Policy Manual

Archdiocese

of

Grouard-McLennan

Policies and Procedures Archdiocese of Grouard-McLennan

Preamble

What you are holding is the Policies and Procedures Manual of the Archdiocese of Grouard- McLennan. This manual has been put together with a couple of goals in mind: 1. To provide information on the history and development of the Archdiocese, that is not easily found elsewhere; 2. To provide the policies and procedures that pastors, lay pastoral animators, councils and committees may need to follow in their administration and ministry in the Archdiocese. As much as possible, this same information will be available on the Archdiocesan web-site (http://archgm.ca), but it is found here in a printed format for the benefit of those who do not easily use a computer or have access to one.

In selecting policies and procedures, the College of Consultors / Council of Priests has made every effort to include here only those matters which are not adequately found elsewhere in the Code of Canon Law (CGC), or the Canonical and Pastoral Guide for Parishes (CPGP) Canadian Edition 2006, published by Wilson & Lafleur (Montreal). Every parish must have a copy of these two works as well.

As further policies and procedures are enacted, or as those found in this manual are amended, the current policies and procedures will be sent to every parish, as well as posted on the Archdiocesan website.

September 17, 2010

Table of Contents

SECTION 1 Incorporation, Structure and History 1.1 Act of Incorporation 1.2 Bishops and Archbishops 1.3 History of the Parishes and Missions 1.4 Civil Status of the Archdiocese 1.5 Deaneries of the Archdiocese 1.6 Foundation and Growth of the Archdiocese 1.7 Parishes, Quasi-Parishes and Missions of the Archdiocese 1.8 Registration of Parishioners 1.9 Protocol for Taking a Census

SECTION 2 Sacraments and Liturgy 2.1 Sacred Space 2.1.1 Concerts in Churches 2.1.2 Renovations to Sacred Places 2.1.3 School Mass Guidelines 2.1.4 Use of Catholic Churches and Church Sites for Non-Catholic Services 2.2 Baptism 2.2.0 Sacramental Guidelines – Initiation of Children 2.2.1 Preparation for the Sacrament of Baptism 2.2.2 Baptisms from outside the parish/diocese 2.2.3 Registering Apostasy 2.3 Catechesis and Preparation of Children 2.3.1 Catechetical Norms for First Reconciliation 2.4 First Communion 2.4.1 Catechetical Norms for First Eucharist 2.5 The Eucharist 2.5.1 Tridentine Masses 2.5.2 Lay-led services 2.5.3 Extraordinary Ministers of Communion 2.5.4 Celiac Disease and Communion 2.6 Confirmation 2.6.1 Guidelines for the Sacrament of Confirmation 2.6.2 Eastern rite Confirmation 2.7 Marriage 2.7.1 Marriage Guide Supplement

2.7.2 The Place and Time for the Celebration of Marriage 2.7.3 Marriage Forms 2.7.4 Candle Rite of a Marriage Celebration

2.8 Holy Orders 2.8.1 2.9 Anointing the Sick 2.9.1 2.10 Funerals 2.10.1 Funeral Liturgy Guidelines Annotated 2.10.2 Funeral Liturgy Guidelines – French 2.10.3 Funeral for an Unborn or Non-Baptized Child

SECTION 3 Financial Administration 3.1 Banking, Investments and Audits 3.1.1 Parish Banking Procedures 3.1.2 Pooled Investment Fund 3.1.3 Review and Audit at the Time of Pastoral Assignment 3.1.4 Gifting Policy 3.1.5 Parish Registers & Financial Instruments 3.2 Cathedraticum and Pensions 3.2.1 Cathedraticum and Priests’ Pension 3.2.2 Obligations of a Diocese to its Retired Priests 3.3 Collections 3.3.1 Ash Wednesday Collection 3.3.2 Extra-Diocesan Collections & Solicitations 3.4 Extraordinary Expenditures 3.4.1 Guidelines for Building a Church 3.4.2 Extraordinary Expenditures 3.5. Stipends and Allowances 3.5.1 Stipends Policy 3.5.2 Mass Stipends 3.5.3 Clergy Living Allowance 3.5.4 Employee Travel Allowance 3.5.5 Reporting of Stipends 3.6 Vacations and Leaves 3.6.1 Pastoral Help when a Priest is Absent 3.6.2 Vacation, Retreat and Continuing Education

3.6.3 Clarification on the Computing of Priests’ Vacation 3.6.4 Serving as Spiritual Director on Pilgrimages 3.6.5 3.6.6 Formation, Care and Remuneration of Seminarians

SECTION 4 Faith Formation 4.1 Policy for Inviting a Presenter or Preacher

SECTION 5 Personnel Management 5.1 Selection and Screening S-1 Selection and Screening Policy S-2 Code of Conduct S-3 Standard Information and Application Form S-4 Ministry Suitability Form S-5 Standard Character / Performance Reference Form S-6 Harassment Incident Report 5.2 Misconduct Policy 5.3 Compassionate Leave 5.4 5.5 Hiring and Dismissal of Lay Staff

SECTION 6 Clerical Life and Ministries 6.1 Standardization of Ministries (under development) 6.2 Irregular Marriages 6.3 Complaints about the Pastoral Ministry of a Priest 6.4 Death of a Member of the Clergy

SECTION 7 Miscellaneous 7.1 Gambling Policy 7.2 The Archbishop’s Dinner 7.3 Canonical Visitations 7.4 Access to the Archives of the Archdiocese 7.5 Cemeteries 7.6 Posting Information on Archdiocese Web Site

SECTION 8 Policy on Activities and Events for Youth and Young Adults 8.1 General Information about this Policy 8.2 Pre-approval for Extra-diocesan Events 8.3 Fundraising and Money-handling 8.4 Screening and Acceptable Conduct

8.5 Organizational Requirements and Checklist for Youth Events 8.6 Reporting on Youth Events

SECTION ONE – Incorporation, Structure and History

SECTION 1.1 Act of Incorporation (top) 1968 Chapter 107

An Act to Incorporate the Roman Catholic Archdiocese of Grouard-McLennan

(Assented to May 2nd, 1968)

Her Majesty, by and with the advice and consent of the Legislature Assembly of the Province of Alberta, enacts as follows: 1. This Act may be cited as The Catholic Archdiocese of Grouard-McLennan Act. 2. The Most Reverend Henri Routhier, Archbishop of the Catholic Archdiocese of Grouard- McLennan (hereafter referred to as the “Archdiocese”) and each of his successors in the Archdiocese in communion with the Church of Rome continues as a body corporate and politic by the name of “La Corporation Episcopale Catholique Romaine de Grouard” as successors to the Very Reverend Emile Grouard, heretofore constituted a body corporate under that name by chapter 50 of the Statutes of Alberta, 1914. 3. The corporation is hereby authorized and empowered: a) to acquire by gift, purchase, devise, bequest, transfer or otherwise, real or personal property of every nature in the Province of Alberta and to have, hold, possess, enjoy, take and receive the same for the general uses and purposes, ecclesiastical, religious, charitable, educational and recreational of the Archdiocese or any part thereof: b) to give, sell, exchange, convey, transfer, assign, mortgage, encumber, demise or otherwise dispose of all or any of the property, real or personal, of the corporation or any interest therein: c) to borrow, raise or secure the payment of money for any of the purposes of the corporation in such manner as is considered expedient and in particular by negotiable instruments and by the issue of debentures or debenture stock, bonds, mortgages or obligations, charged upon all or any of the property of the corporation, and to purchase, redeem or pay off any such securities in whole or in part; d) to make loans and to receive mortgages, bonds and debentures, negotiable instruments or other securities as security therefore: and to assign, sell, transfer, hypothecate, pledge or otherwise dispose of mortgages or securities so received; and to discharge and release mortgages or other securities so given, either in whole or in part and to extend the period for payment thereof; e) to give any guarantee for payment of any loan, mortgage, bond or debenture issue, obligations or securities made or issued by any parish or mission, situated within the territorial limits of the corporation; f) to enact such regulations and orders which are considered necessary for the management of the affairs of the corporation.

4. All instruments or documents to be signed or executed by the corporation shall be signed or executed by the Archbishop. 5. (1) The Archbishop may establish parishes or missions within the Archdiocese and every such parish or mission shall become a body politic and corporate by the style and name of “The Parish of …………….” or “The Mission of …………” or “ La Paroisse de ………….” or “ La Mission de…...... ” with the specific name given in each case by the Archbishop. (2) Each such parish or mission shall be represented by the Archbishop and the priest appointed by the Archbishop for the administration of each such parish or mission. (3) All instruments or documents to be signed or executed by each such parish or mission shall be signed or executed by the parish priest or missionary appointed by the Archbishop to be in charge of such parish or mission as the case may be and by the Archbishop with the seal only of the parish or mission as the case may be. (4) Each such parish or mission has mutatis mutandis, all the powers herein conferred upon the corporation except the powers conferred in clause (e) of section 3. 6. All powers and authority of the corporation herein authorized to be exercised by the Archbishop may be exercised in like manner by a) the Coadjutor Archbishop of the Archdiocese, or b) the Archbishop or Bishop Auxiliary to the Archbishop or the Archdiocese, or c) the Vicar General of the Archdiocese or d) the member of the Clergy canonically elected or appointed to administer the affairs of the Archdiocese, and all instruments or documents to be signed or executed by the corporation or by any parish or mission may likewise be signed or executed by any of the foregoing persons instead of the Archbishop. 7. Every parish or mission of the Roman Catholic Church in the Province of Alberta that, before the passing of this Act, became a body politic and corporate under An Act to incorporate the Roman Catholic Bishop of the Apostolic Vicariate of Athabasca, and the Roman Catholic Parishes and Missions in the Apostolic Vicariate of Athabasca, being chapter 50 of the statutes of Alberta, 1914, is continued as a body corporate by this Act. 8. It shall be lawful for any person or corporation in whose name any real or personal property is now or may hereafter be held in trust or otherwise for the benefit of the Archbishop or for the benefit of any parish or mission established by the Archbishop to assign, convey or transfer it to the corporation or to the parish or mission as the case may be. 9. The powers herein granted are subject to the general laws of the Province now in force or hereafter enacted. 10. An Act to incorporate the Roman Catholic Bishop of the Apostolic Vicariate of Athabasca, and the Roman Catholic Parishes and Missions in the Apostolic Vicariate of Athabasca, being chapter 50 of the Statutes of Alberta, 1914 is hereby repealed. 11. This Act comes into force on the day upon which it is assented to.

SECTION 1.2 Bishops of the Archdiocese (top)

Mgr. Henri Faraud, o.m.i. - 1st Apostolic Vicar of Mackenzie River from 15 May 1862 to beginning of 1890 - Died 26 Sept. 1890 at St. Boniface - Buried in the Sanctuary of St. Boniface Cathedral. The remains were transported from St. Boniface to Edmonton on 23 June 1972.

Mgr. Isidore Clut, o.m.i. - Auxiliary to Mgr. Faraud from 3 August 1864 to beginning of 1890 - Auxiliary to Mgr. Grouard from 18 October 1890 to 9 July 1903 - Died on 9 July 1903 at St. Bernard, Grouard - Funeral & burial on 23 July 1903 in Grouard.

Mgr. Emile Grouard, o.m.i. - Apostolic Vicar of Athabasca-Mackenzie from 18 Oct. to 30 July 1901 - Apostolic Vicar of Athabasca from 30 July 1901 to 15 March 1927 - First Apostolic Vicar of Grouard from 15 March 1927 to 17 March 1929 - Died in Grouard on 7 March 1931. Funeral & burial on 12 March 1931

Mgr. Célestin Joussard, o.m.i. - Coadjutor of Mgr. Grouard from 11 May 1909 to 17 March 1929 - Died on 19 Sept. 1932 at the hospital in McLennan, AB. Funeral on 23 Sept. in Falher, AB. - Burial in Grouard.

Mgr. Joseph Guy, o.m.i. - 2nd Apostolic Vicar of Grouard from 3 June 1930 to 2 June 1937 - Died on 8 Dec. 1951. Funeral at St. Peter’s Church in Ottawa.

Mgr. Ubald Langlois, o.m.i. - 3rd Apostolic Vicar of Grouard from 14 July 1938 to 18 Sept. 1953. - Died 18 Sept. 1953 at Notre-Dame de l’Espérance Hospital. - The body was laid out at St. Pierre in Montréal. A service was held at St. Joachim in Edmonton. Service and burial on 26 Sept. 1953 in Grouard.

Mgr. Henri Routhier, o.m.i. - Coadjutor of Mgr. Langlois from 15 June 1945 to 18 Sept. 1953 - 4th Apostolic Vicar of Grouard from 18 Sept. 1953 to 22 July 1967 - 1st Archbishop of Grouard-McLennan from 24 Sept. 1967 to 21 Nov. 1972 - Died at Foyer Youville in St. Albert, AB. on 19 Sept. 1989. Service in St. Albert and also in McLennan. Buried on 28 Sept. 1989 in St. Albert, Alberta.

Mgr. Henri Légaré, o.m.i. - 2nd Archbishop of Grouard-McLennan from 19 March 1973 to 26 July 1996. - Retired in Ottawa in 1996. Died 19 July 2004 in Ottawa. Funeral on 23 July at Église Sacré Coeur in Ottawa. Buried in Richelieu QC.

Mgr. Henri Goudreault, o.m.i. - 3rd Archbishop of Grouard-McLennan from 24 Sept. 1996 to 23 July 1998 - Died in while in office on 23 July 1998 in Edmonton. - Funeral on 28 July 1998 at the Cathedral in McLennan - Buried in the Oblate Cemetery in Girouxville, AB.

Mgr. Arthé Guimond - 4th Archbishop of Grouard-McLennan - Consecrated and installed on 15 August 2000 in McLennan - Retired from office on 30 Nov 2006 - Died on 06 February 2013 - Buried in Holy Cross Cemetery in Edmonton AB.

Mgr. Gerard Pettipas, C.Ss.R. - 5th Archbishop of Grouard-McLennan - Consecrated on 25 January 2007 in Grande Prairie, AB. - Presently in office.

SECTION 1.3 Brief History of Parishes & Missions in the (top) Archdiocese of Grouard-McLennan

Location Name of parish or Mission Assumption Our Lady of Assumption (1928).- On 2 September 1928 Rev. Joseph Habay celebrated the 1st mass in St.Etienne Chapel at Habay. Atikameg St. Benedict – In July 1936, Rev. Floc’h came to reside at the mission which had been visited from Grouard since 1873. Beaverlodge St. Mary’s (1948) On 26 Sept., Bishop Henri Routhier blessed the church. Berwyn St. Cecilia (1922) On 11 Oct., Mgr. Grouard canonically erected the parish under the name of St. Jacques le Majeur. The name was later changed to St. Cecilia. Bezanson (Formerly called Kleskun Hill) Our Lady of Perpetual Help (1948). On 18 July, Mgr. Routhier blessed the church. Bonanza 1960’s Many Creek School served as the church, in the 1980’s Bonanza Gospel Chapel was used. Cadotte Lake Sacred Heart (1968) From August to November 1966, the mission moved from Marten River. Calling Lake St. Léon Le Grand (1951) On 4 March, Bishop Routhier blessed the Church. Carcajou (1911) Construction of a church – St. Michel. Chipewyan Lake Clairmont Marie Immaculate Church was blessed on 8 Nov. 1917 by Mgr. Emile Grouard. Codessa (Rahab) 22 January 1933, the opening of the church. Crooked Creek Holy Rosary Mission. On 15 Sept. 1946, Bishop Routhier blessed the church under the name of Holy Rosary and St. Francois de Sales. Desmarais On 31 January 1896, Mgr. Grouard chose the site for the mission and gave it the name of St. Martin. Rev. Dupé was 1st resident priest. 1897 – Foundation of the mission. Donnelly Eglise Sacré Coeur (1922) 22 Nov. marks the establishment of the parish by Mgr. Grouard. Driftpile Ste. Rose de Lima (1929) A house-chapel was constructed under the name of Ste. Theresa of the Child Jesus. Dunvegan St. Charles – On 26 Oct. 1867, Rev. Christopher Tissier arrived to reside. Eaglesham St. François Xavier, (1930) On 3 December, the 1st Mass was celebrated by L’Abbé St. Pierre.

East Prairie Good Shepherd Mission. The church of Enilda was transported by Eric Stubson. Eleske Ste. Bernadette – On 25 Dec. 1935 the church is but a 20’ by 17’ house. Enilda Permission was given to build a church on 31 Dec. 1920. On 1 Dec. 1921, Mgr. Grouard chooses St. André to be the patron saint of the mission. Fairview St. Thomas More (1929) On 28 March, Fairview becomes a village and Rev. Schwebius constructs the first church. Falher Ste. Anne (1917) Establishment of the parish by Mgr. Grouard on 15 June. Incorporation June 4th, 1917. Faust St. Anthony (1940) Rev. Habay had the first church constructed with a residence. On 5 Sept. 1943, Mgr. Joseph Guy, o.m.i. solemnly blessed the church. Fort Vermilion St. Henry’s (1876) Rev. Husson starts to live there. On 29 Dec. 1866, the site of the church was chosen by Mgr. Faraud and Rev. Tisser. Fox Creek On 24 April 1949, Rev. Michalowski blesses the unfinished church. On 5 Sept. 1954 the church is solemnly blessed by Mgr. Henri Routhier, o.m.i., under the title of Our Lady of Czestochowa. Fox Lake Little Flower Mission (1957) 4 Sept. marks the arrival of the first Soeurs de Ste. Chrétienne. The church was blessed on 20 June, no year indicated. Friedenstal St. Boniface Church – On 12 March, Rev. Anton Biehler comes to reside. Incorporated on 22 August 1917 by Mgr. Emile Grouard. Garden River St. Jean Baptiste – Mgr. Routhier blessed the church on 15 July 1964. Gift Lake St. John Bosco – On 14 Sept. 1958, Rev. Baratto, o.m.i., celebrated the first Mass in the new church. Girouxville Notre Dame de Lourdes. Incorporated 1 Dec. 1928. The parish is established by Mgr. Grouard. Goodfare St. Edouard. On 2 Sept. 1948, Bishop Routhier blessed the church. Grande Prairie St. Joseph (1920). Incorporated on 26 April 1920. Established as a parish by Mgr. Grouard. Grimshaw Holy Family (1925) Construction of the first church 1952 – Bell from St. Augustine Mission. Guy St. Guy (1931) On 26 June, the name St. Guy was chosen and L’abbé Jean-François Mallet was named the first pastor. Hawk Hills St. Peter Canisius Hay River 1879 – Notre Dame des Victoires. Mgr. Faraud resides here with Fathers Grouard and Collignon. High Level Our Lady of Good Counsel (1963) Mgr. Routhier blessed the church on 9 June. High Prairie St. Paul (1915) named by Mgr. Grouard. Incorporated 13 Nov. 1915.

Hines Creek Immaculate Heart of Mary (1953) Construction of the church. On 19 June 1955 the church is blessed and dedicated by Mgr. Henri Routhier, o.m.i. Horse Lake Indian Reserve Hythe St. Edmund (1929) Construction of the church by Rev. Serrand. Jean Côté Sacré Cœur. Incorporated on Sept. 17th, 1936 by Mgr. Joseph Guy, o.m.i. John D’Or Prairie St. Joseph (1965). Rev. Robert Lesmerises is priest at the mission on 21 Oct. 1965. Joussard St. Bruno Mission. Mention of construction in 1912. Sisters were installed in 1913 by Mgr. Joussard. In 1930, Mgr. Grouard came to take possession of his post. Joussard Ste. Anne (1930) On 21 December, Mgr. Guy, assisted by Rev. Ubald Langlois, o.m.i., blessed the church (quasi-paroisse) on 1 August 1934. The definite foundation of St. Anne’s Parish is by Mgr. Joseph Guy, o.m.i. Kathleen Ste. Marguerite de Cortonne. Built by Rev. Jules Bedault, o.m.i., and blessed by Mgr. Joseph Guy, o.m.i., on 9 November 1930. Keg River St. Jude-Thaddée (1934). In October, the church was built. Kinuso St. Félix de Valois, (1917) On 28 Oct., blessing of the church by Rev. Falher, dedicated to St. Félix de Valois by Mgr. Grouard. (Kinuso formerly called Swan River; the name Kinuso comes from a distortion of the chief’s name, Kinosiw). The mission was named by Mgr. Emile Grouard on 28 January 1916, who also chose the site. The church was solemnly blessed by Rev. Constant Falher on 28 October 1917 under the authorization of Mgr. Grouard. Little Buffalo Holy Family Little Red River Sacré Coeur (1887) In 1874-1875, Rev. Dominique Collignon stays to build the church. Manning St. James the Major (1950). In February, L’abbé Claude de Champlain has a presbytery purchased by la Corporation. Solemnly blessed by Bishop Henri Routhier, on 16 June 1963. Marie Reine Paroisse Marie Reine des Coeurs(1951). On 1 July 1951. the parish was opened. On 1 June 1955, the erection of the (quasi-parish) by Mgr. Henri Routhier, o.m.i. Meander River Virgin of the Poor (1903). Rev. Joussard begins to construct a house- chapel called St. Edouard. In 1883 Rev. Laity begins to visit the Slave and Beaver communities. McLennan St. John the Baptist Cathedral (1928) In June, Mgr. Grouard established the parish and named Rev. Cozanet as the first priest. Nampa St. Charles (1937). On 5 December, the church was blessed by Rev. Eugène Beaucage. On 12 Nov. 1939, the official blessing by Mgr. Ubald

Langlois, o.m.i. On 1 June 1955, Nampa was canonically erected as a quasi-parish by Mgr. Henri Routhier, o.m.i. North Star On the date of 9 January 1929, the first baptism is inscribed in the register by Rev. Borsutski. North Tallcree Blessed Kateri Notikewin (1931). Construction of the church. Paddle Prairie Christ the King (1929). 1 January, Rev. Jean Louis Marie Quémeneur, o.m.i. celebrates his first Mass in a family home. Peace River Immaculate Heart of Mary (1914-construction of a house-chapel). Rev. Camille Deman is the first resident priest. Incorporated Sept. 4th, 1916 (St. Augustine Mission – 25 July 1888: the Mission is opened by Rev. Husson. On 16 June 1965, the parish’s name changed to Our Lady of Peace. Peavine (Leicester) St. Agnes Peerless Lake Rainbow Lake St. Peter & Paul (1970). Red Earth Creek Our Lady of Guadalupe Rio Grande St. Patrick (1929). Blessing in June 1918 by Bishop Grouard, accompanied by Father Wagner, of a little church constructed in 1917- 1918. Rev. Serrand built the second church. Rocky Lane In March, 1970, the first Mass was celebrated in the chapel. Rycroft St. Peter & Paul (1936). Rev. Adolphe Vallières from Spirit River began to serve the region. Mission opened in 1942. St. Isidore St. Isidore (1953) In September, Rev. Oscar Pinard, priest of Marie- Reine takes charge of the new parish. Sandy Lake St. Eugène Sexsmith Immaculate Conception (1920). The first Mass celebrated by Rev. Paul Serrand in the church that had been moved from Clairmont. The church was blessed on 6 June 1954 by Mgr. Henri Routhier, o.m.i. Silver Valley Slave Lake St. Peter Celestin (1890). Rev. Dominique Collignon opens a mission and sends Rev. Falher for the Christmas Season. Incorporated May 10th, 1917 by Mgr. Emile Grouard, o.m.i. Smith St. James the Major (1922). On 22 May 1922, the church was blessed by Rev. Edouard Pétour, o.m.i. The new church was blessed on 24 July 1955 by Mgr. Henri Routhier, o.m.i. South Tallcree St. Michael’s Spirit River St. Joseph (1902). Construction of the first house-chapel. On 24 August 1927, the church was blessed by Mgr. Emile Gouard, o.m.i. Sturgeon Lake (Calais) St. Francis Xavier (1896). Mgr. Isidore Clut names the mission. In 1903, Rev. Girard becomes the first resident priest.

Sucker Creek Notre Dame de Fatima, (1905). Construction of the 1st house-chapel. 21 Nov. 1961 – blessing of the new church by Mgr. Henri Routhier, o.m.i. Sunset House On 7 March 1954, L’abbé Paul Gagnon begins to serve the region while at the same time being chaplain of the High Prairie hospital. Tangent Saints Martyrs Canadiens (1929). On 18 April, the first Mass is celebrated by L’abbé Hamelin at Mr. Purcha’s. Limits of the parish are established on 18 Feb. 1953 by Mgr. Henri Routhier, o.m.i. Trout Lake Kateri Mission (1940). At Easter was the inauguration of the first house- chapel by Rev. Alfred Bruckert. Valleyview St. Rita (1939). The first church was build under Rev. Joseph Paquin. On 26 Feb. 1956, Mgr. Henri Routhier, blessed the new church. Wabasca St. Charles (1935) On March 13th, the mission of Wabasca North took the name of Saint Charles. Wanham St. Patrick (1936). On 13 Sept. the church was blessed by Mgr. Joseph Guy, o.m.i. Webster 1928. Construction of Sacred Heart of Jesus Church by Rev. Serrand. August 14th, 1938, Rev. Joachim Michalowski becomes the first resident priest. Whitelaw St. Theresa of the Child Jesus . On 3 Sept. 1934, Rev. Schwebius was named responsible for the mission by Mgr. Joseph Guy, o.m.i. On 6 August 1945, the church was blessed. Whitemud Creek St. Marcel Worsley St. Michael’s (1966-1999) On 25 December 1966, Mass was celebrated in the church that had moved from North Star

Note highlighted parishes and missions are the ones that are closed

SECTION 1.4 Civil Status of the Archdiocese of Grouard-McLennan (top)

Successive steps towards the actual Incorporation of the Archdiocese in 1968: 1. “An Ordinance to Incorporate the Roman Catholic Bishop of the Apostolic Vicariate of Athabasca, Very Reverend Emile Grouard,” by virtue of Chapter 12 of the Ordinances of the North- West Territories, 1902. 2. Chapter 12 of the Ordinances of the North-West Territories 1902 is repealed in 1911, insofar as it applies to the Province of Alberta, and is replaced by chapter 52 of the Statutes of Alberta, 2-3 George V, 1911-1912. 3. Chapter 52 of the Statutes of Alberta, 2-3 George V, 1911-1912, is repealed and replaced by Chapter 50: “An Act to incorporate the Roman Catholic Bishop of the Apostolic Vicariate of Athabasca, and the Roman Catholic Parishes and Missions in the Apostolic Vicariate of Athabasca,” assented to October, 22, 1914 This Act is like a commentary, an explanation, of the meaning of the actual Incorporation: “Whereas the Very Reverend Emile Grouard, Roman Catholic Bishop of the Apostolic Vicariate of Athabasca has petitioned to be incorporated and authorized to acquire and possess real and personal estate in the Province of Alberta for religious purposes; and whereas the Bishop of the Apostolic Vicariate of Athabasca wishes to be assisted in the management of said estates and he has petitioned for the right to incorporate Catholic parishes and missions in the Apostolic Vicariate of Athabasca now existing, or what may hereafter be organized: Therefore, His Majesty… enacts as follows: a) The Very Reverend Emile Grouard, Roman Catholic Bishop of the Apostolic Vicariate of Athabasca, and each of his successors in the said Apostolic Vicariate in communion with the Church of Rome, shall be, and is by these presents declared and established a corporate body in fact and in name under the name of “La Corporation Episcopale Catholique Romaine d’Athabasca”, and under this name shall have the right of succession in perpetuity and shall have a corporate seal… and may under the name aforesaid…buy, acquire, hold, possess, enjoy, take and receive for religious purposes, any land, or real and personal estate … dispose of by sale, transfer or mortgage, lease, exchange or otherwise… b) If any parish or mission of the Roman Catholic Church own or wish to acquire any lands for the erection of a church, chapel, parsonage house, or for cemeteries, or other worship purposes, such parish or mission, from the fact of its canonical erection, shall become a body politic and corporate, which will be represented by His Lordship the Bishop of the Apostolic Vicariate of Athabasca. c) These different corporations will be known under the name of “The Roman Catholic Parish or the Roman Catholic Mission of…. of the Apostolic Vicariate of Athabasca d) The said parishes and missions under those names and represented as above, may have perpetual succession and a seal … and may, under the same name and at the same time in future, buy, acquire by gift, devise, bequest, transfer, purchase or otherwise hold, possess,

enjoy, take and receive for the benefit of their said establishment , any lands or real and personal estate… dispose of by sale transfer of mortgage, lease, exchange or otherwise, and with the proceeds therefore may acquire other lands, tenements, hereditaments and other property or invest the same in any security whatsoever for the use of said parishes and missions and shall have the power to borrow for the purposes of the said corporation on mortgage, promissory notes or other security. e) All property already assigned for the maintenance and support or the Roman Catholic parishes and missions may be transferred as heretofore indicated to any of said parishes or missions as incorporated under this Act. f) The patents applied for in the name of the Roman Catholic parishes and missions shall become the property of said parishes and missions to which lands have been donated or granted. 4. Chapter 74, 1928: “An Act to amend Chapter 50 of the Statutes of Alberta 1914”.

Section 1 is amended by deleting the words “d’Athabasca” and substituting the words “de Grouard”. 5. Chapter 113 of the Statutes of Alberta, Second Session, 12th Legislature, 3 Elizabeth II, 1954, Bill No.6: “An Act to amend the Act Incorporating the Roman Catholic Bishop of the Apostolic Vicariate of Athabasca and the Roman Catholic Parishes and Missions in the Apostolic Vicariate of Athabasca”. A new section is added immediately after Section 7 (Section 7a) exempting from taxation parcels of lands with buildings not exceeding three acres… “for educational purposes”, namely the parish dormitories at Guy, Tangent, Jean-Côté and Girouxville. 6. Chapter 107 of the Statues of Alberta, 1968, assented to on May 2nd, 1968. Bill private 3, First Session, 16th Legislature, 17 Elizabeth II. “An Act to Incorporate the Roman Catholic Archdiocese of Grouard-McLennan.” This is the actual Incorporation, changed on account of the elevation of the Vicariate Apostolic of Grouard to the rank of Archdiocese of Grouard-McLennan, the preceding year. This Act may be cited as THE CATHOLIC ARCHDIOCESE OF GROUARD-MCLENNAN ACT”. “The Most Reverend Henri Routhier, Archbishop of the Catholic Archdiocese of Grouard-McLennan and each of his successors in the Archdiocese in communion with the Church of Rome continues as a body corporate and politic by the name of “ La Corporation Episcopale Catholique Romaine de Grouard’, as successors to the Very Reverend Emile Grouard, heretofore Constituted a body corporate under that name by chapter 50 of the Statutes of Alberta, 1941.” The Corporation is hereby authorized and empowered: a) to acquire by gift, purchase, devise, bequest, transfer of otherwise, real or personal property of every nature in the Province of Alberta and to have, hold, possess, enjoy, take and receive the same for the general uses and purposes, ecclesiastical, religious, charitable, educational and recreational of the Archdiocese or any part thereof; (Note: In the Act of Incorporation until 1968 the power to acquire and hold land, the power to invest the proceeds of any property and the power to borrow and the power to sue are restricted to “religious purposes”. Lawyer Roger Belzile, when he prepared the draft for the news Incorporation Act to be presented to the Legislature of Alberta,

suggested that the terms used in the Incorporation of the Catholic Archdiocese of Edmonton be adopted in our new Incorporation. This was done. b) to give, sell, exchange, convey, transfer, assign, mortgage, encumber, demise or otherwise dispose of all or any of the property, real or personal, of the corporation or any interest therein; c) to borrow, raise or secure the payment of money for any of the purposes of the corporation is such manner as is considered expedient and in particular by negotiable instruments and by the issue of debentures of debenture stock, bonds, mortgages or obligations, charged upon all or any of the property of the corporation, and to purchase, redeem or pay off any such securities in whole or in part. d) to make loans and to receive mortgages, bonds and debentures, negotiable instruments or other securities as security therefore; and to assign, sell, transfer, hypothecate, pledge or otherwise dispose of mortgages or securities so received; and to discharge and release mortgages or other securities so given either in whole or in part and to extend the period for payments thereof; e) to give any guarantee for payment of any loan, mortgage, bond or debenture issue, obligations or securities made or issued by any parish or mission, situated within the territory limits of the corporation; f) to enact such regulations and orders which are considered necessary for the management of the affairs of the Corporation. All instruments or documents to be signed or executed by the corporation shall be signed or executed by the Archbishop. The Archbishop may establish parishes or missions within the Archdiocese and every such parish or mission shall become a body politic and corporate by the style and name of “The Parish of….” or “The Mission of….” with the specific name given in each case by the Archbishop. Each such parish or mission shall be represented by the Archbishop and the priest appointed by the Archbishop for the administration of each such parish and mission. All instruments or documents to be signed or executed by each such parish or mission shall be signed or executed by the parish priest or missionary appointed by the Archbishop to be in charge of such parish of mission as the case may be and by the Archbishop with the seal only of the parish or mission as the case may be. Each such parish or mission has mutatis mutandis, all the powers herein conferred upon the corporation except the powers conferred in clause (e) of section 3. All powers and authority of the corporation herein authorized to be exercised by the Archbishop may be exercised in like manner by the Coadjutor Archbishop, Auxiliary, the Vicar General or the member of clergy canonically elected or appointed to administer the affairs of the Archdiocese and all instruments or documents to be signed or executed by the corporation or by any parish or mission may likewise be signed or executed by any of the foregoing persons instead of the Archbishop. Every parish or mission of the Roman Catholic Church in the Province of Alberta that, before the passing of this Act, became a body politic and corporate under An Act to incorporate the Roman Catholic Bishop of the Apostolic Vicariate of Athabasca, and the Roman Catholic Parishes and

Missions in the Apostolic Vicariate of Athabasca, being Chapter 50 of the statutes of Alberta, 1914, is continued as a body corporate of this Act.

It shall be lawful for any person or corporation in whose name any real or personal property is now or may hereafter be held in trust or otherwise for the benefit of the Archbishop or for the benefit of any parish or mission established by the Archbishop to assign, convey or transfer it to the corporation or to the parish or mission as the case may be. The powers herein granted are subject to the general laws of the Province now in force or hereafter enacted.

______

It follows from the text of our Archdiocesan Civil Incorporation that: - The Archbishop is a “corporation sole”, the only one person officially authorized by the Government of Alberta to administer the Archdiocese and all the parishes and missions of the Archdiocese. - That his only representative in each parish or mission is the priest whom he himself has appointed as pastor. - That the Archbishop and the Pastor must always be the first as authorized to sign the bank accounts and other financial documents. - That parish councils cannot be considered as independent or autonomous bodies authorized to administer parish funds without the Archbishop and the priest. They are canonical bodies appointed to be councillors with a consultative vote in order to help the parish priest to take his financial responsibilities as the representative of the Archbishop. As the Archbishop is the Corporation (diocesan and parochial), it is convenient that he keep all official documents in his residence’s vault and may consult them at will and see to their safe upkeep. There are no autonomous parish or mission corporations in the Archdiocese: all Parish and mission corporations, with the right to have their own seal, are “La Corporation Episcopale Catholique Romaine de Grouard.” under the name given to them by the Archbishop. They are such and such parish or mission of the Grouard Diocesan Corporation.

SECTION 1.5 Deaneries of the Archdiocese (top)

Deanery 1 Donnelly, Eaglesham, Falher, Girouxville, Guy, McLennan, St. Isidore, and Tangent.

Deanery 2 Duncan’s First Nation, Fairview, Grimshaw. Hawk Hills, Hines Creek, Manning, Nampa, Peace River, Whitelaw.

Deanery 3 Beaverlodge, Bezanson, Crooked Creek, Grande Prairie, Hythe, Horse Lake, Rio Grande, Rycroft, Sexsmith, Silver Valley, Spirit River, Sturgeon Lake, Valleyview, Wanham.

Deanery 4 Atikameg, Cadotte Lake, Calling Lake, Chipewyan Lake, Driftpile, East Prairie, Faust, Gift Lake, Grouard, High Prairie, Joussard, Kinuso, Little Buffalo, Peavine, Red Earth Creek, Slave Lake, Smith, Sucker Creek, Trout Lake, Wabasca (Desmarais).

Deanery 5 Assumption, Eleske, Fort Vermilion, Fox Lake, Garden River, High Level, John D’Or Prairie, Keg River, Meander River, Paddle Prairie, Rainbow Lake, Tall Cree.

Corrected on 06 March 2015

SECTION 1.6 Foundation of Growth of the Archdiocese of (top) Grouard-McLennan

1. VICARIATE APOSTOLIC OF ATHABASCA-MACKENZIE 1862, April 13 Establishment of the Vicariate Apostolic of Mackenzie thus cutting off from Saint Boniface the two commercial Districts of Athabasca and Mackenzie. 1862, May 15 Father Henri-Joseph Faraud appointed Titular Bishop of Anemour and Vicar Apostolic of Mackenzie. Father Faraud was informed about it at Ile-à-la- Crosse on 12 February 1863 by means of Bishop Taché’s letter dated 29 November 1862. 1863, Nov. 30 Bishop Faraud’s consecration by Bishop Guibert at Tours, France. 1864, June 2 First visit of an Oblate, Father René Rémas to Lesser Slave Lake. He was from Lake Saint Anne. After this visit, the Lesser Slave Lake Trading post was confided to the protection of Saint Bernard. 1864, August 3 Date of Pope Pius IX’s signing the Bulla appointing Father Isidore Clut Bishop of Arindèle and Bishop Faraud’s auxiliary. 1866, January 3 Bishop Faraud proclaims Bishop Clut’s appointment at Providence Mission. 1866, Dec. 29 Bishop Faraud establishes Saint Charles Mission at Fort Dunvegan and appoints Father Christophe Tissier missionary of the Beavers of the Peace River region (Fort Vermilion, Fort Dunvegan, Fort St. John, Fort Nelson) and of the Battle River Region. 1867, August 15 Bishop Clut’s consecration at Athabasca by Bishop Faraud with no assistant bishops (only Fathers Tissier and Eynard). 1869, Nov. 19 The Hudson Bay Company surrenders her property rights on Rupert’s Land. This surrender was accepted on 22 June 1870 by Her Majesty. 1870, July 15 Royal Proclamation admitting Rupert’s Land and the North West Territorie as part of the Dominion. 1871, Sept. 22 The territory making up the dioceses of Saint Albert, New Westminster, the Vicariate apostolic of Athabasca-Mackenzie and of Saskatchewan are separated from Saint Boniface. Father Grandin is appointed Titular Bishop of Saint Albert. Since the Saint Bernard Mission is part of the commercial district of Saskatchewan, it belongs to the Saint Albert diocese (till 23 December 1891). 1872, spring Father René Rémas leaves from Lac La Biche to definitely establish Saint Bernard Mission. 1890, January Bishop Faraud’s resignation and retirement in Saint Boniface. He passes away on 26 September.

1890, Oct. 18 Father Emile Grouard’s appointment as Bishop of Ibora and Vicar Apostolic of Athabasca-Mackenzie. 1891, August 1 Bishop Grouard’s consecration by Bishops Taché, Grandin and Shanley (of Fargo) in Saint Boniface. 1891, Dec. 23 New division between the Saint Albert Diocese and the Vicariate Apostolic of Athabasca-Mackenzie giving the latter Vicariate the Lesser Slave Lake region up to the 55th latitude. 1894, June 22 Passing away of Bishop Taché in Saint Boniface (71years of age). 1895, January 8 Father Louis-Philippe-Adélard Langevin’s appointment as Archbishop of Saint Boniface. He was consecrated by Bishop Fabre on 19 March.

2. VICARIATE APOSTOLIC OF ATHABASCA

1901, July 30 The Vicariate of Athabasca-Mackenzie is divided into two Vicariates: Athabasca and Mackenzie. Father Gabriel Breynat is appointed Bishop of Adramyte “in partibus infidelium” and Vicar Apostolic of Mackenzie. Bishop Grouard becomes Vicar Apostolic of Athabasca. 1901-1902 Construction of the cathedral church at Saint Bernard’s Mission. 1902, April 6 Bishop Breynat’s consecration by Bishop Grouard in Saint Albert. 1902, October Bishop’s Residence constructed at Saint Bernard’s Mission, to be in use by September 1904. 1903, July 9 Passing away in Saint Bernard’s Mission of Bishop Clut (71 years of age). 1905, Sept. 1 Two new civil provinces in Canada: Alberta, Saskatchewan. 1909, May 11 Father Celestin Joussard appointed Bishop of Arcadiopolis and coadjutor of Bishop Grouard. He was consecrated in Vancouver by Bishop Dontenwill on 5 September. 1909, Sept. 27 The hamlet of Fort Lesser Slave Lake changes its name and becomes the village of Grouard.

