Diocese of Houma-Thibodaux
2779 Highway 311 • Post Office Box 505 • Schriever, Louisiana 70395
(985) 868-7720 • Fax (985) 868-7727
February 21, 2007
To All in Parish Administration Ministry:
Back in April of 1998 Bishop Jarrell promulgated the Manual of Policies and Guidelines for
Parish Administration for the Diocese of Houma-Thibodaux. Since then, there have been a
number of additions and changes that have been enacted.
To provide you with an up to date manual Father Jay Baker distributed a copy to you
sometime ago. However, I found out that the letter of Bishop Jarrell was still in place. I was
asked to issue my own letter of promulgation for the newly revised manual, which I am doing.
A policy manual will always be a work in progress as things change and new policies are
developed. As this happens we will send you any revisions.
Please become very familiar with the content of the manual and follow the policies here
within.
I am grateful to each of you for your ministry in the diocese. I pray that God will continue to
renew you in your commitment of service to the people of this great diocese.
With personal good wishes, I remain,
Sincerely yours in the Lord,
Most Reverend Sam G. Jacobs
Bishop of Houma-Thibodaux
SGJ:yd
Post Office Box 9077 • Houma, LA 70361 • 2779 Highway 311 • Schriever, LA 70395
(504) 868-7720 or 850-3124 • Fax (504) 868-7727
April 29, 1998
Office of the
Bishop
To All in Parish Administration Ministry:
Part II, Title II, Chapter VI of the Code of Canon Law is entitled "Parishes, Pastors and Parochial
Vicars." In 38 Canons the Code gives a good job description, or at least a framework for priestly pastoral ministry.
Canon 519 states: "The pastor is the poor shepherd of the parish entrusted to him, exercising pastoral care in the
community entrusted to him under the authority of the diocesan bishop in whose ministry of Christ he has been
called to share.” Priests and bishops are called to work closely together in the ministries of teaching, sanctifying,
and governing the People of God.
The Manual of Policies and Guidelines for Parish Administration is an instrument to assist priests and other parish
ministers in their work. In some cases it re-states Canon Law; in others it specifies procedures for orderly
administration in the diocese. It provides a helpful reference for busy parish ministers, providing answers to many
questions.
To the best of my knowledge, this manual is the first such instrument in the Diocese of HoumaThibodaux. It should be recognized that it is not a complete and perfect document. It is to be expected that
changes and additions will have to be made. The Priests Council and the Deanery meetings provide a ready
avenue for such changes to take place in orderly fashion.
I wish to thank Msgr. James B. Songy for his many hours of dedicated work in producing the Manual. It is
one more example of his untiring efforts over many years to assist the diocesan church to operate in a just and
orderly fashion. I also thank all who will join me in exercising pastoral care in this diocese, as together we share the
ministry of Jesus Christ.
With prayers that the Lord may prosper the work of our hands, I am,
Sincerely yours in Our Lord,
Most Rev. Michael Jarrell
Bishop of Houma-Thibodaux
MJ:yd
DIOCESE OF HOUMA-THIBODAUX
MANUAL OF POLICIES AND GUIDELINES
FOR PARISH ADMINISTRATION
Table of Contents
I.
General Guidelines for Pastors ....................................................................................... 1
II.
Diocesan Pagella of Faculties.............. ........................................................................... 7
III.
Guidelines for Infant Baptism ......................................................................................... 16
IV.
Guidelines for First Eucharist... ....................................................................................... 21
V.
Guidelines for First Reconciliation .................................................................................. 24
VI.
Guidelines for Confirmation ............................................................................................ 27
VII.
Guidelines for the Rite of Christian Initiation of Adults ................................................... 31
VIII.
Guidelines for Marriage Preparation .............................................................................. 39
IX.
Guidelines for Marriage between Roman Catholics and Episcopalians ......................... 45
X.
Policy for the Protection of Children and Young People ................................................ 48
XI.
Policy Concerning the Abuse or Neglect of Minors ......................................................... 64
XII. Guidelines for the Supervision of Minors .......................................................................... 73
XIII. Policy on Application for Priestly Service ........................................................................ 78
XIV. Policy on Application for Permanent Diaconate Service ............. ................................... 80
XV.
