The Dean and the Deanery
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Online Parish Returns System User Guide
Church of England Online Parish Return System User Guide Contents at a Glance 1. Background ........................................................................................................................................... 2 2. Accessing the system for the first time ................................................................................................. 2 2.1 Parish Administrator ........................................................................................................................... 2 2.2 Other system users ............................................................................................................................. 2 3. Entering information onto the online forms ........................................................................................ 3 4. Editing your details ............................................................................................................................... 7 4.1 Edit you details .................................................................................................................................... 7 4.2 Email settings ...................................................................................................................................... 7 5. Finding your way around ...................................................................................................................... 7 6. Reports ................................................................................................................................................. -
Ecclesiastical Circumscriptions and Their Relationship with the Diocesan Bishop
CANON 294 ECCLESIASTICAL CIRCUMSCRIPTIONS AND THEIR RELATIONSHIP WITH THE DIOCESAN BISHOP What is the relationship of the faithful in personal ecclesiastical circumscriptions to the local diocesan bishop? OPINION The Apostolic See, in the Annual General Statistical Questionnaire, asks diocesan bishops the number of priests in the ecclesiastical circumscription of the diocese, their country of origin and whether they are diocesan or religious. The fact that the diocesan bishop is answering these questions indicates the close relationship between himself and any personal Ecclesiastical Circumscription. Canons 215 and 216 of the 1917 Code required that ecclesiastical circumscriptions be territorial within a diocese and an apostolic indult was needed, for example, to establish personal parishes for an ethnic group of the faithful. After World War II, Pope Pius XII provided for the pastoral care of refugees and migrants in his apostolic constitution Exsul Familia in 1952. Chaplains for migrants were granted special faculties to facilitate pastoral care without receiving the power of jurisdiction or governance. The Second Vatican Council admitted personal criteria in ecclesiastical organisation. The decree Christus Dominus 11 held that the essential element of a particular Church is personal, being a “portion of the people of God”. Personal factors are crucial to determine the communitarian aspect of the makeup of a community. After Vatican II, the Code of Canon Law needed revision. The Synod of Bishops in 1967 approved the principles to guide the revision of the code. The eighth principle stated: “The principle of territoriality in the exercise of ecclesiastical government is to be revised somewhat, for contemporary apostolic factors seem to recommend personal jurisdictional units. -
1.1. the Deanery Provides an Important Two-Way Line Of
1. THE DEANERY STRUCTURE 1.1. The Deanery provides an important two-way line of communication and information between the parishes and the Diocese for collaborative efforts and the sharing of best- practices in a radian. The deanery facilitates the convening of priests (pastors, parochial vicars, active, and retired), deacons, and administrators of parishes of the Deanery, at least four times a year, for meetings to discuss and achieve a uniform application of diocesan policies, programs, and broad implementation of the pastoral initiatives of the Bishop, as well as uniform observance of the diocesan statues and policy. The deanery structure fosters cooperative endeavors and the sharing of resources between parishes and the Diocese as well as between parishes themselves. 1.2. A direct line of communication is to be maintained between the Presbyteral Council and the local deaneries. Each deanery will have an Ex-Officio representative on the Presbyteral Council, who will share information from meetings with the deaneries as well as bring suggestions and concerns to the Presbyteral Council. While each deanery is to meet at least four times a year, some deaneries choose to meet monthly which helps to keep open communication between the Presbyteral Council and the local deaneries. To help inform this conversation, it is important that minutes from the deanery meetings be sent as soon as possible to the Office of the Chancellor for dissemination to Presbyteral Council members. 1.3. There are five deaneries within the Diocese. The Deaneries are divided along county lines, with the exception of Hampden County being split into “East” and “West”. -
Petition for the Assignment of a Parish Deacon