3. VICARIATE APOSTOLIC OF GROUARD

1927, March 15 Another division between the Vicariates of Athabasca and Mackenzie, giving the latter all the territory of the Athabasca district; thus requiring another name for the first Vicariate: that of Grouard. 1929, March 17 Resignation of Bishops Grouard and Joussard. 1929, Dec. 14 Father Joseph Guy appointed Bishop of Zerta and Vicar Apostolic of Grouard. 1930, February 28 Bishop Grouard is promoted by Pope Pius XI Titular Archbishop of Egine. 1930, June 3 Bishop Guy’s installation in Grouard.

1931, March 7 Passing away of Bishop Grouard in Grouard (91 years of age). 1932. Sept. 20 Death of Bishop Joussard in McLennan’s hospital. 1937, June 2 Bishop Guy promoted to Gravelbourg’s See. 1938, March 30 Father Ubald Langlois’ appointment as Titular Bishop of Risano and Vicar Apostolic of Grouard. 1938, June 20 Bishop Langlois’ episcopal consecration by His Eminence Cardinal Villeneuve in Quebec. 1938, July 14 Bishop Langlois’ installation in Grouard. 1942, March Beginning of the construction of the Bishop’s Residence in McLennan. 1943, February 2 Father Luc Beuglet blesses the Bishop’s Residence in McLennan. 1944, October 11 Bishop Coudert discloses to Bishop Langlois the Holy See’s Bulla permitting him to take possession as Vicar Apostolic of Prince-Rupert the British Columbia territory belonging till then to the Vicariate Apostolic of Grouard (Dawson Creek, Fort Saint John, etc.) 1945, April 20 Mr. Réal Simard, contractor of the future Cathedral arrives in McLennan. 1945, June 15 Father Henri Routhier appointed Titular Bishop of Naissus and Bishop Langlois’ coadjutor. 1945, Sept. 8 Episcopal consecration in Saint Albert by Cardinal Villeneuve of Bishops Routhier and Jordan. 1946, May 12 Bishop Langlois blesses the first stone of the McLennan Cathedral. 1946, October 13 Bishop Langlois blessed the cathedral bell. 1946, Dec. 23 The parish church’s furniture is moved to the Cathedral. 1946, Dec. 25 First pontifical Mass at McLennan’s Cathedral by Bishop Langlois. 1947, October 1 The Cathedral is consecrated by Bishops Guy, Routhier and Jordan. 1948, April 15 Bishop Langlois delegates all his powers to Bishop Routhier, his coadjutor. 1953, Sept. 17 Passing away of Bishop Langlois in Montreal.

4. ARCHDIOCESE OF GROUARD-MCLENNAN

1967, July 22 A communiqué received from the Apostolic Delegation announces the erection of the Western Canadian Vicariates to the rank of dioceses forming two Ecclesiastical provinces. 1967, Sept. 24 Bishop Routhier is installed as Archbishop of Grouard-McLennan. 1972, Nov. 21 Bishop Henri Légaré named Archbishop of Grouard-McLennan. 1972, Nov. 23 Resignation of Bishop Routhier. 1973, March 19 Archbishop Légaré installed in McLennan.

1989, September Bishop Henri Routhier dies and is buried, at the age of 89. 1991, Sept. 20 Father Charles Lavoie, born and raised in McLennan, is ordained as a diocesan priest in McLennan. 1993, June 13 Archbishop Légaré’s jubilee: 50 years as a priest, 25 years as a bishop, and 20 years as the archbishop of this diocese. 1996, July 15 Archbishop Légaré retires, and Archbishop Henri Goudreault, formerly the Bishop of Labrador/Schefferville, is installed as 3rd archbishop on 24 September. Archbishop Légaré moves to Ottawa on 30 September. 1998, May 21 Reg Bouchard is ordained as a permanent deacon. 1998, July 23 Archbishop Goudreault dies while at a function in Edmonton. His funeral is held on 28 July in McLennan, and he is buried in Girouxville. Father Arthé Guimond is named as administrator of the archdiocese on 9 August. 2000, August 15 Father Arthé Guimond is consecrated and installed as the 4th archbishop of Grouard-McLennan at the cathedral. 2005 Archbishop Guimond suffers a severe aneurysm that leaves him unable to continue in office. Father Charles Lavoie is named as the archdiocesan administrator, pending the appointment of a new archbishop. 2007, January 25 Father Gerard Pettipas, C.Ss.R. is ordained and installed as the 5th Archbishop, at a ceremony in Grande Prairie.

Prepared by Father Jean Marsan

SECTION 1.7 Parishes, Quasi-Parishes and Missions in the Archdiocese (top) of Grouard-McLennan

The law of the Church defines a parish in this way:

Can 515 §1. A parish is a certain community of Christ’s faithful stably established within a particular Church, whose pastoral care, under the authority of the diocesan Bishop, is entrusted to a parish priest as its proper pastor. For organizational purposes, the Catholic communities of the Archdiocese of Grouard-McLennan are identified as Parishes, Quasi-Parishes and Missions. The characteristics of each of these are normally as follows: Parish . has a resident pastor . has at least 200 registered parishioners or 50 Catholic households and/or is financially self-sufficient . has a functioning parish finance committee and/or a parish pastoral council. Quasi-Parish . is lacking in at least one of the characteristics of a Parish . is aligned with a Parish, whose pastor is also the Quasi-Parish’s pastor. Mission . may have a resident priest . is lacking in at least one of the characteristics of a Parish . is financially dependent on the Archdiocese. The Code of Canon Law goes on to stipulate that it is the diocesan Bishop who establishes, alters or suppresses parishes, after having consulted his Council of Priests.

Amended by the College of Consultors on 28 September 2011 Amended by the College of Consultors on 16 February 2012

19 Parishes in the Archdiocese Beaverlodge - St. Mary’s (1948) Desmarais - St. Martin (1896) Fairview - St. Thomas More (1929) Falher - Ste. Anne (1917) Fort Vermillion - St. Henry (1876) Girouxville - Notre Dame de Lourdes (1955) Grande Prairie - St. Joseph (1920) Grimshaw - Holy Family (1925) High Level - Our Lady of Good Counsel (1963) High Prairie - St. Paul (1915) Joussard - Ste. Anne (1930) Manning - St. James the Major (1950) McLennan - St. Jean Baptiste (1928) Peace River - Our Lady of Peace (1914) St. Isidore - St. Isidore (1953) Sexsmith - Immaculate Conception (1920) Slave Lake - St. Peter Celestin (1890) Spirit River - St. Joseph (1902) Valleyview - Ste. Rita (1939)

21 Quasi-Parishes in the Archdiocese Bezanson - Our Lady of Perpetual Help (1948) Calais - St. Francis Xavier (1896) Crooked Creek - Holy Rosary (1946) Donnelly - Sacré Coeur (1922) Eaglesham - St. François Xavier (1930) Faust - St. Anthony (1940) Guy - St. Guy (1931) Hawk Hills - St. Peter Canisius Hines Creek - Immaculate Heart of Mary (1953) Hythe - St. Edmund (1929) Keg River - St. Jude (1934) Kinuso - St. Félix de Valois (1917) Nampa - St. Charles (1937) Rainbow Lake - St. Peter & Paul (1970) Rio Grande - St. Patrick (1929) Rycroft - St. Peter & Paul (1942) Silver Valley - Smith - St. James the Major (1922) Tangent - Sts. Martyrs Canadiens (1929) Wanham - St. Patrick (1936) Whitelaw - St. Theresa of the Child Jesus

20 Missions in the Archdiocese Assumption (Chateh) - Our Lady of Assumption (1928) Atikameg - St. Benedict (1915) Cadotte Lake - Sacred Heart (1968) Calling Lake - St. Léon Le Grand (1951) Driftpile - Ste. Rose de Lima(1929) Duncan East Prairie - Good Shepherd Eleske - Ste Bernadette (1935) Fox Lake - Little Flower Mission (1957) Garden River - St. Jean-Baptiste (1964) Gift Lake - St. John Bosco (1958) Grouard - St. Bernard (1872) John D’Or Prairie - St. Joseph (1965) Little Buffalo - Holy Family Meander River - Virgin of the Poor (1903) Paddle Prairie - Christ the King (1929) Peavine - St. Agnes (Leicester) Sucker Creek - Notre Dame de Fatima (1905) Tallcree (North) - Saint Kateri Trout Lake - Kateri Mission (1940)

POLICY 1.8 Registration of Parishioners (top)

Purpose The principal purpose of registering all parishioners is to ensure that the parish priest knows who his people are. By their reception of the sacrament of baptism, all Catholics are members of the universal Church and are counted as part of the parish in which they reside, regardless of personal practice or depth of commitment. As the parish priest and the diocesan bishop have an obligation and the privilege to serve all Catholics in their care, they must know who they are. The second purpose is to allow effective and efficient communication with all Catholics, by parishes and by the Archdiocese. The information in a registry of parishioners will not be used to solicited financial support, by either the parish or the Archdiocese. Protection of personal information of parishioners The policies regarding the collection of parishioner personal information of the Archdiocese and its parishes have been formulated in compliance with the Personal Information Protection Act of Alberta. The person responsible for ensuring this on-going compliance is the Chancellor. The Archdiocese encourages all parishes, where possible, to maintain an electronic database version of a parishioner register. The preferred software for this purpose is Parish Friendly. The individual hard copies that may exist are to be retained in a secure location in the church or rectory, only. Under no circumstances are personal data to be housed outside of the church or rectory, in either paper or digital format. For parishes that do not have an office computer that can be password protected, the data should be housed in hard copy only. Information to be included in parishioner registration Parishes should use Form 1.8.a to collect the desired information about parishioners. Every effort should be made to provide all the information, for each person. However, the Archdiocese recognizes and respects that some people will be reluctant to do so, and leaves it to the discretion of the parish priest as to what will be considered a completed registration. Parishes are encouraged to be open about the purposes for which the information is being collected and to assure parishioners that it is only for the use of the parish and the Archdiocese. For parishes that choose to conduct the registration using one-on-one interviews, those conducting the interviews should wear or carry parish-created identification.

Accepted by the College of Consultors on 28 September 2011 Amended by the College of Consultors on 20 October 2015

Archdiocese of Grouard-McLennan Parishioner Registration Form 1.8.a

Parish: ______Ph: ______Fax: ______email: ______

Parishioner Information

Family Name: Registration date:

Mailing Name: Telephone:

Mailing Address: e-mail

City/Prov/Postal Code Last updated:

Please list the details for each Family Member, start with head of household and include all children and relatives living in the same household.

Head of Household Family Member (1) Family Member (2) Family Member (3) Family Member (4) Last Name First Name Middle Name Gender  Male  Female  Male  Female  Male  Female  Male  Female  Male  Female Date of Birth Marital Status Family Relationship Parishioner  Yes  No  Yes  No  Yes  No  Yes  No  Yes  No Envelope no. Religion Occupation Bus. Phone Bus. Fax Cell Phone Email address Maiden Name School

NOTE: This information is collected in accordance with the Personal Information Protection Act of Alberta. It will be used only by the parish and the Archdiocese of Grouard- McLennan. It will not be shared nor sold. The parish and the Archdiocese intend to use the information for planning and information purposes only. It will not be used to solicit funds.

Please list the details for additional Family or Household Members. Make additional copies if needed.

Family Member (5) Family Member (6) Family Member (7) Family Member (8) Family Member (9) Last Name First Name Middle Name Gender  Male  Female  Male  Female  Male  Female  Male  Female  Male  Female Date of Birth Marital Status Family Relation Parishioner  Yes  No  Yes  No  Yes  No  Yes  No  Yes  No Envelope no. Religion Occupation Bus. Phone Bus. Fax Cell Phone Email address Maiden Name School

NOTE: This information is collected in accordance with the Personal Information Protection Act of Alberta. It will be used only by the parish and the Archdiocese of Grouard- McLennan. It will not be shared nor sold. The parish and the Archdiocese intend to use the information for planning and information purposes only. It will not be used to solicit funds.

POLICY 1.9 Protocol for Taking Parish Census (top)

Consistent with Policy 1.8, it is expected that every Catholic community in the Archdiocese will retain a parish registration list, which will be kept up to date as much as possible. Form 1.8.a will be used for throughout the Archdiocese. A concerted effort may need to be made in any parish community that has not been keeping such a list of registered parishioners up to now. Once the registration list is complete, keeping it current should not be difficult. It could be updated as each parishioner makes a request at the parish office or of the parish priest for certificates, reception of sacraments, etc. In most small communities in the Archdiocese, the rudiments of such a registration list can be put together by the parish priest in conjunction with one or more parishioners who have lived in the area for many years and would thus be able to identify the Catholic families in the community either from a voter list or from a municipal map. From such a list, it is highly recommended that the parish priest, along with a well-respected member of the community, pay a brief visit to each household in the parish. This is easily done when the priest is new to the parish, as the visit can be the occasion for the families of the parish to meet him and for him to be familiar with the families and their place of residence. In many instances, this may be the first visit by a priest to their home in many years, if it ever occurred at all. The saying has yet to be disproved, “A home-going priest makes for a church-going people.” The parish should publicize the home visits, through the bulletin, posters, emails and any other appropriate means. Parishes are also encouraged to use the local Catholic school, where there is one, to send out notification to families. There should be at least two weeks’ notice of the visits and the announcements should include the proposed days and hours of the visits. If possible, parishioners should be encouraged to choose when they will be visited and provide their address. The priest and accompanying parishioner(s) should always wear and display a Church Badge, provided by the parish. Form 1.8.a should be filled out during this visit. Parishioners who may question or object to the completion of the whole form should be free to fill out as much of the form as they feel comfortable doing. When such visits are made, especially at the homes of those who are known not to have participated in the life of the parish, the reaction of the householder might be delight, or indifference, or anger. The priest and his companion-visitor should always be prepared to deal with any of these reactions. The willingness to listen and hear (receive) the response of the householder is paramount. In some instances, a subsequent visit to such a home might be recommended. If a family residing within the boundaries of one parish chooses to practice in a neighbouring parish, the parish in which that family resides will make note of the fact, and ensure that the parish at which they practice is aware of their affiliation. It is baptism in the Catholic Church, or subsequent reception into the Church by those baptised in another Christian body, that binds persons to the Catholic Church. It is hoped that all such persons, whatever their church practice, be registered as parishioners. The parish priest may wish to distinguish the practicing from the non-practicing, for his own purposes. The parish is not to register those

Catholics who have indicated that they presently practice their faith in another religion or other Christian bodies.

Accepted by the College of Consultors on 02 May 2012 Amended by the College of Consultors on 20 October 2015

.

SECTION TWO – Sacraments and Liturgy

POLICY 2.1.1 Concerts and Other Events in Churches (top)

1. In general, concerts should be considered occasional events.

2. As regards musical concerts, there are three designations that are applied to the types of music: Sacred music is that which has been composed for the purpose of being used in the liturgy of the Church. This includes Mass parts, compositions written specifically for use in liturgical services, and other hymns that are found in accepted Church hymnals. Religious music is that which is inspired by a religious theme, but which is not used in Church services. This is usually of a contemporary and popular nature. Secular music is that which does not have a religious theme, or its allusions to faith are faint.

3. Concerts of sacred music are allowed in the churches of the Archdiocese, with the permission of the pastor.

4. Concerts of religious music and dramatic productions, including those which involve dance, are also allowed when they have a religious character, only with the permission of the Archbishop. Such permissions are granted in individual instances, on a case-by-case basis. A permission granted once is not to be considered a blanket approval for future events. The Archbishop’s permission must be requested and received prior to making any arrangements whatsoever with concert organizers or performers.

5. Concerts that include secular music and all other presentations of dramatic works of a secular character are not allowed in the churches (nave and sanctuary) of the Archdiocese. They may be presented in other Church venues (e.g. the parish hall) with the permission of the pastor.

6. Requests for permission to present concerts of religious or secular music, or dramatic works or other presentations of a secular character in churches and other Church sites (shrines, chapels, cemeteries) are to be made in writing to the appropriate authority at least six months prior to the proposed event, indicating the time and date of the proposed concert or performance, and the proposed program (including the names of works to be performed, along with the names of composers, speakers, playwrights, etc.)

7. All performances should lead to respect for the sacred space, and the ultimate experience of communion with the living God. Requests for concerts or other events that do not fit in with the overall pastoral plan of the archdiocese may justifiably be denied.

8. Performances which have the sole purpose of raising funds are to be avoided. Since a church, by its dedication or blessing, has been set apart for the priestly people’s worship of God, it must not be viewed merely as a convenient or novel place to use in order to make money. Similarly, we would not hold the parish’s annual bazaar in the worship space. The worship space is not a suitable venue for selling musical or dramatic merchandise.

9. When the Church sponsors or hosts a performance, there is implicit support given to the work of the performer. Lyrics for songs and the text of a dramatic production must be in harmony with the

Catholic Church’s self-understanding and faith. For this reason, a list of the proposed lyrics and texts must be provided to the appropriate authority well in advance of the production.

10. Parishes in which concerts and other productions are held are responsible to ensure that the proper licenses have been obtained. Additional licenses may be required if copywrited music and texts will be reprinted, projected or recorded during the performance or transmitted in any way at a later date. All applicable copyright permissions for any musical or dramatic work used in a performance in a church venue must be secured in writing either by the performer or organizer, or by designated parish representatives, and must be made available to the appropriate authority prior to the event.

11. Parishes are advised to require of performers a damage deposit, unless they intend to cover the costs of any incidental damage themselves. At the least, organizers of such events should declare in writing, by signing a contract, that they will accept legal responsibility for leaving the church in good order. for any expenses incurred, and for any damage which happens in the course of or as a result of the performance. Diocesan employees and volunteers are generally covered for property damage, bodily injury and personal injury in the course of their duties, as long as there is an allegation of fault.

12. The character of the sacred space must be retained. The greatest respect is to be shown to the altar, the tabernacle or chapel of repose, the presidential chair and the ambo. Altars may not be moved, and nothing associated with the production may be placed on the altar.

13. Musicians, singers, actors and speakers may be in the sanctuary provided that by their demeanor and attire they respect the character of the sacred space. While it is difficult to be precise about actors in costume, common sense and appreciation both of the dignity of the human person and the dignity of the worship space should be exercised in judging the appropriate dress and behavior of performers and audience alike.

14. Advance ticket sales and entrance to the performance by donation (but not both) are acceptable. However, in no case may anyone be turned away for not having sufficient funds. Where entrance to the event has been gained by advance ticket sales or donation, no other collection may be taken.

15. The cause for which funds are being raised must be made public. All proceeds from the concert must be allocated according to the advertised cause. A full accounting of all revenues, expenses and proceeds must be kept in the parish records.

16. The sale of CDs and other items may not take place within the nave of the church, but only in a narthex, foyer or hall distinct from any area used for worship.

17. To ensure a positive relationship between the parish community and the event taking place in the church, parish leadership should make every effort to be present at the event itself.

Accepted by the College of Consultors on15 March 2010 Amended by the College of Consultors on16 February 2011

POLICY 2.1.2 Renovations to Sacred Places (top)

Recognizing that the sacred space in our churches must conform to the demands of the liturgy of the Church, and be appropriately laid out and designed to suit not only the pastor or parishioners at any one point in time, any proposed permanent changes to the layout or the design of sacred space in any churches or chapels of the Archdiocese are to be brought to the attention of the Archdiocesan Liturgical Committee. The Archdiocesan Liturgical Committee will review the changes being proposed, and having come to an agreement with the parish in question on the changes, will submit a recommendation to the Archbishop.

If the proposed changes amount to $5,000.00 or more, the Archdiocesan Liturgical Committee’s recommendation will be attached to the request form that is submitted to the Archbishop for approval, having received the recommendation of the Archdiocesan Finance Committee.

Accepted by the College of Consultors 11 May 2011

POLICY 2.1.3 School Mass Guidelines (top)

School Masses are not always practical as a regular part of the religion program in our schools. However, at certain times they are most appropriate and are a delightful way to mark a particular Church season or the end of the school year. When it is decided that a Mass will take place, the following guidelines are to be followed:

1. It is preferable that the Mass take place in the parish church. However, recognizing that this will not always be feasible, it is also permitted for the Mass to take place in a suitable place in the school itself. 2. When the Mass takes place in the church, proper church etiquette should be observed. Because such points are not always well known to students, especially if their family is not in the habit of attending church, it is recommended that the student body be reminded of the following points: a. Respect for sacred space (the body of the church) is expressed first of all by silence. If it is necessary to speak to someone, this should be done in a whisper, so as not to disturb others in the church. b. Running is not proper in the church. c. Chewing gum should be disposed of before entering the church. d. Hats are not worn in the church. e. There should be no eating or drinking in the church, except of course for communion. f. At the entrance to the church, there are holy water stoups. One is to use the holy water in making the sign of the cross on entering the church. g. As one enters the pew, a genuflection is made towards the Blessed Sacrament in the tabernacle. h. Posture when in the pew should be respectful of the place. There is no need to lean back on the pew, or to lie down. i. Cell phones are to be turned off prior to the commencement of the mass. When the Mass takes place in a suitable room in the school (for instance, the gym), as much of the above should be observed as is appropriate and possible so as to highlight the fact that this is a sacred celebration. 3. All liturgical norms are to be respected. When there is doubt about a norm or practice, teachers or those planning the liturgy are advised to consult the priest who is presiding at the Mass. 4. Readings for the Mass must be from the Bible, and follow the pattern of the prescribed Liturgy of the Word, viz. Option 1 Option 2

Old Testament Reading Old Testament or New Testament Reading Responsorial Psalm Responsorial Psalm New Testament Reading Gospel Acclamation Gospel Acclamation Gospel (proclaimed by a priest) Gospel (proclaimed by a priest)

5. Students engaged in any prominent role in the Mass are to be well prepared for their role. This includes choir, readers, and gift bearers. Servers should be selected from among those who are already trained as servers in the parish. 6. Music selections must be of a suitable liturgical nature. If you cannot find it in a Catholic hymn book, check with the presider before deciding on it. Recorded music (from a tape or CD) is discouraged. 7. Eucharistic ministers must be selected from those who have been properly trained and commissioned as Eucharistic Ministers by the parish. These may be chosen from among teachers or other adults present for the Mass.

Accepted by the College of Consultors on 11 February 2010 Amended by the College of Consultors on 16 February 2011

SCHOOL MASS PLANNING GUIDE

School ______Date _____ Theme ______Feast Place ______Time Presider ______Planners Music Ministers ______

Gathering Rite Introduction of theme and welcome of guests before Mass The tone of the celebration is set from Written by Read by the very beginning. The commentator Entrance Song should ensure that the microphone is Opening rite: [ ] Penitential Rite turned on before beginning. The [ ] Blessing with Holy Water Opening Rite can be one of many [ ] Other possibilities. The Glory to God is used only on Feasts and Solemnities. Glory to God ______

Liturgy of the Word First Reading Reader There may be one reading or two Responsorial Psalm Cantor/Reader readings. The First Reading normally comes from the Old Testament of the Second Reading Reader Bible; the Second Reading normally Alleluia verse Cantor comes from the New Testament (but Gospel Proclaimed by not the Gospels). The Alleluia verse ______General Intercessions prepared by must always be sung, or else it may be omitted. The Gospel is read by a Read by ______deacon or priest.

Liturgy of the Eucharist Gifts presented by______The Mass parts (holy,holy, Memorial Special Instructions______Acclamation, Great Amen and Lamb ______of God) should all be sung. Careful Holy, holy, holy ______thought should be given to Communion of the cup (wine), as Memorial Acclamation ______many children are not accustomed Great Amen ______tothis and so tend to approach it Lord’s Prayer [ ] recited [ ] sung awkwardly. Lamb of God [ ] recited [ ] sung Eucharistic Ministers Hosts 1______2.______3.______4.______(0ptional) Wine 1.______2.______3.______4.______Communion Song(s) ______

Dismissal Rite Closing Song ______

POLICY 2.1.4 The Use of Catholic Churches and Church Sites for (top) Non-Catholic Services

As a rule, Catholic churches are for Catholic services. It happens occasionally in the Archdiocese that a non-Catholic asks to use the Catholic church in the community for a wedding or a funeral or other sacred ritual. In many instances a larger than usual attendance is anticipated, and the Catholic church is the largest such venue in the community. In general, there is no prohibition to such fraternal sharing of facilities. We must ensure, at the same time, that the celebration does not cause confusion in people’s minds about the Catholic Church’s position on the rite that is being celebrated, even though it is acknowledged not to be a Catholic service. In such circumstances, permission is always to be sought from the Archbishop or the Vicar General or the Chancellor. No activity shall take place in the sanctuary which is incompatible with the sacred nature. If the intended use of the Catholic church is for a funeral, no application form is needed. The pastor or other responsible person need only contact the Chancellor, Vicar General or Archbishop and provide the details of the proposed funeral. In the case of a wedding ceremony, the parish priest or Catholic lay minister who brings forward such a request must first make a sufficient enquiry to ensure that the proposed wedding is a valid wedding in the eyes of the Church. Therefore:  Neither the bride nor the groom can be a Catholic.  Neither the bride nor the groom can have been married previously, without having received a declaration of nullity of marriage if the spouse is still living. The application form, Form 2.1.4.a, must also be completed and submitted to the Chancellor, Vicar General or Archbishop for a final decision.

Accepted by the College of Consultors 11 May 2011 Amended by the College of Consultors 14 January 2015

Form 2.1.4.a Application to Use a Catholic Church or Church Site for a Non-Catholic Service If the intended use of the Catholic church is for a wedding, the following information must be provided to the chancellor, the vicar general or the archbishop:

Groom Family Name: ______Given name:______Baptism: Church: ______Town: ______Present religious affiliation: ______Marital Status: [ ] Never married [ ] Divorced [ ] Widower If previously married, please provide details and all relevant documents: ______Father’s full name: ______Religion:______Mother’s full maiden name: ______Religion: ______

Bride Family Name: ______Given name: ______Baptism: Church: ______Town: ______Present religious affiliation: ______Marital Status: [ ] Never married [ ] Divorced [ ] Widower If previously married, please provide details and all relevant documents: ______Father’s full name: ______Religion:______Mother’s full maiden name: ______Religion: ______

Contact information for minister who will be presiding at the wedding:

Name: ______Phone: ______Date and time of the wedding ceremony: ______Signature of Parish Priest/Responsible Lay Minister Date

Approved by the College of Consultors 14 January 2015

POLICY 2.2.0 Sacramental Guidelines – Initiation of Children (top)

Sacramental preparation in the Archdiocese of Grouard-McLennan is rooted in the following fundamental beliefs: a) All sacraments are ecclesial celebrations, i.e. celebrations of the Church. b) Parents are the primary educators of their children in the ways of faith. c) Catholic schools are an integral part of the on-going religious education of children, and provide valuable assistance in the foundational preparation for the sacraments. The following general principles are to be kept in mind when all sacramental preparation programs are in place in the parishes and Catholic schools of the archdiocese:

1. The pastor is ultimately responsible for the proper preparation of our young people for the sacraments. The priest’s direct involvement in catechesis is vital for the faith life of our young people. He shares in the triple mandate of the bishop, to sanctify, to teach and to govern. 2. In most if not all circumstances, the pastor must have a team of trained catechists to carry out the catechetical programs. These must work as teams. The composition of these teams will necessarily vary from one parish to another. The parish may establish one catechetical team for each sacrament, or the same team may deliver the program for more than one or all of these sacraments. 3. Catechists must be credible. They must take seriously the sacraments they are teaching and be role models for their students in their faithful practice. 4. In those communities where there are Catholic schools, the teachers who are chosen to teach the sacraments support what is provided by the parish catechetical team. The teachers may be invited to be part of the team. 5. Sacramental preparation needs to engage the whole parish community. Faith requires the community of believers to welcome, support and nurture the faith life of the parents and children involved. The parish is responsible (and not the Catholic school) for the proper registration of candidates for sacraments. The parish must ensure that valid proof of baptism is provided before the other sacraments are conferred on candidates. 6. In all sacraments, we deal with sacred mysteries. These are not empty rituals, or magical formulas that automatically produce a beneficial effect on the person of the one receiving them. For this reason, there must be suitable catechesis which prepares the candidate for the sacrament which they are about to receive. The persons receiving any sacrament must have an appreciation for what they are receiving, consistent with their intellectual and moral and emotional maturity. 7. The process or format for suitable catechesis for each sacrament needs to include the three pillars: the child’s family, parish, and the Catholic school community if a child attends there. It should take into consideration the child’s abilities and family circumstances. Parent/family involvement in the preparation is vital for the child’s faith development. The catechetical programs that I endorse in these policies all have a component that encourages parent and family involvement.

8. In the baptism rite, parents are reminded that they are the first educators of their children in the ways of faith, and that they are accepting the responsibility of training them in the practice of the faith. In every way possible, parishes must attempt to give the parents of the children the tools and the confidence they need in order to fulfill their role in their children’s continual spiritual formation. 9. While there are recognized age/grade levels at which children are prepared and celebrate a given sacrament, the candidate’s parents and catechists must be sensitive to that candidate’s “preparedness” to receive that sacrament. Any departure from the norm, whether to delay or to advance the reception of the sacrament, shall be held in discussion with the pastor and the parties involved. The child must be ready and willing to receive a sacrament. Any child who expresses his/her own lack of readiness must be free to postpone the reception of a sacrament. A parent or catechist who has the sensitivity to perceive this in a child must also share this discernment with the pastor. 10. All norms laid down for creating a safe and caring environment for children are to be followed rigorously. These may be found in the Archdiocesan Policy Manual, section 5.1 and 5.2. Given these principles which are proper to all the sacraments that a child will receive while in the elementary grades, all parents and priests and catechists should pay close attention to the policies relative to each of the Sacraments of First Reconciliation, First Communion and Confirmation.

Accepted by the College of Consultors on May 28, 2013

POLICY 2.2.1 Preparation for the Sacrament of Baptism (top)

Preparation for the sacrament of Baptism As with all sacraments, there must be adequate preparation for the sacrament of Baptism. Canon 851, § 2 states that the parents of an infant who is to be baptized and likewise those who are to undertake the office of sponsor are to be properly instructed in the meaning of this Sacrament and the obligations which are attached to it. Given the long-standing custom in many Native communities of the grandmother requesting to have grandchildren baptized, such a request is to be treated as if coming from the parents. Place of Baptism Note that Canon 860, § 1 states that “Outside the case of necessity, baptism is not to be conferred in private homes, unless the local Ordinary has permitted this for a grave cause.” As with other sacraments, the usual setting is the parish church; other settings should be contemplated only with the greatest caution. Baptism may appropriately take place at the Sunday Eucharist so that the entire community may be present, but the choice for such should be offered to the family, and this should not become the regular practice in parishes where there are many baptisms. One Requirement for Infant Baptism Canon 868, § 2 states that “there be a founded hope that the infant will be brought up in the Catholic Church. If such a hope is altogether lacking, the Baptism is to be put off according to the prescriptions of particular law and the parents are to be informed of the reason.” A baptism consequently, may be deferred but never completely refused. In the Archdiocese of Grouard-McLennan, if a baptism is deferred, the priest or deacon must notify the Archbishop in writing, giving the reasons why. In 1980, the Sacred Congregation for the Doctrine of the Faith, issued an Instruction on the baptism of infants. Regarding deferral of the Sacrament in cases of “non-practicing” Christian parents, it sets down the following mode of action: a) It is essential to bring the parents to a recognition of their responsibilities. b) It is also essential to evaluate the sufficiency of the guarantees concerning the Catholic up- bringing of the children. These guarantees are given by some member of the family or by the godparents or by the support of the Christian community. (By guarantees, we mean that there is a well-founded hope of a Catholic upbringing) c) If conditions are sufficient in the judgement of the pastor, he can proceed with the baptism, because the children are baptized in the faith of the Church. Preparation of Non-Baptized Children of Catechetical Age According to Church law, Canon 852 §1, children who have attained the use of reason and are of catechetical age, seven years or older, who desire to celebrate Baptism are prepared through their participation in the Rite of Christian Initiation for Adults (RCIA), adapted for children. In keeping with

this rite, they are to be prepared to celebrate the sacraments of Baptism, Confirmation and First Eucharist at the Easter Vigil. A suitable preparation program in the parish would ideally involve the children’s parents and members of the child’s Catholic school (where one is present) and parish community. Preparation of Non-Baptized Adults In the Archdiocese of Grouard-McLennan, the norm for the preparation of non-baptized adults, as well as the norm for the preparation for a baptized adult for the Profession of Faith, is the R.C.I.A. (The Rite of Christian Initiation of Adults). (Cf. Canon 851) Baptism and Rite Given the significant number of Eastern Rite Catholics in our Province, attention must be paid to Canon 111:- “A child of parents who belong to the Latin Church is ascribed to it by reception of baptism, or if one or other parent does not belong to the Latin Church, and both parents agree in choosing that the child be baptized in the Latin Church, the child is ascribed to it by reception of baptism. But if the agreement is lacking, the child is ascribed to the Ritual Church to which the father belongs.” In such cases, note should be made in the parish baptismal register. All other considerations concerning baptism can be found in Chapter 1 of the Canonical and Pastoral Guide for Parishes.

Amended by the College of Consultors on 16 February 2011 Amended by the College of Consultors on 14 January 2015 Amended by the College of Consultors on 20 October 2015

POLICY 2.2.2 Baptisms from Outside the Parish/Diocese (top)

The Code of Canon Law stipulates that  there be adequate preparation for the celebration of baptism (Canon 851),  there be a well-founded belief that the child being baptised will be raised in the Catholic faith (Canon 868), and that  the baptism take place in the rightful parish of the person being baptized (Canon 862). When for good reason a family wishes to have their child baptized in a parish other than the parish where they are resident,  their pastor is to give written consent for the baptism to the pastor of the parish where the baptism is to take place;  the parish where they reside is to provide the required sacramental preparation, unless for a good reason preparation is provided otherwise, in which case the pastor where the baptism will take place must be in agreement.  the provisions of Policy 1.8 apply.

Accepted by the College of Consultors 11 May 2011

POLICY 2.2.3 Registering Apostasy (top)

In Catholic Church law and practice, baptised members are deemed to be always members of the Church, unless by a formal act they renounce and repudiate their faith. Simple laxity of practice or participation in the life of the community or participation in the life of another faith community does not of itself constitute a departure from the Catholic Church. (cf. Canon 124) It does happen, however, that we receive formal notice from persons previously baptized or received into the Church, stating that they wish to renounce their baptism or have their baptism struck from our records, usually giving as reasons that they have adhered to another religious family or that they no longer believe in the Christian faith or in some or many of the teachings of the Church. (Cf. Canon 751). Because one’s baptism is an historical and true fact, and it leaves an indelible mark on the soul, in no circumstances should a validly entered register of baptism be erased or obliterated from the record. Persons wishing to renounce their faith may do so in writing, or orally in the presence of two witnesses. When the notice of renunciation of the faith is first made known at the parish where such person was baptized:  an annotation is to be made in the baptismal register,  a copy of the notice of renunciation of the faith is to be sent to the archdiocesan chancery office, and  the original notice is to be held on file at the parish. If the notice of renunciation of the faith is first made known to the chancery office:  an annotation will be made in the archived baptismal registers,  a copy of the notice of renunciation of the faith will be sent to the parish where the baptism took place, so that an annotation can be entered in the parish baptismal register, and  the original notice will be held on file at the chancery office. Concerning the restitution of those who return after the renunciation of their faith, see CPGP 2.1.10, form xiii – 24.

Accepted by the College of Consultors 11 May 2011

POLICY 2.3.1 Catechetical Norms for First Reconciliation (top)

 According to Church law and practice, (Canon 914) the sacrament of Reconciliation must be received before the child receives the Eucharist for the first time. This is normally to be prepared for and celebrated in grade two, or at about age seven.  The child is to be assured that this sacrament is not fearsome. The concepts of sin and harm to others are easily understood by children, who have an innate sense of justice and harmony.  It is understood that First Reconciliation is celebrated in the church in an atmosphere that is peaceful and welcoming for children. The celebration of the sacrament should include a communal celebration with individual confession and absolution. This is also an ideal occasion to provide opportunity for parents and family members to celebrate the sacrament at the same time.  Children in our Catholic schools are to be offered the Sacrament of Reconciliation at least once a year, preferably during the season of Lent. This may happen either at the school or in the parish church.  Children are to be reminded that as they receive other sacraments in the Church (First Communion, Confirmation, Marriage, Sacrament of the Sick, etc.), the celebration of Reconciliation is integral to their moral and spiritual readiness to receive these.  The program and text for the preparation for this sacrament in the archdiocese is We Prepare for Reconciliation, published by Novalis (June 30, 2009). Other suggested resources and support materials are available from the Diocesan Office of Evangelization and Catechesis.

Accepted by the College of Consultors on 25 September 2010 Amended by the College of Consultors on 16 February 2011 Amended by the College of Consultors on 11 May 2011 Amended by the College of Consultors on 28 May 2013

POLICY 2.4.1 Catechetical Norms for First Eucharist (top)

 A child’s first sharing fully in the Eucharist is normally to be prepared for and celebrated in grade three, or at about age eight.  As with all adults in Canada, children are free to receive Communion on the tongue or in the hand. Both of these options are to be freely offered to the child.  These is no restriction in law that prevents children from receiving Communion under both species. This also is the communicant’s option. However, careful preparation will prevent children from making faces or otherwise reacting to what for them may be a strong or bitter taste of the bread and/or wine.  The reception of First Eucharist normally takes place at a regularly scheduled Sunday Mass with the child’s family.  As parents are the primary educators of their child’s faith, it is encouraged that the children sit with their families and receive the Eucharist as a family.  Parents are encouraged to choose attire that the children can wear to the Sunday Eucharist.  According to canon law and the Catechism of the Catholic Church, the sacrament of Reconciliation is to be received before the child receives the Eucharist for the first time.  As they are making their proximate preparation for their First Holy Communion, children are to be offered the opportunity for and strongly encouraged to receive again the sacrament of Reconciliation. This contributes to their moral and spiritual readiness to receive the gift of Jesus Christ in the Eucharist. However, they should not be “forced” to do so. The celebration of Reconciliation before First Communion need not be the day prior, but every effort should be made to provide Reconciliation within two months of First Communion.  Families are asked to be prudent and thoughtful in the ways that they mark the celebration of First Holy Communion for their child. Gifts or other ways of marking the event should be consistent with the spiritual nature of this sacrament and its dignified simplicity.  The program and text for the preparation for this sacrament in the archdiocese is We Share in the Eucharist, published by Novalis. Additional supplementary resources and support materials are available from the Diocesan Office of Evangelization and Catechesis.

Accepted and promulgated by the College of Consultors on 29 January 2014

POLICY 2.5.1 Celebration of the Tridentine Rite in the Archdiocese of (top) Grouard-McLennan

On July 7, 2007, the Holy Father Pope Benedict XVI issued the motu proprio Summorum Pontificum, which established the celebration of the Mass of Pope John XXIII as a valid and appropriate expression of true Catholic worship in churches throughout the world. This practice was to be made possible wherever a stable community of Catholic faithful requested it of their pastor, and was not to be dependent on permission from the local Ordinary. With the motu proprio of the Holy Father as guide, I issue these directives:  It is recognized that there is no need for parish priests to request further permission in order to celebrate such Masses. As with all pastoral activity in his parish, it is for the pastor, having heard the advice of his Parish Pastoral Council, to decide to celebrate such Masses on a regular basis.  Needless to say, any parish priest’s ability to celebrate such Masses depends on his formation and training to do so. No priest should attempt to celebrate such Masses until he has been adequately prepared.  These Masses, considered to be of an extraordinary nature, are not to be celebrated more often than once on a given day. They cannot replace the Sunday celebration of the ordinary celebration of the Mass of Paul VI (novus ordo) in any parish. The celebration of these Masses cannot in any way lead to division or tension in the parish community. The celebration of these Masses cannot be held up to be other than a different expression of the one liturgy of the Latin Rite. It is expected that those who participate in such Masses are in agreement with the ordinary Magisterium of the Catholic Church, and supportive of the documents and directions of Vatican II.  A “stable community” in the terms of the motu proprio is deemed by me to be thirty (30) people, gathered on a consistent basis. Therefore, it is expected that any request to have a Tridentine Mass celebrated in any parish of the archdiocese on a regular basis will be made in writing and signed by the adults representing at least thirty persons who thereby commit themselves to assist regularly at these Masses. The request will be submitted to the pastor of the parish with a copy sent to me as archbishop.