Policy on Application for Service by Women or Men Religious... .................................... 82
XVI. Policy on Mass Stipends ............................................................. .................................... 84
XVII. Policy Sacramental Service (Stole) Fees…………………………………………………….86
XVIII. Policy on Stewardship: In Pursuit of the Better Way .................. .................................... 87
XIX.
The Central Finance Plan........................................................... .................................... 89
i
XX.
Policy on Check Accounts for Parishes and Schools ............................................. 96
XXI.
Procedures for Handling Weekly Collections ......................................................... 98
XXII.
Policy on Cathedraticum ...................................................................................... 100
XXIII.
Policy on Authorizations for Improvements and Purchases. ................................. 102
XXIV.
The Committee for the Pastoral Evaluation of Building Request(DISSOLVED)…106
XXV.
The Diocesan Building Commission & Guidelines ............................................... 109
XXVI.
Policy on Ownership of Automobiles by Religious ............................................... 115
XXVII.
Policy on Support for Elementary Schools ....................................................... ... 116
XXVIII.
Policy on Compensation for Priests (& Reimbursements to Deacons) ................ 120
XXIX.
Policy on Required Auto Insurance ................................................ ..................... 122
XXX.
Guidelines for Clergy Continuing Education ................................... ..................... 123
XXXI.
Diocesan Priests Retirement Plan .................................................. ......................129
XXXII.
Policy on Computers for Parish/School Administration .................. ......................133
XXXIII.
Policy on Rectory Guest ................................................................. ......................135
XXXIV.
Policy on Parish Membership ......................................................... ......................137
XXXV.
Guidelines for Personnel Committee .............................................. ......................139
XXXVI.
Policy on Term Limits for Priest ...................................................... ..................... 141
XXXVII.
Policy on Extraordinary Ministers of the Eucharist... ...................... ......................142
XXXVIII.
Policy on 11 to 15 Passenger Van Use .......................................... ......................145
XXXIX.
Youth Transportation Policy ........................................................... ......................146
XL.
Policy for Masses Outside of a Church Building ............................ ......................152
XLI.
Policy on the Place for Funeral Liturgies ........................................ ......................153
ii
DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN GUIDELINES
GENERAL GUIDELINES FOR PASTORS
A. SPECIAL GUIDELINES FOR NEW PASTORS
1.
Upon arrival within the parish, it is most important that personal contacts be made
and meetings arranged with the presidents or chairpersons of all organizations,
especially those of the Parish or Pastoral Council and the Finance Council.
2.
As a general rule, it is advisable to make no major scheduling, employment and/or
liturgical changes within the parish within the first six (6) months, unless current
practices are contrary to Canon Law, Liturgical Norms, Diocesan Policy or Civil Law,
in which cases the proper diocesan office should first be consulted and at least the
Parish Council should be advised in advance of the necessity and reasons for the
changes.
3.
It is extremely important that every effort be made to discourage comparisons
between the administration of the current pastor and that of the predecessor.
B. GUIDELINES FOR ALL PASTORS
I. CANONICAL MATTERS
1.
It is the responsibility of the pastor to see that the religious educational, sacramental,
liturgical, and spiritual needs of the parishioners are served and met to the best of his
ability with the assistance of other clerical or lay ministers of the parish.
2. Assistance and counsel in all of the above is readily available from the various
diocesan offices.
3. Of special importance in these regards are:
A. The Scheduling of and Preparations for the Liturgy for Sunday Masses.
B. Preparation and Assignment of Lay Liturgical Ministers.
C. The Schedule for the Celebration of the Sacrament of Reconciliation.
D. Baptismal Preparation and Celebration.
E. A Sound Religious Education Program.
F. If Parish Has a Parochial School, General Supervision of its Operation.
G. Confirmation Preparation and Celebration.
H. Marriage Preparation and Celebration.
I. Care for and Celebration of the Sacrament of the Sick.
J.
Bereavement and Funeral Ministry and Celebration.
K. Keeping of Timely and Accurate Sacramental Records. (See #10 Below)
1
General Guidelines for Pastors (continued) ---
L.
M.
N.
See That All Employees and Volunteers Have a Copy of and Comply
with the Diocesan Policy Concerning Abuse & Neglect of Minors. (Copy
Included in this Manual on Page 64).