7.4 PASTOR REQUEST FOR PARISH DEACON OFFICE OF THE DIACONATE ROMAN CATHOLIC DIOCESE OF TUCSON Petition for the Assignment of a Parish Deacon Please complete and return by (Date) 2 ______ only if you need an additional deacon Name of Pastor: Name of Parish: If you would like your parish to be considered for the placement of an additional deacon, please complete this form, and return it as soon as possible, but no later than 2 February ______. The timing is important because the Deacon Placement Committee will prepare its recommendations for the Bishop in April, so he can announce the transfers in May in time to become effective 1 July _____. 1. Check one of the following that best describes the need for a deacon in your parish: Very critical Somewhat critical Significant but not critical No need for a deacon (if checked, you do not need to fill out rest of survey) 2. Check one of the following that best describes the immediacy of your need: As soon as possible Can wait until July 1ST Can wait until a deacon becomes available If no deacon is available, a deacon candidate is acceptable. 3. Rate your bilingual needs. Must be fluent (read/speak/write) in Spanish. Good conversational skills in Spanish The deacon need not be bilingual. 4. Rate each of the following ministries in which the deacon would serve the parish. 5 = very important :: 1 = not very important. 5 4 3 2 1 Sacramental Preparation (e.g. Baptism, RCIA, Marriage Prep) 5 4 3 2 1 Annulments 5 4 3 2 1 Liturgies (presiding at baptisms, funeral rites, marriages, etc.) 5 4 3 2 1 Serve at the altar on Sunday (Read the Gospel) 5 4 3 2 1 Preach at Sunday Eucharist 5 4 3 2 1 Pro-Life Ministry 5 4 3 2 1 Hispanic Ministry 5 4 3 2 1 Native American Ministry 5 4 3 2 1 Ministry to the Poor (e.g. -
Empowering Laity to Engage in Pastoral Care Ministry: a Proposal
Luther Seminary Digital Commons @ Luther Seminary Master of Theology Theses Student Theses 2020 Empowering Laity to Engage in Pastoral Care Ministry: A Proposal for Capacity Building and Supervision for Larger Congregation with Special Reference to Kohima Ao Baptist Church, Nagaland, India. Tsuwainla Jamir Follow this and additional works at: https://digitalcommons.luthersem.edu/mth_theses Part of the Christian Denominations and Sects Commons, Missions and World Christianity Commons, and the Practical Theology Commons Recommended Citation Jamir, Tsuwainla, "Empowering Laity to Engage in Pastoral Care Ministry: A Proposal for Capacity Building and Supervision for Larger Congregation with Special Reference to Kohima Ao Baptist Church, Nagaland, India." (2020). Master of Theology Theses. 17. https://digitalcommons.luthersem.edu/mth_theses/17 This Thesis is brought to you for free and open access by the Student Theses at Digital Commons @ Luther Seminary. It has been accepted for inclusion in Master of Theology Theses by an authorized administrator of Digital Commons @ Luther Seminary. For more information, please contact [email protected], [email protected]. Empowering Laity to Engage in Pastoral Care Ministry: A Proposal for Capacity Building and Supervision for Larger Congregation with Special Reference to Kohima Ao Baptist Church, Nagaland, India. by TSUWAINLA JAMIR A Thesis Submitted to the Faculty of Luther Seminary In Partial Fulfillment of The Requirements for the Degree of MASTER OF THEOLOGY THESIS ADVISER: DR. CARLA M. DAHL ST. PAUL, MINNESOTA Summer, 2019 ACKNOWLEDGMENTS My heart is filled with gratitude to God for enabling me to complete my studies here at Luther Seminary. I have experienced God’s faithfulness, His unfailing love, grace, and mercy abundantly in my life during my journey here as a student at Luther Seminary. -
Clergy Personnel Manual Archdiocese of Portland Preface to the 2014 Edition of the Clergy Personnel Manual
CLERGY PERSONNEL MANUAL ARCHDIOCESE OF PORTLAND PREFACE TO THE 2014 EDITION OF THE CLERGY PERSONNEL MANUAL On December 8, 1979 Archbishop Cornelius Power promulgated the Clergy Personnel Manual. This Manual was the product of extensive study and consultation by the Clergy Personnel Board and finally a vote of the entire presbyterate. Since the original promulgation of the Manual, some chapters have been revised. This edition prints all the chapters in a uniform format. The organization and position titles within the Pastoral Center have changed. This edition references positions of offices that coincide with our current Pastoral Center organization. This 2014 edition of the Clergy Personnel Manual reflects our current personnel policies and structure. Members of the Clergy Personnel Board: Rev. Todd Molinari, Most Rev. Alexander K. Sample, Most Rev. Peter Smith, Rev. Jeff Eirvin, Rev. James Coleman, Rev. Ronald Millican, Rev. Richard Thompson, Rev. Michael Vuky, Rev. Angelo Te. Vicar for Clergy: Rev. Todd Molinari Archbishop of the Archdiocese of Portland: Most Rev. Alexander K. Sample i PREFACE TO THE 1995 EDITION OF THE CLERGY PERSONNEL MANUAL On December 8, 1979, Archbishop Power promulgated the Clergy Personnel Manual. This Manual was the product of extensive study and consultation by the Clergy Personnel Board and finally a vote of the entire presbyterate. Since the original promulgation of the Clergy Personnel Manual, some chapters, like the one on area vicars, have been added; others, like the one on pastors, have been revised. This edition prints all the chapters in a uniform format and notes the date each chapter was promulgated or revised. -