Most Rev. Gerard Pettipas C.Ss.R. Archbishop of Grouard-McLennan

Amended by the College of Consultors on 16 February 2011

POLICY 2.5.2 Lay-led Services in the Archdiocese of Grouard-McLennan (top)

As Roman Catholics, we are a liturgical people. Our faith is expressed and built up by rituals and celebrations focused on the sacraments, in particular on the Holy Eucharist. The document Sacrosanctum Concilium, the first to be promulgated at the Second Vatican Council, speaks of the weekly celebration of the Eucharist as the source and summit of our life as a believing community. The norm and standard for Catholic parish life is the Sunday celebration of the Eucharist. By following the rhythm of Mass on a regular basis, and being instructed by the scriptural texts in the lectionary along with a well-prepared homily, the community expresses the best of its fellowship at the table of the Lord. In the present reality of our archdiocese, with a shortage of priests, it is not possible to have a Sunday liturgy in all of our communities every weekend. This is a source of pain for our people where the celebration of Mass every weekend is not possible. In those places where this is the case, the following statements provide some guidelines for the Sunday Celebration of the Word in the absence of a priest. The Canadian Conference of Catholic Bishops has promulgated a similar ritual book for use throughout Canada, Sunday Celebration of the Word and Hours. Only this ritual book may be used for lay–led services. The Directory for Sunday Celebrations in the Absence of a Priest, found in the front of this ritual book, provides the rubrics and directives to be followed in such celebrations. It provides the rationale for the order of service, along with highlighting how such a service is distinct from the celebration of Mass, and how there should be no confusion between these services and a Sunday Mass.

Amended by the College of Consultors on 16 February 2011

POLICY 2.5.3 Extraordinary Ministers of Holy Communion (top)

The distribution of the Body and Blood of Christ during the Mass is truly a ministry to the People of God. All ministers of Holy Communion should show the greatest reverence for the most Holy Eucharist by their demeanor, their attire, and the manner in which they handle the consecrated bread and wine.

The Church’s belief about the Eucharist is clear: that it is indeed the Body and Blood of Jesus Christ. How the transformation of ordinary bread and wine becomes Christ’s Body and Blood is a profound mystery, and theologians over the centuries have reflected on the mystery that it is. St. Thomas Aquinas spoke of this mystery as “transubstantiation” – that the physical attributes of bread and wine (appearance, taste, smell, texture) remain the same, while the deeper essence (or substance) has changed. If we personally believe what the Church teaches on this matter, then the way we approach, receive and treat the Eucharist must be with deep reverence and respect. Keeping this always in mind, the following directives are meant to express our high regard for the Body and Blood of Christ that we receive.

Faculty  The faculty is granted to pastors and priest-chaplains to appoint extraordinary ministers of Holy Communion in their parishes or institutions.1  The faculty is granted to all priests to designate suitable persons to distribute Communion for a specific occasion when there is genuine necessity to do so.

Appointing Extraordinary Ministers of Holy Communion

The following norms are to be followed in appointing extraordinary ministers of Holy Communion who will function on a regular basis within Mass or Communion services in their own parish or institution. 1. There must be a genuine need for such a ministry. A need exists when ordinary ministers (priests and deacons) are not available or a sufficient number of them are not present to respond to the faithful requesting Communion within a short period of distribution. 2. When such a need exists, the pastor or priest-chaplain may select and appoint men and women, lay or religious, to be extraordinary ministers of Holy Communion. A general call for volunteers should not be extended. The number of candidates should be determined by need and there should not be so many extraordinary ministers that each does not serve at least monthly. 3. Those chosen to be extraordinary ministers must be Catholic; leading an exemplary Christian life; participate regularly in the liturgical and sacramental life of the Church; respected by the faith community (see AGM Policy Handbook 6.2); have received all of the sacraments of Initiation; and

1 See Congregation for Divine Worship and the Discipline of the Sacraments, instruction on certain matters to be observed or avoided concerning the Most Holy Eucharist, Redemptionis sacramentum at n.158

are mature persons fifteen years of age or older. If married, the marriage must be one recognized by the Church. The Instruction Immensae Caritatis says: “Let them strive to be worthy of this great office; let them cultivate devotion to the Holy Eucharist and show themselves as an example to the other faithful by their piety and reverence for this most holy Sacrament of the altar.” 4. The pastor has the responsibility of providing instruction of both, the candidates for this ministry and those to whom they will minister to ensure acceptance, understanding and appreciation of the ministry.2 5. Extraordinary ministers of Holy Communion who function on a regular basis in their own parish or institution should be appointed for a specific period of time, generally three years. Whenever there is a change of extraordinary ministers, pastors are to submit the names to the chancery office. These directives as well as Policy 6.2 (AGM) are to be kept in mind before presenting parishioners as extraordinary ministers of Holy Communion to the chancery. 6. It is recommended that extraordinary ministers be formally Commissioned, preferably during a Mass in the presence of the faith community.3 7. Extraordinary ministers of Holy Communion are to limit the exercise of their ministry to their own particular parish. 8. Service as an extraordinary ministers is not intended to be a permanent ministry. At the discretion of the Archbishop, a period of three years has been discerned as an term of service (see #5). After discernment by both the extraordinary ministers and the pastor, the person may be re-instated for another term (see #5 & 6). 9. Extraordinary ministers should not exercise another liturgical ministry within the same Mass in which they distribute Communion. 10. Pastors are to keep a record of extraordinary ministers of Holy Communion appointed by them (see #5). It is understood that a pastor or bishop may terminate the service of an extraordinary minister of Holy Communion at any time, and the extraordinary minister may also resign at any time. If there is a change in the good standing of an extraordinary minister in relation to the law of the Church, that person is no longer permitted to serve as an extraordinary ministers until such time as resolution is reached and re-appointment will not cause scandal or dissent. 11. The rite also permits presiding priests to appoint suitable ministers for a specific occasion when there is a need. (Ordo 12c)

2 Extraordinary ministers of Holy Communion should receive sufficient spiritual, theological and practical preparation to be able to fulfill their role with knowledge and reverence. It is the responsibility of the pastor to ensure that this formation is provided. 3 Celebrations of Installation and Recognition, CCCB Publications

12. Extraordinary ministers of Holy Communion should dress in a manner consonant with the dignity of the service they offer. (GIRM 339) The Distribution of Holy Communion within Mass The following guidelines apply to the distribution of Communion within Mass. 1. As one with the worshipping assembly the extraordinary minister is expected to fully participate in the entire liturgy. 2. Extraordinary ministers of Holy Communion do not wash their hands in the ablution bowl in the sanctuary either before or after distribution of Holy Communion. All extraordinary ministers are reminded to wash their hands in the sacristy or the rest room before Mass begins. 3. The extraordinary ministers should not approach the altar before the priest has received Communion. (GIRM 162) However, they should gather in the sanctuary area as the Lamb of God is begun. 4. Only after the priest has received Communion is Communion given to the deacon and extraordinary ministers. The practice of extraordinary ministers waiting to receive Holy Communion until after the distribution of Holy Communion is not in accord with liturgical law. (They do come to the altar to receive communion before distributing it to the people, following the principle that one cannot give what one has not received.) 5. After all the Eucharistic ministers have received Communion, the priest celebrant may be assisted by the deacon and other ordinary ministers in handing vessels containing the Body or the Blood of the Lord to the deacons and extraordinary ministers who will assist with the distribution of Holy Communion. (GIRM 86, 162). 6. If a deacon is present, he administers the chalice to communicants (GIRM 182). 7. The extraordinary minister of Holy Communion CANNOT be expected to decide to whom to give or deny Communion as the communicants present themselves. 8. When receiving Holy Communion the communicant bows his or her head before the sacrament as a gesture of reverence (GIRM 160). The Body of Christ is administered with the words, The Body of Christ. After the communicant has responded Amen the consecrated bread is placed in the hand or on the tongue according to the manner indicated by the communicant (GIRM 161). The Body of Christ is always ministered to communicants. They are not permitted to take their own consecrated bread and communicate themselves. The choice of receiving Communion in the hand or on the tongue rests with each individual communicant and must be respected by the minister distributing Communion. 9. If a piece of consecrated bread falls to the ground during the distribution of Communion, the extraordinary minister should pick it up immediately and consume it then or after distribution is over. (GIRM 280)

10. Should an extraordinary minister believe that a communicant has not consumed the Body of Christ, this should be brought to the attention of the priest celebrating the Mass at an opportune time (e.g., after the distribution of Communion or immediately following the Mass). 11. Distribution of Communion under both kinds is recommended in all celebrations of the Eucharist, but it is the communicant’s option to receive from the chalice. Careful judgment should be made before Mass that enough wine, but not too much, is made ready for consecration and distribution. (GIRM 285a) 12. Children are encouraged to receive Communion under both kinds provided that they are properly instructed and that they are old enough to receive from the chalice. 13. The cup is offered to the communicant with the words, The Blood of Christ, to which the communicant responds, Amen. (GIRM 284-287) Generally, the communicant should hold the cup firmly in both hands and drink from it. However, in the case of physical disability or weakness, the extraordinary minister should be ready to assist in holding the cup. 14. After the Blood of Christ has been received, the minister should wipe the rim of the cup inside and out with a purificator and turn the cup slightly before presenting it to the next communicant. 15. The cup is always ministered to the communicant; it may never be left for self-communication except in the case of concelebrating priests. The practice of self-intinction is not permitted. The General Instruction does allow Communion by intinction, but only by the priest, in which case everyone receives Communion in this same way. (GIRM 287) Should it become apparent that communicants are receiving the Sacrament by self-intinction, the pastor is responsible for ensuring the appropriate catechesis is offered (e.g., in a homily, bulletin insert, etc.) 16. When the faithful receive from the chalice, there should be two ministers of the chalice for each minister with the host. Ministers should stand several feet from each other. In this way, the distribution of Communion will be at the same time efficient and reverent. 17. With regard to children, they are encouraged to receive Communion under both kinds provided that they are properly instructed and that they are old enough to receive from the chalice. 18. If the consecrated wine is spilled, the area should be covered immediately with the purificator and washed after Mass with the water then poured into the sacrarium (GIRM 280). In the absence of a sacrarium, the water should be poured onto the ground in a non-travelled area (e.g., flower bed). 19. When they have finished the distribution of Communion, the extraordinary ministers of communion return the vessels of Eucharistic Bread and consecrated Wine to the priest or deacon at the altar (GIRM 163). When fragments of the hosts adhere to the fingers, the ministers of the consecrated bread go to the credence table to purify their fingers, and then they return to their places (GIRM 278). If an excess amount of consecrated Wine remains, the priest-celebrant may request extraordinary ministers to consume the Precious Blood from their cup of distribution. This should take place at the side of the altar or at the credence table immediately after the distribution of Communion is

completed. The consecrated wine is never to be poured into the ground or a sacrarium. (GIRM 163, 182, 279) 20. The consecrated wine may not be reserved in the tabernacle for later use. 21. The chalice(s) and other vessels are taken to the altar or to a side table (credence) where they are purified by the priest, deacon(s) or instituted acolyte. (GIRM 183, 279) It is recommended that this purification take place immediately following the conclusion of the congregations reception of the Eucharist. At the conclusion of the Mass, the vessels should be washed by the sacristan, an extraordinary minister of communion, or some other designated person. 22. Remaining consecrated Bread can be consumed or reserved in the Tabernacle (GIRM 163) 23. Extraordinary ministers of Holy Communion should participate in ongoing theological and ministerial formation at the parish and/or diocesan level.

Who May Receive? There is always the difficult question of who may (or may not) receive Communion. In the Catholic Church’s tradition, Communion in the Body and Blood of Jesus reflects not only faith in Him, but also full “communion” with the Catholic Church. With some few and extraordinary exceptions, only those who are bona fide Catholics, and whose lifestyle is consistent with Church teaching and who practice, should seek to receive Communion. All others are (and should be made to feel) warmly welcome at our celebrations of the Eucharist, but they should refrain from receiving Communion. Those receiving Holy Communion should not have chewing gum, cough drops or any other forms of candies in their mouth as they receive the Body and Blood of Christ. Holy Communion has a fuller form as a sign when it is distributed under both kinds. For in this form the sign of the Eucharistic banquet is more clearly evident and clear expression is givien to the divine will by which the new and eternal covenant is ratified in the Blood of the Lord, as also the relationship between the Eucharistic banquet and the eschatological banquet in the Father’s Kingdom (GIRM 281)

When Distribution of Holy Communion Under Both Kinds is Not Approved Communion under both kinds is not permitted in the following cases: 1. At Masses celebrated in the open with a great number of communicants (e.g., in a stadium with several thousand people in attendance); 2. At other Masses where the number of communicants is so great as to make it difficult for Communion under both kinds to be given in an orderly and reverent way (e.g., Masses celebrated in a civic square or building that would involve the carrying of the sacred species up and down a number of steps); 3. At Masses where the assembled congregation is of such a diverse nature that it is difficult to ascertain whether those present have been sufficiently instructed about receiving Communion under both kinds;

4. When circumstances do not permit the assurance that due reverence can be maintained towards the consecrated wine both during and after the celebration (cf. Inaestimabile Donum, 13-14.)

The Distribution of Communion to the Sick and Homebound A genuine need exists outside of Mass, when the ordinary minister is unable to give the sick and the homebound ‘every opportunity to receive the Eucharist frequently, and even daily during the Easter season’. (Pastoral Care of the sick: Rites of Anointing and Viaticum, 72)

The Church shows the solicitude (of Christ) by visiting those who are in poor health…and by nourishing then with the Eucharist during their illness and when they are in danger of death. (Decree, Congregation for Divine Worship, December 7, 1972)

Extra-ordinary Communion ministers make it possible to bring communion to the sick more frequently, and thus free the priest for his other responsibilities to the sick: visiting them, celebrating reconciliation with them, and giving them the anointing of the sick.

The priest (pastor), in conjunction with members of the parish community, should develop a list of persons suitable to be extraordinary Communion ministers to the sick and homebound. It should include women and men, lay and religious. The list should be submitted to the chancery office for approval by the Archbishop.

There is no restriction on the number of people who are named to this ministry.

Prior to being accepted as extra-ordinary ministers of communion to the sick and homebound, the Selection and Screening procedures (Policy 5.1) must be completed.

Prior to their designation to this ministry, the ministers should be adequately prepared. Since Communion to the sick demands added pastoral and possible professional skills and familiarity with the Church’s ritual Pastoral Care of the Sick, professional Health Care Worker(s) might be asked to assist in the training in this ministry. It is recommended that they be formally commissioned in a ceremony witnessed by members of the faith community.

AFTER THE COMMUNION RITE OR AT THE END OF MASS Though extra-ordinary ministers of communion may bring communion to the sick or homebound at any time, the sign value is enhanced when the Eucharist is carried directly from the Mass. The communion is thus clearly related to the community table. At the preparation of the gifts: 1. The celebrant may prepare the pxes on the altar with bread to be consecrated at that Mass, and then, after the Communion Prayer, ‘send out’ the ministers as community representatives. (Option One and Two) OPTION ONE 2. After the distribution of Communion to the assembly is complete, the EMHC approaches the altar. The Presider or pastor presents the EMHC with the pyxe for distribution of Communion to the sick

or housebound. No prayer or words are prescribed at this time, since it is the action of handing the elements to the ministers that is important. Moreover, a sending forth ceremony would break the flow of the communion hymn. 3. The ministers either leave immediately to bring Communion to the sick or remain near the altar and leave from the closing procession. OPTION TWO 4. The ministers may remain at their place until the end of the Mass and approach the altar after the blessing to be handed the pyxe and proceed from the procession to take Communion to the sick or homebound . TO BE NOTED:

5. The practice of the extraordinary ministers holding up a pyx to receive the Eucharistic Bread at the same time that they themselves receive Communion is not to be encouraged. 6. In the case of Communion to the sick under the form of the Precious Blood only, some of the consecrated wine is placed in a suitable vessel and carried to the sick either after the Communion Rite or after the Mass. The vessel should have a proper cover. If, after the Communion of the sick, some consecrated wine remains, the minister shall consume it. Then the vessel is purified. Apart from the Mass, the extra-ordinary ministers of communion may go to the tabernacle, place the required number of hosts into the pyx and take Communion to the sick or homebound. The way the pyx is carried should respect the dignity of the sacrament. A pyx should not be carried in one’s pant pocket. Special carry cases are available. On their way to the sick or homebound, ministers should avoid long or unnecessary distractions. Other members of the community may accompany the minister. On arrival at the home, the minister greets the family and the sick person in a friendly manner. In many carry cases for the pyx is a small corporal. The corporal should be opened on a table or at a bedside and the pyx is placed on it. The prayers begin using the rite in the Handbook for Special Ministers of Communion or other prepared and approved ritual. Be sensitive to the condition and needs of the sick person. See Do’s and Don’ts below. What remains of the consecrated bread afterwards visitations may be consumed or returned to the tabernacle.

Extraordinary Ministers of Holy Communion: Dos and Don’ts of bringing Communion to the Sick and Homebound DO:  Make an appointment to visit or hold a regular schedule. Ask how the person is feeling and if there will be others present so you will have sufficient hosts for all to receive (see page 5 Who can receive.)

 Use the ritual “Communion of the Sick” from Pastoral Care of the Sick. Bring your Sunday missal or Bible for Scripture readings.  Begin informally. Introduce yourself to those who are present and explain what you have come to do. Pay attention to how the sick or homebound person is feeling. If needed, ensure that a glass of water is present for the sick person if they have difficulty swallowing the host.  Invite participation in the prayers by those present. If they feel comfortable, enlist the help of a family member or friend to do the Scripture readings.  Offer the host or a piece of a host to the sick or homebound person first. If needed, present the person if water if there is difficulty in swallowing. If Communion is received by the Precious Blood, a sip of water may also be necessary. Be attentive.  Create a link with the parish, e.g., bring a parish bulletin, share news from the parish, ask if there is anything the parish can do for them, if they need to see the pastor for reconciliation or anointing of the sick.  Thank the person(s) for the opportunity to pray with them and for their hospitality. DON’T:  Don’t visit a sick person if you are not feeling well yourself. Find a substitute.  Don’t stay too long or take the role of a counselor or confidant.  Don’t compete with a television or radio. Politely ask if these can be turned off during the service.  Don’t carry the consecrated host in a plastic bag, purse, pocket or other unsuitable container. Use a pyx to carry the consecrated host(s).  Don’t leave the consecrated host if the person cannot receive it. Instead, return at a later time to see the sick person. Consume any consecrated host(s) or return it to the tabernacle in the church.  Don’t take hosts home or leave them in your car. Acolyte The General Instruction of the Roman Missal makes a distinction between a formally instituted acolyte, which is a permanent ministry, and other ministers who serve the priest or distribute communion as an extraordinary minister. A formally instituted acolyte may assist the priest as an extraordinary minister in giving communion to the people. In the absence of a deacon the acolyte may administer the chalice (GIRM 187, 191) The acolyte is instituted for the service at the altar and to assist the Priest and Deacon. It is his place principally to prepare the altar and the sacred vessels and, if necessary, to distribute the Eucharist to the faithful as an extraordinary minister. (GIRM 98). In the ministry of the altar, the acolyte has his own proper functions (GIRM 187-193). which he must carry out in person.

PREPARATION OF GIFTS Enough bread for each Eucharist should be brought forward at the Presentation of the Gifts. The need to go to the tabernacle before the distribution of Communion is discouraged. (GIRM 85) If one chalice is not sufficient for Holy Communion to be distributed under both kinds, either additional empty chalices are placed on a corporal on the altar and filled with wine along with the main chalice after the presentation of the gifts, or additional chalices are filled with wine before Mass and brought to the altar at the preparation of the altar. It is not permitted to pour the consecrated wine into other chalices (GIRM 83). Sufficient chalices should be brought to the altar at the Preparation of the Gifts. The extraordinary ministers of communion are no longer permitted to assist the priest in breaking the bread (GIRM 83), or to purify or cleanse the sacred vessels --this is reserved to a formally instituted acolyte, a deacon or the priest (GIRM 279). Ordinary ministers (Bishop, Priest Celebrant or deacon) distribute the consecrated bread into ancillary vessels. If this is to take place at the altar, the vessels are brought forth during the Lamb of God. In the case of large assemblies, this distribution into ancillary vessels may take place at a side table within the sanctuary to which ministers take the consecrated bread. Once the vessels are filled, it is not necessary to take them to the altar for handing to the ministers of Communion. When necessary, extraordinary ministers may assist ordinary ministers in this distribution.

*Sacrarium is a special sink, usually found in the sacristy, that drains directly into the ground. If your church is without a sacrarium, water is to be poured into the ground.

Sources

2012 GIRM ORDO – Liturgical Calendar, pastoral notes Some information was taken from a document from the Diocese of Norwich. Some information was taken from a document from the Diocese of San Diego. Some information was taken from a document from the Archdiocese of Santa Fe. Some information was taken from the document from the Archdiocese of Boston.

Accepted by the College of Consultors on 15 January 2013

POLICY 2.5.4 Celiac Disease and Communion (top)

Directives to be considered in the storing, preparation and distribution of communion to persons with Celiac disease. Communion Bread

Storing: When storing special hosts used for communion to persons with Celiac disease, the following steps should be taken. 1. Low-gluten hosts should NOT be stored in the same cabinet as regular hosts, but especially if regular hosts are of whole wheat. 2. Low-gluten hosts should be stored in a clean glass or plastic container that has a sealed cover and that the container be identified as low-gluten hosts for use for Celiac disease. 3. Before handling low-gluten hosts, hands should be thoroughly washed. Preparation: When preparing the elements to be consecrated at a Mass, the sacristan or person who prepares the elements should; 1. Wash hands, vessels (ciboria, plate or paten, chalice or cup) thoroughly before any low-gluten hosts are handed. If tweezers are used to handle low-gluten hosts, they must be thoroughly washed before use. 2. The presider must be made aware of the use of low-gluten hosts prior to the celebration and reminded of the attention to be given so that contamination does not take place. A pyx reserved specifically for low-glutton hosts may be used. 3. An extra-ordinary minister for communion could be assigned specifically for distribution of low- gluten hosts and his/her distribution station be identified as such. 4. All extra-ordinary ministers of communion should thoroughly wash their hands prior to the celebration and avoid contamination by touching any products that contain gluten or any wheat products. 5. Attention should be taken to avoid the consecration of an abundance of low-gluten hosts at a Mass. Distribution: The presider who handled the main host should not be the minister who distributes communion to those who suffer from Celiac disease. 1. An extra-ordinary minister for communion could be assigned specifically for distribution of low- gluten hosts and his/her distribution station be identified as such. 2. An extra-ordinary minister who is distributing low-gluten hosts at communion should not receive communion for him or herself in the hand, but on the tongue to avoid hand contamination. 3. All low-gluten hosts that have been consecrated at a Mass should be consumed at the Mass rather than placed as a reserve in the Tabernacle. 4. When consecrated low-gluten hosts are reserved in the Tabernacle, the ciboria should not be handled by a priest or extra ordinary minister who has distributed or touched regular hosts. 5. When consecrated low-gluten hosts are reserved in the Tabernacle, they should be used as soon as possible to avoid risks of contamination.

Communion Cup When storing or preparing wine used for communion to persons with Celiac disease, the following steps should be taken. 1. All chalices and cups used for the distribution of Communion should be thoroughly washed prior to use. 2. A chalice or cup may be identified specifically for Communion to persons suffering from Celiac disease. 3. An extra-ordinary minister who is distributing the Sacred Blood to persons suffering with Celiac disease should avoid receiving Communion of whole wheat hosts in the hands but should receive on the tongue to avoid contamination of the outer surface of the chalice or cup. 4. The extraordinary minister who distributes the Sacred Blood should not receive from the cup by which it will be distributed to persons with celiac disease. 5. Chalices or cups that have been handled by persons who have been in contact with materials containing gluten should not be used in the distribution of communion to persons who suffer from Celiac disease. 6. A specified distribution station should be identified for persons suffering from Celiac disease. 7. Attention should be given to avoid contamination of the purificater used in the distribution of the Sacred Blood to persons with Celiac disease.

Alternative When there are known members of the community who suffer from Celiac disease, low-gluten host consecrated at the Mass may be placed in the tabernacle and communion could be given after the Mass to those persons who present themselves in the sanctuary or sacristy. There would be NO communion of the Sacred Blood in this instance. All extra consecrated low-gluten hosts should be consumed.

Zero Tolerance Attention should be given the Cautionary Note offered in the document published by the Canadian Conference of Catholic Bishops – Celiac Disease and Communion, published in the National Bulletin on Liturgy 32/159 (1999) pages 248-25.

An Act of Spiritual Communion My Jesus, I believe that You are present in the Most Holy Sacrament. I love You above all things, and I desire You into my soul. Since I cannot at this moment receive You sacramentally, come at least spiritually into my heart. I embrace You as if You were already there and unite myself wholly to You. Never permit me to be separated from You. Amen. N.B. In smaller communities, adjustments may be made that honour the principles set out above to meet local needs. Accepted by the College of Consultors on 28 September 2011 Amended by the College of Consultors on 16 February 2012

Celiac Disease and Communion – Background Information

Introduction

In 1998-1999, the National Liturgy Office of the Canadian Conference of Catholic Bishops circulated a questionnaire to bishops and priests concerning the number of parishioners who have celiac disease. The priests were asked to distribute the questionnaire to people in their parish who are affected by the disease. One hundred and five responses were received. The questionnaire was also circulated in a newsletter published by the Canadian Celiac Association and, as a result, an additional fifty-five responses were received from individuals who saw the questionnaire in the newsletter.

One unanswered question is whether all parish priests are aware that some members of their parish have celiac disease. One priest commented that he was not aware that there was anyone in the parish who had this disease until he received the questionnaire and began to inquire among the parishioners. Many of these people have suffered for years in silence.

Although statistics are not readily available, it is estimated that one in every two thousand persons in Canada has celiac disease.

Purpose

The purpose of this article is to present some of the facts concerning celiac disease and to look at the ways in which our parishes can help parishioners who have it to participate fully in our Eucharistic liturgies. Although this is not a medical report, some medical information is necessary if our entire Church community is to deal compassionately with these individuals in helping them to cope with their medical condition and still participate in the fullest way at our celebration of eucharist. “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 of the liturgy.” (Constitution on Sacred Liturgy, no. 14)

What is celiac disease?

Celiac disease is essentially an intolerance to gluten. Gluten is a protein found in wheat, rye, barley and oats. Although gluten sensitivity is not a food allergy, individuals with celiac disease avoid foods containing wheat, rye, barley and oats in the same way those with food allergies avoid the foods to which they are allergic. For persons with celiac disease, the toxic part of the gluten molecule is the prolamin portion: gliadin in wheat, secalin in rye, horedin in barley and evedin in oats. The gluten found in corn and rice does not contain this toxic portion.

Food is digested and absorbed in the small intestine. The small intestine is lined with microscopic finger-like projections called villi designed to provide the maximum area for nutrient absorption. These villi contain digestive enzymes.

In individuals with celiac disease, gluten ingestion results in damage to and destruction of the villi. This damage can be compared to the image of shag carpet changing into linoleum. Individuals who have this disease, consequently, cannot get any kind of nutritional benefit from any food until their damaged villi are healed.

The only way to get the damaged villi healthy and able to absorb goodness from other foods again is to completely eliminate gluten from the diet. Basically, gluten is a glue that keeps much of our food together. It is found in wheat, oats, rye, barley, wheat starch, hydrolyzed vegetable protein, hydrolyzed plant protein, and some spices. A person with celiac disease cannot ingest anything with gluten in it. All food, medications and even toothpaste must be gluten-free. A failure to follow this rule will cause damage to the villi, immense pain, and, if a great amount of gluten is taken, a comatose state and even death. Consuming even small amounts of gluten can eventually lead to cancer of the bowel.

Communion

For members of our Church (this is not just a Roman Catholic issue, but crosses ecumenical lines) the difficulty lies in what makes up our communion hosts or Eucharistic bread. The problem is more complicated in the Roman Catholic Church because Canon Law requires the use of “wheat flour” for hosts and Eucharistic bread and as a result people with celiac disease are unable to receive communion. Other denominations are not bound by Canon Law but most use wheat flour for their communion wafers.

Recent Ecclesial Legislation

The latest guidelines coming from the Holy See on this issue is a letter dated July 24, 2003 from the Congregation for the Doctrine of the Faith to the presidents of the Episcopal conferences regarding a change in the norms regarding the use of mustum and low-gluten hosts. It reads:

Letter from the Congregation for the Doctrine of the Faith Prot. N. 89/78 – 17498 July 24, 2003

Your Excellency, The Congregation for the Doctrine of the Faith has been for many years studying how to resolve the difficulties that some of the faithful encounter in receiving Holy Communion when for various serious reasons they are unable to consume normal bread or wine. A number of documents on this question have been issued in the past in the interest of offering Pastors uniform and sure direction (Congregation for the Doctrine of the Faith, Rescriptim, 15 December 1980, in Leges Ecclesiae, 6/4819, 8095-8096; De celebrantis communione,29 October 1982, in AAS 74, 1982, 1298-1299; Lettera ai Presidenti delle Conferenze Episcopali, 19 June 1995, in Notitiae 31, 1995: 608- 610). In light of the experience of recent years, it has been deemed necessary at this time to return to the topic, taking up the above-mentioned documents and clarifying them wherever necessary. A. The Use of Gluten-free Hosts and Mustum 1. Hosts that are completely gluten-free are invalid matter for the celebration of the Eucharist. 2. Low-gluten hosts (partially gluten-free) are valid matter, provided they contain a sufficient amount of gluten to obtain the confection of bread without the addition of foreign materials and without the use of procedures that would alter the nature of bread.

3. Mustum, which is grape juice that is either fresh or preserved by methods that suspend its fermentation without altering its nature (for example, freezing, is valid matter for the celebration of the Eucharist). B. Communion under One Species or with a Minimal Amount of Wine 1. A layperson affected by celiac disease, who is not able to receive Communion under the species of bread, including low-gluten hosts, may receive Communion under the species of wine only. 2. A priest unable to receive Communion under the species of bread, including low-gluten hosts, when taking part in a concelebration, may, with the permission of the Ordinary, receive Communion under the species of wine only,. 3. A priest unable to ingest even a minimal amount of wine, who finds himself in a situation where it is difficult to obtain or store mustum, when taking part in a concelebration, may, with the permission of the Ordinary, receive Communion under the species of bread only. 4. If a priest is able to take wine, but only a very small amount, when he is the sole celebrate, the remaining species of wine may be consumed by a layperson participating in that celebration of the Eucharist. C. Common Norms 1. The Ordinary is competent to give permission for an individual priest or layperson to use low- gluten hosts or mustum for the celebration of the Eucharist. Permission can be granted habitually, for as long as the situation continues which occasioned the granting of permission. 2. When the principal celebrant at a concelebration has permission to use mustum, a chalice of normal wine is to be prepared for the concelebrants. In like manner, when he has permission to use low-gluten hosts, normal hosts are to be provided for the concelebrants. 3. A priest unable to receive communion under the species of bread, including low-gluten hosts, may not celebrate the Eucharist individually, nor may he preside at a concelebration. 4. Given the centrality of the Eucharist in the life of a priest, one must proceed with great caution before admitting to Holy Orders those candidates unable to ingest gluten or alcohol without serious harm. 5. Attention should be paid to medical advances in the area of celiac disease and alcoholism and encouragement given to the production of hosts with a minimal amount of gluten and of unaltered mustum. 6. The Congregation for the Doctrine of the Faith enjoys competence over the doctrinal aspects of this question, while disciplinary matters are the competence of the Congregation for Divine Worship and the Discipline of the Sacraments. 7. Concerned Episcopal Conferences shall report to the Congregation for Divine Worship and the Discipline of the Sacraments at the time of their ad limina visit regarding the application of these norms as well as any new developments in this area. Asking you kindly to communicate the contents of this letter to the members of your Episcopal Conference, with fraternal regards and prayerful best wishes, I am Sincerely yours in Christ,

Joseph Ratzinger Prefect

Summary  The letter reaffirms the right of laypeople (and deacons) who are gluten intolerant to receive communion under species of wine alone.  It also reaffirms that any permission granted stands as long as the condition persists.  The new norms make it easier to receive permission to use mustum and/or low-gluten communion bread. It is now within the competence of the local authority to grant all such permissions. Furthermore, under canon 137.1, he may delegate pastors to grant this permission to laypeople.  Medical certification is no longer required for the use of mustum and/or low-gluten hosts.  Presiding priests (sole celebrants and principal celebrants at a concelebration) must receive communion under both species, i.e., either regular or low-gluten communion bread and either wine or mustum.  Priests who are not able to eat even low-gluten bread or mustum may not celebrate individually, not may they preside at a concelebration.  Pastors are encouraged to reach out to members of the faithful who might need this accommodation in order to heighten their full, conscious and active participation in the liturgy. A sample parish bulletin announcement is provided following the letter.

 Pastors are advised to discuss specific needs with the individuals concerned. In some cases it might even be necessary to reserve for those who are severely gluten-intolerant a cup in which a fragment of a regular host has not been commingled.

Suggested Bulletin Notice

This notice (below) could perhaps be printed once or twice a year so that new parishioners will notice it.

Communion for All

Is your participation in communion limited due to an inability to take gluten or alcohol?

We now have access to approved low-gluten hosts (approx. 0.01% total gluten content) and “mustum” (a wine substitute with less than 1.0% alcohol) that might enable you to partake more fully in the communion rite. Please contact the pastor for more details.

Suppliers

The National Liturgy Office is attempting to compile a list of sources, especially sources within Canada, of mustum and low-gluten hosts that meet the norms. If you can help us to add to the list below, please submit complete contact information (and the approximate gluten content of hosts in

terms of percentage) to: National Office of Liturgy, 2500 Don Reid Dr, Ottawa, ON. K1H 2J2 or Fax 613-241-8117 or E-mail: [email protected] .

Low-Gluten Hosts

Sisters of the Precious Blood Congregation of Benedictine Sisters of Perpetual Adoration Altar Bread Department Altar Bread Department P.O. Box 1046, LCD 1 31970 State Highway P Hamilton, Ontario, L8N 3R4 Clyde, MO 64432 Phone: (905) 527-9851 U.S.A. Fax: (905) 527-2888 Phone: 1-800-223-2772 (toll-free)

Mustum

Ranelle Trading/Ojai Fresh Juice Corporation Mont La Salle Altar Wine Company 2501 Oak Hill Circle, Suite 2032 385-A La Fata St. Fr. Worth, TX 76109 St. Helena, CA 94575 Phone: 1-877-211-7690 (toll-free) Phone: 1-800-447-8466 (toll-free)

A Cautionary Note

In a conversation with someone who does dietary counseling with people living with celiac disease we were advised that any gluten at all acts as a poison to someone with celiac disease. Therefore, offering low gluten communion wafers is of no value to a person who must be on a gluten-free diet. Some people may not react to low gluten, but the gluten is still damaging their small intestine. This is the reason that companies are no longer providing low gluten communion wafers. Medical data says that 1 in 133 people have celiac disease. Unfortunately, because it is so hard to diagnose many of these people are still suffering. For further information on celiac disease, see www.celiac.ca .

Sources:

o Celiac Disease and Communion, in National Bulletin on Liturgy 32/159 (1999) pages 248- 251; o New Guidelines for the Use of Mustum and Low-Gluten Communion Bread, in National Bulletin on Liturgy 37/177 (2003) pages 108-111.

CCCB – Canadian Conference of Catholic Bishops – Celiac Disease and Communion

POLICY 2.6.1 Guidelines for the Sacrament of Confirmation (top) Archdiocese of Grouard-McLennan

It is strongly recommended that in the parishes of the deanery where the annual pastoral visitation of the archbishop is taking place in a given year, the Sacrament of Confirmation take place during the visitation. All other parishes in the archdiocese may request a date for Confirmation outside of those dates.

The Sacrament of Confirmation may take place at any time of the year. Dates during the weeks of Lent are to be avoided. The parish and our Catholic schools (where they exist) both have a valued role to play in the preparation of our young people for this sacrament, but the parish must take the lead. The pastor or an assigned parish catechist is to be in touch with the school, and to take part in a collaborative effort. There will always be some youngsters from outside our Catholic schools who will need to be included in catechesis and preparations for the celebration. Please keep in mind these directives for the celebration itself of the sacrament of Confirmation:  When the celebration of Confirmation takes place at a Sunday Mass, the prayers of the Sunday liturgy are to be used, as well as the readings prescribed for that Sunday. If the celebration happens on a weekday, there is greater flexibility for choosing the Mass texts and the readings.  During the anointing with Sacred Chrism, both the archbishop and those receiving Confirmation will stand.  In planning the liturgy for the Sacrament of Confirmation, every effort is to be made to avoid the feel of a “graduation”. When we graduate from a school or program, we have finished our study and learning; with Confirmation, we are deepening a relationship which will demand even more from us.  Please avoid using power-point audio-visual presentations in the church, or during the liturgy. During the reception following the liturgy is a very appropriate time to show these.  The music at a Mass of Confirmation is to be good liturgical music, which encourages the active participation of everyone. A suitable question to ask in the selection of music is, “Is this song or piece of music something we would use at any other Sunday Mass?”  The flow of the Confirmation liturgy is the following: o Gospel (proclaimed by the pastor or deacon or other priest) o Presentation of the Candidates (by the pastor or a catechist; using option A on page 93 of the ritual book Rite of Confirmation, ©CCCB 198 o Homily o Renewal of Baptismal Promises

o Laying on of Hands (the bishop’s hands are extended over the candidates, who are standing) o Anointing with Chrism (while sponsors lay their hands on the confirmandi’s shoulders) o General Intercessions  Please contact the archbishop in advance if you are planning any adaptations to the rite. If you are printing a program, please provide a draft copy before printing multiple copies.

Accepted by the College of Consultors on 25 September 2010 Amended by the College of Consultors on16 February 2011

BOOKING THE CELEBRATION OF CONFIRMATION

Please submit this completed form to the Archdiocesan Chancery Office by fax (780) 532-9706 as soon as possible, and before you make any further plans concerning the date of Confirmations in your parish.

Name of Parish and Town

Contact Person - Name of Person Filling and Submitting this Form

Contact phone number:______

Contact e-mail address: ______

Three possible dates for Confirmation in our parish are:

1st option:

Date Hour

2nd option:

Date Hour

3rd option:

Date Hour

Estimated number of candidates for the Sacrament of Confirmation: ______

To be faxed to (780) 532-9706

POLICY 2.6.2 Eastern Rite Confirmation (top)

In the Ukrainian Catholic Church, confirmation is administered immediately after baptism. Problems arise when Ukrainian Catholic students fail to realize that they have already been confirmed. To obviate difficulties, the following guidelines are to be observed: 1. The certificate of baptism issued by the Ukrainian Catholic parish states explicitly that the person has been, not only baptized, but also confirmed. Thus, baptism certificates of potential candidates for confirmation in the Latin Rite are to be personally reviewed by the pastor (and principal in the event of the candidate being a student in a Catholic School) before the candidate is enrolled in the confirmation class. Only in rare cases where a baptismal record cannot be located is it permissible to accept an affidavit. 2. If a Ukrainian Catholic child had been baptized and not confirmed, the matter should be referred to the proper pastor of the child. If this is not possible because no Ukrainian Catholic priest resides or serves in that locality or region, the Ukrainian Catholic chancery should be notified before any steps are taken to enrol a Ukrainian Catholic child in the Latin Rite confirmation class. 3. In cases where a doubt exists as to the rite of a candidate for confirmation in the Latin Rite, the matter should be referred to either Chancery Office. 4. Efforts should be made to explain to children of whatever Rite what the laws and customs of their Rites are concerning confirmation. The proper pastor of each child is to be consulted by the teacher when any difficulty arises.