Implement Guidelines for Supervision of Minors (Copy Included in this
Manual, Page 73).
Implement Policy on Rectory Guests (Copy Included in this Manual,
Page 135).
4. Scheduling Sunday/Holyday Masses - By diocesan policy, no anticipated (or
vigil) Mass on Saturday or on the eve of holydays may begin earlier than 4:00
PM.; and, the precept of participating in a Mass on Sundays and holydays of
obligation is not satisfied by attending a Mass celebrated before 4:00 PM.
5. Holydays of Obligation - In the event a holyday of obligation falls on a
Saturday or a Monday, the feast is to be celebrated according to the liturgical
norms. However, by decree of the NCCB of December 13, 1991, when the
holydays of January 1, August 15, and November 1, fall on either a Saturday
or a Monday the precept to attend mass is abrogated.
6. Extraordinary Minister of the Eucharist - Only the Bishop has the authority to
appoint lay people as Extraordinary Ministers of the Eucharist. By diocesan
policy, to be proposed by a pastor to the Bishop for appointment as a
Eucharistic Minister, the person must be at least eighteen years old, properly
instructed, and in good standing in the local community and in the Church.
7. Delegation for Marriages - Only the pastor and other priests or deacons
officially assigned to the parish have canonical jurisdiction to officially witness
marriages in the parish. Any other priest or deacon must have personal
delegation from the pastor for each particular marriage in order for that
marriage to be performed validly.
By diocesan policy, the latest hour permitted for the beginning of a
wedding on Saturday after noon is 2:00 PM, whether the wedding be
celebrated with or without Mass.
8. For Marriage Preparation, Dispensations and Permissions: Marriage
Preparation Guidelines are included in this manual beginning on Page 39.
The parish priest may give permission for a marriage between a Catholic
and a validly baptized non-Catholic (mixed marriage). However, if such a
mixed marriage is to take place at Mass, permission for this must be obtained
in writing from the Bishop. If either party is not baptized, or if there is some
doubt about the validity of baptism, a dispensation from disparity of cult
must be applied for at the Chancery.
Also, please note the special "Guidelines for Marriages of Roman
Catholics and Episcopalians for the Dioceses of Louisiana," on page 45 of this
manual.
9. Sacraments: It is the responsibility of the pastor to see that the specific
diocesan Guidelines are followed for the Reception of the Sacraments of
Baptism, Eucharist, Reconciliation, Confirmation, and for the RCIA. These
Manual of Policies and Guidelines for Parish Administration
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General Guidelines for Pastors (continued) …
guidelines are on the following pages of this manual: Baptism, Page 16;
Eucharist, Page 21; Reconciliation, Page 24; Confirmation, Page 27; RCIA,
Page 31.
10. Sacramental Record Keeping: It is the policy of the diocese that current
sacramental records: Baptism, First Communion, Confirmation, Marriage, and
Funeral records must be kept by means of the parish computer using the
computer program provided by the diocese.
It is the responsibility of the pastor to see that Sacramental records are
entered on the computer and registers printed out no later than the first
regular working day after the sacrament is administered. Also, on this same
date the pastor is responsible for seeing that notations of Confirmation,
Marriage and Ordination are made in the Baptismal Records of the parish and
that, in the case of Confirmations and Marriages, if the baptism took place
elsewhere, notifications to the parish of baptism are sent immediately. The
civil marriage certificate must be returned to the clerk of court of your civil
parish on this same date.
Sacramental registers are important documents and the pastor must see
that they are stored in a fire-safe place, preferably the rectory vault.
Additionally, backup copies of computer disks or tapes of the automated
records must be kept offsite, that is, either in the church vault or the
secretary's home. Annually, computer disks containing the updated
sacramental records must be forwarded to the Chancery for the updating of
the sacramental records at the Diocesan Archives.
11. Diocesan policies governing the application by priests or permanent deacons
of another diocese, or Women or (unordained) Men Religious applying for
admittance to service as priests, deacons or Women or Men Religious of this
diocese are included in this manual on pages 78, 80 and 82 respectively.
II. FISCAL MATTERS
1. You will find in this manual the following fiscal policy documents:
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
Policy on Mass Stipends, Page 84.
