork and Annual Meetings 3. Consultative Councils 3.1 Trustees 3.2 Finance Council 3.3 Pastoral Council 4. Leases 4.1 Lease Consent 4.2 Holy See Approval Process 5. Records 5.1 ParishSOFT 5.2 Sacramental Records 5.3 Parish Records 6. Tribunal VII FINANCE AND BUDGETING……………………………………………………… 31 1. Overview 2. Summary of Financial Accountability and Transparency 3. Reporting Timelines VIII FACILITIES AND OPERATIONS…………………………………………………… 33 1. Overview 2. Catholic Mutual Coverage Program and Assessment 3. Renovation of Sacred Space, Capital Improvements and Repairs 3.1 Diocesan Building and Sacred Arts Commission 3.2 Approval Process 4.
    [Show full text]
  • Essential Rights and Liberties of Religion in the American Constitutional Experiment John Witte Jr
    Notre Dame Law Review Volume 71 | Issue 3 Article 2 6-1-1999 Essential Rights and Liberties of Religion in the American Constitutional Experiment John Witte Jr. Follow this and additional works at: http://scholarship.law.nd.edu/ndlr Part of the Law Commons Recommended Citation John Witte Jr., Essential Rights and Liberties of Religion in the American Constitutional Experiment, 71 Notre Dame L. Rev. 271 (1996). Available at: http://scholarship.law.nd.edu/ndlr/vol71/iss3/2 This Article is brought to you for free and open access by NDLScholarship. It has been accepted for inclusion in Notre Dame Law Review by an authorized administrator of NDLScholarship. For more information, please contact [email protected]. ARTICLES The Essential Rights and Liberties of Religion in the American Constitutional Experiment John Witte, Jr.* INTRODUCTION ...................................................... 372 I. THE "GENESIS" OF THE AMERcAN EXPERIMENT ................ 376 A. Four Views of Religious Rights and Liberties in the Later Eighteenth Century ........................................ 377 1. Puritan Views ........................................ 378 2. Evangelical Views .................................... 381 3. Enlightenment Views ................................ 383 4. Civic Republican Views .............................. 385 B. The Essential Rights and Liberties of Religion ................ 388 1. Liberty of Conscience ............................... 389 2. Free Exercise ........................................ 394 3. Pluralism ...........................................
    [Show full text]
  • Historical Notes on the Canon Law on Solemnized Marriage
    The Catholic Lawyer Volume 2 Number 2 Volume 2, April 1956, Number 2 Article 3 Historical Notes on the Canon Law on Solemnized Marriage William F. Cahill, B.A., J.C.D. Follow this and additional works at: https://scholarship.law.stjohns.edu/tcl Part of the Catholic Studies Commons This Article is brought to you for free and open access by the Journals at St. John's Law Scholarship Repository. It has been accepted for inclusion in The Catholic Lawyer by an authorized editor of St. John's Law Scholarship Repository. For more information, please contact [email protected]. The nature and importance of the Catholic marriage ceremony is best understood in the light of historicalantecedents. With such a perspective, the canon law is not likely to seem arbitrary. HISTORICAL NOTES ON THE CANON LAW ON SOLEMNIZED MARRIAGE WILLIAM F. CAHILL, B.A., J.C.D.* T HE law of the Catholic Church requires, under pain of nullity, that the marriages of Catholics shall be celebrated in the presence of the parties, of an authorized priest and of two witnesses.1 That law is the product of an historical development. The present legislation con- sidered apart from its historical antecedents can be made to seem arbitrary. Indeed, if the historical background is misconceived, the 2 present law may be seen as tyrannical. This essay briefly states the correlation between the present canons and their antecedents in history. For clarity, historical notes are not put in one place, but follow each of the four headings under which the present Church discipline is described.