Reviewed by the College of Consultors on16 February 2011

POLICY 2.7.1 Marriage Guide Supplement (top)

For Priests, Deacons and Pastoral Agents of the Archdiocese of Grouard-McLennan

The primary contents of what used to be the Sacramental section of our archdiocesan Binder or Handbook are now to be found in the user-friendly Canonical and Pastoral Guide for Parishes, Canadian Edition, 2006, one copy of which has been supplied to each parish where there is a resident priest or pastoral agent. Where archdiocesan policies have been promulgated to supplement this Guide, they may be found on our website (www.archgm.ca) under “Policies”. In the case of Marriages, all of the canonical forms specific to our archdiocese can now be down- loaded from our website under “Forms”. As well, everything about Marriage found in the Guide in Chapter VI applies to us, supplemented by the following notations in the order in which their subjects appear in the Guide. 2.1. Preparation for Marriage Program The archdiocese requires all couples preparing for the Sacrament of Marriage to take a comprehensive pre-marital course, such as Engaged Encounter, the Liguori series, “A Decision to Love”, or some other Church-recognized curriculum. This may be done within a group or one couple at a time, with a trained couple serving as animators. When necessary, the responsible priest, deacon or pastoral agent may serve as animator. Normally, a certificate will be issued to the couple confirming that they have completed the course satisfactorily. 3. The Canonical File The material found in the Guide is very helpful for completing the Marriage Forms accurately. It is well worth the time to work through this Section with the Guide in one hand and our Forms in the other hand. 3.2.4. Sacrament of Confirmation It is the practice of the archdiocese to urge Catholics to receive the Sacrament of Confirmation prior to receiving the Sacrament of Marriage if it has not yet been received, and whenever possible to receive the Sacraments of Reconciliation and the Eucharist, in accordance with Canon Law (c. 1065). Couples who have been cohabiting must be made aware that are required to remain chaste between the time they go to confession and the time of the wedding. 4.2.3. Previous Bond This is one of the most frequently misunderstood principles. Pages VI-18 and VI-19 are invaluable guides in answering such questions as: “What makes a marriage valid?” and “What kinds of marriages are regarded as valid in the eyes of the Church?” In our pluralistic society, it is important to get this straight. The correct answers come as a surprise to many people. 6.3.2. Place and Time

Normally, the Sacrament of Marriage in our archdiocese will be celebrated in a Catholic Church. All exceptions to this must be authorized by the Ordinary and will be granted only for reasons of health or when there is no reasonable alternative.

Valid marriages performed by other Christian bodies may be celebrated in Catholic churches in this archdiocese provided: a) the priest (deacon/pastoral agent) is present at the rehearsal and throughout the wedding ceremony in the function of host; b) the Blessed Sacrament is removed from the Tabernacle, if it is located in or near the Sanctuary, to a secure place; and, c) the marriage being planned will be recognized by the Catholic Church as a valid marriage. (ref. Policy 2.1.4)

Amended by the College of Consultors on16 February 2011

POLICY 2.7.2 The Place and Time for the Celebration of Marriage (top)

The Place for the Celebration of Marriage Consistent with Canon 1118, the following directives are in place in the Archdiocese of Grouard- McLennan concerning the place for the celebration of a Catholic marriage A marriage between two Catholics is to be celebrated in the parish church of either party, or between a Catholic and a baptised non- Catholic in the parish church of the Catholic. By permission of the archbishop, such a wedding may be celebrated in another church or oratory, or under unusual circumstances in another suitable place. By permission of the archbishop or the chancellor, a marriage between a Catholic and an un-baptized person may be celebrated in a church or in another suitable place. Catholic churches, oratories or other properties are to be used for wedding ceremonies of other Christian denominations only with the permission of the archbishop. (ref. Policy 2.1.4)

The Time for the Celebration of Marriage In Canada, the celebration of weddings is strongly discouraged on Sundays, holy days of obligation, or during Holy Week. If for a good reason a Sunday or other solemnity is chosen for a wedding, the prayers and readings of a wedding Mass are not permitted, but one of the wedding readings may replace its counterpart in the Mass of the solemnity. Weddings are also discouraged in Advent or Lent; if for a good reason the wedding takes place during these seasons, the couple will be reminded that their wedding plans should respect the special nature of these liturgical seasons.

Marriage celebrations and the Saturday evening anticipated Mass for Sunday In the Archdiocese, marriages are authorized on Saturday afternoons. If there is a Mass, that celebration may not count for the Sunday Mass unless it is celebrated after 4:00 p.m., and the liturgy and the readings are of the Sunday. Other liturgical adaptations called for at weddings would obviously then be permitted. Couples who wish to exercise this option may do so if their pastor accepts the choice of such an hour. They must also accept that being then a Sunday liturgy, the prayers and readings are of the Sunday, and the general public is welcome to attend this Mass as well. If the celebration is not of the anticipated Sunday Liturgy, then all the liturgical rites proposed for weddings may be used, and the Mass then does not satisfy for their Sunday obligation.

Amended by the College of Consultors on 16 February 2011

POLICY 2.7.3 Marriage Forms (top)

HOW TO USE THESE MARRIAGE FORMS

Form 1 This initial interview gathers data needed for government forms and for learning of any previous marriages requiring dispensations, permissions, declarations of nullity, etc.

Form 2 Bride and Groom are interviewed separately, preferably by the priest after their pre- marital instruction/course. Be alert for potential problems like drug dependency, homosexuality, etc.

Form 3 For use if you do not know the person(s) well enough to determine freedom to marry. Choose a parent, sibling, or close relative to be the witness. In the alternative, request two witnesses.

Form 4 Use in the absence of a Baptism Certificate. A parent, Godparent, or sibling is preferred as a witness.

Form 5  Must accompany requests for marriage dispensations or permissions.  Be sure to fill in both sides of the form.  If members of your parish are going to be married by any priest other than yourself, you must sign the Delegation to Assist Form on the back.

Form 6 Provides essential data about previous marriages and relationships. Full documentation is required, as noted on the Checklist. Use as many forms as necessary.

Form 7 One copy of this form goes to the Parish of Baptism for each of the Catholic parties. This also applies to any of your parishioners who are married in non-Catholic churches if they have received a dispensation from Canonical Form.

Form 8 An easy way to keep track of what is required for each Marriage. Use the space at the bottom as required.

THE PURPOSE OF THE PERMISSION AND DELEGATION FORMS ON FORM 5

Permission of Pastor This Form is given by their Pastor to his parishioner(s) who are to be married in another parish. It is not given to the parish or to the pastor who will witness the marriage. Delegation to Assist This Form is granted only to priests who have no ordinary faculties in our archdiocese to witness a marriage here. It is not needed if the visiting priest is from our archdiocese.

Amended by the College of Consultors on 15 December 2010

(Form 1) INITIAL INTERVIEW OF COUPLE Note to interviewer: These questions provide an opportunity for you to assist couples in developing a deeper understanding of the Church’s teaching on marriage. Please be prepared to explain the significance of the information being sought. Also, please provide your impressions of the couples’ readiness for marriage based on the responses they have given (see the checklist). Rehearsal Date: Time: Place: Date: Time: Place: Marriage Will there be a Yes Presider: Mass? No Groom Bride Name Family Given Address Street City, Prov. Postal Code Phone Home Cell Occupation/Employer Marital status (if previously Never married Divorced Widow Never married Divorced Widow married see Form 6) Birth date Age at marriage Birth place Religion & Rite Baptism Parish Date & place Confirmation Describe your current religious practice Father Name Birth place Religion/Rite Mother Name Birth place Religion/Rite How long have you known each other? How long have you been engaged? Witnesses Name: Name to Address: Address marriage Postal Code Postal Code Phone No. Phone No.

______Name of Interviewer – please print Signature of Interviewer

Date of interview: ______

(Form 2) INDIVIDUAL INTERVIEW – ___ Bride ___ Groom Note to interviewer: The parties are to be interviewed separately. Do you swear to answer the following questions truthfully? Yes No Marriage Preparation 1. Have you completed a marriage preparation program? Yes No If yes, where? Freedom to Marry 2. Are you entering this marriage freely and of your own choice? Yes No 3. In taking on the responsibilities of marriage, do you anticipate any extraordinary emotional, Yes No psychological, and/or financial difficulties? 4. Are you being pressured by any person or circumstance to enter into this marriage against your Yes No will? 5. Is your fiancé(e) being pressured? Yes No Impediments and Concerns 6. Are you related to your fiancé(e) by family, marriage or adoption? Yes No 7. Are you aware of any medical or psychological conditions which would make it not possible Yes No for children to be born of this marriage? 8. Have you or your fiancé(e) ever received treatment for any emotional or psychological Yes No conditions, or suffered from drug, gambling, or alcohol addiction? Consent 9. Do you intend a) to enter a life-long union, b) to accept children as a gift from God, c) to Yes No remain faithful to your intended spouse? 10. To the best of your knowledge, does your fiancé(e) share the same understanding of marriage Yes No (see #9)? Faith Within Your Marriage 11. (CATHOLIC) Do you intend to do all that is possible to practice your Catholic faith and to Yes No baptize and educate your children in that faith? (NON-CATHOLIC) Are you aware of your fiancé(e)’s obligation to practice his/her Yes No Catholic faith and to baptize and educate your children in the Catholic faith, if at all possible? Minors (under 18 years of age) 12. Do your parents consent to this marriage? Yes No Care should be taken to determine the presence of other impediments: public propriety, crime, abduction, vows excluding marriage, etc. All cases of doubt are to be referred to the Chancery Office. If “YES” to Questions 3-8 or “NO” to Questions 9-11b, please explain. (For noting additional concerns or impressions, use the back of this Form or the Checklist).

Signature of Groom/Bride:

Given at ______Date ______

Signature of Interviewer: ______

Concerns and Impressions

______

INSTRUCTIONS: This form should be completed where the priest cannot confidently rely on the party’s declaration of freedom to marry or does not have sufficient information from sources other than the party to make this determination. It should also be completed for parties under the age of 18 years or in other ways do not appear sufficiently mature for marriage. The priest or his delegate must interview the witness. The witness should be a parent, sibling or close relative of the party concerned. Where a family member is not available, two witnesses should be interviewed. (Form 3) CONCERNING PROOF OF FREEDOM TO MARRY OF: Name (print): Groom Bride

QUESTIONS FOR WITNESS: 1. Are you willing to be truthful in the answers you are about to give? 2. How long have you known this person? 3. What is your relationship to this person? PROOF OF FREEDOM TO MARRY: 1. To the best of your knowledge, was this person ever married? 2. If “Yes”: a) Name of Spouse

b) Date of Marriage

c) Place of Marriage (City & Church or Other) d) Presider at marriage (Catholic Minister, Non-Catholic Minister, Civil Official) 3. Do the parents/guardians have any objections to this marriage? ______4. To your knowledge, is he/she entering into this marriage of his/her own free will? ______5. To your knowledge, does he/she intend a “permanent marriage”? ______6. Have you any reason to believe that he/she intends to exclude children from this marriage? ______7. To your knowledge, does he/she attach any condition, qualification or limit on his/her proposed marriage? ______8. In your personal view, do you consider this person sufficiently mature and ready for marriage? If not, why not? ______

Given at Date

______Name of Interviewer (print) Signature of Interviewer

______Name of Witness (print) Signature of Witness

INSTRUCTIONS: This form should be completed where there is no baptismal certificate. The priest or his delegate must interview the witness. The witness should be a parent, sibling or godparent of the party concerned.

(Form 4) CONCERNING THE BAPTISMAL STATUS OF: Name (print): Groom Bride

QUESTIONS FOR WITNESS: 1. Are you willing to be truthful in the answers you are about to give? 2. How long have you known this person? 3. What is your relationship to this person?

QUESTIONS ABOUT BAPTISMAL STATUS: 1. Was this person ever baptized? 2. If so, in what church or faith group? 3. When? 4. Who were the sponsors? 1- 2- 5. Were you present? 6. If not, how do you know of the baptism? ______

Given at ______Date

______Name of Interviewer (print) Signature of Interviewer

______Name of Witness (print) Signature of Witness

(Form 5) Note: This form must accompany requests for marriage dispensations or permissions. Be sure to fill in both sides of the form. If members of your parish are going to be married by any priest other than yourself, you must sign the Delegation to Assist Form on the back. Church & Place of Marriage

Date of Marriage Groom Bride Surname, first name

Address

Age

Religion/Rite

Please grant the following For Chancery use only DISPENSATION □ Disparity of Cult □ Granted □ Disparity of Cult ad Cutalem □ Granted

□ *Consanguinity □ Granted □ *Affinity □ Granted □ Canonical Form □ Granted (*Include a Schema of Relationship) PERMISSION □ Mixed Religion □ Granted □ Teenage Marriage □ Granted □ Nihil Obstat – Second Marriage □ Granted □ Testimonial Letter □ Granted □ Sanatio (include explanatory letter) □ Granted

I testify that the above-named parties are free to marry.

______Signature of Priest Bishop/Vicar General/Chancellor/Delegate ______Parish and Address

______Date Date Seal

NIHIL OBSTAT: In consideration of the above petition and having reviewed the documents submitted, we grant our NIHIL OBSTAT for the celebration of the above marriage (servantis de jure adhuc servandis).

Given at Date Bishop/Vicar General/Chancellor/Delegate

Reasons for Requesting Dispensations/Permissions (Check as many as may apply) 1. Disparity of Cult (Incl. Ad Cautelam) and Mixed Religion a) SUFFICIENT IN THEMSELVES _ Spiritual good of the couple _ Hope of conversion  Danger of an invalid marriage outside the church _ Validation of an invalid marriage  Removal of serious scandal _ Danger of apostasy if dispensation is denied b) SUPPLEMENTARY REASONS  All is prepared for the wedding _ Widowed with children  Special merits of the couple _ Mutual help in advanced age  Advanced years _ Pregnancy  Undue familiarity of the parties known or suspected 2. Canonical Form  To achieve family harmony or avoid family alienation _ Spiritual good of the couple  To obtain parental agreement to the marriage  Active participation of the non-Catholic party in his/her church  To recognize relationship or special friendship with a non-Catholic minister  To permit the marriage in a church that has particular importance to the non-Catholic 3. Consanguinity or Affinity  There is no proximate danger to possible children _ Spiritual good of the couple  There would be no scandal if dispensation is granted 4. Teenage Marriage  Spiritual good of the couple  The couple have unusual maturity for their age  The family relationships are strong and supportive  The couple will be able to support a home and undertake the responsibilities of marriage  The couple have prepared themselves responsibly for the marriage  Real danger to their faith may result if there is any further delay ______PERMISSION OF PASTOR

Permission of their/his/her Pastor is hereby granted to______to be married in the Parish of ______in the Diocese of ______. Pastor: ______Signature: ______Note: This permission is given by the Pastor to his parishioner(s) who are to be married in another parish. It is not given to the parish or to the pastor who will witness the marriage. ______DELEGATION TO ASSIST The Undersigned hereby grants ______, who does not have faculties in this Archdiocese, delegation to assist at the marriage of: in this Parish/Mission of . Pastor: Date Note: This permission is granted only to priests who have no ordinary faculties in our archdiocese to witness a marriage here. It is not needed if the visiting priest is from our archdiocese.

(Form 6) PREVIOUS RELATIONSHIPS and NATURAL OBLIGATIONS (attach additional forms if necessary) PREVIOUS COMMON-LAW RELATIONSHIPS Groom Bride 1. Do you have children from any previous relationship? (If no, please go to Yes No Yes No question #5) If yes, how many? 2. What provisions have been made for their welfare?

3. What support provisions, if any, have been made for your previous partner?

4. Please describe all previous common-law relationships: Relationship 1 Duration: Start date: ______years/months End date: Relationship 2 Duration: Start date: ______years/months End date: 5. Do you think this will have adverse effects on your intended marriage?

FOR EACH PREVIOUS MARRIAGE Groom First Marriage Second Marriage Name of spouse Religion & baptismal status Date of marriage Place of marriage In case of death: Date of death of spouse* In case of divorce: Date of divorce decree* In case of nullity: Date of Declaration of Nullity*

FOR EACH PREVIOUS MARRIAGE Bride First Marriage Second Marriage Name of spouse Religion & baptismal status Date of marriage Place of marriage

In case of death: Date of death of spouse* In case of divorce: Date of divorce decree* In case of nullity: Date of Declaration of Nullity*

*Attach Death Certificate, Decree of Divorce, or Decree of Nullity for each marriage where applicable.

Interviewer’s Signature: ____ Date: ______

(Form 7) NOTICE OF MARRIAGE FOR THE BAPTISM RECORD (to be sent to the Parish of Bride/Groom’s Baptism)

Name of Bride/Groom: ______Parish of Baptism: Name: ______Address: ______Phone: ______Fax: ______

Notice of Marriage: On ______in ______parish in Month/Day/Year Name of Church ______, Address of Church ______who was baptized on ______Name of Bride/Groom Month/Day/Year in ______Name and Place of Parish of Baptism contracted a valid and licit marriage with ______Name of Groom/Bride who was baptized on ______in ______Month/Day/Year Name and Place of Parish of Baptism ______.

Officiating Minister: ______Date: ______+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ For the Parish of Baptism: This is to certify that I have entered this marriage in the person’s Baptismal Register.

Signature: ______Date: ______Please return this completed form to: Office of the Chancellor, Archdiocese of Grouard-McLennan, 10301 102 Street, Grande Prairie AB T8V 2W2 +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ For the Chancellor’s Office: This is to certify that I have entered this marriage in the copy of the Baptismal Register kept in the Chancery of the Archdiocese of Grouard-McLennan.

Signature: ______Date: ______This document is finally returned by the Chancery Office to the Parish where the Marriage took place.

(Form 8) CHECKLIST OF REQUIRED DOCUMENTS FOR MARRIAGE (Date of Marriage) (Place of Marriage) For Marriage of: and Bride Groom FOR ALL MARRIAGES: Form 1 Initial Interview with Couple Form 2 Separate Interview Bride Groom Baptismal Certificates issued within past 6 months (for Catholics) Certificate of Baptism or Form 4 Evidence of Baptismal Status Bride Groom Valid Provincial Marriage License (issued within 3 months of the marriage) AS REQUIRED: Form 3 Proof of Freedom to Marry Bride Groom Form 4 Evidence of Baptismal Status Form 5 Request for Necessary Dispensations, Permission & Testimonial Letter, and Pastoral Delegation to Assist Form 6 Status of Previous Common-Law Relationship(s) and/or Marriage(s) (attach Death Certificate, Decree of Divorce, Decree of Nullity, as applicable) Form 7 Notifice of Marriage for the Baptism Record (when marriage is not held in the parish where Catholic party/parties were baptized)

NOTES (comments, concerns, impressions) please date and initial

Completed by: ______Date: ______

POLICY 2.7.4 The Candle Rite of a Marriage Celebration (Optional) (top)

Explanation of the ceremony At the beginning of the ceremony, once the bride and groom are in their places, the two mothers, who have given them life, light the two smaller candles and leave these in their holders. They then return to their places. After their wedding vows and the blessing and exchange of rings, the bride and groom approach the candles, take the one lit by his/her mother, and together light the larger candle. Once the large candle is lit, they extinguish the smaller ones as a symbol that their two lives become one in marriage. They remain on each side of the large candle while the celebrant says the following prayer.

The Celebrant’s Prayer Dear Lord, bless this newly wedded couple N. and N., and keep them faithful to each other in the love of your Son Jesus. May they grow stronger in faith, hope and love. May their two hearts beat as one in sadness as well as in joy. And may they find in you through prayer, Lord, the only true source of unity and peace. We ask this through Christ our Lord. Amen.

Le Rituel des 3 Cierges à la Cérémonie du Mariage (Facultatif)

Le Sens ce cette cérémonie Au début de la cérémonie, quand les époux sont en place, les deux mères, qui leur ont donne vie allument les deux petites chandelles et les remettent en place. Elles retournent a leurs bancs. Après l’échange des vœux et la bénédiction et échange des alliances, les époux approchent les chandelles, prennent en main celle allumée par sa mère, et ensemble allument la grosse chandelle. Ils éteignent ensuite leurs petites chandelles comme symbole qu’ils ne seront plus deux, mais une seule âme et un seul cœur. Ils se tiennent de chaque côté des cierges pendant que le célébrant proclame la prière suivante.

La Prière du Célébrant N. Qu’ils soient toujours parfaitement unis en ton fils Jésus. Puissent-ils grandir ensemble dans la foi, l’espérance et l’amour chrétien. Puissent leurs deux cœurs battre à l’unison dans la peine comme dans la joie. Enfin, que la prière les aide à découvrir en toi la seule Seigneur, Père très saint, nous te demandons de bénir ce couple nouvellement marie, N et vraie source d’unité et de paix. Nous te le demandons par Jésus, le Christ notre Seigneur. Amen.

Amended by the College of Consultors on16 February 2011

POLICY 2.10.1 Guidelines for Catholic Funeral Liturgies – Annotated (top)

The loss of a loved one to death is a time of deep grief and sorrow. One of the sources of consolation and peace is the Church’s ministry. By our outreach, we offer a personal presence and a message of hope. By our prayers and liturgy, we ritualize the need to let go and entrust our loved ones to a caring and loving God. This instruction and guidelines are offered to parish leaders, to our own Catholic people and to any who seek to understand the flavor of the funeral and burial practices of the Catholic Church.

Who to contact at the time of death In order to ensure that all funeral arrangements are made for a time and day when the church and the Church’s ministers are available, we ask that family members wishing a funeral to take place in a Catholic Church make their first contact with their parish. Throughout the process of planning and holding the funeral rites, open communication is needed among all three partners: the family, the funeral home, and the parish. Keep in mind that such a Funeral service is a Catholic worship service, and as such is to be presided over by a Catholic priest, deacon or other appointed minister.

The Catholic funeral liturgy has three distinct parts There are three distinct ceremonies that make up the manner in which Catholics are buried: (a) Vigil Prayer Service, usually at the funeral home or church or other suitable place on the evening prior to the funeral itself. In many of our Native communities, this happens in the context of an overnight vigil. It is very appropriate to hold some of the ancillary customs and rituals at the Vigil Service, such as words of remembrance4, prayers and rites of organizations that the deceased belonged to (such as Canadian Legion, Knights of Columbus, and Catholic Women’s League5), PowerPoint presentation or a favorite song of the deceased. The time of the Vigil should be published in the obituary notice as is the case for the Funeral Liturgy. (b) Funeral Liturgy, which normally includes a celebration of the Mass. Bear in mind that there are some general liturgical rules which prohibit a Funeral Mass during certain days and seasons of the Church year6. (c) burial at the cemetery, either of the body in a casket, or of the cremated ashes. While this usually takes place immediately following the funeral Liturgy, it may also happen at a later date or in another town or cemetery. The heart of this rite is the prayer and the actual committal of the body to the earth. There should be at the very least a partial lowering of the coffin so that the sacred symbolism of returning to the soil of creation is not lost completely. This rite is for committal -- it is not to be done at “the door of the church” even if the weather is bad. If weather or other circumstances mean that there is no service at the place of committal, then the rite is not done at all.

4 Order of Christian Funerals (hereafter OCF), #109 5 If they all try to schedule a ‘slot” for their group during the wake this may be a burden to the family rather than a comfort. Another option would be to involve these groups in the performance of various parts of the Vigil service: the readings, the Intercessions, or the music. 6 These are: All Sundays, other solemnities of obligation that are not transferred to Sundays (December 25 and January 1) and Holy Thursday and the Easter Triduum. On these days, a Funeral Service without Mass may be celebrated

Who may be buried by the Catholic Church? (Canons 1183-1185) Those who have been baptized in the Catholic Church have the right to be buried from the Catholic Church. Included are also those who are catechumens (those preparing to enter the Church, but have not yet completed their initiation). Baptized spouses of Catholics from another Christian Church, or other baptized persons who have had a close relationship to the Church during their life, can also be buried from the Church.7 Stillborn children are afforded the same dignity of a Christian burial as the newborn who die.

The Paschal Mystery – the link between baptism and death At a funeral liturgy, there are many symbols and references to baptism. The use of holy water, the Easter candle and the pall are all reminders that just as in baptism8, a person dies to the old life of sin and is reborn in Jesus Christ, the same is true of our mortal life. The focus of the funeral Mass is the resurrection of Jesus Christ, the source of our hope.

Words of Remembrance or Eulogy? By definition, a eulogy is “Praise; a speech or writing in commendation of a living or dead person citing his valuable qualities or services.” (The Lexicon Webster Dictionary) Because the focus of the funeral liturgy is the person of Jesus Christ and His death and resurrection, to which all baptized are called, a eulogy by this definition would shift the focus off of Christ and onto the deceased person. Eulogies by this definition are therefore not appropriate in a Catholic Funeral Mass. What is permitted, however, is what is termed “Words of Remembrance”, by which we might recall the Christian faith and virtues of the deceased. There is not to be “open mic” at the Funeral Liturgy in the church. For the sake of good order, the following parameters apply to “words of remembrance”: they are to be given by one person only; they must be in a written form so they may be read, and shown to the presider beforehand; they can be no longer than seven minutes; if presented at the Funeral Mass, they are to be given either before the greeting of the body at the entrance to the church, or immediately after the opening hymn and before the sign of the cross, or just prior to the final commendation if it is a funeral without Mass.9

Audio-Visual Presentations Audio-visual presentations, such as power-point, are permissible at the wake prayer service or the luncheon, but not in the church at the funeral Mass.

Cremation

7 In the event of a family requesting a Catholic funeral for an unbaptized adult, priests are to consult with the archbishop, or in his absence, the vicar general or the chancellor. 8 In every case, the funeral pall is to be placed on the casket. In the case of military or police personnel or veterans, the flag may be placed on the casket prior to the Funeral Mass. In such instances, it is recommended that the flag be removed with due dignity and decorum, and the pall placed on the casket. The flag may be placed on a table or other stand in the sanctuary. This is also true of other insignia, including CWL or Knights of Columbus banners and sashes. Bouquets of flowers are to be treated in the same way. At the end of the Mass, as the pall is removed, all such insignia or flowers may be placed back on the casket, with due reverence. 9 OCF, #368

Cremation, once banned by the Church, is now permitted, provided it is not done in defiance of our belief in the resurrection of the body. The Church prefers that cremation take place after the funeral Mass, so that the body may be present at the funeral. If cremation precedes the funeral Mass, the urn with the cremated remains may be placed on a side table near the altar.10 However, in this case the sprinkling of holy water and incensing do not take place. The cremated remains are to be suitably buried in a cemetery plot or in a mausoleum. They are not to be strewn in nature or kept for an extended period in one’s house.

Music The Funeral Mass is a Church liturgy, like any Mass celebrated on Sunday. It should therefore have the same joyful spirit, with parts of the Mass sung if at all possible (Lord Have Mercy, Responsorial Psalm, Holy, Holy, Memorial Acclamation, Great Amen). Hymns should be chosen with the same care and from the same repertoire that we would use for Sunday Mass. Taped music or popular secular music is not appropriate at the Funeral Mass.

Stipend for Funerals While maintaining that spiritual benefits cannot be purchased, there are legitimate expenses associated with the conducting of a funeral. In many parishes of our archdiocese, there has grown up a tradition of a collection being taken up at the Funeral Mass or Service. Where this is the custom, that collection has been deemed to be payment for the use of the church, the services of the priest or deacon and other ministers. Wherever this has been the custom, it may be retained on the advice of the Parish Pastoral Council. This collection is intended only for the church, and not for any other person or charity or cause. Wherever such collection is not taken up, the archdiocesan policy on stipends applies. (refer to Policy 3.5.1)

Ministers of Word and Sacrament The offices of lector, server and extraordinary minister of communion should always be exercised by those trained to do so. There are other opportunities during the Funeral Mass to include family members and close friends (e.g. pallbearers, procession of the gifts).

Ministers of Other Churches The Funeral Mass is a Catholic worship service, and as such is to be presided over by a Catholic priest, deacon or other appointed minister. Clergy from other Christian denominations are welcome to proclaim a scripture reading or lead a prayer, at the discretion of the presider. This applies equally at the prayer vigil and the interment at the cemetery.

The Proper Venue for Funerals Given the rural and northern nature of this archdiocese, our policy on where the funeral rites take place must be flexible. Priority must always be given to holding the Vigil Prayer service in the parish church or funeral home. The ordinary venue for the Funeral Mass (or Funeral Service without Mass) is the

10 There is some dispute regarding the use of holy water and incense with cremated remains. Appendix IV of the OCF actually states that holy water and incense are not to be used in such cases, while other official sources suggest it these may be used. Until a more definitive statement is given, this matter is left to the discretion of the presider.

parish church. The Funeral Mass is not to be held in a funeral home; the choice of a community hall for the Funeral Mass is appropriate only under extenuating circumstances. Non-Catholic funeral services may take place in a Catholic church only with the permission of the archbishop, or in his absence the vicar general or the chancellor.

Amended by the College of Consultors on 16 February 2011

POLICY 2.10.2 Guide Liturgique pour les Funérailles Catholiques (top)

La perte d’un être cher est source de profonds chagrins. Le ministère de l’Église est une des sources de consolation et de paix. L’Église nous offre un message d’espoir. Par ses prières et sa liturgie, nous faisons un rituel de laisser partir l’être cher et de le ou la confier à un Dieu, soucieux et rempli d’amour. Ce guide et ces instructions sont offertent aux dirigeants(es) de paroisses, à nos propres Catholiques et à toutes personnes qui désirent comprendre la saveur des pratiques funèbre et des funérailles de l’Église Catholique.

Qui contacter au moment de la mort Afin de s’assurer la disponibilité de l’église et du prêtre, le premier contact que la famille voulant un funéraire doit faire est avec la paroisse et/ou le prêtre. À tout temps durant la planification du funéraille, il doit y avoir une communication ouverte entre la famille, le salon funéraire, et la paroisse. Veuillez tenir compte que ce service funéraire est un culte dans l’église catholique et comme tel, il doit être présidé par un prêtre catholique, un diacre ou un ministre appointé.

La liturgie des funérailles catholiques a trois parties distinctes Il y a trois cérémonies distinctes dans le déroulement de funéraires catholiques: (a) La veillée de prières, sois au salon funéraire, à l’église, ou à une autre endroit convenable, le soir avant les funérailles. Dans plusieurs communautés indigènes, ceci ce fait au courant de toute une nuit. Il est très approprié d’y apporter des coûtumes, des rituelles d’organizations auxquelles le défunt appartenait telles que (La Légion, Les Chevaliers de Colomb, Catholic Women’s League, Mouvement des femmes chrétiennes), présentation de PowerPoint ou un chant favori du défunt. Le temps de cette veillée devrait être publié dans la nécrologie tout comme la liturgie funéraire. (b) La liturgie des funérailles, qui normalement comprend la célébration de la Messe. Veuillez tenir compte qu’il y des règles liturgiques générales qui défendent une messe funèbre durant certains jours dans l’année liturgique. (c) L’enterrement au cimetière, soit du corps dans la tombe, ou des cendres du crématoire. Normalement ceci se fait immédiatement après la liturgie funéraire, mais ce peut se faire à une date future, dans un cimetière dans un autre village. Le coeur de ce rituel est la prière et la remise du corps dans la terre. Il devrait y avoir au moin une descente partielle du cercueil dans la terre afin que le symbolisme du retour à la poussière de la création ne soit pas perdu. Ce rite est pour commettre – il ne doit pas être fait «à la porte de l’église»même si le temps est mauvais. Si la température ou tout autres circonstances empêchent qu’il y ait un service symbolique du retour à la poussiere, à l’endroit, il ne devrait pas être fait du tout.

Qui peut être enterré par l’Église catholique? (Canons 1183-1185)

Tout ceux et celles qui ont été baptisés dans l’Église catholique ont le droit d’être enterrés par l’Église Catholique. On inclus ici les catéchumènes (ceux et celles qui se préparent à entrer dans l’Église mais qui n’ont pas encore complèté leur initiation.) L’époux ou l’épouse d’un ou d’une Catholique qui a été baptisé dans une autre Église chrétienne, ainsi que d’autres personnes baptisées qui ont eu une relation rapprochée de l’Église durant leur vie, peuvent aussi être enterré par l’Église. Un enfant «mort-né»

reçoit le même respect et dignité de personne humaine que reçoit un enfant qui meurt après la naissance. Il a droit à un funéraire catholique.

Le Mystère Pacal - le lien entre le baptême et la mort Durant la liturgie funéraire, il y a beaucoup de symboles et de références au baptême. L’utilisation de l’eau bénite, de la chandelle pascale, du drap mortuaire nous rappellent que tout comme par le baptême nous mourrons à la vie du péché pour renaître en Jésus-Christ, il en est de même pour notre vie mortelle. Le centre d’attention de la messe funéraire est la Résurrection de Jésus le Christ, source de tout espoir.

Paroles de Souvenirs ou Éloge? Par définition, un éloge est une parole ou un écrit de louange à une personne vivante ou morte citant ses qualités et ses services. (Le dictionnaire Lexicon Webster) Parce que le centre d’attention de la messe funéraire est la Personne du Christ Jésus, de Sa mort et Sa résurrection, à laquelle toute personne baptisée est appelée, une éloge par définition changerait le centre d’attention à la personne décédée au lieu du Christ. Les éloges par définition ne sont pas appropriés durant une messe funéraire catholique. Ce qui est permis, cependant, sont des « Mots de Souvenir» qui nous rappellent la foi et les vertus chrétiennes du défunt ou de la défunte. Il ne doit pas y avoir un micro ouvert à la liturgie funéraire dans l’église. Pour un déroulement efficace et une présentation digne, o il n’y a qu’une personne qui présente les « Paroles de Souvenirs », o ils doivent être par écrit et présenté au célébrant auparavant o il ne doit pas accéder sept minutes de durée. Si les Paroles de Souvenirs sont présentés à la Messe funéraire, ils seront lues avant l’accueil du corps en église, ou suivant le chant d’entrée et avant le signe de Croix, ou encore avant la prière de commendation si celui-ci est un funéraire sans Messe.

Présentations audio-visuelles Les présentations audio-visuelles telles que power-point, sont permises durant la veillée mortuaire ou le goûté, mais pas dans l’Église durant le service funèbre.

Crémation La crémation, autrefois interdite par l’Église, est maintenant permise à condition qu’elle ne soit pas faite en défiance de notre croyance en la résurrection du corp. L’Église préfère que la crémation soit faite après la messe funèbre, afin que le corps soit présent aux funérailles. Si la crémation a lieu avant la messe funéraire, l’urne contenant les cendres peut être placé sur une table près de l’autel. Cependant, dans ce cas on n’arose pas avec de l’eau bénite et on encense pas. Les cendres doivent être enterrées convenablement dans un lot du cimetière ou dans un mausolée. Ils ne doivent pas être éparpillé dans la nature ou gardé pour une longue période de temps dans la maison.

Musique

La messe funéraire est une liturgie de l’Église, tout comme une Messe célébrée le dimanche. Par conséquence elle devrait avoir le même esprit de joie, avec certaines parties de la Messe chantées si possible. (Seigneur prend pitié, Saint, Saint, Saint, Acclamation, Amen, etc.) Les hymnes devraient être choisies avec le même soin et du même repertoire que nous nous servons pour la messe du dimanche. La musique enrégistrée et la musique populaire ne sont pas appropriées aux messes funéraires.

Rémunérations pour les funérailles Sachant qu’on ne peu mettre une valeur monétaire aux bénéfices spirituelles reçu, il y a néanmois des dépenses légitime associées à la tenue d’une funéraille. Dans plusieurs des paroisses de notre Archidiocèse, une quête se fait lors du service funéraire. Là ou ceci est la coutûme, on se sert de la quête pour payer l’utilisation de l’Église, le service du prêtre ou du diacre ou autres ministres. Partout où cela est la coutûme, la quête peut être retenue sur l’avis du Conseil pastoral paroissial. Cette quête est seulement pour l’église, et non pas pour aucune autre personne, aucune charité ou autres causes. Lorsqu’aucune quête ne se fait, la politique de l’archidiocèse est celle d’un traitement.

Ministres de la Parole et du Sacrement Les fonctions de lecteur, servant, servante et ministres extraordinaires de communion devraient toujours être exercées par des personnes entraînées à le faire. Il y a d’autres occasions au courrant de la messe funéraire d’inclure des membres de la famille et de proches amis/es. (E.g. porteurs, procession de cadeaux.)

Ministres d’autres Églises La messe funéraire est un service d’adoration catholique, et comme tel doit être présidée par soit un prêtre, un diacre, ou un ministre catholique nommé. Les ministres des autres Églises chrétiennes sont invités à faire des lectures bibliques ou prières selon la discrétion de celui qui préside. Ceci concerne aussi les aux prières à la veillée de prières et au service d’enterrement au cimetière.

Le lieu approprié pour les funérailles Étant donnée la nature rurale et nordique de notre archidiocèse, notre politique concernant le lieu ou doit avoir lieu les funérailles doit être flexible. La priorité doit toujours être donnée d’avoir la veillée de prières dans l’église paroissiale ou au salon mortuaire. Le lieu ordinaire pour la messe funéraire (ou le service sans messe) est l’église paroissiale. La messe funéraire ne doit pas être célébrée dans le salon mortuaire; le choix d’une salle communautaire pour la messe funéraire est approprié seulement dans des circonstances atténuantes. Des funérailles non-catholiques peuvent prendre place dans une église catholique seulement avec la permission de l’évêque ou, en son absence, du vicaire général ou du chancelier.

Amended by the College of Consultors on16 February 2011

POLICY 2.10.3 Funeral for an Unborn or Non-Baptized Child (top)

NOTE: The Funeral Rites for Children can be used and adapted for the funeral liturgy of a stillborn child or for a child who dies before baptism. (See page 251 Order of Christian Funerals.) Optional prayers can be found in the section Prayers for the Mourners, page 398, and more specifically for non- baptized and for a still-born child on pages 402-403 of Order of Christian Funerals. Take time to read and familiarize yourself with the directives on pages 268-269 of the ritual. You will find suggestions for the Liturgy of the Word on pages 340-344 of the ritual.

En français, voir le ‘Missel Des Défunts’ publié par Desclée-Mame et approuvé par la Fédération Internationale pour le Français dans la Liturgie, la section pour les funérailles d’enfants, page 49ff. Ici-bas, vous trouverez les directives #36-41 de la page 10 du Missel. #36 La mort d’un enfant est une épreuve particulièrement douloureuse pour les parents et c’est dans une attention toute spéciale à cette douleur qu’il faudra célébrer les funérailles. #37 Pour un enfant de plus de 7 ans (âge de raison), on trouvera dans le rituel des adultes les prières propres aux cas particuliers : jeunes, maladie, handicapé, accident. Utilisées avec souplesse, ces prières doivent permettre aux situations pastorales. On pourra éventuellement utiliser les prières propres aux petits enfants. #38 Pour un petit enfant (n’ayant pas atteint l’âge de raison, RR 80) une série de formulaires particuliers est proposée. #39 S’il a été baptisé, notre foi est qu’il est déjà parvenu au bonheur auprès de Dieu puisque, par le baptême, il est devenu enfant de Dieu. C’est donc pour ses parents et tous ses proches que l’on prie afin que, dans leur douleur, ils soient consolés par la foi. #40 S’il est mort avant son baptême, alors que ses parents voulaient qu’il soit baptisé, leur intention étant normalement manifestée par la demande adressée à la paroisse, les funérailles chrétiennes lui seront accordée. De toute façon, on se conformera aux décisions de l’Ordinaire du lieu. Les funérailles seront célébrées suivant ces décisions soit au domicile même, soit selon les habitudes locales en vigueur pour les autres obsèques. #41 Dans l’un et l’autre cas, on emploiera les textes propres indiqués pour ce genre d’obsèques.

La liturgie pour les funérailles des enfants approuvé par la CECC et la Commission Nationale de Liturgie devrait être utilisée et adaptée selon les circonstances.

These are the funeral liturgies approved by the CCCB and the National Office for Liturgy.

Invocation to Christ (#143) Let us turn to our Lord with confidence: Lord Jesus, Son of the living God, you came into the world to live our human sufferings and joys, have mercy on us. R/. Have mercy on us. Christ Jesus, your death on the cross opened for us the way to eternal life, have mercy on us. R/. Have mercy on us.

Lord Jesus you are risen from the dead so that we may have life in you, have mercy on us. R/. Have mercy on us. (When Eucharist is celebrated, the penitential rite of the funeral ritual may be used.)

Opening prayer (see also prayers in Order of Christian Funerals, page 274-275) For a baptized child #144 Lord, you see the anguish of the parents of N. their child: support them in their sorrow; and since N., on whom the waters of baptism have flowed has preceded us in your kingdom in heaven, grant us one day to know with him/her the joys of everlasting life. Grant this through Christ… #145 Lord our God, you see the sadness we experience today at the death of this child: lead us who are in sorrow to believe in faith and in truth that he/she is now safely in your arms. #146 Lord God, listen to our prayer: we believe that N. has already found a place in your kingdom; grant us in your goodness, that one day we shall all be together with you in heaven. we make our prayer through Christ Jesus, who lives and reigns… OR God our Father, from the moment of conception you call us to share in your bountiful love and life. We would have wanted N. to stay with us for a longer time and it is difficult for us to accept that he/she is no longer with us. We believe that the waters of baptism have made this child your adopted son/daughter, and in faith we believe that he/she is safely in your care. Grant that one day we will be reunited with our loved one to share in the life that never ends. Grant this through Jesus … For an only child #147 Lord Jesus Christ, as you died on the cross, your beloved mother stood there near you as she witness the life and spirit of her only Son leave him. Remember the sorrow that enveloped her heart. With Mary your mother, we pray, come heal and comfort the heart of these parents who mourn the death of their child. You who live and reign….