Fees for Services (Stole Fees), Page 86.
Policy and Bishop's Statement on Stewardship, Page 87.
The Central Finance Plan, Page 89.
The Parish/School Checking Account & Check Signing Policy, Page 96.
Procedures for Handling Weekly Collections, Page 98.
Policy on Cathedraticum, Page 100.
Authorizations for Improvements and/or Equipment Purchases, Page
102.
The Committee for Pastoral Evaluation of Building Requests (CPEBR),
Page 106.
The Diocesan Building Commission, Page 109.
Policy on Auto Ownership by Religious, 115.
Catholic Elementary School Support Policy, Page 116.
Priest Compensation, Business Expense Reimbursement, Page 120·
Required Auto Insurance, Page 122
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General Guidelines for Pastors (continued)…
15. The Priests Retirement Plan, Page 129.
2. WEEKLY ASSESSMENTS - The weekly assessments for each parish are
divided into two parts:
1.
The Cathedraticum
2.
Casualty Insurance Premiums
Weekly Assessments are due for 50 of the 52 weeks of the fiscal year. The
exceptions are Easter Week and Christmas Week.
3.
The Christmas & Easter Collections - Any and all collections taken up at
Christmas Masses are dedicated to the Diocesan Charities Program up to
the amount of the assigned quota. Similarly, any and all collections taken up
at the Easter Masses are dedicated to the Diocesan Education to Ministry
(for the priesthood, diaconate or lay ministry) Programs up to the amount of
the assigned quota. The quotas are assigned by the Diocesan Finance
Office based on a percentage (in recent years 140% for the Easter
Collection and 135% for the Christmas Collection) of the Average Sunday
Collection of each parish.
5. RECOMMENDED PROCEDURES FOR PARISH ACCOUNTS PAYABLE
(writing checks):
1. Absolutely' all parish expenses, and especially all employee
compensation must always be met by a parish check, and never be made
in cash. The sole exception to this is the retaining of a "PETTY CASH"
fund in the parish safe, but always under the strict guidelines for the
maintenance of such funds.
2. It is highly recommended that the parish designate a regular day and time
weekly for writing checks; a suggestion is Thursday morning.
3. As invoices are received by mail or otherwise, they should be placed
immediately into an Accounts Payable folder in the parish file, in which
folder should also be kept the weekly assessment schedule, and the
schedule of payroll checks to be issued, and any other regular weekly or
monthly scheduled payments (such as maintenance agreements, etc.).
4. On the designated day and time, whether there are sufficient funds in the
parish checking account to make these payments or not (see #5 below),
the following checks MUST be written:
a) The Weekly Assessment Check to the Diocese (except Easter &
Christmas).
.
. b) Payments for any Diocesan or National special collections which were
taken up the previous weekend (such as Holy Father, Mission
Sunday, etc.)
c) Any Payroll Checks due that week (NOTE: Priests salary and
reimbursement checks for any given month are due during the LAST
week of that month).
d) ALL invoices within the Accounts Payable Folder which are due and
Manual of Policies and Guidelines for Parish Administration
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General Guidelines for Pastors (continued)...
e)
payable.
If there is any balance remaining in the checking account after all
the above bills have been paid, a final check should be written to
the diocese to place all but a small balance of these funds either on
deposit with the diocese or as a payment on the parish debt.
5. DISTRIBUTION OR MAILING OF CHECKS:
a)
b)
Payroll checks should be distributed on the date they are due, and
all other checks should be mailed or distributed the day they are
written, unless there are insufficient funds in the parish checking
account to cover them. In that event, see the next paragraph.
If the parish checking account does not have sufficient funds to
cover the checks written, a Central Finance request-for-funds-form
to the diocese should be immediately filled out requesting a
withdrawal of parish funds or a loan to the parish in the amount
needed, and mailed to the diocese that day. Any checks not already
covered by checking account balance should not be mailed or
distributed until the funds come in from the diocese and are
deposited in the parish checking account. If payroll checks are
involved and they are due immediately, a telephone request to the
Diocesan Finance Office should be made so that the funds can be
obtained immediately.