Episcopal Church Style Guide
Episcopal Church Style Guide The official name of the church is The Episcopal Church. When writing about the Episcopal Church, please follow these guidelines: * In the first reference, the full name of the church is preferred: The Episcopal Church. * When referring to church members, the term “Episcopalians” is preferred. We elect a Presiding Bishop, who is our chief pastor and primate of the church. Chosen by the House of Bishops from one of its members, the Presiding Bishop serves for nine years, or until normal retirement age, if that occurs first. In formal usage, he or she is known as “The Most Reverend”,” usually abbreviated to “The Most Rev.” His or her first name (or preferred forename) is always used, together with an initial if applicable (e.g., “The Most Rev. John A. Smith”, or “The Most Rev. A. John Smith”). All other bishops should be addressed as above, but using the form “The Rt. Rev.” Priests and deacons are referred to as “The Rev.” Our church is organized into dioceses, and there is at least one diocese in each state. However, some states have two or more dioceses. For example, we have a Diocese of New Jersey, but in the northern part of the state there is a Diocese of Newark. Likewise, there is a Diocese of Texas, but there are several other dioceses in that state. The Bishop with jurisdiction of a diocese is usually known as the “diocesan bishop”, and is sometimes known as the “Ordinary.” He or she may have other bishops to assist, who are referred to as “bishops suffragan” and are elected in the same way that bishops are, by representatives of the members of the diocese. -
Archdiocese of Indianapolis Deanery and Parish Maps Deaneries 1
Archdiocese of Indianapolis The Church in Central and Southern Indiana Archdiocese of Indianapolis Deanery and Parish Maps Deaneries 1. Indianapolis North Deanery Dean: Very Rev. Guy Roberts, VF 4217 Central Ave., Indianapolis, IN 46205........................................ 317-283-5508 009 Immaculate Heart of Mary, 030 St. Luke the Evangelist, Indianapolis Indianapolis 012 Christ the King, Indianapolis 033 St. Matthew the Apostle, 014 St. Andrew the Apostle, Indianapolis Indianapolis 038 St. Pius X, Indianapolis 025 St. Joan of Arc, Indianapolis 041 St. Simon the Apostle, Indianapolis 029 St. Lawrence, Indianapolis 043 St. Thomas Aquinas, Indianapolis 2. Indianapolis East Deanery Dean: Rev. Msgr. Paul D. Koetter, VF 7243 E. 10th St., Indianapolis, IN 46219 ..........................................317-353-9404 001 SS. Peter and Paul Cathedral, 032 St. Mary, Indianapolis Indianapolis 037 St. Philip Neri, Indianapolis 004 Holy Cross, Church of the, 039 St. Rita, Indianapolis Indianapolis 042 St. Therese of the Infant Jesus 007 Holy Spirit, Indianapolis (Little Flower), Indianapolis 011 Our Lady of Lourdes, 072 St. Thomas the Apostle, Indianapolis Fortville 018 St. Bernadette, Indianapolis 079 St. Michael, Greenfield 3. Indianapolis South Deanery Dean: Very Rev. James R. Wilmoth, VF 3600 S. Pennsylvania St., Indianapolis, IN 46227 ............................ 317-784-1763 005 Holy Name of Jesus, Church 022 SS. Francis and Clare of Assisi, of the Most, Beech Grove Greenwood 006 Holy Rosary, Our Lady of the 026 St. John the Evangelist, Most, Indianapolis Indianapolis 010 Nativity of Our Lord Jesus 028 St. Jude, Indianapolis Christ, Indianapolis 031 St. Mark the Evangelist, 013 Sacred Heart of Jesus, Indianapolis Indianapolis 036 St. Patrick, Indianapolis 015 St. Ann, Indianapolis 040 St. -
Report No. 9 PARISH LIFE AMONG the LEADERS Leadership
NOTRE DAME STUDY OF CATHOLIC PARISH LIFE University of Notre Dame 1201 Hesburgh Library Notre Dame, IN 46556 Report No. 9 PARISH LIFE AMONG THE LEADERS by David C. Leege OUTLINE OF CONTENTS Leadership: The Shaping Of A Parish The Leadership Samples The Background And Training Of Parish Leaders Planning And Decision-Making In The Parishes Conflict And Conflict Resolution Leaders' Feelings About Each Other Women And Parish Leadership Diocesan Relationships Leadership: The Shaping of a Parish Report 8, a companion to the current report, described the kinds of needs people bring to their parishes and portrayed the programs that respond to these needs. All parishes offer sacramental services and liturgies, most try to provide for religious education especially of the young and often of the adults, fewer have organized programs for marital and family life. The gap between needs and programs is more acute when it comes to social problems: severe marital strain and divorce, alcohol and drug abuse, and economic crises. While generally the larger parishes are able to offer more staff or volunteer services, somewhat to our surprise we found that the social characteristics of a parish do not predict very well the range of programs it will develop. Instead, we concluded that many parishes have unique histories; what they are today is a composite of their peoples' needs and the kind of leadership some people asserted in the past. Parishes make their own histories. There is wide latitude for leaders to take hold of parish situations. Because leaders can make a difference, it is important to study their backgrounds and training, their outlooks and priorities for the parish, their perceptions of what parishioners want, their dealings with each other, their ways of seeking information and making decisions, their areas of conflict and cooperation, and their feelings about the diocesan leadership under whose authority they conduct their affairs. -