For a still-born child #148 Lord, death has taken this child from us at his/her birth. You alone will know this child who is now fully alive in your presence. Even before he/she was born, from the womb, they were loved. You who loved this child from its conception, we now pray; receive him/her in your loving arms to live with you in heaven. Grant this through Christ… For a child who died before baptism #149 God of tenderness and mercy, we prayer for the parents of this child and for their friends; they weep for this child that has been taken in death: may your gracious love bring them comfort and consolation. We ask this through Jesus your Son… #150 Lord, we pray by the intercession of the Virgin Mary: she stood at the foot of the Cross when He died for us. May she be with us also today as we mourn the death of this child to support us with the example of her faith, may she guide us to you. Through Jesus Christ… #151 Lord, you love us and know the longing of our hearts. You know the faith of these parents. We turn to you in prayer on behalf of the parents who today weep at the death of their child. May they entrust him to you who are our loving Father. We pray in the name of Jesus your Son…

Liturgy of the Word We follow the general directions given for the funeral of adults. Reading choices in the lectionary for funeral liturgies, readings for the funeral of children. Eucharistic Liturgy Prayer over the gifts For a baptized child #153 Lord, sanctify the gifts we present to you: listen to the prayers of the parents who turn to you in their sorrow and who entrust to you the child you had given them.

Accepted by the College of Consultors on 25 September 2010 Amended by the College of Consultors on 16 February 2011

SECTION THREE – Financial Administration

POLICY 3.1.1 Parish Banking Procedures (top)

The matter of money and financial management is one of trust. Parishioners make financial donations to the Church in the confidence that their donations are well managed. Because we give receipts for income tax purposes, federal legislation also directs the proper handling of such donations. Past experience tells us that, in the vast majority of cases, this trust is honored. However, in some few situations, parishes that have lax practices in the handling of money, experience very unfortunate consequences, sometimes with the innocent feeling accused and parishioners as a whole feeling violated. It is with such consideration that the following policies are decreed for the Archdiocese of Grouard- McLennan:

Bank Accounts Every parish is to have only one current bank account. All transactions are to take place through this one bank account: receipts (regular collections, special collections, fund raising revenue, miscellaneous donations, hall and other rentals, cemetery plot leases) and disbursements (salaries, supplies, ministry expenses and utilities). The chart of accounts for the current account must be set up so that the various types of receipts and disbursements are clearly identified. Those parishes which take part in the RBC/UMC cash management program may also have a local bank account for their regular deposits. No other bank account may be opened without the express permission of the archbishop.

The collection and counting of money It is imperative that at every step from the point that the collection is taken up until it is counted and that count verified, more than one person must handle all money. In almost all parishes, ushers take up the Sunday collection at the Preparation of the Gifts. Subsequent steps might include:  Placing the collection in a basket or bag to be brought up with the bread and wine;  Taking this basket or bag into the sacristy after Mass;  Putting it in a secure place until it can be counted and deposited in the bank;  Counting the money, ensuring that donation envelopes reveal the proper amount given;  Completing a collection report (form 3.1.1.a)  Making out the deposit slip;  Depositing the collection in the bank. With each step until a tally has been taken and verified, it is important that more than one person be present and alert. Our Insurers require that the persons counting the collection not be of the same immediate family.

Other Revenues The procedure for counting and depositing other revenues shall, as much as possible, follow the procedures for the handling of collection revenues.

The signing of cheques and other transactions

There must be two signatures on every cheque and transaction. If the parish has a priest or deacon, he must be one of the signatories. If the parish does not have a cleric as spiritual leader, then the pastoral animator would take his place as signatory. The other signatory must be a lay member of the parish or mission: the secretary, finance officer, chair of the parish council, or other parishioner that the parish council designates. Thus, every cheque must bear the signature of one priest (or deacon or pastoral animator, depending on your circumstance) and one lay parishioner. Cheques are not to be signed in advance. Notwithstanding the above provision, in the prolonged absence of the pastor (or deacon or pastoral animator) (e.g. holidays), two other authorized signers may sign routine cheques. All such signed cheques must be reviewed by the pastor (or deacon or pastoral animator) upon his/her return. The archbishop must have signing authority on all parish and mission accounts in the archdiocese.

General Any variance to this policy must receive the written approval of the Financial Administrator.

Also refer to Policy: No. 5.2 Misconduct Policy

Promulgated on 23 February 2007 Reviewed by the College of Consultors on 18 September, 2009 Amended by the College of Consultors on 16 February, 2011 Amended by the College of Consultors on 02 May, 2012 Amended by the College of Consultors on 15 January, 2013 Amended by the College of Consultors on 28 May 2013

Collection Report Form 3.1.1.a

Name of Parish: ______

Date: ______(Date collection was taken)

Collection Other Income

Loose Collection Candles d @ $ 1.00 @ $ 2.00 Mass Intentions @ $ 5.00 @ $ 10.00 @ $ 20.00 @ $ 50.00 @ $ 100.00 Coins Cheques Other

Sub Total a Total Mass Intentions e

Envelopes Rentals (Church, Hall, etc.) f @ $ 1.00 @ $ 2.00 Miscelaneous @ $ 5.00 @ $ 10.00 @ $ 20.00 @ $ 50.00 @ $ 100.00 Coins Cheques Other

Sub Total b Total Misc. g

Total Collection (a+b) c Total Other (d+e+f+g) h

Summary Type of Collection

Total Collection(c) j [ ] Regular Sunday

Total Other (h) k [ ] Other (please Specify)

Total Deposit (j+k)

Signature Signature

POLICY 3.1.2 Pooled Investment Fund (top)

For the mutual benefit of the Archdiocese of Grouard-McLennan and its parishes, we encourage all parishes to invest their excess funds in a pooled investment fund. This fund is principally for the benefit of parishes, although funds from Catholic organizations may also be accepted. This investment fund is not intended for use by individuals. The Fund, called the Archdiocese of Grouard-McLennan Pooled Investment Fund, is intended to provide the maximum benefit to both the Archdiocese of Grouard-McLennan and its many parishes. It is the policy of the Archdiocese that, in every calendar year, every parish maintains 3 months’ worth of ordinary expenses, based on the financial statement of the previous year, in the parish bank account. Sums in excess of this “ordinary expenses” requirement may be placed on deposit with the Pooled Investment Fund. Each parish will also review this amount at the end of each calendar year and make any further deposits of amounts that exceed the “ordinary expenses” requirement. The benefits of this policy have been outlined in the past, and are still valid: 1. Local Pastors and Committees are relieved of making decisions with regard to what period of time to invest their funds with the local bank or financial institution that will meet the estimated cash needs of their parish. The Archdiocese of Grouard-McLennan has an investment fund that is professionally managed and monitored by the Archdiocesan Finance Committee. 2. The Pastor in conjunction with the Finance Committee still has access to these funds whenever a legitimate parish expenditure is required. In addition, he has access to these funds without interest penalty. 3. The average annual rate of return paid by the Archdiocese of Grouard-McLennan to the parish will always be higher than what the parish could earn on its own. 4. The operating costs of the Archdiocese of Grouard-McLennan will also be funded by the 40% of the annual returns earned on these funds. The interest revenue earned by each investor in the Fund each year is calculated solely on the proportion of the investment amount made by each investor. Of the earned interest, the Parish receives 60% and the Archdiocese receives the remaining 40%. The Parish can request to receive their amount as income for the current year, or have it rolled over into their investment. In the event of a market correction or other such adjustment that would negatively impact parishes’ holdings in the investment fund, the Archdiocesan Finance Committee will determine a return to the parishes that is just and fair.

Effective 1 July 2008 Amended by the College of Consultors on 18 September 2009 Amended by the College of Consultors on 16 February 2011 Amended by the College of Consultors on 21 November 2013

POLICY 3.1.3 Review and Audit at the Time of Pastoral Assignments (top)

1. Whenever there is a change of the pastoral leadership in a parish or parishes, the Financial Administrator of the Archdiocese will carry out an internal financial audit of the parish and the Chancellor will conduct an audit of the parochial records of the parish. This is to be done before the incumbent priest or pastoral animator departs that parish (form 3.1.3.a). 2. Not sooner than six months following the arrival of a new pastor, the pastoral and administrative positions in the parish or parishes of his assignment, and those who are holding them, will be evaluated by the pastor, in consultation with the PPC. Any necessary actions will then be taken, following consultation with the Archbishop. 3. Whenever there is a change of the pastoral leadership in a parish or parishes, an inventory of equipment and furnishings (form 3.1.3 b) provided by the parish or the Archdiocese for the church(es) and residence(s) will be taken before the changeover date. The incumbent pastor or pastoral animator and a member of the PPC are to complete the inventory and submit it to the Financial Administrator. The Financial Administrator will review the inventory before the incumbent pastor or pastoral animator departs the parish or parishes.

Accepted by the College of Consultors on 28 September 2011. Amended by the College of Consultors on 02 May 2012 Amended by the College of Consultors on 11 March 2014

Release Form for Pastors/Administrators Departing a Parish Form 3.1.3.a

Canon 532 In all juridical matters, the parish priest acts in the person of the parish, in accordance with the law. He is to ensure that the parish goods are administered in accordance with Canon. 1281-1288. [See Canon 1284 for a full list of the duties and responsibilities which this entails.] Canon 535 #1. In each parish there are to be parochial registers, that is, of baptisms, of marriages and of deaths, and any other registers prescribed by the Episcopal Conference or by the diocesan Bishop. The parish priest is to ensure that entries are accurately made and that registers are carefully preserved. In view of the foregoing provisions of Canon Law relating to the functions proper to the Pastor/Administrator of a Parish, before this Minister leaves the parish, the Financial Administrator of the Archdiocese shall audit the Parish records in relation to Canon 532, and the Chancellor shall audit the parish records in relation to Canon 535 #1. The final stipends or salary payable to the Pastor/Administrator shall be issued by the Parish only after the signing of this form by the Chancellor and Financial Administrator

I have examined the pertinent records of ______and certify herewith that they are complete and in good order as of this date.

______Date:______(Financial Administrator)

I have examined the parochial register of ______and certify herewith that it is complete and in good order as of this date.

______Date:______(Chancellor)

Form 3.1.3 b Inventory for ______Date: ______Church Quantity Item Notes Vestments, white, chasuble Vestments, white, stole Vestments, green, chasuble Vestments, green, stole Vestments, red, chasuble Vestments, red, stole Vestments, purple, chasuble Vestments, purple, stole Stoles, white Stoles, green Stoles, red Stoles, purple Albs Altar server gowns, alb-style Altar server gowns, cassock & surplice-style Cope, white Cope, green Cope, red Cope, purple Humeral veil

Chalice Communion cup Ciborium Monstrance Tabernacle

Ambry Set of holy oil stocks Pyx Thurible Boat Altar bells Procession cross Procession candles Altar candles (sets) Cruets (sets)

Statues

Missals Lectionaries Ritual books Mass kit

Rectory Quantity Item Description Fridge Stove Microwave oven Toaster Toaster-oven Coffee maker Electric kettle Stove-top kettle Rice cooker Crock pot Deep freeze

Beds (single/twin) Beds (double/queen/king) Chest of drawers Wardrobe

Sofa Love seat Easy chair Ottoman Coffee table Side table Table lamps Pole lamps TV satellite receiver

Kitchen table Kitchen chairs (for table above) Dining room table Dining room chairs (for table above) Hutch

Office desk

Office chair (for desk above) Office chairs Filing cabinet Office table Computer Printer Photocopier Paper folder Office scale Paper cutter

Pastor: ______Date:______PPC Member ______Date: ______Financial Administrator: ______Date: ______

POLICY 3.1.4 Gifting Policy (top)

As a registered charity with few investments, the Archdiocese and its many parish communities rely heavily on donations from the faithful for their sustenance and vitality. The following policy is to be kept in mind throughout the Archdiocese at all times: 1. Apart from the regular and established special collections that are taken up in the church, there is to be no special collection taken up among the faithful without the express permission of the archbishop. 2. Whenever the source of a donation is unclear or suspicious, the pastor and/or the Archdiocesan Financial Administrator must seek to establish its source to assure that the donation has not been ill conceived. 3. No donation is to be accepted by the Archdiocese or any of its parish communities for the express purpose of passing that donation to a third party organization. 4. All donations or gifts to the Archdiocese or to any of its parishes which are not made for an approved and designated purpose must be unencumbered. 5. All donations and bequests of real estate made to entities within the authority of the Archdiocese are made directly to the Archdiocese, to be held and administered by the Archdiocesan Finance Office. Any allocation of the benefits of such real estate gifts to these entities is solely at the discretion of the Archbishop.

Also refer to Policies:

No. 3.3.2 Extra Diocesan Collections & Solicitations No. 7.1 Gambling Policy

Accepted by the College of Consultors on 02 May 2012

POLICY 3.1.5 Parish Registers & Financial Instruments (top)

For obvious reasons and according to long-established norms protected by Canon Law, each parish must keep sacramental registers of the Sacraments celebrated in the parish: registers of Baptisms, Confirmations and Marriages, also of Deaths (Canon 535). Registers of First Reconciliation and First Holy Communion, though not required by law, are also highly recommended. These are to be kept in a secure place, where they will be protected from theft or damage. A pastor who is also the parish priest for other quasi-parishes and missions is to keep separate registers for each duly established Catholic community, but these registers are to be kept in the parish office in which he normally works or the rectory where he resides. In a similar fashion, all bank statements, deposit books, cheque books and other financial records for all bank accounts in a parish or any satellite quasi-parishes or missions are to be kept in a safe place in the parish office in which the pastor conducts the business of the parish communities, or in the rectory where he resides. For no reason whatever may these books be kept in the homes of parishioners, even those who engage in the usual banking transactions in the name of the parish.

Accepted by the College of Consultors on 13 November 2012

POLICY 3.2.1 Cathedraticum and Priests’ Pension (top)

The rates for the collection of cathedraticum and priests’ pension contributions are 13% and 5% respectively. These rates are applied to all parish revenues, except income gained on investments with the Archdiocese, with the following mitigations:  All funds raised for an extraordinary or a capital project (i.e. of over $5,000.00 that has been approved by the archbishop upon recommendation of the Archdiocesan Finance Committee) is exempt from the 13% cathedraticum and 5% priests’ pension fund. To invoke this exemption, it is necessary to identify your parish’s capital project, with projected costs and projected means of income and receive permission for the project from the Archbishop prior to raising any funds. The form for this is listed as Parish Petition for an Extraordinary Expenditure on the archdiocesan website at http://archgm.ca/forms/  Memorial donations made for non-budgeted enhancements to the environment or divine worship will be exempt from the 18% cathedraticum and priests’ pension fund levies. (an example of such would be if someone donates money for stained glass, chalices or vestments).

Cathedraticum and Priests’ Pension payments are to be submitted to the Chancery Office before the 15th of each month, for the previous month. The amount may be based on actual income figures or one-twelfth of projected annual income for the current year. Any adjustments to the annual figures will be made at year’s end.

Accepted by the College of Consultors on 8 December 2008 Amended by the College of Consultors on 18 September 2009 Amended by the College of Consultors on 16 February 2011 Amended by the College of Consultors on 28 May 2013

POLICY 3.2.2 Obligations of a Diocese to its Retired Priests (top)

CC 281, #2 spells out the overall principle: #2. Suitable provision is likewise to be made for such social welfare as (clerics) may need in infirmity, sickness or old age. CC 538, #3 spells out what a Diocese owes its retired priests. It reads in full: #3. When a pastor has completed his seventy-fifth year of age he is asked to submit his resignation from office to the diocesan bishop, who, after considering all the circumstances of person and place, is to decide whether to accept or defer the resignation; the diocesan bishop, taking into account the norms determined by the conference of bishops, is to provide for the suitable support and housing of the resigned pastor.

An excerpt from the Commentary of the CLSA follows: When retirement occurs, the diocesan bishop must provide suitable room and board for the priest…. Holistic needs of retired priests should be taken into consideration. In countries where social security may be lacking, programs of adequate remuneration and health assistance may need to be drawn up by the conferences of bishops….

Decree No. 31 from the Complementary Norms to the 1983 Code of Canon Law reads: In accordance with the prescriptions of c. 538, #3, and the provisions of c.281, #2, the CCCB hereby decrees that, taking into account the principles of natural justice and equity, as well as the traditions and circumstances of each diocese: 1. Each diocesan bishop shall see to it that a specific and funded plan is established to provide adequate support and accommodation for all retired priests incardinated in his diocese; available Government pension programmes, public pension plans, and other social benefit programmes shall be taken into account. 2. Each diocesan bishop shall also see to it that priests incardinated in the diocese who become in capacitated before the regular retirement age, will receive sufficient assistance to provide for adequate support and accommodation, taking into account any social assistance programmes to which they may be entitled. 3. The administration and verification of the adequacy of these retirement and disability funds shall be entrusted to persons who are recognized as being truly competent in the field. This decree is effective January 1, 1989. (Official document No. 599; 28-06-88)

COMMENTARY to Decree 31. (relevant excerpts)

1. This decree…leaves to each bishop the choice of the most appropriate means whereby to further the purpose of the law…. 2. The decree applies directly to priests incardinated in the diocese, whether actually working there or elsewhere. In particular cases, however, suitable alternative provisions could be made, as, for instance, when a priest is engaged in a ministry where suitable employment benefit plans are already in place. 3. ….

Observations

1. The diocesan bishop’s need to be fully apprized of the social benefits accruing to retired priests is clear from the foregoing. His obligation to assure “adequate support” through supplementary funds supplied by the diocese is conditioned by any other “social programmes to which he might be entitled”. The need for full disclosure is self-evident in this area. 2. Decree 31. overlooks (or intentionally leaves out?) the possibility of the retired priest having alternative sources of income (inheritance, retirement benefits from previous employer, personal investments and/or insurance policies, etc.) The spirit of the Code would suggest that these sources ought also to be fully disclosed to the diocesan bishop, as the obligation of the bishop is to eliminate inadequacy, not to create superfluity. Is this obvious, or should a canon lawyer be consulted? 3. The question of adequacy is conditioned by the requirements of the retired priest, according to state of health, infirmity, and other relevant contingencies. In the end, it is the bishop’s duty in all particular cases to determine what constitutes “suitable room and board”, all things considered. 4. A rule of thumb might be that retired priests should in principle receive a combination of benefits and funds, from all sources, which would afford a life-style roughly equivalent to that which the benefits and stipend of an active priest provide.

Amended by the College of Consultors on 16 February 2011

POLICY 3.3.1 Ash Wednesday Collection (top)

The Archdiocese of Grouard-McLennan is still designated as a missionary diocese, under the auspices of the Congregation for the Evangelization of Peoples. It has this designation because of the cost of servicing our northern communities, most of them Native. We receive huge subsidies from Propaganda Fide in Rome and Catholic Missions in Canada in Toronto, despite the fact that much of our diocese is not missionary in the classic sense. Given the anticipated reduction in funding that is foreseen at the national and international levels, it is advisable that as a diocesan family, we move gradually away from huge subsidies from outside to support our own diocesan needs. With this in view, all parishes and missions where we have an Ash Wednesday Mass or service will take up a collection at that Mass or service, for the Needs of Our Northern Missions. Parishes are asked to include a special envelope for this collection in their boxed sets of contribution envelopes. The full amount of this collection is to be submitted to the chancery office, designated Needs of our Northern Missions.

Accepted by College of Consultors on 2 December 2008 Amended by College of Consultors on 18 September 2009 Reviewed by College of Consultors on 16 February 2011

POLICY 3.3.2 Extra-Diocesan Collections & Solicitations (top)

In accord with Canon 1265 §1, there are to be no collections taken up in the churches of the Archdiocese without the prior written permission of the Archbishop. Likewise, there is not to be any personal solicitation of funds among the parishioners by a priest or any other person, even for a seemingly good cause, without the prior written permission of the Archbishop. Consistent with Canada Revenue Agency policies, no funds can be received for and subsequently channelled to third party organizations that are not registered as charities with CRA. Parishioners who wish to donate to other charities must make their donations directly to those concerns, and not through the bank accounts of the archdiocese or its parishes.

Accepted by the College of Consultors on 16 February 2011 Amended by the College of Consultors on 02 May 2012

POLICY 3.4.1 Guidelines for Building a Church, Rectory, and/or (top) Parish Hall or to do Major Alterations

IMPORTANT: It is of utmost importance to discuss a possible project with the Financial Administrator of the Archdiocese before proceeding with any major renovations or construction.

1) The obvious first step in planning a major renovation or building project is to hold meetings of the Parish Priest with the Parish Pastoral Council, Finance Committee, and Building Committee (to be established at such a time) to ascertain the needs of the parish, taking into account input from the various parish organizations such as CWL, K. of C., other parish committees, and also the general approval of the parishioners. Input from a qualified liturgist may be required at this time. From these meetings with the various groups, the Pastor and the Building Committee should prepare a functional programme of their needs. This programme when completed would be reviewed with the Archdiocesan Financial Administrator. 2) The Pastor and Building Committee should select an Architect. For this selection, a number of Architects could be approached and their ability to produce a building for the parish be assessed by reviewing their design approach and organizational skills. Prior to making a final selection, a check of the Architect’s references should be made. A visit to the projects completed by the Architect is also recommended. The Parish should also seek the advice of the Archdiocesan Financial Administrator. 3) The Archbishop will write a letter of Commitment for the Parish, to the Architect, stating that in the event the project does not proceed beyond conceptual design, the Parish will reimburse the Architect on a per diem basis. The estimated fee required to complete the conceptual design must be stated in the letter. 4) The Pastor will meet with the Parish Pastoral Council, Finance Committee and Building Committee to review the architect’s conceptual design. 5) The approved design will be posted on a bulletin board for parishioners to view. 6) The Pastor will meet with the Pastoral Council, Finance Committee and Building Committee to review the Parish’s finances and manner of financing the Project. 7) The Parish Pastoral Council, if it agrees, must bring an affirmative recommendation to the parishioners for a vote of confidence, before proceeding any further. 8) The Pastor and members of the Parish Pastoral Council, the Finance Committee, and the Building Committee will meet with the Financial Administrator to review the proposed plans and financing. 9) The Pastor and Building Committee, authorized by the Parish Pastoral Council, will request their architect to prepare final design drawings which will explain the exterior of the building, the interior layout with basic specifications, and an updated cost estimate for the completed project.

10) An Application for Assistance from the Archdiocese of Grouard-McLennan will be made, supported with information obtained in #8 above. The application must bear the Pastor’s signature of approval. 11) When the plans and specifications are at their 75% completion stage, the Parish committees will meet with the Archdiocesan Finance Committee to present the proposal for approval, and answer any questions they may have. 12) After approval, the Parish proceeds as follows: a) A Standard Form Agreement between the architect and the Archdiocese is signed by the Archbishop. b) The pastor and the Building Committee instruct their architect to prepare final plans and specifications in accordance with the approved design. c) The architect provides the parish with the final drawings and complete specifications for their comments. The plans and specifications are adjusted to include the recommended changes. d) The final plans and specifications are sent to the Archdiocese for the approval signature of the Archbishop. e) The Building Committee then requests the architect to go to tender specifying that a Standard Form Contract will be used and that bids must be for a stipulated price. The contractors are also informed that the following documents will be required of the successful contractor: i) A Performance Bond equal to 50%. ii) Labor and Material Bond. (This is a judgment decision that must be made by the Building Committee and the architect.) iii) General Insurance (See Appendix A attached) Section GC20, sub-sections as they apply to the contract. iv) Proof of Workers’ Compensation coverage (See Section GC18). v) The contractors are also informed that the lowest bid or any of the bids may not necessarily be accepted. The closing date for bids is specified. f) The bids are opened by the architect, the Pastor and Building Committee and reviewed. g) The successful contractor is chosen, provided that the total of the bid price plus fees, etc., does not exceed the approved budget. h) If the lowest bid brings the figure in (f) above to more than 5% of the budget, negotiations may be necessary with the contractor and the Archdiocese. i) The successful contractor will then complete the Standard Construction Document Stipulated Price Contract; sign it, and attach the documentation as specified in (e) above. It must be remembered that the contract is between the contractor and the owner (The Catholic Archdiocese of Grouard-McLennan). The Building Committee Chairman will deliver these documents to the Financial Administrator for review and the signature of the Archbishop. j) Absolutely no work is to begin until the contract has been signed by the contractor and the Archbishop and the following documents have been provided to the Financial Administrator: - The Performance Bond - The Original Copy of General Insurance

- Proof of Workers’ Compensation Coverage (as specified in (e) above) During Construction A. The contractor will submit to the architect progress reports specifying in detail the progress made on the project and requesting a progress payment. The architect will mail a copy to the Financial Administrator. B. The Chairman of the Building Committee or other person so appointed by the Building Committee (such as Clerk of the Works) and the Pastor will keep in close contact with the architect and receive such report from the architect. C. Upon receiving a progress report, such report must be closely reviewed by the Building Committee and the Pastor. Any deficiencies must be discussed with the architect immediately, with a request that such deficiency be corrected immediately. You must assure that deficiencies are deducted from the progress report. D. The parish must have, at the Royal Bank, a Building Fund Account, which is part of the Concentration Account. E. The Chairman of the Building Committee will ask the Pastor to approve the progress report. The Pastor will telephone the Financial Administrator and discuss the payment of the progress report. F. The Financial Administrator will review the progress report and, if applicable, the request for funds, and will deposit the requested amount directly to the parish’s building account. A demand note for the amount will be sent to the parish priest for signature and return. G. All progress report payments to the contractor, and payments to the architect, will be made directly by the parish. H. The architect must make sure that the contractor is paying for his materials regularly and that his payroll is honoured on time by obtaining from the contractor the appropriate affidavit. I. When construction is complete, no final payment must be made until all deficiencies have been rectified and a Statutory Declaration filed by the contractor indicating that all payrolls, sub-trades, and materials and supplies have been paid by him. J. All workmanship is guaranteed for one year. Problems that arise within that period of time must be discussed with the architect and the contractor immediately and correction of the problem sought immediately. K. Continued and regular preventative maintenance checks must be conducted to assure continued enjoyment of your premises. Problems found must be corrected immediately. Certain deviations from the above procedures may be agreed upon with the Financial Administrator.

IMPORTANT: The Archdiocesan Policy requires Parishes to raise at least 50% of the total cost of the project. The parish funds pay for the first 50% of the project cost before calling upon approved loan funds.

Amended by the College of Consultors on 16 February 2011

APPENDIX

GC 18 Workers Compensation Insurance 18.1 Prior to commencing the Work and prior to receiving payment on Substantial and Total Performance of the Work, the Contractor shall provide evidence of compliance with the requirements of the province or territory of the place of the work with respect to Workers’ Compensation Insurance including payments due thereunder. 18.2 At any time during the term of Contract, when requested by the Owner, the Contractor shall provide such evidence of compliance by himself and his Subcontractors.

GC20 Insurance 20.1 Without restricting the generality of GC19 - Indemnification, the Contractor shall provide, maintain and pay for the insurance coverage listed in this General Condition unless otherwise stipulated: a) General Liability Insurance: General Liability Insurance shall be in the joint names of the Contractor, the Owner and the Architect with limits of not less than one million dollars inclusive per occurrence for bodily injury, death and damage to property including loss of use thereof, with a Property Damage deductible of $500. The forms of this insurance shall be the latest edition of CCDC Form 101 and shall be maintained continuously from commencement of the work until twelve (12) months following the date of the Certificate of Substantial Performance of Work, or until the Certificate of Total Performance of the Work is issued, whichever is the later, and with respect to Completed Operations Coverage for a period of not less that twelve (12) months from the date of the Certificate of Total Performance of the Work. Should the Contractor decide not to employ Subcontractors for operations requiring the use of explosives for blasting, or pile driving or caisson work, or removal or weakening of support of property, building or land; CCDC Form 101 as required shall include Endorsement CCDC Form 101-2. b) Property and Boiler Insurance (1) All Risks, Property Insurance shall be in the joint names of the Contractor, the Owner and the Architect, insuring not less than the sum of the amount of the Contract Price and the full value, as stated in the Supplementary Conditions, of products that are specified to be provided by the Owner for incorporation into the Work, with a deductible not exceeding one percent of the amount insured at the site of the Work. The form of this insurance shall be the latest edition of CCDC Form 201 and shall be maintained continuously until ten (10) days after the date of the Certificate of Total Performance of the Work. (2) Boiler insurance insuring the interests of the Contractor, the Owner and the Architect for not less than the replacement value of Boilers and Pressure Vessels forming part of the Work. The form of this insurance shall be the latest edition of CCSC Form 301 and shall be maintained continuously from commencement of use or operation of the

property insured until (10) days after the date of the Certificate of Total Performance of the Work. (3) Should the Owner wish to use or occupy part or all of the Work, he shall give thirty (30) days written notice to the Contractor of the intended purpose and extent of such use or occupancy. Prior to such use or occupancy the Contractor shall notify the Owner in writing of the additional premium cost, if any, to maintain Property and Boiler Insurance, which shall be at the Owner’s expense. If because of such use or occupancy the Contractor is unable to provide coverage, the Owner upon written notice from the Contractor and prior to such use or occupancy shall provide, maintain and pay for Property and Boiler Insurance insuring the full value of the Work, as in subparagraphs (1) and (2), in CCDC Forms 201 and 301, including coverage for such use of occupancy and shall provide the Contractor with proof of such insurance. The Contractor shall refund to the Owner the unearned premiums applicable to the Contractor’s policies upon termination of coverage. (4) The policies shall provide that, in the event of a loss or damage, payment shall be made to the Owner and Contractor as their respective interests may appear. The Contractor shall act on behalf of the Owner and himself for the purpose of adjusting the amount of such loss or damage payment with the Insurers. (5) Payment for Loss of Damage: The Contractor shall be entitled to receive from the Owner, in addition to the amount due under the Contract, the amount at which the Owner’s interest in restoration of the Work has been appraised, such amount to be paid as the restoration of the Work proceeds and in accordance with the requirements of GC13 - Application for Payment and GC14 - Certificates and Payments. In addition the Contractor shall be entitled to receive from the payments made by the Insurer the amount of the Contractor’s interest in the restoration of the Work. (6) The Contractor shall be responsible for deductible amounts under the policies except where such amounts may be excluded from the Contractors responsibility by the terms of GC21 - Protection of Work and Property and GC22 - Damages and Mutual Responsibility. (7) In the event of loss or damage to the Work arising from the work or act of an Other Contractor, the Owner, in accordance with his obligations under GC9 - Other Contractors, paragraph 9.2, shall pay the Contractor the cost of restoring the Work as the restoration of the Work proceeds and in accordance with the requirements of GC13 - Applications for Payment and GC14 - Certificates and Payments. c) Contractors’ Equipment Insurance: All Risks Contractors’ Equipment Insurance covering construction machinery and equipment used by the Contractor for the performance of the Work, including Boiler insurance on temporary Boilers and Pressure Vessels, shall be in a form acceptable to the Owner and Vessels, shall be in a form acceptable to the Owner and shall not allow

subrogation claims by the Insurer against the Owner. The policies shall be endorsed to provide the Owner with not less than fifteen (15) days written notice in advance of cancellation, change or amendment restricting coverage. Subject to satisfactory proof of financial capability by the Contractor for self-insurance of his equipment, the Owner agrees to waive the equipment insurance requirement. 20.2 Unless specified otherwise the duration of each insurance policy shall be from the date of commencement of the Work until the date of the Certificate of Total Performance of the Work. 20.3 The Contractor shall provide the Owner with proof of insurance prior to commencement of the Work and shall promptly provide the Owner with a certified true copy of each insurance policy exclusive of information pertaining to premium or premium bases used by the Insurer to determine the cost of the insurance. 20.4 If the Contractor fails to provide or maintain insurance as required in this General Condition or elsewhere in the Contract Documents, then the Owner shall have the right to provide and maintain such insurance and give evidence thereof to the Contractor and the Architect. The cost thereof shall be payable by the Contractor to the Owner on demand or the Owner may deduct the costs thereof from monies which are due or may become due to the Contractor.

Amended by the College of Consultors on 16 February 2011

POLICY 3.4.2 Extraordinary Expenditures (top)

All Parish Councils or Finance Committees who have the intention of incurring an expense in the excess of $5,000.00 for a capital project must first receive the approval of the Archbishop. In this policy a “capital project” shall mean the construction or restoration of a building or any fixture and equipment attached thereto, landscaping and improvements to the property (e.g sidewalks, ramps, curbs and paving) and other equipment (e.g. photocopier, lawn mower, snow blower). A “Petition for an Extraordinary Expenditure of $5,000.00 or More” form must be completed with the Pastor’s signature and submitted to the Financial Administrator’s office. The petition must be accompanied by the required documentation including: • A minimum of two (2) written quotations from an engineering firm duly registered in the Province of Alberta and/or a contractor or supplier who, as much as possible, operates a business within the same geographic area as that of the Archdiocese of Grouard-McLennan. The applicant shall indicate their preference for a particular proposal and state their reason(s) for this selection. • A site plan or building plan (when structural changes or new construction is proposed). • A budget estimate showing all expenditures and projected sources of revenue for the project. At least 50% of the estimated costs must be in hand or committed by written pledges prior to the commencement of the project. In the event that the project requires a fund raising campaign to finance the project, in whole or in part, the applicant must firstly receive the approval of the Archbishop before the initiation of the fund raising campaign, in order to qualify for an exemption from the requirements of Policy 3.2 Cathedraticum and Priests Pensions. The Parish shall not commence the project until such time that a written authorization is received from the Archbishop. A Notice of Decision will be issued to the applicant within ninety (90) days following the receipt of a completed application form.

Accepted by the College of Consultors on 11 May 2011 Amended by the College of Consultors on 13 November 2012

Archdiocese of Grouard-McLennan La Corporation Épiscopale Catholique Romaine de Grouard 210, 1ST Street West Box 388 McLennan, AB Canada - T0H 2L0 Phone (780) 324-3002 Fax (780) 324-3952

Parish Petition for an Extraordinary Expenditure of $5,000.00 or More

Parish Name: ______Date: ______

Local Pastor: ______

I hereby request authorization from His Grace the Archbishop for the following extraordinary expenditure:

1. Project title: ______

2. Project description: (explain the nature of the project and why it is being undertaken – attach supplementary sheet if required)

______

3. Total Project Cost: $______4. Financing Sources: a) Parish funds acquired: $______

b) Donations: ______

c) Fund raising campaign: (please specify) ______

d) Other: (please specify) ______

Total revenue $______5. Other documentation: (please attach the following documents as may be applicable) (√)

( ) building plans ( ) site plan ( ) two quotations ( ) cost estimates

Signed: ______Pastor

Once completed please send this form to the Archdiocese of Grouard- McLennan. A Notice of Decision will be issued within ninety (90) days following the receipt of a completed form.

Archdiocese of Grouard-McLennan La Corporation Épiscopale Catholique Romaine de Grouard 210, 1ST Street West Box 388 McLennan, AB Canada - T0H 2L0 Phone (780) 324-3002 Fax (780) 324-3952

Archdiocesan Financial Committee Decision for an Extraordinary Expenditure

Parish Name: ______Project No. ______

Project Title: ______Date of Decision: ______

The Archdiocesan Financial Committee has reviewed your application for the approval of an extraordinary expenditure for the above named project.

DECISION:

[ ] Approved

[ ] Approved with conditions:

a) ______b) ______

[ ] Not Approved: Reason(s) a) ______b) ______

Amount Approved: $______

Upon the substantial completion of your project, you will be required to submit a financial report to the Financial Administrator’s office.

Signatures:

______+ Gerard Pettipas, Archbishop Archdiocesan Financial Committee

POLICY 3.5.1 Parish Responsibilities for Collecting and Paying Fees (top) for Pastoral Services

Mass stipends and fees  a Mass stipend is offered by an individual (or organization) who requests that a Mass be said for a particular, specified intention.  the suggested amount is $10 per Mass, if a stipend is offered.  no distinction should be made between private and community Masses.  no Mass stipends are to be accepted for a pro populo (Sunday) Mass; fees for pastoral assistance at a pro populo Mass are to be paid as set out below.

Paying a priest celebrant or deacon from outside the Archdiocese When a priest or deacon from outside the Archdiocese fills in for a priest on vacation, that priest is accorded the following:  reimbursement of his travel to and from his place of residence and the parish.  automobile expenses at $0.42 per kilometer for parish use [if he uses the resident priest’s vehicle, expenses at cost are covered by the parish].  room and board.  $35. per Sunday Mass or Liturgy (the fee is paid, regardless of whether or not the celebrant preaches.)  $15. for weekday Masses.  for all other sacraments and funerals, the following stole fees will apply.  $1000 and $0.42 per kilometer when coverage is for an entire 35-day vacation leave.  the parish receiving the pastoral assistance pays the related expenses when its pastor is on annual vacation leave. The Archdiocese pays the related expenses for all other leave situations.

Paying a priest celebrant or deacon from the Archdiocese A priest or deacon from within the Archdiocese offering coverage for a priest who is away will receive:  $35. per Sunday Mass or Liturgy, plus mileage at $0.20/km when a cleric from the Archdiocese attends to another parish at the parish’s request. The fee is paid, regardless of whether or not the celebrant preaches.  A priest will not collect $35 for celebrating Sunday Mass outside of his own parish(es) when no Mass is celebrated in his own parish(es) on that Sunday.  $15. for weekday Masses plus mileage at $0.20/km when a cleric from the Archdiocese attends to another parish at the parish’s request.  for all other sacraments and funerals, the following stole fees apply.

Stole fees In situations where those requesting the sacrament or rite also wish to pay a stole fee to the cleric and a fee for use of the church, please use the suggested amounts below.

Marriages  a suggested fee of $150 for the use of the church.  a suggested stole fee of $100 for the cleric who presides.  all other related expenses (i.e. music, hall rental, lunches, flowers, etc.) are the responsibility of the parties to the marriage.

Funerals  a suggested fee of at least $150 for use of the church; and,  a suggested stole fee of no more than $200 should be paid to the cleric who presides; or,  if the family chooses to take a collection rather than pay the parish and cleric’s fees, the whole amount collected is to be shared between the parish and the cleric. If less than $400 is collected, the amount is shared equally between parish and cleric. If more than $400 is collected, $200 goes to the cleric and the remaining amount to the parish.  memorial donations to other charities must be handled outside of the funeral Mass.  please refer to the archdiocesan policy on funerals, policy 2.10, for further guidelines for funerals.

Pastoral Help for Other Sacraments  no fee is to be requested for baptism, but a free-will offering is acceptable.  for Penitential/Sacrament of Reconciliation services, it is suggested that parishes pay $50 and $0.20/ km to each visiting priest from outside the deanery; $35 to priests from the same deanery.

Certificates  officiating clergy are to give certificates for sacraments at the time they are celebrated. There is no fee charged for the original certificate  a fee of $10 applies for issuing any duplicate certificate (excluding baptismal certificates issued in view of marriage).  certificates should not be faxed except in extenuating circumstances.

Procedure for paying clergy for pastoral assistance

 when a priest or deacon provides help at the request of the parish, the parish is responsible for the above-described fees and stipends. The visiting cleric completes and submits form 3.6.1.b Claims for Ministerial Services Rendered to the Finance Section of the Archdiocese (if form within the Archdiocese) or to the priest he replaced (if from outside of the Archdiocese). Please do not submit the form directly to the parish. The Archdiocese pays the cleric and invoices the parish for the amount.  NOTE: if the invitation to officiate at a sacrament comes from the family, the family bears all financial responsibility.