    [Show full text]
  • Canonical Considerations Regarding Alleged Apparitions Michael Smith Foster
    Marian Studies Volume 46 Faith, Mary, Culture Article 12 1995 Canonical Considerations Regarding Alleged Apparitions Michael Smith Foster Follow this and additional works at: https://ecommons.udayton.edu/marian_studies Part of the Religion Commons Recommended Citation Foster, Michael Smith (1995) "Canonical Considerations Regarding Alleged Apparitions," Marian Studies: Vol. 46, Article 12. Available at: https://ecommons.udayton.edu/marian_studies/vol46/iss1/12 This Article is brought to you for free and open access by the Marian Library Publications at eCommons. It has been accepted for inclusion in Marian Studies by an authorized editor of eCommons. For more information, please contact [email protected], [email protected]. Foster: Canonical Considerations on Apparitions CANONICAL CONSIDERATIONS REGARDING ALLEGED APPARITIONS Michael Smith Foster,]C.D. * Introduction Each Christmas season brings with it the songs of the holi­ day. A well-known song innocently asks the question, "Do you see what I see? Do you see what I see, way up in the sky shepherd boy?" The song states that the star shining in the night would bring goodness and light. And indeed it did. The star's manifestation signaled an unparalleled event in salva­ tion history. However, before we are lulled too easily by the sweet senti­ ment of that Christmas song, we should remind ourselves that the manifestation of that celestial sign brought with it two di­ vergent responses. As the second chapter of St. Matthew's gospel indicates, it not only brought wise men from the East to witness the divine epiphany, but it also enraged the madness of Herod and brought about the slaughter of the holy inno­ cents.
    [Show full text]
  • The Holy See
    The Holy See APOSTOLIC LETTER MOTU PROPRIO OF THE SUPREME PONTIFF FRANCIS MITIS IUDEX DOMINUS IESUS BY WHICH THE CANONS OF THE CODE OF CANON LAW PERTAINING TO CASES REGARDING THE NULLITY OF MARRIAGE ARE REFORMED The Gentle Judge, our Lord Jesus, the Shepherd of our Souls, entrusted to the Apostle Peter and to his successors the power of the keys to carry out the work of truth and justice in the Church; this supreme and universal power of binding and loosing here on earth asserts, strengthens and protects the power of Pastors of particular Churches, by virtue of which they have the sacred right and duty before the Lord to enact judgment toward those entrusted to their care.[1] Through the centuries, the Church, having attained a clearer awareness of the words of Christ, came to and set forth a deeper understanding of the doctrine of the indissolubility of the sacred bond of marriage, developed a system of nullities of matrimonial consent, and put together a judicial process more fitting to the matter so that ecclesiastical discipline might conform more and more to the truth of the faith she was professing. All these things were done following the supreme law of the salvation of souls[2] insofar as the Church, as Blessed Paul VI wisely taught, is the divine plan of the Trinity, and therefore all her institutions, constantly subject to improvement, work, each according to its respective duty and mission, toward the goal of transmitting divine grace and constantly promoting the good of the Christian faithful as the Church’s essential end.[3] It is with this awareness that we decided to undertake a reform of the processes regarding the 2 nullity of marriage, and we accordingly assembled a Committee for this purpose comprised of men renowned for their knowledge of the law, their pastoral prudence, and their practical experience.
    [Show full text]
  • Diocesan Synod an Overview of the Diocese
    Welcome to Diocesan Synod Thank you for responding to God’s call and being elected to the Diocesan Synod. As a member you will be playing an important role in the life and mission of the Church of England in Suffolk and shaping our strategic priorities for the next three years. This guide is to help you with that responsibility and provide a brief introduction to the Diocese. Further information about the Synod can be found on the website: www.cofesuffolk.org > ‘About Us’ > ‘Diocesan Synod’ or http://www.cofesuffolk.org/synods-committees/diocesan-synod An Overview of the Diocese The Diocese of St Edmundsbury and Ipswich was founded in 1914 and serves the county of Suffolk, except for an area in the north east around Lowestoft and one parish in the county of Essex. It serves over 660,000 people living in a geographical area of 1,400 square miles. Of this population 3% (c.19,000 people) identify themselves with the Church of England by being members of the church electoral roll and about 2% (c.14,000) attend a service in their parish in any given week, with 1.75% (c.11,500) attending Sunday services once a month or more. For the next six years ambitious targets have been agreed to strengthen engagement with our communities, increase the number of people we reach and grow new Christian disciples, through the work, mission and ministry that you as a Synod member help govern. Communities throughout the diocese are served by 445 parishes within 129 benefices and 18 deaneries.
    [Show full text]