Great Cloud of Witnesses.Indd
A Great Cloud of Witnesses i ii A Great Cloud of Witnesses A Calendar of Commemorations iii Copyright © 2016 by The Domestic and Foreign Missionary Society of The Protestant Episcopal Church in the United States of America Portions of this book may be reproduced by a congregation for its own use. Commercial or large-scale reproduction for sale of any portion of this book or of the book as a whole, without the written permission of Church Publishing Incorporated, is prohibited. Cover design and typesetting by Linda Brooks ISBN-13: 978-0-89869-962-3 (binder) ISBN-13: 978-0-89869-966-1 (pbk.) ISBN-13: 978-0-89869-963-0 (ebook) Church Publishing, Incorporated. 19 East 34th Street New York, New York 10016 www.churchpublishing.org iv Contents Introduction vii On Commemorations and the Book of Common Prayer viii On the Making of Saints x How to Use These Materials xiii Commemorations Calendar of Commemorations Commemorations Appendix a1 Commons of Saints and Propers for Various Occasions a5 Commons of Saints a7 Various Occasions from the Book of Common Prayer a37 New Propers for Various Occasions a63 Guidelines for Continuing Alteration of the Calendar a71 Criteria for Additions to A Great Cloud of Witnesses a73 Procedures for Local Calendars and Memorials a75 Procedures for Churchwide Recognition a76 Procedures to Remove Commemorations a77 v vi Introduction This volume, A Great Cloud of Witnesses, is a further step in the development of liturgical commemorations within the life of The Episcopal Church. These developments fall under three categories. First, this volume presents a wide array of possible commemorations for individuals and congregations to observe. -
The Meaning and Practice of Spiritual Care
The Meaning and Practice of Spiritual Care Spirit is a natural dimension of every person Reflecting on the ancient word spirit, May (1982) writes, "Spirit implies energy and power." The word spirituality goes further and describes an awareness of relationships with all creation, an appreciation of presence and purpose that includes a sense of meaning. Though not true generations ago, a distinction is frequently made today between spirituality and religion, the latter focusing on defined structures, rituals and doctrines. While religion and medicine were virtually inseparable for thousands of years, the advent of science created a chasm between the two. The term spirituality is a contemporary bridge that renews this relationship. In this paper, the word spirituality includes religion; spiritual care is inclusive of pastoral care. Those who provide spiritual care in healthcare settings are often known as chaplains, although in some settings they may be described as spiritual care providers. Spirituality demonstrates that persons are not merely physical bodies that require mechanical care. Persons find that their spirituality helps them maintain health and cope with illnesses, traumas, losses, and life transitions by integrating body, mind and spirit. When facing a crisis, persons often turn to their spirituality as a means of coping (Pargament, 1997). Many believe in its capacity to aid in the recovery from disease (McNichol, 1996) and 82 percent of Americans believe in the healing power of personal prayer (Kaplan, 1996), using it or other spiritual practices during illness. Persons frequently attend to spiritual concerns within religious communities through the use of traditional religious practices, beliefs, and values that reflect the cumulative traditions of their religious faith. -
HOLY DOORS Holy Door Is to Make the Journey Istock That Every Christian Is Called to Make, to Go from Darkness to N My Last Bishop’S Message, We Talked Light
BISHOP’S MESSAGE On Dec. 8, this Holy Door at Saint Peter’s Basilica in Rome was opened for pilgrims to walk through. (churches of special significance) and each has its own Holy Door. These doors are normally walled up from the inside and could not be opened every day. During jubilee years, the walls are broken down and the doors are opened so pilgrims can walk through and gain the plenary indulgence connected with the jubilee year. The symbolism of the Holy Door becomes apparent when one considers what happens at the door of a church: it is where we pass from this world into the holy presence of God. Here, the priest or deacon welcomes the parents of the baby brought to be baptized into the Church; here, too, he greets the bride and groom at the beginning of their wedding liturgy; and finally, the church door is where the priest meets the casket of the deceased at the beginning of his or her funeral. In the words of our Holy Father Francis, “There is only one way that opens wide the entrance into the life of communion with God: this is Jesus, the one and absolute way to salvation. To Him alone can the words of the Psalmist be applied in full truth: ‘This is the door of the Lord where the just may enter.’” (Psalm 118:20) The church door is, literally and figuratively, the way to Christ. The Holy Door takes this symbolism one step further. To pass through a HOLY DOORS Holy Door is to make the journey iStock that every Christian is called to make, to go from darkness to n my last Bishop’s Message, we talked light.