Accepted and promulgated on 26 April 2007 Amended by the College of Consultors on 16 February 2011 Amended by the College of Consultors on 28 September 2011

Amended by the College of Consultors on 13 November 2012 Amended by the College of Consultors on 28 May 2013 Amended by the College of Consultors on 29 January 2014 Amended by the College of Consultors on 11 March 2015 Amended by the College of Consultors on 20 October 2015

POLICY 3.5.2 Mass Stipends (top)

There is a long history in the Catholic Church of Mass stipends. These are donations made by the Catholic faithful to the priest for the celebration of Mass. Usually, the person making such a donation also asks the priest to pray for their intention during that Mass – this may be for the spiritual benefit of a deceased friend or relative, for the intention of the donor or of another worthy intention. The specifics of the intention need not even be known to the priest, but we trust that God knows of the donor’s intention. In every way, we are to discourage any semblance of simony, or the idea that one can “buy a Mass”. The Mass stipend is simply a donation made to the priest in consideration of his ministry. Because there is a service directly applied to the donation, a charitable donation receipt for income tax purposes cannot be given. The Code of Canon Law (Canons 945-958) has established some ground rules for Mass intentions, so that there be no abuse of this practice. In short, what is stipulated is that:  The practice of accepting Mass stipends is safeguarded in Church practice. The stipend is for the free use of the priest only after that Mass has been celebrated. It cannot be used prior to satisfying the intention by saying the Mass.  If a priest presides at a second Mass on the same day, the amount of the second stipend shall not be kept by the priest (see below). This does not apply to Christmas Day.  If a priest concelebrates at a second Mass on the same day, he cannot accept a second stipend at all.  The bishop is to establish the usual amount of the Mass stipend in his diocese. As already laid down in our stipend policy, this is $10. However, no intention is to be refused, even if the donation is smaller than the prescribed amount.  A priest is not to retain stipends that he cannot satisfy within twelve months. Those that he cannot satisfy are to be sent to other priests, or to the chancery office for redistribution.  Pastors are to celebrate one pro populo Mass (without a stipend) for the needs of his people each Sunday, even if he is in charge of several parish communities. This should be the principal Mass of the day. To be clear, no stipend is to be accepted for a pro populo Mass that is celebrated by the pastor or the bishop. However, if the Sunday Mass is celebrated by a priest who is not the pastor, it need not be considered a pro populo Mass, and a stipend may be accepted.  Reliable records are to be kept of Mass stipends received, satisfied, and transferred elsewhere. Further to this, the following also apply in this archdiocese:  When a priest accepts a second stipend for the day, having binated or trinated, the priest cannot retain the second or third stipend for himself, but he is free either to give it to his parish as a donation or send it to the Chancery office.  The manner of announcing the intention for the Mass is left to the priest in consultation with the Parish Council. There is no obligation to verbally announce the intention at the Mass; the priest may choose to

(1) announce it at the Mass, either at the beginning of the Mass, or within the Prayers of the Faithful [but never in the Memento for the Dead in the Eucharistic Prayers], or (2) announce it in the parish bulletin, or (3) list it in the church narthex or foyer. With this in mind, the priests of the Archdiocese of Grouard-McLennan are encouraged in the practice of the faithful offering Mass stipends. If this is not the practice in a priest’s parish or missions, he is invited to do a suitable teaching on the matter.

Amended by the College of Consultors on 16 February 2011 Amended by the College of Consultors on 28 September 2011 Amended by the College of Consultors on 12 November 2014

POLICY 3.5.3 Clergy Living Allowance (top)

PREAMBLE

Can. 281 §1. Since clerics dedicate themselves to ecclesiastical ministry, they deserve remuneration which is consistent with their condition, taking into account the nature of their function and the conditions of places and times, and by which they can provide for the necessities of their life as well as for the equitable payment of those whose services they need.

In the Archdiocese of Grouard-McLennan, incardinated and visiting clerics provide ecclesiastical ministry first and foremost as parish priests. The Archdiocese and its individual parishes, including quasi-parishes where practicable, share the responsibility for providing remuneration to priests who serve those communities. The Archdiocese bears sole responsibility for providing remuneration to priests who serve in its missions and to its permanent deacons. It also is solely responsible for any allowances paid to seminarians in internship year and to transitional deacons. In addition to remuneration to diocesan and religious priests, parishes or the Archdiocese are responsible for providing:  A furnished rectory for the resident priest, including but not limited to: all furniture and major appliances; kitchenware, tools and utensils; bedding, towels and other necessary linens; cleaning tools and supplies; TV, DVD player, basic cable or satellite package; replacement parts (e.g. light bulbs, batteries); yard and garden equipment, tools and supplies; contribution to cell phone plan selected by the pastor.  A furnished office for the resident priest, including but not limited to: desk, chairs, shelving, cabinets; office supplies; desktop computer; printer/copier/fax machine; landline phone with long distance plan.

REMUNERATION TO PRIESTS PART A Diocesan Priests (incardinated non-incardinated and members of a religious order who are allowed to own a vehicle) A monthly basic living allowance shall be paid to all diocesan priests.  Diocesan priests are responsible for all their personal living expenditures, including but not limited to personal telephone calls, food, clothing, medical and personal hygiene services and supplies.  Diocesan priests must purchase their car, and register and insure it in their own name. They are responsible for all costs associated with maintaining and operating their vehicle. Their parishes are not responsible for any of these vehicle-related expenses.  In order to recuperate a portion of their car expenses, they must file on their income tax return for any costs associated with business travel. They must therefore keep a log of all automobile travel, distinguishing between what is for ministry and what it for personal travel. This method of tax payment and rebate for vehicles is the method preferred by Revenue Canada.  Unless there is a reason for doing otherwise, all vehicles are depreciated over seven years. Any purchase and/or sale price of used cars in the archdiocese are according to Black Book figures.

 The archdiocesan finance administrator will assist any diocesan priest who requests help with the purchase of a vehicle and the filling out of the required Income Tax Return form T2200E at income tax time.

PART B Religious Congregation Priests (priests who have taken a vow of poverty in a religious Congregation) A monthly basic living allowance shall be paid to all religious congregation priests.  Religious priests are responsible for all their personal living expenditures, including but not limited to personal telephone calls, food, clothing, medical and personal hygiene services and supplies.  We encourage their religious Congregation to purchase and own their vehicle, and to register and insure it in the Congregation’s name. When this is not possible, the archdiocese will provide a vehicle.  The parish will have to cover all costs of depreciation, maintenance and gasoline, payable either to the religious Congregation or the Archdiocese (whichever owns the vehicle). In the interest of facilitating shared responsibilities, unless otherwise agreed upon, vehicle expenses will pass through the Chancery Office: the priest will submit his bills to the archdiocesan financial administrator, who will reimburse him and send an invoice to his parish(es).  The car depreciation will be determined at 15% per year of the purchase price.  All costs arising from the personal use of a vehicle are at the expense of the priest.

REMUNERATION TO SEMINARIANS AND DEACONS PART C Seminarians during parish internship year (cf. Policy 3.6.6) It is recognized that the seminarian will be sharing living quarters with the parish priest during the internship period, at no cost to the seminarian intern. A monthly basic living allowance shall be paid to seminarian during the parish internship. The living allowance is to be used to support the seminarian while living in a parish setting.  The seminarian intern is responsible for all their personal living expenditures, including but not limited to personal telephone calls, food, clothing, medical and personal hygiene services and supplies.  Before the internship begins, the Vicar-General, the parish priest, and the seminarian intern shall determine how the monthly allowance will be distributed by the Archdiocese (all to the seminarian or divided between the seminarian and the parish priest).  The seminarian intern will be reimbursed for use of his vehicle during the internship period according to Policy 3.5.4 Travel Allowance for Non-Clergy Employees of the Chancery.  A seminarian on internship year requires a vehicle in order to maximize the benefits of a parish internship. The archdiocesan financial administrator will negotiate the terms and conditions of a vehicle purchase, insurance, registration and related maintenance costs agreement with the seminarian, when needed.

PART D Transitional Deacons (cf. Policy 3.6.6)

A monthly basic living allowance shall be paid to all transitional deacons.

PART E Permanent Deacons An individual agreement regarding living allowance will be negotiated between the Archdiocese and each permanent deacon.

Accepted by the College of Consultors on 8 December 2008 Effective on 1 January 2009 Reviewed on 18 September 2009 Amended by the College of Consultors on 16 February 2011 Amended by the College of Consultors on 11 May 2011 Amended by the College of Consultors on 16 February 2012 Amended by the College of Consultors on 13 November 2012 Amended by the College of Consultors on 14 January 2015 Amended by the College of Consultors on 20 October 2015

POLICY 3.5.4 Travel Allowance for Non-Clergy Employees (top) of the Chancery

1. Unless otherwise provided for by the terms of their employment, non-clergy employees of the Chancery of the Archdiocese who are required to leave their regular place of work or residence for the following reasons:

a) attendance at archdiocesan committee meetings b) attendance at conventions or conferences c) attendee at seminars, training sessions or classes d) for the performance of duties related to his/her position e) for performance of other duties as delegated by the Archdiocese may choose to claim the following compensation: a) $0.42 per kilometre for the use of a personal vehicle for travelling to and from their destination, b) actual costs for flights, bus fare, train fare, and/or taxi fare required to bring the employee to and from his/her destination, with receipts; or c) a combination of (a) and (b) above, d) parking fees e) actual cost of accommodation with receipt, or $25.00 per day for accommodation without receipt, f) a maximum meal allowance as indicated below, during which the employee was absent from his/her regular place of employment or residence: i) $12.00 for breakfast ii) $15.00 for lunch iii) $25.00 for dinner 2. Any authorized work related absence outside of his/her place of employment, the employee shall be considered as being on duty for his/her usual daily hours of work. When an employee is authorised to be absent from her/his regular place of employment during a regular work day, there will be no reduction in pay for that part of the day. 3. When an employee is required in the line of duty to leave his/her regular place of employment on a day which would have been a day of rest, the employee will be allowed a day(s) off with pay equal to the number of days of rest during which he/she was on duty.

Accepted by the College of Consultors on 02 May 2012

POLICY 3.5.5 Reporting of Stipends by Diocesan Priests (top)

1. The Canada Revenue Agency considers offerings and stipends received, by a priest or deacon, for sacramental ministry and all other services rendered as taxable employment income. Therefore, Mass stipends and offerings received for weddings and funerals are to be reported on their T4 under “employment income”. 2. A record of all Mass intentions and the amount of the offering is to be kept. 3. At the end of each month, each priest is to send a report to the chancery office, using Form 3.5.5.a, detailing: o the Mass intentions that he has satisfied during that month, o other taxable income he receives in the celebrating of sacraments (e.g. weddings and funerals), o any other honorariums or taxable income. The priest need send only a report of such income, and not the stipends itself. 4. All such reported income will be added to the priest’s annual income for the sake of taking prescribed deductions (Income tax, CPP and EI). These deductions from stipends received will be reflected in the priest’s monthly allowance cheque for the following month.

Accepted by the College of Consultors on January 15, 2013 Amended by the College of Consultors on May 28, 2013

MASS INTENTIONS Form 3.5.5.a Name: Month: Year: Date Intention Donor Stipend 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 27 29 30 31 Total

EXTRA STIPENDS RECEIVED

Date Event or Occasion (eg. Marriage, funeral, anniversary, etc.) Stipend

Total

______Signature of Pastor

POLICY 3.6.1 Pastoral Help When a Priest is Absent from his Parish (top)

Priest’s Absence

A priest who intends to be absent from his parish and outside of the Archdiocese for more than four (4) days, except at the request or invitation of the Archbishop of Grouard-McLennan, is to complete and submit Form 3.6.1.a to the Chancellor of the Archdiocese as much in advance as possible.

It is the responsibility of the parish priest to arrange coverage for his parish(es) during his absence. These arrangements must be indicated on Form 3.6.1.a, in as much detail as possible. Lay-led liturgies may be offered on the weekends that a priest is away. Every effort should be made to provide Sunday Mass at least every second weekend.

The parish is expected to provide its pastor’s customary living allowance during the time of his absence, up to 35 days per year for vacation leave, as well as for any other approved leave time.

Pastoral assistance during a priest’s absence

The parish is also responsible for paying the expenses related to pastoral help provided by other clergy during its pastor’s absence. Please note, though, that the parish is not to pay the visiting clergy directly. Rather, pursuant to policy 3.5.1, the visiting cleric submits his request for payment to the Finance Section of the Archdiocese. The Finance Section pays the cleric and then invoices the parish for the amount.

In circumstances where an absent priest has not provided a Form 3.6.1.a, and the Archdiocese receives Form 3.6.1.b (Claims for Ministerial Services Rendered), those claims will be paid but the parish will not be invoiced for the amount. Rather, the amount will be garnered from the next payroll cheque of the absent priest.

The details of a pastor’s absence and coverage during his absence are to be announced in the parish bulletin. This must include both scheduled services and cases of emergency.

All priests who provide pastoral help are required to submit a completed Form 3.6.1.b to the Chancery Office. The Archdiocese will pay the visiting priest and will then invoice the parish. Please do not submit the form directly to the parish.

Accepted by the College of Consultors on 2 March 2009 Amended by the College of Consultors on 18 September 2009 Amended by the College of Consultors on 16 February 2011 Amended by the College of Consultors on 13 November 2012 Amended by the College of Consultors on 11 March 2015

CATHOLIC ARCHDIOCESE OF GROUARD-McLENNAN Form 3.6.1.a

Notification of a Planned Absence by a Priest (Please submit to the Chancellor for absences of four days or more) NOTE: If no Form 3.6.1.a is submitted to the Chancellor, payment for pastoral assistance will be garnered from the next payroll cheque of the absent priest.

Priest’s Name: ______

Parish (es): ______

Date of Departure: ______Date of Return: ______No. of Days Away: ____

Reason for Absence: Vacation Retreat Illness Education Other

The following arrangements have been made for sacramental & liturgical coverage:

General Coverage: For emergencies (care of the dying, funerals, etc.) during the week. ______Weekend Coverage: ______Weekend Coverage: (Please indicate if and how Sunday services will be provided in this period)

______

______1stWeekend:______

______

nd 2 Weekend: ______

3rdWeekend: ______

th 4 Weekend: ______

5thWeekend: ______

Signatures:

Priest: ______PPC Chair: ______

Date: ______Date: ______

Approved for implementation: ______Date: ______(signature of ORDINARY)

(11 March 2015)

Claim for Ministerial Services Rendered Form 3.6.1.b

Name of Priest or Deacon: ______

Name of Parish receiving service: ______

Date Service Mileage Remarks

______Signature of Parish Priest or Secretary or PPC Chair Date of parish receiving service

______Signature of Cleric providing service Date

* The Cleric providing service submits this form to the Finance Administrator at the Chancery office for each month (if service is provided over different months) or upon completion of the Pastoral Service. Please send by fax (780.532.9706), e-mail ([email protected]) or mail (10301 102 St, Grande Prairie AB T8V2W2). * If no Form 3.6.1.a has been submitted to the Chancellor by the absent priest, any payment for pastoral assistance during that absence will be garnered from the priest’s next payroll cheque. *Please do not submit this form directly to the parish. Should the parish mistakenly receive this form, please forward it immediately to the Chancery office.

(11 March 2015)

POLICY 3.6.2 Vacation, Retreat, and Continuing Education for Priests (top) and Deacons in the Archdiocese of Grouard-McLennan

1) Vacation leave

Each calendar year, all priests in the Archdiocese of Grouard-McLennan are accorded 35 days for vacation. Priests are requested to respect that limit when making their plans, as it exceeds what is provided for in Canon 533, §2 and §3, (i.e. 30 days) in order to allow for the extra travel time many of our priests need to travel to and from distant countries. All expenses for this vacation are the responsibility of the cleric himself, unless otherwise stipulated by an agreement signed by the archbishop.

Priests will receive their usual living allowance for vacation leave, up to 35 days. If a priest requests and is granted additional vacation leave time, in most cases, he will not receive any living allowance for that period.

 Notification of vacation plans

The cleric is expected to notify the Chancellor of the Archdiocese and his Parish Council(s) at least two months in advance of his intended vacation, by completing and submitting Form 3.6.1.a.

 Deanery vacation scheduling

Because, in many instances, the neighbouring clergy in a deanery are called upon to supply for priests who are on vacation, and because the pastoral needs in a deanery call for the presence of a certain number of priests at any given time,

a) there cannot be more than one priest in a deanery away on vacation, without a replacement, at the same time; b) each dean, before December 1 of each year, will discuss with the priests in his deanery the dates that each priest will be away on vacation or other known absences during the following calendar year, and the provisions for priestly coverage in their parish(es) during those dates. c) The dean will complete and submit Form 3.6.2.a to the Executive Assistant to the Archbishop as soon after December 1 as possible.

2) Annual retreat

Each cleric is required to make an annual retreat of three full days per year, excluding travel time, non- cumulative from year to year, in accordance with Canon Law (276, 4).

The Archdiocese offers an annual clergy retreat in the month of September, to which all clerics in the archdiocese are invited and expected to attend. All parishes served by a resident priest are assessed $300.00 to cover the costs of room and board plus the remuneration due to the retreat director, whether or not their priest attends the retreat. Special considerations (i.e.ensuite bath) are the responsibility of the cleric who asks for these. The clerics are responsible for their own transportation to and from the retreat.

Any cleric who seeks to attend a retreat outside of this archdiocesan one is wholly responsible for his costs.

3) Continuing education leave

Each incardinated cleric may also take up to three full days per year for continuing education of the sort recommended by Canon Law (279), in a spiritual and religious field of his choosing. With the permission of the Archbishop, this time may be accumulated for a maximum of 4 years (that is, 12 days excluding travel).

The cost of registration, materials and room & board will be provided by the archdiocese. Travel costs are the responsibility of the cleric himself, unless otherwise stipulated by an agreement signed by the archbishop.

4) Other leave

Occasionally, other conferences and workshops become available to the clergy of the Archdiocese, such as a Eucharistic Congress or a gathering of the National Federation of Councils of Priests. On these occasions, the Archbishop will determine the number of our clerics, incardinated or unincardinated, who may attend. From those who indicate interest in attending, priority will be given to those who have not attended such an event previously. The costs of registration and room and board will be covered by the Archdiocese. The cleric is responsible for travel and associated costs.

The days of the meeting and travel days will not be considered vacation leave time, which will remain unaffected. Approved participation in a conference or workshop will be treated as a paid leave of absence by the cleric.

Amended by the College of Consultors on 16 February 2011 Amended by the College of Consultors on 11 May 2011 Amended by the College of Consultors on 28 September 2011 Amended by the College of Consultors on 02 May 2012 Amended by the College of Consultors on 11 March 2015

Form 3.6.2.a Deanery Vacation Schedule – Archdiocese of Grouard-McLennan

Deanery: ______

Name of Priest Vacation Start Vacation End Number Details of Coverage Date Date of Days

POLICY 3.6.3 Clarification on the Computing of Priests’ Vacation (top)

In the interests of ease of calculating the paid vacation that a priest is entitled to, the following norms are in effect: The 35 days of a priest’s paid vacation time away from his parish is calculated on the calendar year. For each full calendar year, a priest is to take his prescribed time away within that calendar year. Unused days cannot be transferred to another year, without the written permission of the Archbishop. In the year that a priest arrives in the diocese, his number of days of vacation for that calendar year will be calculated on the time that he arrived in the diocese. Thus: - If he arrived during the months of January to March, he is entitled to 27 days to be taken before the end of the calendar year; - If he arrived during the months of April to June, he is entitled to 18 days to be taken before the end of the calendar year; - If he arrived during the months of July to September, he is entitled to 9 days to be taken before the end of the calendar year; - If he arrived between the months of October to December, the calculation of vacation days begins with the next calendar year. In the year that a priest departs finally from the diocese, his number of days of vacation for that calendar year will be calculated on the time in that year that he served in the diocese. Thus: - If he departs during the months of January to March, he is not entitled to any further vacation days before the date of his departure; - If he departs during the months of April to June, he is entitled to 9 days to be taken before the date of his departure; - If he departs during the months of July to September, he is entitled to 18 days to be taken before the date of his departure; - If he departs between the months of October to December, he is entitled to 27 vacation days to be taken before the date of his departure. - Any vacation time owing at the date of termination of appointment must be taken prior to that date.

Accepted by the College of Consultors on 11 May 2011

POLICY 3.6.4 Serving as a Spiritual Director on Pilgrimages Outside (top) of the Archdiocese

The clergy of our archdiocese are encouraged to engage in the spiritual direction of pilgrimages to shrines and other sacred sites, for the spiritual growth of the people of our diocesan Church, and for their own spiritual good. So as both to encourage this activity as well as keep it within accepted parameters, the following directives are to be followed as priests commit themselves as spiritual directors of pilgrimages: 1. The pilgrimage destination or shrine is to be a generally accepted holy site. The acceptance of this is left to the Archbishop of Grouard-McLennan alone. 2. A priest working in the Archdiocese may engage as spiritual director in one pilgrimage per calendar year under the terms of this policy. In such cases the Priest is asked to complete and submit form 3.6.1.a 3. All details of the pilgrimage and the priest’s participation as spiritual director must be pre- approved by the archbishop prior to a commitment being made by the priest. 4. All costs related to the priest’s participation in the pilgrimage are the responsibility of the priest himself, or of a sponsor. The Archdiocese of Grouard-McLennan and the parish(es) that the priest serves are not responsible for any costs related to travel, accommodations, spending money, or relief help in his parish(es) while the spiritual director is on the pilgrimage. 5. The priest engaged in such a pilgrimage that has been duly authorized is entitled to his regular clergy living allowance during the time of his absence on the pilgrimage.

Accepted by the College of Consultors on 02 May 2012

POLICY 3.6.6 Formation, Care and Remuneration of Seminarians (top) (was Policy 5.4)

The Archdiocese of Grouard-McLennan takes seriously its responsibility to foster vocations to the priesthood and religious and consecrated life. It is equally interested in the formation of men to the order of presbyters to serve the people of God and needs of the local Church. Therefore, the following policy is written in order to facilitate a consistent, fair and equitable set of norms and principles to be followed in the formation and education of candidates to the order of deacon and presbyter.

Pre-admission

Canon 241 §1 The diocesan Bishop is to admit to the major seminary only those whose human, moral, spiritual and intellectual gifts, as well as physical and psychological health and right intention, show that they are capable of dedicating themselves permanently to the sacred ministries.

§2 Before they are accepted, they must submit documentation of their baptism and confirmation, and whatever else is required by the provisions of the Charter of Priestly Formation.

§3 If there is question of admitting those who have been dismissed from another seminary or religious institute, there is also required the testimony of the respective superior, especially concerning the reason for their dismissal or departure.

I. APPLICATION AND REGISTRATION

A. An applicant must present the following documents to the Vocation Director:

 A letter expressing his desire to pursue a priestly vocation.  Provide a copy of transcripts of his secondary and post-secondary education.  A copy of his baptism and confirmation certificate (if from outside the Archdiocese).  A letter of reference from the local pastor.

B. It is the responsibility of the Vocation Director to:

 Arrange for the psychological evaluation of an applicant before entry to the seminary is approved, if the seminary requests it or does not undertake to have this evaluation done.  Provide the recommended medical form provided by the seminary to the applicant. The medical form must be completed and returned to the institution by the Doctor.  It is the responsibility of the Archdiocese to propose the seminary to which an applicant will register. The Archdiocese will provide the seminary registration form to the applicant.  The Archbishop will write a letter of acceptance of the applicant with a copy kept in the archives and the original to be sent to the seminary.

II. FINANCIAL RESPONSIBILITIES (From this point onward, the applicant will be named seminarian)

The Archdiocese has written this policy in order to clarify for it and for its seminarians each party’s responsibilities. Aware of the financial costs of post-secondary education, the Archdiocese will do its utmost in assisting seminary applicants with government grants, bursaries or other means of financing.

It takes a number of years of study, formation and discernment before one reaches ordination. With the guidance of the seminary staff, a spiritual director, diocesan personnel, family and friends to support and encourage seminarians, there is always the possibility that, along the way, one may choose a different career or life orientation. Therefore, in writing this policy, the Archdiocese proposes the following norms concerning seminarians studying Philosophy, Theology or any other fields of study.

A. The Archdiocese’s Responsibility

1) The Archdiocese will pay the Room & Board of its seminarians. 2) The Archdiocese will, following the ordination of a candidate to the order of presbyter, pay the accrued student loan. 3) The Archdiocese will further assist its seminarian on a contractual agreement if the need arises.

B. The Seminarian’s Responsibility

1) The seminarian is to provide the Archdiocese with an annual personal financial statement

2) The seminarian is to provide a budget for the year (a student year begins the first of September and ends the thirty-first of August). 3) The seminarian is to apply for grants or/and bursaries (assisted by the Financial Administrator of AGM). (It is important that an accurate record of the income and expense be kept on file for future reimbursement.)

C. Tuition, Room and Board

1) The seminarian is to pay his tuition fees, books and student fees. 2) He is responsible for vehicle and travel expenses. 3) He is responsible for vacation expenses. 4) He is responsible for Blue Cross or other medical coverage.

D. Will or Letter of Expectation

It would be wise for a seminarian to have a written will or at least a Letter of Expectation (copy to be kept at the Chancery office) in case of an unexpected serious illness or death while in formation.

III. SUMMER EMPLOYMENT, RETREAT AND HOLIDAYS

A. Employment

With the inauguration of a trimester year of studies (Sept. 2011), it will be difficult for a seminarian to secure adequate summer employment. The Archdiocese will develop programs or job opportunities in pastoral ministry or other areas (manual) for the seminarians. Appropriate remuneration will be paid to each seminarian. If a seminarian is required to use his own vehicle for work purposes, he will be reimbursed according to the diocesan policy for vehicle expenses.

A philosophy student who wishes to pursue employment elsewhere for the summer months will be granted that privilege.

B. Summer Retreat Canon 246§5

At the beginning of the academic year, St. Joseph’s Seminary in Edmonton offers a week long retreat for its residents. In the event that a diocesan candidate misses the in-house retreat or is enrolled at another institution of formation where an annual retreat would not be available, the Archdiocese will arrange for a candidate to do a week long retreat at some time during the summer.

C. Summer Holidays

A seminarian is allowed vacation time and is entitled to the two or three full weeks of the summer break that remain. Holiday expenditures are the sole responsibility of the seminarian. A notice of vacation and retreat time should be communicated to the Vocation Director by the first of June.

D. Internship Year and Diaconate Year

In the year before his diaconate ordination, the seminarian will usually intern in a parish, residing with the parish priest. During that year, the Archdiocese will make him a monthly allowance to contribute to the related living and travel expenses (see Policy 3.5.3 Part C).

The monthly allowance will continue during the seminarian’s final year at seminary, following his diaconate ordination.

“The seminary years are a time of journeying, of exploration, but above all of discovering Christ. It is only when a young man has had a personal experience of Christ that he can truly understand the Lord’s will and consequently his own vocation.”

Benedict XVI WYD 2005 ______

This agreement is to be signed by the Vocation Director of the Archdiocese of Grouard-McLennan and the Seminarian whose signature appears below, with any conciliatory amendments noted in writing.

Vocation Director Date

Signature of Seminarian Printed Name.

Accepted by the College of Consultors on 11 May 2011 Amended by the College of Consultors on 11 March 2015

SECTION FOUR – Faith Formation

POLICY 4.1 Inviting a Presenter or Preacher (top)

The purpose of this policy is to ensure that any event that, either explicitly or implicitly, could be seen as having the endorsement of the Archbishop has, in fact, received it. Therefore, before a formal invitation is made by a parish, archdiocesan committee, or Catholic organization or school, to invite into the Archdiocese a presenter or preacher for a retreat, rally, workshop, mission or any other such extraordinary event, the person or group who intends to invite this person must notify, in writing, the Archbishop, the Vicar General or the Chancellor of their wish to do so. The inviting party is to provide:  a curriculum vitae of the person they wish to invite,  a description of the topic(s) they will be treating, and  a general outline of the event itself. Only when the archbishop gives his approval may a more formal invitation be made to the intending speaker or presenter or animator. This means that, while the inviting person or group may take preliminary steps to learn the availability and interest of the presenter or preacher, they should not finalize any arrangements until receiving approval from the Archbishop.

Most Rev. Gerard Pettipas, C.Ss.R. Archbishop of Grouard-McLennan

Accepted by the College of Consultors on 21 June 2011 Amended by the College of Consultors on 16 February 2011 Amended by the College of Consultors on 11 March 2015

SECTION FIVE – Personnel Management

[Type here]

POLICY 5.1 Selection and Screening (top)

Subsection S1: Selection and Screening Subsection S2: Code of Conduct Subsection S3: Standard Information and Application Form for Prospective Employees and Volunteers for Ministry in High Risk Positions Subsection S4: Ministry Suitability Form and Covenant of Care Subsection S5: Standard Form for Confidential Character &/or Performance References Subsection S6: Harassment Incident Report S-1 Selection and Screening of Those Who Engage in Ministry as Employees/Volunteers

PREAMBLE

In our concern for the safety and well-being of children and vulnerable adults who take part in the ministries of the Archdiocese and its Parishes, as well as for the security of the Church’s temporal goods, we are more aware now than ever that we must take steps to prevent such abuse or theft before it can take place. A thief can be the last person you would suspect of it, and perpetrators of sexual or physical abuse are often masters of disguise; they rarely fit the stereotype of “strangers in trench coats” or “dirty old men or women”. Consider the following:  Over 80% of the time, the abuser is someone known to the victim  Most abuse takes place within the context of an ongoing relationship  20% of sex offenders begin their activity before the age of 18  Child abusers are often married and have children Studies indicate that many child sexual abusers carry on their activities over an extended period of time before they are caught and convicted, and many never are. There are abusers living among us as parents, grandparents, volunteers, and leaders in the community who have never been caught or charged with offences. In fact, those charged with offences for which they have been convicted represent only a small minority of actual offenders, and those who are convicted often commit child abuse again after they are released from prison. Is screening important? Ask any member of a parish in which incidents of sexual abuse or of theft have occurred. It is imperative both for the safety of the children, adolescents and vulnerable adults to whom we minister, and for the safety and reputation of the Church, that we have a screening process for those employees or volunteers who are going to work with them, as well as for those who are to be entrusted with the handling of the Church’s temporal goods.

I. THE SCREENING PROCESS

A. General Overview In the interest of assuring that employees and volunteers of the Archdiocese and its Parishes intending to serve in the following “high risk” positions are properly screened for their ministry, a Volunteer Screener is to be appointed by the Pastor, unless the Pastor himself assumes the role, who shall be responsible for ensuring that all such persons complete this screening process. The following Forms and Checks are to be submitted to supervising personnel and carefully examined by them before anyone is hired or entrusted with a volunteer ministry:  S-3 “Standard Information/Application Form for Prospective Employees and Volunteers for Ministry in High Risk Positions”.  S-4 “Ministry Suitability Form and Covenant of Care” filled out, dated and signed by the prospective candidate for employment or volunteer service.  S-5 “Standard Form for Confidential Character &/or Performance References” filled out for at least 2 of the 3 references provided on the S-3 “Standard Information/Application Form”. These S-5 Forms will be filed with the Chancery Office confidentially after use by those entitled to see them.  A Criminal Record Check and a Social Welfare or Intervention Record Check. After perusal by those entitled to see them, all such confidential documents will also be forwarded to the Chancery Office.

B. Identification of “High Risk” Ministries The following ministries are considered “high risk” by our insurance carrier because of their potential for physical or sexual abuse of vulnerable persons or for the mishandling of the Church’s temporal goods. Any person - employee or volunteer - serving in any such position is required to submit to the full screening process before being entrusted with these ministries: -Altar Server Coordinator -Bereavement Team Member -Any Ministry involving direct contact with Children, such as, -Sunday School -Children’s Liturgy -Children’s Choir -Sacramental Preparation -Youth Ministry -Legion of Mary -Coach for Sports -Playground Supervisor -Collection Counter -Custodian and Maintenance Personnel

-CWL Officer -Knights of Columbus Leader -Minister who distributes Communion in institutions or homes -Official Pastoral Visitor -Outreach Personnel such as -Meals-on-Wheels Driver -Regular Food Bank Distributor -Volunteer Screener -Prayer Group Leader -Seller of Religious Articles -Regular Driver to and from Church Events -Parish and Archdiocesan Staff

If prospective candidates for any of these ministries refuse to comply with any part of the screening process, or if they are discovered to have criminal abuse violations, they will not be allowed to work under any circumstances with children, adolescents or vulnerable adults or to handle funds or manage temporal goods within a Parish or the Archdiocese. Further, any alleged behavior in violation of the accepted Code of Conduct and/or the Misconduct Policy of the Archdiocese will result in immediate investigation and suitable remedial action.

C. The Forms

The Forms to be submitted are described here in greater detail.  S-3: “Standard Information/Application Form for Prospective Employees and Volunteers for Ministry in High Risk Positions” This form is to be used in all parishes and institutions of the Archdiocese as the entry-level data gathering instrument for all employees and all volunteers being considered for service in the “high risk” ministry positions listed above. It may be supplemented locally by other forms.  S-4: “Ministry Suitability Form and Covenant of Care” All employees and volunteers in high risk ministry positions are required to fill out, date and sign the Ministry Suitability Form with its Covenant of Care.  S-5: “Standard Form for Confidential Character &/or Performance References”

These S-5 Forms play a critical role in evaluating the suitability of potential ministry personnel who will be working in “high risk” positions. They can sometimes be more important in detecting a problem than a Criminal Record Check since the majority of abusers do not have a criminal record. Any person who wants to work in a “high risk” ministry position will have at least two reference checks done on him/her. The coordinator or pastor overseeing the program in which a person is applying or being invited to serve as a minister will make the appropriate reference checks, either by supplying the Form for the referenced person to fill out directly and return to him/her, or by filling it out on the basis

of a telephone interview with that person. The completed S-5 Form, once it has been analyzed, will be confidentially filed with the Chancery Office. If the reference checks raise misgivings about a person’s suitability for working in a “high risk” position, the Volunteer Screener will review the reference checks with the Pastor, or if the Pastor is the Volunteer Screener, he will review them with the Misconduct Policy Administrator of the Archdiocese. In either case, a joint decision will be made regarding the applicant’s suitability for this ministry.  Criminal Record Checks The Archdiocese and its Parishes will also conduct Criminal Record Checks on all who are entrusted with ministry in “high risk” positions. While Criminal Record Checks are useful, it is important to note that they have some limitations: - Record Checks only identify convictions, charges, peace bonds, conditional discharges, and dispositions under the Young Offenders Act. - A person may have been repeatedly investigated for suspected child abuse without being charged and convicted. Many circumstances may prevent conviction, including the extreme youth or disability of a victim, or the fear of causing further damage to a child during a trial. - Convictions received in other countries are not available for review. - Convicted offenders can apply for pardons after a specified crime-free period and pardoned convictions cannot be revealed.  Social Welfare or Intervention Record Checks

Because of these limitations and the fact that most abusers have neither been convicted nor even been reported to the police, the Criminal Record Check should be only one of the screening mechanisms we utilize. For example, where available, a Social Welfare or Intervention Record Check shall also be utilized.

II. PREVENTION

Part 1 – Training All ministry personnel who work with children, adolescents or vulnerable adults will attend an orientation session on the abuse policies of the Archdiocese, covering both the Code of Conduct (S-2) and the Definitions found in the Misconduct Policy of the Archdiocese. This session will normally be conducted at least once a year by the Volunteer Screener of the Parish/Archdiocese. Adjacent parishes may co- sponsor a single orientation session. Part 2 – Code of Conduct (S-2) This Code of Conduct sets the terms of acceptable and unacceptable behavior in a wide range of circumstances. Familiarity with the Code is essential. Everyone to whom it applies must understand it and accept it if it is to be effective. The two goals of the Code of Conduct are to prevent actual abuse and to avoid circumstances that lend themselves to the appearance of abuse.

All who work in “high risk” ministry positions must sign the Ministry Suitability Form and its Covenant of Care which commits them to adhere to this Code of Conduct. Part 3 - Two Adult Rule and Other Precautions a. Two unrelated adults must be present during any church ministry activity involving children, adolescents or vulnerable adults, including the distribution of Communion in private homes where someone lives alone. b. Overnight trips and other events involving “high risk” groups must be planned to incorporate all applicable safeguards. c. Doors to classrooms and meeting rooms in which children, adolescents and vulnerable adults are gathered may remain closed only if two unrelated adults are present. If one of them must leave for any reason, the door must remain open. The purpose of these precautions is likewise two-fold: to reduce the risk of actual abuse and to protect ministry personnel from false accusations.

III. REPORTING

Part 1 – Reporting Suspicious Behaviour of Ministry Personnel  Suspicious behaviour of ministry employees or volunteers is to be documented on the S-6 “Incident Report Form” and submitted to the Supervisor immediately.  The Supervisor, after consulting with the Pastor or the Archdiocesan Misconduct Policy Administrator, as appropriate, will confront the person(s) under suspicion forthwith and discuss the incident. Written warnings may be issued.  After meeting with the employee or volunteer under suspicion, the Supervisor will brief the Pastor or, if appropriate, the Archdiocesan Misconduct Policy Administrator, regarding the incident. All documentation will be given to the Misconduct Policy Administrator for confidential filing at the Chancery.  Any minister under investigation who ignores warnings will be dismissed from his or her ministry position. Part 2 – Reporting When Abuse is Suspected When actual abuse is suspected, the Archdiocesan Misconduct Policy is to be implemented. This means that the case is immediately turned over to the Archdiocesan Misconduct Policy Administrator. It is never to be dealt with locally. Part 3 – Reporting Accidents, Illnesses or Unusual Occurrences: If during a program or other event anyone is involved in an accident or becomes ill, or if there is any unusual occurrence, this accident, illness or occurrence is to be documented on the S-6 Incident Report Form and submitted to the Ministry Supervisor and/or the Pastor.

Promulgated by the College of Consultors on 25 September 2010 Amended by the College of Consultors on 15 January 2013

S-2 Code of Conduct

For clerics, employees and volunteers in “high risk” ministry situations 1. The preparation of children for the celebration of the Sacraments of first Reconciliation, first Communion and Confirmation is to be done in a group format with at least two unrelated adults present. One-on-one instruction is never permitted.

2. The celebration of the Sacrament of Reconciliation with children is to be done in an open space that allows the penitent and the priest to be in full view of others, or in a traditional confessional.

3. The location of Reconciliation Rooms is to be in a high traffic area of the church building. Any new construction or renovation of reconciliation rooms is to provide for clear glass openings.

4. Two unrelated adults are to be present for all recreational and catechetical programs.

5. One-on-one counseling is to be conducted in a space with clear glass openings.

6. Access to a priest’s living quarters is to be restricted. A priest is not to be alone with a child, an adolescent or a vulnerable adult in his living quarters or motor vehicle.

7. A priest is not to take a person under 19 on personal trips or vacations.

8. Expensive gifts are not to be given to or accepted from a child, an adolescent or a vulnerable adult by a priest, an employee, or a volunteer.

9. The priest will set appropriate boundaries in his relationships with others.

10. Signs of affection are to be discreet and culturally appropriate, preferably in view of others. A deacon or priest is not to kiss or caress a parishioner who is not his wife or a family member.

Accepted by the College of Consultors on 25 September 2010

S-3 Standard Information/Application Form for Prospective Employees and Volunteers for Ministry in High Risk Positions – Archdiocese of Grouard-McLennan

Name:______Phone:______

Address:______

Date & Place of Birth:______

Male:___ Female:___ Marital Status: ______

Position applied for: ______

My reasons for applying for or considering the offer of this position are: ______

Please provide the names of three unrelated persons as references:

1) Name ______Phone______

Address ______

2) Name ______Phone______

Address ______

3) Name ______Phone______

Address______

______(Signature) (Date)

This Form must be accompanied by a signed and dated Ministry Suitability and Covenant of Care Form, a Criminal Record Check and a Social Services or Intervention Record Check.

Amended by the College of Consultors on 28 September, 2011

S-4 Ministry Suitability Form and Covenant of Care for Employees, Staff and Volunteers – Archdiocese of Grouard-McLennan

Roman Catholic Archdiocese of Grouard-McLennan P.O. Box 388 McLennan, Alberta T0H 2L0

This form is to be filled out by anyone engaged in paid or volunteer ministry with children, adolescents or vulnerable adults in the Archdiocese of Grouard-McLennan or any of its parishes or agencies. The completed form will be kept on file at the Chancery Office.

Name

Address

Community Postal Code

Home Phone Cell Phone

Have you ever been accused of abuse or inappropriate behaviour with children, adolescents or vulnerable adults? [ ] No [ ] Yes

Have you ever been charged with abuse or inappropriate behaviour with children, adolescents or vulnerable adults or with any other crime? [ ] No [ ] Yes

I agree to abide by the Code of Conduct of the Archdiocese of Grouard-McLennan as my commitment to serve and to be seen to serve all persons with purity and unselfish love in a Covenant of Care that honors the intrinsic worth of each person, and I acknowledge that any breach of the Code of Conduct on my part will result in appropriate disciplinary action.

Signature Date

S-5 Standard Form for Confidential Character &/or Performance References – Archdiocese of Grouard-McLennan

N.______of ______(Name of Candidate) (Place of Residence) has applied or is being considered for employment ( ) / volunteer service ( ) as______with ______(Position applied for) (Name of Parish or Church Organization)

The candidate has supplied your name as a reference. This position involves interaction with young and/or vulnerable persons. Your frank confidential assessment of his/her suitability in the following categories is appreciated.

I know the candidate well ( ) somewhat ( ) very little ( ).

Moral character______

Reliability______

Ability to work with others______

Effectiveness in this position______

Personality traits______

Misgivings/Cautions______

Would you accept this candidate?______Why or why not?______

______(Please use other side if you need more space) ______(Name of Person serving as Reference

______(Signature, if available) (Date)

______(Name of Interviewer, if applicable) (Signature of Interviewer)

Amended by the College of Consultors on 28 September 2011

S-6 Abuse, Harassment, Accident, Illness, Unusual Occurrence, or Exploitation Incident Report – Archdiocese of Grouard-McLennan

Name of Complainant: ______Date of Report: ______Date(s) of Incident(s): ______Name or description of person being reported: ______Description of Incident (if more space is needed, use Supplementary Page): ______

Names of Witnesses: ______If applicable, names of those who say the same person has harassed them at another time: ______

Signature of Complainant:

(Date) Received by Supervisor:

______(Title) (Signature)

______(Date)

ABUSE, HARASSMENT, ACCIDENT, ILLNESS, UNUSUAL OCCURRENCE OR EXPLOITATION INCIDENT REPORT Supplementary Page ______

POLICY 5.2 Archdiocesan Misconduct Policy (top)

1.0 INTRODUCTION

1.1 Guiding Principles As a local faith community of the Catholic Church, the Archdiocese of Grouard-McLennan upholds and promotes the values expressed in the Gospel of Jesus Christ and in the teachings and laws of the Catholic Church. This means, among other things, that the Archdiocese takes a stance of deep respect for all persons and commits itself to the well-being of all persons. The Archdiocese upholds the fundamental goodness of all that God has created. The Archdiocese holds, further, that through the death and resurrection of Jesus all humanity is saved, lifted up, and transformed. We are also deeply aware of the continuing weakness of human beings and the sinfulness of humanity. Knowing that we must take seriously the possibility of misconduct – even among our own clergy, staff and volunteers – the Archdiocese has put in place the policies and procedures outlined in this document, to assist us in responding with charity, justice and fairness to situations that might involve such misconduct. 1.2 Ethical Responsibilities In every situation or allegation of misconduct by a clergyman, a staff member or a volunteer of the Archdiocese of Grouard-McLennan, the Archdiocese will respond in accordance with the principles and values of Christian and Catholic morality. The primary concern will be the well- being of all persons involved, both the one(s) who suffer the effects of misconduct and the one(s) who might be guilty of misconduct. The Archdiocese has a particular concern about the health and well-being of children, adolescents and vulnerable adults who might be affected. The Archdiocese will also always act in accordance with the laws of Canada and of the Province of Alberta, except where these laws require a priest to violate the seal of the confessional. 1.3 Policy Objectives This Policy sets out the position of the Archdiocese of Grouard-McLennan as to 1) what constitutes misconduct by a clergyman or by an employee or volunteer of the Archdiocese, 2) the procedures to be followed if a complaint of misconduct is made, and 3) the discipline that may be imposed. The Policy is intended to provide a fair, thorough, objective, accountable, transparent and compassionate response to all who may be involved in a misconduct allegation. Complaints shall, so far as is reasonably possible and in accordance with applicable laws, be received, investigated and determined in confidence in order to respect the privacy of those involved. This Policy shall be administered in accordance with Canadian and Canon Law and shall reflect the beliefs of the Archdiocese as outlined above. 1.4 Policy Not Exhaustive

Abuse of children, adolescents and vulnerable adults is of special concern and will not be tolerated. Any person found guilty of such abuse shall be permanently removed from any ministry with children, adolescents and vulnerable adults. Persons suspecting that a child may be in need of protection as defined under the laws of Alberta are required to report this to civil authorities. Clergymen, employees and volunteers of the Archdiocese are expected to be familiar with and to comply with all applicable child protection reporting requirements. * In addition, the procedures outlined in this Policy do not preclude a complainant from pursuing civil or criminal remedies, or from seeking legal counsel. If notice is received that the complainant intends to seek a civil or criminal remedy, the response of the Archdiocese of Grouard-McLennan under this Policy may be suspended in whole or in part. However, where a complaint is made to the Canadian Human Rights Commission or to any other human rights commission, the procedures outlined in this Policy will normally proceed. 1.5 Confidentiality The Archdiocese of Grouard-McLennan will maintain the confidentiality of the complainant and the accused person at all times during the processes covered by this Policy to the extent possible. However, should the complaint or the circumstances surrounding it become public, the Misconduct Policy Administrator may, after consultation with the Archbishop (and/or the Misconduct Advisory Team) act as, or appoint, a media spokesperson to represent and speak on behalf of the Archdiocese in order to protect its interests and to act, so far as is reasonably possible, in accordance with the Guiding Principles, Ethical Responsibilities and Objectives of this Policy. The Misconduct Policy Administrator will then ensure that the media spokesperson: 1) has a copy of this Policy; 2) understands the sensitivity of the issues involved and the desire of the Archdiocese to maintain confidentiality at all times; and, 3) is kept apprised of any new developments in the case.

* The terms of the Child, Youth and Family Enhancement Act state that every person is obligated to report forthwith any reasonable and probable suspicion of abuse of a youngster under the age of 18. The only exception is legal privilege. Failure to do so may result in a fine of up to $2,000, a risk which priests must run to protect the seal of the confessional (See 1.2). Any such suspicion may be directed to the Child Abuse Hotline, open 24/7 at 1 800 387-5437.

2.0 DEFINITIONS

2.1 Misconduct: an over-arching term that encompasses: o abuse (physical, sexual or verbal), o harassment, and o exploitation of a ministerial relationship. 2.1.1 Abuse: Any physical, verbal, emotional or sexual conduct towards any person that causes that person to have concern or fear for his or her physical or emotional safety or well-being. Such activity may or may not be criminal in nature. Child abuse, as defined under the child protection legislation of the Province of Alberta, also constitutes abuse under this Policy. 2.1.2 Harassment: Any unwelcome conduct that interferes with an individual’s performance of his or her duties or creates an intimidating, hostile, or offensive environment for him/her. 2.1.3 Exploitation of a ministerial relationship: Any abuse of power, betrayal of trust or exploitation of the power imbalance that is inherent in a relationship between a member, employee or volunteer of the Archdiocese of Grouard-McLennan and a person with whom she or he has a ministerial relationship. Because of the imbalance of power between the person offering ministry and the person to whom ministry is offered, the apparent consent of a possible victim does not in itself determine whether there has been an abuse of power, a breach of trust or an act of exploitation. For ordained ministers it never does. 2.1.4 Ministerial relationship: A relationship involving trust and confidence that is based primarily upon the ministry offered by a priest or deacon or other minister to another person. Examples of ministry include counselling, spiritual guidance and the celebration of the sacraments. 2.2 Administrators of the Policy: 2.2.1 Archbishop The Archbishop shall appoint a Misconduct Policy Administrator to administer this Policy. The Archbishop shall not participate in the investigation or the review of any complaint under this Policy prior to receiving the Misconduct Policy Administrator’s final report. The Archbishop shall be the final adjudicator of any complaint that is brought before him and shall be responsible for determining what action, if any, will be taken under this Policy. If the Archbishop is himself accused of misconduct, the Vicar General shall assume the Archbishop’s functions under this Policy. 2.2.2 Misconduct Policy Administrator The Misconduct Policy Administrator shall administer this Policy. All complaints of alleged misconduct under this Policy shall be made or forwarded to the Misconduct Policy Administrator. If the Misconduct Policy Administrator is himself or herself the subject of a complaint, the Misconduct Policy Administrator shall request that the Archbishop appoint an Alternate as provided in Section 2.2.3. infra.

The Misconduct Policy Administrator shall conduct an independent assessment of a complaint pursuant to the Policy (3.2 infra). If he determines it necessary, he shall also conduct, or appoint an Investigator to conduct, an independent investigation into the complaint pursuant to the guidelines of this Policy (2.2.4. and 3.6 infra). The Misconduct Policy Administrator is not the adjudicator of any complaint under the Policy. He shall make recommendations to the Archbishop as to what action, if any, should be taken at the completion of his investigation. 2.2.3 Alternate Policy Administrator In cases where there is a conflict of interest (actual or perceived) or for other compelling reasons, the Archbishop may, on his own initiative or upon the request of the Misconduct Policy Administrator, the complainant or the accused, appoint an Alternate to the Misconduct Policy Administrator. The Alternate shall, as directed by the Archbishop, either: (a) act as a consultant to the Misconduct Policy Administrator; or, (b) act in place of or on behalf of the Misconduct Policy Administrator. 2.2.4 Investigator If the Misconduct Policy Administrator determines that it is necessary or desirable, he may appoint an Investigator to conduct the investigation. Such Investigator shall have the same duties and responsibilities as the Misconduct Policy Administrator in the course of the investigation and shall submit a written report of the findings to the Misconduct Policy Administrator. 2.2.5 Support Persons The Misconduct Policy Administrator shall offer to provide separate Support Persons to complainants and accused persons during the investigation and adjudication of a complaint. The complainant and the accused person shall have separate Support Persons unless they each request and agree to have the same Support Person(s). Support may include emotional support (not counselling), spiritual support, assistance with communications, and assistance with understanding this Policy, including procedures with respect to responding to or making an allegation of misconduct. The Support Person shall not take part in the investigation except as a resource for the person to whom he or she is providing support. 2.2.6 Misconduct Advisory Team The Archbishop shall appoint a team of three or more persons who are qualified by training and experience to act as advisors to the Misconduct Policy Administrator and the Archbishop in the administration of the Policy. The Misconduct Policy Administrator may consult with the Misconduct Advisory Team as provided under this Policy. 2.2.7 Other Assistance Because the well-being of its members and the persons to whom it offers ministry is of utmost concern, the Archdiocese of Grouard-McLennan shall offer to provide specific care for

complainants and accused persons during the investigation of a complaint under this Policy. Provision of such care is within the discretion of the Misconduct Policy Administrator and may include:  Assistance with therapy fees for the complainant. Such assistance shall be provided for pastoral reasons and does not constitute an admission of responsibility or an admission that the facts as alleged occurred. The complainant shall acknowledge this in writing prior to receiving such assistance.  Assistance with therapy or legal fees for the accused person. Such assistance is provided for pastoral reasons and does not constitute an admission of responsibility or that the facts as alleged occurred. 2.2.8 Care for Communities at Risk The Archdiocese of Grouard-McLennan is also concerned about the well-being of the communities where the alleged abuse took place. Accordingly, the Archdiocese will provide such care and information to any place of ministry where misconduct is alleged to have occurred as it deems necessary. In doing so, the Archdiocese will maintain the confidentiality of the complainant, the accused person and their families to the fullest extent possible.

3.0 PROCEDURE

3.1 Complaints/Initiating the Process Where a person wishes to make a complaint of misconduct on the part of a clergyman or employee or volunteer of the Archdiocese of Grouard-McLennan under this Policy, he or she may do so by contacting the Misconduct Policy Administrator directly through the Chancery Office (780-324-3002). Complaints of misconduct received by anyone else under this Policy shall be referred forthwith to the Misconduct Policy Administrator. A complaint may also be initiated by the Archdiocese or by its employees or volunteers where misconduct is suspected or has been reported but no complainant has come forward. Any such complaint shall also be referred forthwith to the Misconduct Policy Administrator. 3.2 Preliminary Assessment Upon receiving a complaint of alleged misconduct, the Misconduct Policy Administrator shall make a preliminary assessment of the complaint in order to determine whether or not to initiate an investigation. In doing so, the Misconduct Policy Administrator shall: 1) explain to the complainant the procedures that shall be followed under this Policy; 2) obtain information about the complaint from the complainant, using the form provided; and, 3) ensure that the complainant receives an opportunity to consult with a Support Person and/or legal counsel if he or she so chooses. In determining whether an investigation should proceed, the Misconduct Policy Administrator shall consider:

 the credibility of the complainant;  the seriousness of the allegations;  the wishes of the complainant;  the safety of the Archdiocese’s ministries;  the interests of the Archdiocese and its members;  applicable laws, including Canon Law;  the Guiding Principles, Ethical Responsibilities and Objectives of the Policy; and,  any other factor the Misconduct Policy Administrator deems relevant and appropriate. 3.3 Abuse of Children If the complaint involves allegations of abuse of children, the Misconduct Policy Administrator shall: 1) if the complaint involves a child currently in need of protection as defined under applicable child protection legislation, report the allegations to the appropriate authorities immediately in accordance with the applicable law; 2) ensure that the Archdiocese of Grouard-McLennan co-operates fully with any investigation by appropriate authorities; 3) not conduct an internal investigation until any criminal or child protection investigation is completed; 4) if it appears that other children or vulnerable persons may be currently at risk, take such action as is appropriate in the circumstances and in accordance with this Policy and applicable law, or recommend such action to the Archbishop; 5) if warranted, notify the Misconduct Advisory Team and keep them informed of the investigation, recommendations and any resolution of the complaint; and, 6) inform the Archbishop of the complaint and the steps taken by the Misconduct Policy Administrator. 3.3.1 Any clergyman or employee or volunteer of the Archdiocese who suspects that a child may be in need of protection as defined under applicable territorial or provincial laws must report this suspicion to the appropriate authorities. If the alleged abuser is a member of the Archdiocese or an employee or volunteer of the Archdiocese, then the Misconduct Policy Administrator must also be advised of the allegations. 3.3.2 Any clergyman, employee or volunteer of the Archdiocese who is accused of abuse of a child must notify the Misconduct Policy Administrator immediately and should consult with independent legal counsel. 3.3.3 The Archbishop shall immediately remove anyone accused of child abuse from contact with children or other vulnerable persons and, if the accused is a clergyman or an employee of the Archdiocese, place him or her on paid administrative leave pending the outcome of any investigation by police or child protection workers. 3.4 Harassment or Exploitation of a Ministerial Relationship

Where a complaint involves harassment or exploitation of a ministerial relationship by a clergyman, pending the outcome of the Misconduct Policy Administrator’s investigation, where he considers it to be in the interests of the good order of the Archdiocese of Grouard- McLennan, or in the best interests of the accused and the complainant, the Misconduct Policy Administrator may recommend to the Archbishop that he: 1) place the accused on paid administrative leave; or, 2) place the accused in an alternate ministry either with or without restrictions depending on the circumstances. 3.5 Where No Investigation Proceeds If the Misconduct Policy Administrator determines that an investigation should not proceed, he shall so advise the complainant and make a report to the Archbishop, setting out the nature of the complaint and the reasons why an investigation did not proceed. The complainant shall be informed that if dissatisfied with the Misconduct Policy Administrator’s decision, he or she may request the Archbishop to review the decision. If the Archbishop then decides an investigation should proceed, he shall refer the matter to an Alternate to conduct the investigation. 3.6 Investigation Where an investigation proceeds, the Misconduct Policy Administrator shall: 1) advise the complainant that an investigation shall be conducted and ensure that the complainant has an opportunity to meet with a Support Person; 2) advise the accused person of the nature of the complaint and that an investigation under this Policy is proceeding, and offer to provide a Support Person to the accused; 3) obtain any available insurance policies in effect at the time during which the alleged misconduct was to have occurred and notify the insurer of the potential claim; 4) interview or arrange for the interview of the complainant and any other individuals who may assist in the investigation and collect other relevant evidence; 5) after giving the accused person a reasonable opportunity to consider the complaint and, if so desired, to consult with a Support Person and/or legal counsel, interview or arrange for the interview of the accused person; 6) as deemed advisable, engage a court recorder to take down the proceedings of the investigation; 7) if the Misconduct Policy Administrator considers it desirable, consult with the Misconduct Advisory Team or other professional advisors; and, 8) upon completion of the investigation, prepare a written report to the Archbishop that contains details of the complaint, a description of the evidence gathered, and recommendations as to what action, if any, should be taken by the Archbishop. A copy of the written report shall be provided both to the complainant and to the accused. 3.7 Informal Resolution of Harassment Claims

In cases of alleged harassment, the Misconduct Policy Administrator shall consider whether an informal resolution is possible and, if both the complainant and the accused person agree to participate, the Misconduct Policy Administrator shall arrange an informal resolution process. Such a process may take the form of a “without prejudice” facilitated discussion between the complainant and the accused person or other type of mediation, as agreed to by the parties and approved by the Misconduct Policy Administrator. If such a process does not result in a resolution of the complaint, a formal investigation may then proceed, although at any time during the course of the investigation, if the Misconduct Policy Administrator deems it appropriate and the parties agree, further informal resolution meetings may take place. All informal resolution discussions arranged by, or which occur with the approval of, the Misconduct Policy Administrator, shall be “without prejudice” and not be used or referred to in any investigation or report. If a resolution is achieved, a resolution agreement shall be drawn up, signed by both parties and ratified by the Misconduct Policy Administrator. A copy of the agreement shall be maintained in the file of the Misconduct Policy Administrator. 3.8 Archbishop’s Adjudication Upon receipt of the Misconduct Policy Administrator’s written report, the Archbishop shall: 1) give the complainant and the accused person a reasonable opportunity to consult with legal counsel and to respond to the report in writing to the Archbishop. Where the Archbishop considers it desirable, he may also choose to meet with the parties; 2) if he considers it desirable, consult with legal counsel for the Archdiocese of Grouard- McLennan, the Misconduct Advisory Team, or any other appropriate professionals; and, 3) make a final determination regarding the complaint and any action to be taken. This determination shall be made on the balance of probabilities, with the safety of children and vulnerable persons as a primary guiding principle. The determination shall be documented in writing and provided to the complainant and the accused person. Where practical, the accused and complainant shall be informed in person of the decision by the Archbishop. 3.9 Records where No Misconduct is Proven If the Archbishop determines that no misconduct has been proven, no notation about the investigation or complaint shall be kept in the clergyman, employee or volunteer’s personnel file. The Misconduct Policy Administrator shall, however, maintain a copy of the report and the Archbishop’s decision in a confidential file in the Misconduct Policy Administrator’s care. 3.10 Discipline If misconduct is found to have occurred, the Archbishop shall determine the appropriate discipline, which may include the following, depending on the circumstances:  Caution: The Archbishop gives an oral caution to the person and notes it on the person’s file.  Warning: The Archbishop gives a warning in writing with a copy of the warning going into the person’s file.

 Reprimand: The person appears before the Archbishop and is given a reprimand in writing with a copy of the reprimand going into the person’s file.  Censure: The person appears before the Archbishop, is given a reprimand in writing, with a copy of the reprimand going into the person’s file; opportunities for rehabilitation are provided as needed; and ongoing reports are given to the Archbishop for at least one year.  Administrative leave: the person found guilty of misconduct is suspended from the exercise of ministry, employment or volunteer work until there is clear evidence to the Archbishop of rehabilitation and restoration. The person will be provided opportunities for rehabilitation as needed, and ongoing reports will be given to the Archbishop for at least one year.  Termination: the person’s appointment, employment, or volunteer work is terminated. 3.11 Juridical Norms of the Archdiocese of Grouard-McLennan and Canon Law In addition to the disciplinary procedures listed above, the Archdiocese of Grouard-McLennan is also bound by the applicable juridical norms (e.g. Articles of Incorporation, By-laws, etc.) and any other provisions under Canon Law. The Archbishop shall ensure adherence to the requirements of these juridical norms and of Canon Law. 3.12 Permanent Removal Where Child Abuse Is Determined The Archbishop shall permanently remove from any ministry or work with children or adolescents any person found guilty of child abuse. 3.13 Appeal Members of the Archdiocese of Grouard-McLennan have the right to appeal the disciplines of “Administrative Leave” or “Termination” according to the juridical norms of the Archdiocese and the provisions of Canon Law. The same right applies to employees of the Archdiocese according to the laws of Province of Alberta. 4.0 OTHER MATTERS

4.1 Investigation of Alleged Child Abuse or Criminal Activity Following the completion of any criminal or child protection proceedings, the Archdiocese of Grouard-McLennan may conduct an internal investigation in order to determine whether an accused clergyman, employee or volunteer poses a hazard to children or other vulnerable persons. Such investigation shall be conducted pursuant to the guidelines set forth in this Policy and shall have as the primary guiding principle the safety of children and vulnerable adults. The results of this investigation shall be considered in determining any future assignments of the accused person. 4.2 Records of Complaints Any complaint received by the Misconduct Policy Administrator, whether or not an investigation is conducted, shall be maintained in the Misconduct Policy Administrator’s confidential records. Copies of all files, records or reports pertaining to any complaint and investigation shall also be maintained in the Misconduct Policy Administrator’s records.

4.3 Payment of Accused’s Counsel Fees Because of his incardination, where the accused under this Policy is a clergyman of the Archdiocese of Grouard-McLennan, the Archdiocese shall pay the reasonable fees of his independent legal counsel to defend a complaint. Depending upon the circumstances, the Archdiocese may also choose to pay some or all of the reasonable counsel fees of their employees, religious, non-incardinated priests or volunteers in defending a complaint under this Policy. 4.4 Misconduct Policy Administrator’s Annual Report On an annual basis, the Misconduct Policy Administrator shall make a year-end report to the Archbishop on the activities conducted under this Policy. This report may also include any of the Misconduct Policy Administrator’s recommendations about the workings of the Policy or suggestions for improvements to the Policy. 5. List of Team Members Contact the Chancery of the Archdiocese of Grouard-McLennan for details about the Misconduct Policy Administrator and Team Members.

Promulgated as revised on 15 January 2013

POLICY 5.3 Compassionate Leave (top)

Death of a Parent In the event of the death of a parent of a priest, a two week leave of absence shall be awarded to the priest for his attendance at the funeral and for compassionate leave. In this instance, the Diocese will reimburse the priest for his flight expenses.

Death of a Sibling In the event of the death of a sibling of a priest, a two week leave of absence shall be awarded to the priest for his attendance at the funeral and for compassionate leave. In this instance, the Diocese, at the written request of the priest, may provide interim funding to cover his travel expenses. This funding shall be repaid to the Diocese on a pre-determined term.

Illness of a Parent or Sibling During a period of the severe illness of a parent or sibling, a priest, upon written request, may be awarded a compassionate leave for a maximum of two weeks. In this instance, the Diocese, at the written request of the priest, may provide interim funding to cover his travel expenses. This funding shall be repaid to the Diocese on a pre-determined term.

Accepted by the College of Consultors on16 February 2011

POLICY 5.4

(see Policy 3.6.6)

POLICY 5.5 Hiring and Dismissal of Lay Staff (top)

Being the legal entity that incorporates the chancery offices as well as all of the parishes in the archdiocese, the Archdiocese of Grouard-McLennan in the person of the Archbishop alone is legally responsible for the lawful hiring and dismissal of all administrative and pastoral staff. Any lawsuit resulting from the wrongful dismissal of any employee will be delivered to the Archbishop. With this awareness, it is evident that the Archbishop, through the Financial Administrator of the Archdiocese, must be fully aware of and in agreement with the hiring, continued engagement and dismissal of all employees. Therefore, all actions relating to employees must be undertaken with the knowledge and written approval of the Archbishop, through the Archdiocesan Financial Administrator.

Accepted by the College of Consultors 28 September, 2011

SECTION SIX – Clerical Life and Ministry

POLICY 6.2 Irregular Marriages (top)

The past few generations in our society have given rise to disturbing practices and deep questions concerning the very nature of marriage. Yet the Church’s position remains consistent. We must do all in our power to promote the Sacrament of Marriage among our people who are engaged in quasi- marital relations. Whenever Catholics have been living common-law or married outside the Church, we must make every effort to encourage them to sacramentalize their commitment. If they have been previously married, our concern must be to find a just and compassionate solution, which may entail recourse to the marriage tribunal. In the meantime, we must avoid encouraging our people in such irregular marriage situations to exercise leadership in a ministry that would highlight the discrepancy between their lifestyle and the Church’s teaching. This is especially true of some liturgical ministries (such as reader or Eucharistic minister) and catechetical ministries (RCIA and sacramental preparation of children). The list below may be helpful to you in trying to apply these norms. Ministries and services open to those in irregular situations: Usher Greeter Music (singer or accompanist) Visits to hospitals and shut-ins (but not Communion) Aid to the needy Occasional Reader (as at weddings or funerals)

Ministries and services not open to those in irregular situations: Regular Reader at Mass Extraordinary minister of Communion (at Mass, or to the sick) Committee or council member Catechist (in RCIA or sacramental preparation of children)

Accepted by the College of Consultors on 11 May 2011

POLICY 6.3 Complaints about the Pastoral Ministry of a Priest (top)

As a Christian community where persons can grow spiritually and morally, we must promote mature and respectful relationships. Consistent with Jesus’ own advice on the process for correcting a brother or sister (Matt. 18:15-18), comments and complaints within any parish should be handled in such a way as to uphold both the search for truth and the exercise of charity. Pastors are often called upon to mediate interpersonal conflicts and attempt to restore harmony to the home or other relationships. Occasionally, the parish priest himself is one of the players in a conflict in the parish. Those who bring forth a conflict with their parish priest should know that the handling of such cases will be dealt with in the following manner: 1. If the incident in question is or appears to be a crime, the person who brings forth the complaint will be immediately directed to the administrator of the archdiocesan misconduct policy. The terms and procedures of Policy 5.2 Misconduct Policy will then be in effect. 2. The complainant should bring the complaint to the Vicar General or the Chancellor, who will normally refer the matter to his Curia to determine the most appropriate way to deal with it. While the complaint may initially be done in a phone call, the complainant will be asked to detail the situation in a letter to the archbishop. The complainant may also present the written testimony of other parishioners, bearing on the same or similar situations. The complainant(s) must realize that a copy of such letter(s) will be given to the priest in question, and the matter discussed with him. (The form which accompanies this policy may be used in lieu of a letter.) 3. The archbishop will follow up with a letter addressed to the complainant and copied to the priest.

For complaints about other types of misconduct, by clergy or lay employees of the Archdiocese, please seek Policy 5.2 Archdiocesan Misconduct Policy.

Accepted by the College of Consultors on 16 February 2012

COMPLAINT REPORT OF THE PASTORAL MINISTRY OF A PRIEST Archdiocese of Grouard-McLennan

Name of Complainant: ______

Date of Report: ______

Date(s) of Incident(s): ______

Name of priest about whom this complaint is being filed:

______

Description of Incident (if more space is needed, use Supplementary Page):

______

Witnesses (1) Name: ______(2) ______Contact details: ______

If applicable, names of those who have an issue with the same person:

______

Signature of Complainant: Date

For Office Use Date received: ______Received by: ______Date Investigation Initiated: ______By: ______Date Investigation Concluded: ______By: ______Date Received by Archbishop: ______

COMPLAINT REPORT Supplementary Page ______

POLICY 6.4 Death of a Member of the Clergy (top)

On the notice of the death of a bishop, priest or deacon of the Archdiocese In the spirit of fraternity, we shall honour the members of our clergy at the time of their death in the following ways: - Every priest and deacon ministering in the Archdiocese will make a sincere effort to attend the funeral Mass of a bishop, priest or deacon of the Archdiocese. - While respecting the wishes of the deceased bishop, priest or deacon concerning the place of the funeral Mass and burial, if these do not happen in McLennan, there will be a memorial Mass at the cathedral at the first opportunity which the clergy of the Archdiocese will make every effort to attend. - Upon the direction of the archbishop, each priest, at his first opportunity, will celebrate a Mass for the repose of the soul of the deceased bishop, priest or deacon who has ministered in the Archdiocese, making every effort to celebrate this Mass with the people of his parish(es). Further to this, - At the Chrism Mass each year, there will be a special intention in the Prayers of the Faithful for the members of the clergy who have ministered in the Archdiocese, who have died since the previous Chrism Mass. - On November 11th of each year, the day of St. Martin of Tours, each Priest will say a mass for all the deceased members of the clergy who have ministered in the Archdiocese.

Accepted by the College of Consultors on 28 May 2013

SECTION SEVEN – Miscellaneous

[Type here]

POLICY 7.1 Gambling Policy (top)

PREAMBLE Addiction to gambling has become a problem for a significant number of persons and for enough proportion of the population that it warrants our attention as a faith community. In their pastoral letter, The False Eden of Gambling, the Alberta bishops spoke of the moral aspects of this form of “recreation” both for the gambler and for those who profit from gambling. (http://www.wcr.ab.ca/WCRThisWeek/Stories/tabid/61/entryid/121/Default.aspx) This source of revenue has proven so successful that all provincial and territorial governments across Canada have accepted some form of gambling in their jurisdictions. Casino gambling, VLTs and high- stakes bingo are the cause of untold hardship for a minority of patrons who find themselves addicted to this form of “entertainment”, leading to the loss of jobs, house and home, and in dire circumstances, life itself.  The government of Alberta funnels a portion of the earnings from gambling into the provincial treasury, where it is undistinguished from all other revenues, and from whence it is distributed to all ministries of the government. Total revenues in the provincial treasury in 2008 were $39.582B, of which $2.220B was garnered from gambling, or 5.6%. That proportion has risen since then, so that now (2010) the government of Alberta profits more from gambling revenue than from oil sands royalties.  The Alberta Lottery Fund, which supports many community initiatives, invites charities and other non-profit societies to apply for funds which can be used for praiseworthy purposes. As a result, the government is able to demonstrate that gambling is “good” for society, and that any negative effects are offset by the benefits. The Alberta bishops have been consistent in pointing out the contrary. Gambling is not a neutral activity. While the end product of assisting worthwhile projects is positive, the means taken to achieve that end are not justified.

POLICY Given that background, and consistent with the other dioceses in Alberta, the following is the policy of the Archdiocese of Grouard-McLennan on the matter of accessing funds derived from gaming in the Province of Alberta:  No parish or other Catholic organization is to apply for funding from the provincial government through any program that receives its revenue from the Alberta Lottery Fund.  No parish or other Catholic organization is to accept funds from parent organizations or other such community groups, where it is known that the fund was created in whole or part from gambling activities such as casinos, VLT’s or high-stakes bingo.

 No parish or other Catholic organization is to volunteer to work at casinos or high- stakes bingo halls in order to raise funds for their projects, regardless of the benefit of the project to the Church or to other worthy beneficiaries.

PLEASE NOTE: Not included in this policy are: 1. Lotteries, draws and bingos that are community-based and that benefit a local charity or charities (for example, a hospital foundation or public-service organization holding a dream- home lottery, or bingo as part of a parish fall supper). 2. Any attempt to address those who choose to take part in gambling activity as a participant. The intention of this policy is to address those Catholic parishes, groups, schools or other organizations who might seek to promote a good end but by making use of such questionable means. 3. While this policy is not directed at the participant in gambling activity, the leadership of this archdiocese cautions everyone concerning the risks involved in such activity. The Catechism of the Catholic Church §2413 does not condemn gambling as such, but provides some guidance as to its proper limits under justice. A good rule of thumb: essential needs should never be sacrificed to gambling activity, but only as much as might be considered discretionary (as much as one might spend on a night at the movie theatre).

Accepted by the College of Consultors on 16 February 2011

POLICY 7.2 The Archbishop’s Dinner (top)

[The following notes are intended to help each Deanery in planning for an Archbishop’s Dinner. Please contact the Chancery Office if you have any concerns or suggestions.]

 The responsibility for hosting an Archbishop’s Dinner lies primarily with the Deanery Pastoral Council. It is not for any one parish to bear alone, even though the dinner will take place in a particular parish. It should not be presumed in which parish or community in the Deanery the dinner will take place.  The deanery pastoral council should assemble an organizing committee to make the local preparations and host the dinner: hall booking, local advertising and ticket sales, food and drink preparation, decorations, auction and/or prize items, sound system, and emcee.  The event is primarily a dinner, followed by the Archbishop as the guest speaker. A suggested schedule for the event is 6:30 for drinks (cash bar), 7:00 for dinner, 7:45 for speech; 8:45 for any other activities and conclusion to the evening. The evening should conclude at about 9:30 p.m.  All expenses associated with this event will be borne by the Archdiocese; the local deanery or parishes or organizing committee are not responsible for these expenses. Forward all receipts or bills to the archdiocesan financial administrator.  The Chancery Office will handle the printing of tickets, and any advertising across the archdiocese. The organizing committee and the archdiocesan financial administrator will verify the information on the ticket before signing off on the proof.  This is a fundraising dinner for the needs of the archdiocese. The ticket price is set at $25.00, but this is meant to cover the price of the meal and all other costs associated with the dinner. We ask the organizing committee to keep this in mind when selecting the venue and the menu and/or the caterer. In the course of his speech, the archbishop will make an appeal for donations to the Archdiocese.  The dinner need not be held in a parish hall if it is either too small or otherwise inadequate for such an event. You may need to book a school gym or some other venue (which you may have to rent).  The organizing committee may wish to include other fundraising ideas at the dinner (silent auction, live auction, 50/50 tickets, etc.). It is up to this committee to decide upon and organize these. However, the proceeds from these must be for the Archdiocese, and not some other cause, worthy as it may be. The Archbishop’s Dinner is an opportunity for the parishes in the deanery to come together and enjoy an evening with the chief shepherd of the diocese. It is an enjoyable event when all share in the tasks and the fun of the event.

Accepted by the College of Consultors on 15 May 2010

POLICY 7.3 Canonical Visitations (top)

Sources Ceremonial of Bishops, Part VIII, Chapter 2, Pastoral Visitation, pp. 324-325 Directory for the Pastoral Ministry of Bishops, Chapter VIII, Section 3, The Pastoral Visit, pp. 249-252 Pastores Gregis, John Paul II (2003), §46 Code of Canon Law, cn. 396

Purpose of the Pastoral Visitation In the interest of promoting a good and proper relationship between the archbishop and the many parishes, missions and communities in the archdiocese, the archbishop will conduct an official visitation of all of the communities in the archdiocese once every five years. While there is some formality of structure and goals, the spirit of canonical visits is one of fraternity and pastoral care. This is a privileged opportunity for the bishop to exercise his ministry as pastor of the whole archdiocese. Prior to the visitation taking place, the archbishop will meet with the members of the Deanery Pastoral Council to plan the visitation, so as to include all of the parishes and missions, and to make the visitation as fruitful as possible.

Opening of the Visitation The Deanery Pastoral Council meets in the home church of the deanery. Celebration (as in Ceremonial of Bishops) - choir dress - dean greets the bishop - crucifix; sprinkler - archbishop prays before the Blessed Sacrament - opening prayer by dean - reading from Scripture - bishop greets the assembly; provides agenda; calendar of pastoral visits; short allocution Meeting of Deanery Pastoral Council will follow immediately upon the above celebration and any reception that may have been planned. In the course of the visitation, the archbishop will seek to accomplish the following in the parishes:  to meet with the pastor and his associates or lay pastoral animators, to discuss challenges and successes in the apostolate;  to meet with the Deanery Pastoral Council;  to meet with the individual Parish Pastoral Councils and/or Parish Finance Committees, where these exist;  to inspect the parish registers, in accord with Canon 535;

 to meet with any parish groups as may be arranged, such as the CWL, Knights of Columbus, Social Justice Committee, Mouvement des Femmes Chrétiennes, etc.;  to meet with the staff and children in the local Catholic schools, as may be arranged . celebrate Confirmation and any other sacraments (such as anointing of sick, in a communal celebration, nursing homes or private residences) A closing ceremony and reception will end the visitation, at which the archbishop will provide a report of the visitation.

PASTORAL VISITATION AND ARCHBISHOP'S DINNER

By Year and By Deanery

Year Visitation (Spring) Dinner (Fall) 2010 3 Grande Prairie 1 McLennan 2011 4 Slave Lake 2 Peace River 2012 5 High Level 3 Grande Prairie 2013 1 McLennan 4 Slave Lake 2014 2 Peace River 5 High Level

Accepted by the College of Consultors on 16 February 2011

The Pastoral Visit – Directory on the Pastoral Ministry of Bishops Page 249

220. The Nature of the Pastoral Visit. "A Bishop is obliged to visit the diocese annually, either in whole or in part, so that he visits the entire diocese at least every five years either personally or, if he has been legitimately impeded, through the coadjutor Bishop, an auxiliary, Vicar general, episcopal Vicar, or another presbyter" .678 The pastoral visit is one of the ways, confirmed by centuries of experience, through which the Bishop maintains personal contact with the clergy and with other members of the People of God. It is an occasion to rejuvenate the energies of those engaged in evangelization, to praise, encourage and reassure them. It is also an opportunity to invite the faithful to a renewal of Christian life and to an ever more intense apostolic activity. The pastoral visit helps the Bishop to evaluate the effectiveness of the structures and agencies designed for pastoral service, tak- ing account of the circumstances and difficulties of the task of evangelization, so as to determine more accurately the priorities and the means required for overall pastoral provision. The pastoral visit is therefore an apostolic activity to be car- ried out by the Bishop in true pastoral charity, which reveals him to be the principle and visible foundation of the unity of the par- ticular Church.f" For the communities or institutions visited by the Bishop, it is an event of grace, reflecting in some measure that great visit with which the" chief Shepherd" (1 Pet 5:4) and Guardian of our souls (d. 1 Pet 2:25), Jesus Christ, has visited and redeemed his people (Lk 1:68).680 "Persons, Catholic institutions, and sacred things and

678 Code a/Canon Law, c. 396 § l. 679 Cf. SECOND VATICAN ECUMENICAL COUNCIL, Dogmatic Constitution on the Church Lumen Gentium, 23. 680 Cf. JOHN PAUL II, Post-Synodal Apostolic Exhortation Pasta res Gregis, 46.

The Pastoral Visit – Directory on the Pastoral Ministry of Bishops Page 250 places, which are located within the area of the diocese "681 are subject to ordinary episcopal visitation, including autonomous monasteries and the houses of religious institutes of diocesan rite. So too are churches and oratories of pontifical rite, with due regard for the limitations indicated by canon law.682

221. The Procedure for a Parish Pastoral Visit. In making a pas- toral visit, the Bishop should seek to accomplish the following, if time and local circumstances permit: a) to celebrate Mass and preach the Word of God; b) to confer the sacrament of confirmation with due solem- nity, within Mass if possible; c) to meet the pastor and the other clerics who assist in the parish; d) to have meetings with the pastoral council or, if one does not exist, with the faithful who collaborate in diverse apostolates (clerics, religious and members of societies of apostolic life and the laity) and with associations of the faithful; e) to have a meeting with the parish finance council; j) to have a meeting with children, youth and young adults who are receiving catechetical instruction; g) to visit the school and other Catholic institutions depen- dent on the parish; h) to visit some of the sick in the parish, insofar as it is possible. The Bishop may also choose to be present among the faithful in other ways, considering local custom and apostolic

681 Cf. Code of Canon Law, cc. 397 § 1,259 § 2 (concerning the frequency of visits to the seminary), 305 § 1 (on visits to associations), 683 § 1 (on visits to works entrusted to religious), 806 (concerning visits to Catholic schools). 682 Cf. Code of Canon Law, cc. 397 § 2, 615, 628 § 2, 637, 683.

The Pastoral Visit – Directory on the Pastoral Ministry of Bishops Page 251

opportunities: for example, with young people at cultural or sporting events, or in the company of workers and in conver- sation with them. During a pastoral visit, the Bishop should be sure to examine the administration and maintenance of the parish, including places of worship, liturgical vessels and appointments, parish registers and other goods. Nevertheless, some aspects of this task may be left to the Vicars forane or other suitable clerics=" just before or after the visit, so that the Bishop can concentrate on personal meetings during the visit itself, as befits a true Shep- herd.684

222. Preparation for the Pastoral Visit. The pastoral visit should be organized well in advance, and the faithful should receive suitable preparation through a special series of talks and ser- mons on themes concerning the nature of the Church, hierarchi- cal communion, and the episcopate. Pamphlets could be issued and other means of social communication could also be employed for this purpose. In order to highlight the spiritual and apostolic dimension, the pastoral visit may be preceded by a parish missionr? intended to reach all parishioners, whatever their social level, including those who have fallen away from the practice of the faith. The Bishop should also make suitable preparation for the visit by informing himself in advance of the socio-religious situa- tion of the parish. Such information could prove useful to him and to the relevant diocesan offices in forming a true picture of the state of the parish community and in making appropriate provision.

683 Cf. Code of Canon Law, c. 555 § 4. 684 Cf. JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores Gregis, 46. 685 Cf. Code of Canon Law, c. 770.

The Pastoral Visit – Directory on the Pastoral Ministry of Bishops Page 252

223. The Demeanour of the Bishop during the Visit. As in every exercise of his pastoral ministry, the Bishop should conduct him- self with simplicity and kindness during a parish visit, giving an example of devotion, charity and poverty: all virtues which, together with prudence, should distinguish a Pastor of the Church. The Bishop esteems the pastoral visit as quasi anima episcopalis regiminis, an extension of his spiritual presence among his people.?" With Jesus the good Shepherd as his model, he should pre- sent himself to the faithful not "in lofty words or wisdom" (1 Cor 2: 1), nor with an air of mere mechanical efficiency, but rather clothed in humilirv and f{~odness, always interested in the individual person and capable of listening and making himself understood. In the course of the visit, the Bishop should take care not to burden the parish or the parishioners with unnecessary expenses=" This does not prevent them, however; from organiz- ing simple festivities as a natural consequence of their Christian joy and an expression of affection and esteem for their Pastor. 224. Conclusion of the Visit. After each parish visit, it is recom- mended that the Bishop prepare a record of the visit that has taken place, expressing appreciation for the various pastoral activities and offering recommendations for certain improve- ments in the life of the parish, with special reference to the state of divine worship, to pastoral work and any other important ini- tiatives.

686 Cf. JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores Gregis, 46. w. Cf. Code a/Canon Law, c. 398.

POLICY 7.4 Access to the Archives of the Archdiocese (top)

The Archives of the Archdiocese of Grouard-McLennan are the repository for all archdiocesan and parochial documents, dating back to the erection of the Apostolic Vicariate of Athabasca-Mackenzie. Canon law requires that bishops ensure that the records (acts and documents) of the archdiocese and its parishes are diligently preserved, in the respective archives. Bishop are also required to preserve documents having historical value. Finally, canon law charges bishops with establishing norms for the inspection and/or removal of these acts and documents from the archives. (see Canons 486-491). In the Archdiocese of Grouard-McLennan, there is an archivist who is delegated to carry out the preservation and ordering of these records. If a person is seeking information about a sacrament performed in a parish, quasi-parish or mission of the Archdiocese, she or he should first contact the parish where the sacrament was performed. If the parish is no longer active, then she or he can submit a Certificate Request Form to the archivist. Please contact the Chancery to obtain the form. The Archbishop of Grouard-McLennan will also allow access to the historical documents in the archives where he is satisfied that there is a legitimate research interest and/or purpose. A person who is seeking access to historical documents in the archives must submit an Archives Research Request Form (see Form 7.4.a). It is important that the applicant give the archivist as much detail about the research as possible. This will allow the archivist to respond in a timely and efficient way to the request. Those who are given permission to access historical documents in the archives will be required to sign the Statement of Compliance (see Form 7.4.b). This form outlines the norms governing access to and use of material from the Archives of the Archdiocese of Grouard-McLennan.

Accepted and promulgated by the College of Consultors on 12 November 2014

Archdiocese of Grouard-McLennan – Archives Research Request Form

Form 7.4.a

To provide services to all researchers, the following procedures have been adopted for the receipt of and response to research requests: 1. Complete the Research Request Form on this page. Submit one request at a time. Do not send another research request before receiving a reply. o Document and photograph requests should identify the parish or town name and the timeframe or period concerned. o Historical research requests should be clearly written with a specific question.

2. Archives staff will review the request. Requests are processed in the order they are received; most requests will be answered within two to four weeks.

3. You will receive an e-mail, fax or letter with information regarding research fees and how to pay them. Prepayment of any research fees specified in that e-mail is required. Research fees are non- refundable and do not guarantee that relevant information will be found. In most cases, you will be asked to pay $10 per document and will receive digital copies, not paper ones.

NB: If you would like a copy of a Sacrament Certificate, please use the Request for a Sacrament Certificate form.

Requester Information

Name: ______Address: ______Town/City: ______Prov.: ______Postal Code: ______e-mail: ______Phone: ______Fax: ______Organization Name: ______Address: ______Town/City: ______Prov.: ______Postal Code: ______e-mail: ______Phone: ______Fax: ______

Request Type

Document(s) Parish history Photograph(s) General historical information Not sure Map, site plan, etc. Correspondence, journals, etc. Other:______

Request Details

Please provide relevant information concerning your research and interest in the Archdiocese of Grouard-McLennan – Archives holdings. Please be as concise and specific as possible. Requests that do not indicate what specific information you seek cannot be answered and will be returned. Please attach additional pages, as needed.

(1) Type of Document: ______Date related to document: ______Location related to document: ______Other details: ______

(2) Type of Photograph: ______Date related to photograph: ______Location related to photograph: ______Other details: ______

(3) Research Question: ______

I confirm that the above information is correct and I understand that there may be a fee related to my request.

Signature: ______Date: ______

Archdiocese of Grouard-McLennan – Archives Statement of Compliance Form 7.4.b

Relevant Provisions of Canon Law (Canons 486-491) “All diocesan and parochial documents must be protected with the greatest care” (c.486 §1) “…no one may licitly enter (the archive) without the permission either of the bishop or of both the moderator of the curia and the chancellor” (c. 487 §1) “It is not permitted to remove documents from the archives, except for a brief time only and with the consent either of the bishop or both the moderator of the curia and the chancellor”. (c. 488) “The diocesan bishop is also to see that there is an historical archive in the diocese in which documents having historical value are diligently preserved and systematically arranged.” (c. 491 §2) “In order to inspect or remove the acts and documents spoken of in 1. and 2. above, the norms established by the diocesan bishop are to be observed.” (c. 491 §3)

Policy Norms

Norm 1: The foregoing requirements of Canon Law relating to access to the Archives of the Archdiocese of Grouard-McLennan will be diligently observed at all times.

Norm 2: All persons proposing to use the Archives of the Archdiocese for purposes of research must provide in advance a letter of request in which the purpose of the research and the type of documents being sought are fully disclosed.

Norm 3: No research is to proceed until the foregoing request has been authorized by the archbishop or the chancellor and the researchers have signed the attached Statement of Compliance.

Norm 4: The Archivist must be present at all times when researchers are at work in the archives and must be satisfied at all times that their research is fully in keeping with their request. The archivist has the right to intervene in the research, and even halt it, to assure that compliance is being observed.

Norm 5: The Archdiocese shall be compensated for the time required by the archivist to assist and oversee the work of researchers.

Statement of Compliance (to be signed and dated by each researcher separately)

I have carefully read the entire foregoing document and I agree to comply with it in each and every part. In the case of disagreement with a decision of the archivist, I agree to abide by that decision unless and until altered by the Archbishop or the Chancellor.

______Signature

______Name (please print) Date

Accepted by the College of Consultors on 11 May 2011

POLICY 7.5 Cemeteries (top)

In the Archdiocese there are numerous cemeteries owned by the “La Corporation Episcopale Catholique Romaine de Grouard” and operated by Parishes, Missions or local municipalities via the execution of a formal agreement. The level of maintenance and order of these cemeteries varies among the different locations from a minimum level of care to well maintained properties. In order to encourage uniformity throughout the Archdiocese, it is deemed to be in the best interest of the Archdiocese to adopt minimum standards and regulations for the operation of all cemeteries located within its jurisdiction.

1. Definitions In this policy the word, term or expression: a) “Administrator” means the Financial Administrator of the Archdiocese of Grouard-McLennan b) “Cemetery” means a property duly designated by the Archdiocese and/or registered by the Province of Alberta for the interment of the deceased or in which human remains have been interred in the past. c) “Columbarium” means a structure designed for storing of the ashes of human bodies or other human remains that have been cremated. d) “Cremains” means the cremated remains of a human body. e) “Lessee” means the person who has applied for and has been granted a lease for the interment of human remains or cremains in a cemetery. f) “Mausoleum” means a structure wholly or partly above the ground level and designated for the burial or storage of human bodies. g) “Operator” means a Parish Pastoral Council, a Committee of a Parish, Quasi Parish or Mission duly appointed or elected by the Parish or a Municipal Government who has been duly authorized, through the execution of a written agreement, to manage the cemetery. h) “Owner” means: La Corporation Episcopale Catholique Romaine de Grouard. i) “Plot” means a portion of land in the cemetery, numbered and marked on a cemetery plan and registered in the cemetery files of the Operator. 2. Duties of the Operator 2.1 Issue a lease to an applicant for the right to occupy a cemetery plot, a space in a columbarium or a mausoleum pursuant to the Alberta Cemeteries Act, the Alberta Cemetery Regulation 249/98 and any regulations duly established by the Owner and the Operator. 2.2 Keep and maintain a clear and orderly plan of the Cemetery and all records held in connection with the management of the Cemetery. 2.3 Maintain a record of all burial plots and burial documentation of persons buried in the cemetery, including the name of the deceased, the Lessee of the plot, date of burial and other records as may be required by the Administrator. A copy of such records shall be submitted to the Administrator on or prior to January 31st of each year. 2.4 Collect any lease fees and perpetual care fees as may be established by the Operator.

2.5 Enforce all obligations of the Cemeteries Act, being Chapter C-3, of the Revised Statutes of Alberta and Alberta Regulation 249/98 and any amendments thereto. 2.6 The Operator shall adopt a policy or bylaw which will augment and respect the regulations established the Archdiocese of Grouard-McLennan Cemeteries policy. This will include, but not be restricted to, specific regulations pertaining to the following: a) Establishment of fees for the issuance of leases and perpetual care of plots, whether occupied or reserved by the Owner. Fees for perpetual care of plots shall be kept in a separate “Perpetual Care Fund” and used solely for the on-going maintenance of the cemetery. b) The placement of any permanent memorial tribute, grave cover, fences, trees, shrubs, or natural flowers on a burial plot. Consideration should be given to the size, type of material, location and method of construction of monuments, plaques and bases. c) Requirements of the Lessee for the care and maintenance of a cemetery plot(s). This will include restrictions for the location or placement of decorations or other items of tribute. d) Protocol for the application and enforcement of Provincial Statutes and regulations pertaining to the operation of a cemetery, the Archdiocesan Cemetery Policy and the Operator’s bylaws and policies. e) The allowance or restriction of a columbarium or mausoleum in a cemetery. Reference should be made to acceptable construction material, size, appearance and location of these structures. 2.7 The Operator shall submit a draft copy of its proposed policy or bylaw pertaining to the development and operation of a cemetery to the Administrator prior its final adoption by the Operator. 2.8 Any subsequent amendment, addition or changes made to the Operator’s policy or bylaw shall require the prior approval of the Administrator. 3. Miscellaneous Regulations 3.1 All plots shall remain the property of the Owner. The Operator shall not have the authority to sell, transfer or otherwise issue a deed for any portion of the cemetery. 3.2 The Lessee shall not be allowed to transfer a lease for an unoccupied plot to another person unless such transaction is registered by the Operator in compliance with this policy. In the event of a cancellation of a lease, pursuant to the Lessee’s request, the Lessee will forfeit his/her lease fees paid to the Operator. 3.3 When a plot becomes vacant by the removal of the human remains therein, the land may be reverted to the Operator at the Lessee’s discretion. 3.4 No person shall be allowed to inter human remains in a cemetery until the following statutes and regulations have been complied with: a) The provisions of the Public Health Act of the Province of Alberta b) The provisions of the Cemetery Act of the Province of Alberta c) The provisions of the Vital Statistics Act of the Province of Alberta

3.5 Normally, a Catholic cemetery is intended for Catholics and members of their immediate family. Any exceptions will be reviewed on a case by case basis by the Ordinary of the Archdiocese of Grouard-McLennan. 3.6 By Church directives, cremated remains shall be interred in a duly designated cemetery. Cremated remains shall not be scattered in the cemetery or at any other location. 3.7 Only human remains shall be buried in the cemetery. Under no circumstance will animals be allowed to be buried in the cemetery. 3.8 The maximum number of human remains or cremains allowed on a plot shall be: a) one human remain and or four cremains, or b) two human remains 3.9 All monuments, inscriptions and graphics thereon shall be compatible with the faith of the Catholic Church. The placement of a monument or plaques on a plot will be subject to the permission and approval of the Operator. 3.10 The Owner, its agents or employees shall not be responsible for any injury caused to any person who enters a cemetery or for any damage to any plot, memorial, monument or any other structure located within any cemetery unless such injury or damage occurs as a result of the gross negligence of the Owner, its agents or employees. 3.11 This policy comes into effect on the date of the final passing thereof.

Accepted by the College of Consultors 02 May 2012

POLICY 7.6 Posting Information on Archdiocese Web Site (top)

The Archdiocese of Grouard-McLennan has developed a web site which provides general information about the structure of the archdiocese, contact persons, ministries, and its programs and services. Also included in the web site are current news items, communiqués and posting of activities and events occurring throughout the Archdiocese. In order to ensure that all information posted on the web site is in harmony with the Catholic Faith and with the direction of the Archdiocese, the following conditions for the posting of such information shall apply: 1. All information, activities and events must be directly related to the Archdiocese, a Parish or Catholic organization located within the Archdiocese (e.g. Catholic Women’s League, Knights of Columbus and Ladies Auxiliary Groups). 2. Fund raising activities and events may be posted on the web site. However, any such events involving raffles, gambling or other games of chance must be approved by the Archbishop before it can be posted on the web site. 3. Any articles or letters of personal opinion, photos or graphics may be posted with the prior approval of the Archbishop. 4. Requests for the posting of information originating from Catholic organizations outside of the Archdiocese of Grouard-McLennan must first receive the approval of the Archbishop. 5. All articles or letters must be submitted to the Archdiocesan Communication Office at least two weeks prior to the intended date of posting.

Accepted by the College of Consultors on 13 November 2012

SECTION EIGHT – Policy on Activities and Events for Youth and Young Adults

POLICY 8.1 General Information about this Policy (top)

Purpose These policies are designed to ensure that activities and events for youth and young adults (youth events) organized, hosted, or supervised by employees and/or volunteers under the auspices of the Archdiocese of Grouard-McLennan (AGM) are:  Well-prepared and give value for money  Appropriately supervised and/or chaperoned  Catholic in focus, purpose and/or teaching  Adequately insured against loss, damage or personal injury  Organised and operated in accordance with the financial, misconduct and other published policies of AGM. Definitions chaperone: an adult, over the age of 21 and usually a parent or guardian of a participant, who accompanies a group of youth to ensure good behaviour supervisor: a person who has responsibility over and/or directs the youth and/or young adults who are taking part in an event or activity for youth and/or young adults leader: a person who directs, teaches and guides the youth and/or young adults in an activity or event youth: a person under the age of 18 years young adult: a person aged 18 to 35 years Catholic: the Catholic nature of an activity or event will be determined by the Archbishop of Grouard-McLennan minor: anyone under the age of 18 years or dependent adult: anyone 18 years or older and unable to make reasonable judgments in relation to his/her person Application of Policies These policies apply to all youth events that take place in AGM, anywhere else in Canada, and internationally, and that are organized, hosted, and/or supervised by employees and/or volunteers of AGM, including all parishes, quasi-parishes and missions. It does not apply to youth events organized, hosted, and/or supervised by Catholic schools in AGM or by Catholic individuals who are acting as individuals.

Accepted by the Council of Priests and College of Consultors on 11 March 2015

POLICY 8.2 Pre-approval for Extra-diocesan Events (top)

Requirement for pre-approval from AGM Participation by youth and young adults from AGM in any youth events that take place outside of AGM must be pre-approved by AGM before any organization is started. This pre-approval must be sought by means of an application to the Curia of AGM, through either the Financial Administrator of AGM or the Executive Assistant to the Archbishop. The final decision will be made by the Archbishop, in consultation with the Curia.  Application The application for pre-approval, Form 8.2.a, must be made in writing and include: o Purpose and/or Catholic nature of the youth event o Estimate of the number of direct participants from AGM o Estimate of the number of chaperones and/or supervisors o Estimated cost for one participant/chaperone/supervisor o Descriptions of any fundraising activities o Risk assessment (Form 8.2.b) o Draft itinerary or program (Form 8.2.c)

Accepted by the Council of Priests and College of Consultors on 11 March 2015

Archdiocese of Grouard-McLennan Form 8.2.a Request for Permission to Organize an Extra-diocesan Youth Event

Participation by youth and young adults from AGM in any extra-diocesan youth events must be approved before any organization is started. Please complete this form and send it to Finance Administrator at the Archdiocese of Grouard-McLennan, 10301 102 Street, Grande Prairie AB T8V 2W2 or e-mail it to [email protected].

Leader/Contact person and contact details Name and location(s) of event Purpose of event

Purpose of AGM participation

Number of participants from AGM (estimate) Number of chaperones/supervisors Total cost per person

Proposed fundraising activities

Risk assessment Please attach Risk Assessment document Itinerary/Program Please attach Draft Program for Proposed Youth Event

Approved: ______Date: ______(Signature of Archbishop or His Delegate)

Archdiocese of Grouard-McLennan Form 8.2.b Risk Assessment Event name: ______

Event location(s): ______Place an X in either Yes or No or, where the consideration is not applicable, N/A. Complete the section Risk Review whenever a Yes is indicated. See attachment for Explanatory Notes. Use the blank lines to list other considerations not already covered that are unique to this event. Risk Review

Considerations Yes No N/A What could go wrong Likelihood Consequence ratingRisk Possible controls Group composition Is the chaperone to participant ratio greater than 1:5? Are there members under 16 years of age? Are there more than 15 members, total?

Travel Is this the first visit to this location by the leader? Is this the first international travel by more than 50% of the group? Have travel arrangements been made by individuals (i.e. not a travel professional)?

Health

Risk Review

Considerations Yes No N/A What could go wrong Likelihood Consequence ratingRisk Possible controls Do any group members have medical conditions that could be aggravated by this travel? Do any group members require specific medications that can be difficult to obtain at the destination? Will any group member be carrying prescription drugs? Has any group member been advised not to travel?

Environment Will the group be exposed to climate extremes (e.g. excessive heat, humidity, cold, etc.)? Will the group be exposed to hostile environments (e.g. deserts, jungles, snowfields, etc.)?

Wildlife Will the group have contact with domestic, wild or feral animals? Will the group have contact with biting or stinging reptiles or insects?

Risk Review

Considerations Yes No N/A What could go wrong Likelihood Consequence ratingRisk Possible controls

Eating and drinking Will the destination have difficulty providing reliable and safe drinking water/ice? Will the destination have difficulty providing reliable and safe food, both cooked and uncooked?

Accommodation [If accommodation is pre-arranged] Was the accommodation booked without personal recommendation or knowledge of its quality? [If accommodation is not yet arranged] Will there be difficulty obtaining reliable and adequate commercial accommodation (i.e. hotel)? Is local sanitation poor or inadequate?

Socio-cultural environment

Risk Review

Considerations Yes No N/A What could go wrong Likelihood Consequence ratingRisk Possible controls None of the group members is familiar with the local environment (e.g. laws, religion, customs, etc.) None of the group members speak the local language(s).

Technology and infrastructure Is there difficulty obtaining adequate and reliable emergency services (e.g. police, ambulance, etc.)? Is there difficulty obtaining adequate and reliable medical care (hospitals, first aid, etc.)? [If group will be carrying out construction or repair activities] Are safety standards for equipment and operation significantly below those of Canada?

Work environment Will work be performed in confined spaces?

Risk Review

Considerations Yes No N/A What could go wrong Likelihood Consequence ratingRisk Possible controls Will the group be working with or exposed to hazardous materials (e.g. leaded paint, radiation, chemicals, etc.)? Will the group be working with potentially hazardous equipment (e.g. industrial, agricultural, etc.)?

Transportation If you will be undertaking significant rail travel, is the system unreliable or unsafe? If you will be undertaking significant road travel, are the local road, traffic and vehicle conditions considered unreliable or unsafe? If you will be undertaking domestic air travel, is it seen as unreliable or unsafe? If you will be undertaking travel by ferries or other vessel services, are they seen as unreliable or unsafe?

Communications Will you be outside of mobile phone network coverage?

Risk Review

Considerations Yes No N/A What could go wrong Likelihood Consequence ratingRisk Possible controls Will no group member have an accessible mobile phone? Will contact by landline, fax and email be difficult? Will travel plans be subject to sudden change, making communication difficult?

Security Is the destination regarded as risky for petty crime (e.g. pickpockets, petty theft, etc.)? Is the destination regarded as risky for violent crime? Is there active terrorism or civil unrest in the destination area? Will the group visit any sites that may be viewed as attractive targets for violent protests or terrorist actions? Will any group members need to bring valuable assets (e.g. laptop or tablet, i-phone)?

Essential Destination Information (Must be completed) Emergency contact information

Police:

Fire:

Ambulance:

24-hour emergency medical:

Canadian embassy/consulate address:

Canadian embassy/consulate phone:

Explanatory Notes For each “Consideration” marked Yes, please give a brief description of the potential hazard (“What could go wrong”). Then, determine the Likelihood of the hazard occurring and the potential Consequence. Using the risk matrix, you can then determine the Risk rating. Where the Risk rating is High or Medium, please provide information about the Possible controls you would use to mitigate or eliminate the hazard and its consequences.

Risk Matrix Consequence Likelihood (What injury or harm Could happen Could happen Could happen Could happen could affect a person if the at any time sometime but very rare but probably hazard occurs?) never will Death or permanent disability High High High Medium

Serious injury or illness High High Medium Medium

Significant financial loss High High Medium Medium

Medical attention required High Medium Medium Low

Pain/discomfort experienced or first aid Medium Medium Low Low required

Archdiocese of Grouard-McLennan Form 8.2.c Draft Itinerary Event name: ______Event location: ______Dates: ______Location Activity Day 1

Day 2

Day 3

Day 4

Day 5

Day 6

Day 7

Day 8

Day 9

Day 10

Day 11

Day 12

Modes of Transportation: ______

______

Types of Accommodation: ______

______

POLICY 8.3 Fundraising and Money-handling (top)

Policies related to fundraising and money-handling  Fundraising When fundraising is part of the organization for youth events, keep in mind the gambling policy of AGM. All fundraising activities should be previewed by the Financial Administrator, to ensure their appropriateness and effectiveness. All monies collected must be handled as described below, as soon as possible following the event or activity.  Money-handling Money-handling and financial management are very sensitive subjects for most people. We believe it is essential that the policies on money-handling be strictly adhered to in the organization of youth events. They are intended to protect the organizers, the participants, parishioners in general and AGM and ensure that no opportunities exist for even the suspicion of inappropriate use of funds. All youth events involving the collecting and disbursing of funds must be done through the Finance Section of AGM. The leader will notify the Financial Administrator that a youth event is being organized and the Financial Administrator will create an account in the General Ledger. All receipts will be deposited by the Finance Section and all disbursements will either be directly paid by the Finance Section or be reimbursed. In order to qualify for reimbursement, the archdiocesan Expenses Claim form must be filled out and have the original receipt attached. It will be authorized by the leader of the event and submitted to the Financial Administrator for payment. If you do not follow these steps, there may be difficulties in making the reimbursement. If the organizers of the youth event choose to do their own accounting, they are welcome to do that. However, any discrepancies between their accounts and those of AGM Finance Section will, after all reviews are completed, be resolved according to the accounts of AGM. NB: It is never acceptable to set up a bank account for the purposes of organizing a youth event in or outside of AGM. If the event is in AGM, you must use either the parish where the event will be held or the Finance Section of AGM to collect and disburse all related funds. If the event is outside of AGM, you must use the Finance Section of AGM to collect and disburse all related funds.

Accepted by the Council of Priests and College of Consultors on 11 March 2015

POLICY 8.4 Screening and Acceptable Conduct (top)

Policies related to screening and safe environment

The Catholic Church in Canada, and globally, is committed to ensuring the safety and well-being of everyone in her care, and most especially children, youth and vulnerable adults. AGM has developed protocols and policies to prevent misconduct of any type. For youth events, this means that all employees and volunteers involved in organization, supervision, chaperoning, leading, and money- handling, will need to complete a variety of screening activities, orientation sessions, and, as necessary, training. All employees of AGM, including parishes, and all volunteers who are 18 years of age and over and are participating in youth events, in any capacity, will need to provide to the local or archdiocesan screening coordinator: a criminal record check, including a vulnerable sector check, completed by the local RCMP detachment; and an intervention record check, completed by the regional CFSA office. [Note: Criminal record checks and intervention record checks are considered valid for five years.] They will also be required to fill out a Covenant of Care form. Please see the Misconduct Policy, Section 5 in the Policy Manual, for more details and information on obtaining the record checks and completing the necessary forms. Code of Conduct The Archdiocese of Grouard-McLennan is committed to ensuring a safe and respectful environment for all those entrusted to our care: parishioners, volunteers, employees, clergy and, most especially, children, youth and vulnerable adults. We uphold and promote the values expressed in the Gospel of Jesus Christ and the teachings and laws of the Catholic Church. These include, but are not limited to:  Serving others in love, humility and sacrifice  Respecting the dignity and well-being of every person  Acting in justice and charity in every situation and relationship In light of these values, we have developed codes of conduct that must be followed by all participants, leaders, supervisors and chaperones involved in events for youth and young adults. Appropriate Conduct and Behaviour – participants o Adhering to the published policies and procedures of the Archdiocese of Grouard- McLennan o Treating with courtesy and respect people in authority over us, our peers, and anyone else we meet o Following the rules and requirements for the events and activities we are participating in o Respecting any confidential or personal information related to the events and activities we are participating in. Appropriate Conduct and Behaviour – leaders, supervisors and chaperones o Adhering to the published policies and procedures of the Archdiocese of Grouard- McLennan

o Treating with courtesy and respect people in our care and control, our fellow volunteers, archdiocesan staff, and anyone else we meet o Carrying out our duties as volunteers and staff with competence and care o Following the rules and requirements for the events and activities we are supervising o Respecting any confidential or personal information related to the events and activities we are responsible for or participating in. Unacceptable Conduct and Behaviour for All o Use of physical contact or restraint for correction or discipline or to intimidate o Physical displays of affection that suggest a romantic or intimate relationship, including but not limited to: kissing; sitting or standing with one or both arms around the shoulders or waist of another person; sitting in the lap of another person; leaving the proximity of the group without express consent of a leader, supervisor or chaperone; refusing to comply with requests (from anyone) to separate from another person o Bullying or otherwise verbally demeaning anyone o Use of obnoxious language, including cursing, profanity, racist, sexist or other demeaning expressions o Any behaviours that would, to a reasonable person, create a hostile environment for anyone participating in the event or activity. Organizers of events must obtained from all participants a signed Form 8.4.a Code of Conduct – Participants and from all leaders, supervisors and chaperones a signed Form 8.4.b Code of Conduct – Leaders, Supervisors, and Chaperones. These forms are to be submitted to the Archdiocese Finance Section, in accordance with Policy 8.5, below.

Accepted by the Council of Priests and College of Consultors on 11 March 2015

Archdiocese of Grouard-McLennan Form 8.4.a Archdiocese of Grouard-McLennan Extra-diocesan Youth Event

Code of Conduct -- participants

The Archdiocese of Grouard-McLennan is committed to ensuring a safe and respectful environment for all those entrusted to our care: parishioners, volunteers, employees, clergy and, most especially, children, youth and vulnerable adults. Our Values As a local faith community of the Catholic Church, the Archdiocese of Grouard-McLennan upholds and promotes the values expressed in the Gospel of Jesus Christ and the teachings and laws of the Catholic Church. These include, but are not limited to:  Serving others in love, humility and sacrifice  Respecting the dignity and well-being of every person  Acting in justice and charity in every situation and relationship Appropriate Conduct and Behaviour  Adhering to the published policies and procedures of the Archdiocese of Grouard-McLennan  Treating with courtesy and respect people in authority over us, our peers, and anyone else we meet  Following the rules and requirements for the events and activities we are participating in  Respecting any confidential or personal information related to the events and activities we are participating in. Unacceptable Conduct and Behaviour  Use of physical contact to intimidate or influence the behaviour of others  Bullying or otherwise verbally demeaning anyone  Use of obnoxious language, including cursing, profanity, racist, sexist or other demeaning expressions  Any behaviours that would, to a reasonable person, create a hostile environment for anyone participating in the event or activity.

I, ______, have read and agree to abide by the (Name, please print) above Code of Conduct for Participants while participating in the event:

______during the dates of (Name of event or activity)

______and ______. (Start date) (End date)

______(Signature of participant)

______(Date of signature)

Archdiocese of Grouard-McLennan Form 8.4.b Archdiocese of Grouard-McLennan Extra-diocesan Youth Event

Code of Conduct -- leaders, supervisors, chaperones

The Archdiocese of Grouard-McLennan is committed to ensuring a safe and respectful environment for all those entrusted to our care: parishioners, volunteers, employees, clergy and, most especially, children, youth and vulnerable adults. Our Values As a local faith community of the Catholic Church, the Archdiocese of Grouard-McLennan upholds and promotes the values expressed in the Gospel of Jesus Christ and the teachings and laws of the Catholic Church. These include, but are not limited to:  Serving others in love, humility and sacrifice  Respecting the dignity and well-being of every person  Acting in justice and charity in every situation and relationship Appropriate Conduct and Behaviour  Adhering to the published policies and procedures of the Archdiocese of Grouard-McLennan  Treating with courtesy and respect people in our care and control, our fellow volunteers, archdiocesan staff, and anyone else we meet  Carrying out our duties as volunteers and staff with competence and care  Following the rules and requirements for the events and activities we are supervising  Respecting any confidential or personal information related to the events and activities we are responsible for or participating in. Unacceptable Conduct and Behaviour  Use of physical contact or restraint for correction or discipline or to intimidate  Bullying or otherwise verbally demeaning anyone  Use of obnoxious language, including cursing, profanity, racist, sexist or other demeaning expressions  Any behaviours that would, to a reasonable person, create a hostile environment for anyone participating in the event or activity.

I, ______, have read and agree to abide by the (Name, please print) above Code of Conduct for Leaders, Supervisors and Chaperones while participating in the event:

______during the dates of (Name of event or activity)

______and ______. (Start date) (End date)

______(Signature)

______(Date of signature)

POLICY 8.5 Organizational Requirements and Checklist for (top) Youth Events

Organization of youth events in AGM Most youth events which take place under the auspices of AGM will also take place in AGM. They will not need pre-approval but, when in doubt, please seek the advice of the Youth Ministry Co-ordinator or the Executive Assistant to the Archbishop. The screening procedures for volunteers (see above) must be followed for all youth events in AGM. The policy for money-handling must also be followed. That is, you must use either the parish bank account or the Finance Section of AGM for all receipts and disbursements of funds related to the youth event. Organization of and participation in youth events outside of AGM From time to time, youth and young adults in AGM may express a desire to participate in a youth event being hosted elsewhere, e.g. World Youth Day or a Eucharistic Congress. There also may be opportunities identified by pastors or youth ministers that would contribute to the spiritual development of youth and young adults in AGM. The safety of all participants in youth events is of paramount importance. Travel, unfamiliar environments, and the excitement of the event can all contribute to unfortunate mistakes that harm people. To minimize the risk of harm, the following checklist must be completed and submitted for the Archbishop’s review at least one week before departure to the youth event: o registration forms for all participants (form 8.5.a). Your registration forms should include: name, age, address, phone number and e-mail; emergency contacts (at least two); and the participant’s signature. [At the time of registration, you should consider requesting a deposit as part of registration, to minimize drop-outs, especially without adequate notice.] o signed Code of Conduct acknowledgements from all participants (forms 8.4.a) o permission forms from parents for all youth participants (form 8.5.b). Copies will be kept on file with the Finance Section, and the originals will be carried by the leader or a designate through the entirety of the youth event. o personal waivers for all participants aged 18 years and older (form 8.5.c). o names and proof of completion of orientation and any applicable training for supervisors and/or chaperones. There should be a minimum of two unrelated chaperones for each five (or fraction thereof) youth participants. If this ratio is not met, there must be a written explanation and a supervision plan that meets the approval of the Archbishop. o copies of screening documents and signed Code of Conduct acknowledgements for the leader and all supervisors and chaperones (form 8.4.b).

o final list of all participants and related information (form 8.5.d), copies of all participants’, chaperones’, supervisors’ and leader’s passports, as applicable. o name of group member who will act as “risk manager”. Ensure that this person also has copies of passports, emergency contact numbers, and proof of insurance for group members. o proof of personal liability insurance and travel health insurance for all participants. The certificates of insurance are kept on file with the Finance Section. o final itinerary and program of activities.

Accepted by the Council of Priests and College of Consultors on 11 March 2015

Archdiocese of Grouard-McLennan Form 8.5.a

Archdiocese of Grouard-McLennan Extra-diocesan Youth Event

Participant Information

(The Group Leader is to take a copy of this form with him/her. A copy is to be submitted to the Chancery before departure.) Personal Information

Full name Date of birth and age Home address

Home phone Cellular phone Passport # (copy attached) AHC # Emergency Contact Information

Full name Relationship Home address

Home phone Cell phone Work phone Medical Information

Medical conditions Allergies Current medications

Proof of Insurance (copies of certificates attached)

Medical Travel Insurer Policy number Personal Liability Insurer Policy number Transportation if Driving

Vehicle owner Vehicle make/model License plate Transportation if Someone is Dropping You Off and Picking You Up

Name of person dropping off Home phone Other phone Name of person picking up Home phone Other phone

Archdiocese of Grouard-McLennan Form 8.5.b

Archdiocese of Grouard-McLennan Extra-diocesan Youth Event 10301 102 Street, Grande Prairie, Alberta T8V 2W2

Extra-diocesan Youth Event Waiver Consent of Parent/Guardian and Acknowledgment of Risk

Event name: ______Event location(s): ______Event date(s): ______Purpose of event: ______Method(s) of transportation: ______Leader/Head supervisor: ______Total # of supervisors and/or chaperones: ______Cost per person (estimate): ______

Potential Known Risks Risk Potential harm

The Archdiocese of Grouard-McLennan will make every reasonable effort to ensure or ascertain that: a. The staff, volunteers and/or service providers involved are suitably trained and qualified. b. The youth participants (i.e. <18 years of age) are adequately supervised over all aspects of the event. c. The locations and sites visited and/or used are appropriate for the activities and group. d. Equipment used has been inspected and deemed appropriate and safe. e. A Safety Plan is in place to identify and manage known potential risks (as described above.) f. An Emergency Plan is in place to deal with injury or illness of any of the group members, and especially youth. Parental Consent: 1. I/We accept the mode(s) of transportation provided for the event.

2. I/We acknowledge my/our rights and responsibilities to obtain as much information as I/we require about this event and associated risks and hazards, including information beyond that provided to me/us by the Archdiocese or group organizers. 3. I/We freely and voluntarily assume the risks/hazards inherent in the event and understand and acknowledge that my/our child may suffer personal and potentially serious injury arising from his/her participation. 4. My/Our child has been informed that he/she is to abide by the rules and regulations, including directions and instructions from the group leaders, supervisors and chaperones and service provider’s administrators, instructors, and supervisors over all phases of the event. 5. In the event my/our child fails to abide by these rules and regulations, disciplinary action may require his/her exclusion from further participation. 6. I/We acknowledge that it is my/our duty to advise the group leader/the Archdiocese of any medical and/or health concerns of my/our child that may affect his/her participation. 7. I/We acknowledge that the Archdiocese may choose to cancel the trip if travel conditions are deemed unsafe (e.g. weather, health advisory, security.) I/We accept that the Archdiocese may not be liable for any costs associated with such a cancellation. 8. I/We acknowledge that the trip supervisors may secure transport to emergency medical services as they deem necessary for my/our child’s immediate health and safety, and that I/we shall be financially responsible for such services. 9. I/We have obtained travel medical insurance and personal liability insurance for my/our child. The Certificate of Travel Medical Insurance and Certificate of Personal Liability Insurance are attached to this form. 10. Based on my/our understanding, acknowledgment, and consent as described herein, my/our child has my/our permission to participate in the event described.

______Name of Youth Participant

______Name of Parent/Legal Guardian 1 Name of Parent/Legal Guardian 2

______Signature of Parent/Legal Guardian 1 Signature of Parent/Legal Guardian 2

______Date Date

Archdiocese of Grouard-McLennan Form 8.5.c

Archdiocese of Grouard-McLennan Extra-diocesan Youth Event 10301 102 Street, Grande Prairie, Alberta T8V 2W2

Extra-diocesan Youth Event Waiver Personal Waiver and Acknowledgment of Risk

Event name: ______Event location(s): ______Event date(s): ______Purpose of event: ______Method(s) of transportation: ______Leader/Head supervisor: ______Total # of supervisors and/or chaperones: ______Cost per person (estimate): ______

Potential Known Risks Risk Potential harm

The Archdiocese of Grouard-McLennan will make every reasonable effort to ensure or ascertain that: a. The staff, volunteers and/or service providers involved are suitably trained and qualified. b. The youth participants (i.e. <18 years of age) are adequately supervised over all aspects of the event. c. The locations and sites visited and/or used are appropriate for the activities and group. d. Equipment used has been inspected and deemed appropriate and safe. e. A Safety Plan is in place to identify and manage known potential risks (as described above.) f. An Emergency Plan is in place to deal with injury or illness of any of the group members, and especially youth. Personal Consent: 1. I accept the mode(s) of transportation provided for the event.

2. I acknowledge my rights and responsibilities to obtain as much information as I require about this event and associated risks and hazards, including information beyond that provided to me by the Archdiocese or group organizers. 3. I freely and voluntarily assume the risks/hazards inherent in the event and understand and acknowledge that I may suffer personal and potentially serious injury arising from my participation. 4. I have been informed of the rules and regulations, and I will abide by these rules and regulations, and any additional directions and instructions from the group leaders, supervisors and chaperones and service provider’s administrators, instructors, and supervisors over all phases of the event. 5. In the event I fail to abide by these rules and regulations, disciplinary action may require my exclusion from further participation. 6. I acknowledge that it is my duty to advise the group leader/the Archdiocese of any medical and/or health concerns of mine that may affect my participation. 7. I acknowledge that the Archdiocese may choose to cancel the trip if travel conditions are deemed unsafe (e.g. weather, health advisory, security.) I accept that the Archdiocese may not be liable for any costs associated with such a cancellation. 8. I acknowledge that the trip supervisors may secure transport to emergency medical services as they deem necessary for my immediate health and safety, and that I shall be financially responsible for such services. 9. I have obtained travel medical insurance and personal liability insurance for myself. The Certificate of Travel Medical Insurance and Certificate of Personal Liability Insurance are attached to this form.

______Name of Adult Participant

______Signature of Adult Participant

______Date

Form 8.5.d

Archdiocese of Grouard-McLennan Extra-diocesan Youth Event Group Information and Event Itinerary (The Group Leader is to take a copy of this form with him/her. A copy is to be submitted to the Chancery before departure.)

Event Information

Full name Date of departure Date of return Location(s)

Emergency Contact Information

Full name Phone number during event Alternate phone number Police in location of event Canadian Consular Services Hotel/residence phone number

Leader

(1) Full name Home address

Phone numbers

Supervisors

(1) Full name Home address

Phone numbers (2) Full name Home address

Phone numbers (3) Full name Home address

Phone numbers (4) Full name Home address

Phone numbers

Chaperones

(1) Full name Home address

Phone numbers (2) Full name Home address

Phone numbers (3) Full name Home address

Phone numbers (4) Full name Home address

Phone numbers

Participant names (see accompanying forms for all details)

Participant 1 Participant 2 Participant 3 Participant 4 Participant 5 Participant 6 Participant 7 Participant 8 Participant 9 Participant 10 Participant 11 Participant 12 Participant 13 Participant 14 Participant 15

Transportation if Driving

Vehicle 1 owner Vehicle 1 driver Vehicle 1 make/model Vehicle 1 license plate Vehicle 2 owner Vehicle 2 driver Vehicle 2 make/model Vehicle 2 license plate

Transportation if Flying

Name of Airline Destination Flight number Date pf departure Departing from Time of departure Time of arrival Name of Airline Destination Flight number Date pf departure Departing from Time of departure Time of arrival Name of Airline Destination Flight number Date pf departure Departing from Time of departure Time of arrival

Itinerary and Event Program

Day 1 – Starting point Activities

Ending point Accommodations Day 2 – Starting point Activities

Ending point Accommodations Day 3 – Starting point Activities

Ending point Accommodations Day 4 – Starting point Activities

Ending point Accommodations Day 5 – Starting point Activities

Ending point Accommodations

Day 6 – Starting point Activities

Ending point Accommodations Day 7 – Starting point Activities

Ending point Accommodations Day 8 – Starting point Activities

Ending point Accommodations Day 9 – Starting point Activities

Ending point Accommodations Day 10 – Starting point Activities

Ending point Accommodations Day 11 – Starting point Activities

Ending point Accommodations Day 12 – Starting point Activities

Ending point Accommodations

POLICY 8.6 Reporting on youth events (top)

 Youth events Inside of AGM For special, one-time and financially significant events inside AGM and for all youth events outside of AGM, organizers and leaders will be required to provide reports to the Archbishop.  Youth events outside of AGM Youth events outside of AGM will usually require a lot of planning and include various deadlines. The leader will be required to meet with the Financial Administrator at least once before the date of the youth event, usually six months prior to that date. This will allow everyone to be sure that all the necessary actions and decisions have been taken. Following the event, the leader will be required to provide a written report to the Archbishop, usually within one month of the conclusion of the youth event. This report will include: o A list of the names and other information of participants, volunteers, and employees who took part in the event; o A synopsis of what happened at the event; o A description of any/all critical incidents that occurred at or around the event; o Recommendations for planning, organizing and participating in future similar events.

Accepted by the Council of Priests and College of Consultors on 11 March 2015