6. FINANCIAL ACCOUNTING, BUDGETING AND REPORTING:
1. The pastor is responsible for seeing that records of the contributions of
individual parishioners are carefully kept, using the computer program
provided by the diocese called "Contribution Accounting." Pastors are
responsible for sending a· copy of the individual record or statements to
contributors upon request at the end of each year (as well as to anyone
who made a single contribution amounting to $250 or more), and they are
encouraged to send such a record to all contributors with a note of
gratitude at least annually at the end of each calendar year, but even
quarterly when feasible.
2. The pastor is responsible for seeing to it that the financial accounting is
properly done in a timely manner on the parish computer in accordance
with the guidelines given to parishes by the diocese. If the parish has a
school, it is also the responsibility of the pastor to see that the school
accounting is done likewise.
3.
Monthly financial reports from parishes and schools are due in the
office of the Vicar General by the 15th of the following month. Therefore it
is incumbent upon the pastor, with the assistance of his Finance Council,
to schedule the accounting procedures in a timely manner so that these
reports can be submitted on time.
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General Guidelines for Pastors (continued)…
4. The pastor should learn to read the monthly financial report, and with the
assistance of his Finance Council, to interpret its meaning for the parish.
5. It is the responsibility of the pastor to see that an operational budget is
prepared before the onset of each fiscal year, and that this budget is properly
monitored by studying the monthly budget report which should be generated
on the parish computer after the accounting for each month has been
completed. It is to be understood that in preparing the annual budget, only
those expenses should be budgeted which are within the means of the
parish. Therefore when trying to determine whether the parish "can afford"
an expense of any sort, it is the parish budget and not the parish checking
account which must be looked at!
7. EMPLOYEE POLICY MANUAL
Each parish should have on file an Employee Policy Manual, and it is the
pastor's responsibility to see that the stipulations of this manual are adhered to.
Of extreme importance is that each employee who works a minimum of 20 hours
a week must be offered hospitalization coverage and be enrolled in the lay
retirement plan of the diocese. Additionally, it is extremely important that
compensation to part-time employees and payments for services rendered by
unincorporated entities be made through by payroll check so that proper tax
procedures can be followed.
Manual of Policies and Guidelines for Parish Administration
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DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN POLICY
PAGELLA OF FACULTIES FOR PRIESTS
In addition to the rights and privileges granted by the universal law of the Church, the following
special faculties are granted to the priests in the service of the diocese.
A priest who resides in a parish without being assigned to it such as a priest in residence and a
retired priest enjoys the same faculties mentioned herein for a parochial vicar.
FACULTY 1: EUCHARIST
Priests in this diocese are given permission to celebrate the Eucharist twice a day and three times
on Sundays and holy days of obligation, for a just cause. [Can. 905 #2.]
This faculty grants permission, as required in Canon 905 #2, to celebrate the Eucharist
more than once a day. It extends the norm of Canon 905 #1. This faculty also applies to the
Vigils of Sundays and Holy Days of Obligation as long as the third Mass, at least, is for the
fulfillment of the obligation of attending Mass.
FACULTY 2: BAPTISM
RECEPTION lNTO FULL COMMUNION
Pastors and parochial vicars in this diocese are given permission to baptize those who have
completed fourteen years of age without referring the matter to the Bishop of the diocese. [Can.
863]
They also have permission to receive already baptized Christians into full communion with the
Catholic Church. (Rite of Reception #8)
The Baptism of those 14 years and older is to be referred to the diocesan Bishop, according to
Canon 863. Similarly, it is the office of the Bishop to receive baptized Christians into full communion.
This faculty removes the previous recourse to the Bishop.
FACULTY 3: CONFIRMATION
Pastors and parochial vicars in this diocese are given the faculty to confirm those persons who have
attained the use of reason on the occasion of their baptism or of their reception into full communion
with the Catholic Church. [Can. 883 #2 and Rite of Reception #8]
[In all other instances when a just cause may suggest that a priest administer confirmation in an
individual case, prior permission is to be obtained from the Bishop. (Can. 884)]
7
Pagella of Faculties for Priests (continued)…
Regardless of any acquired right by virtue of an office, this faculty grants to pastors and
parochial vicars the mandate to confirm those with the use of reason whom they baptize or receive
into full communion with the Catholic Church. In other cases, e.g. to confirm a baptized Catholic
who was never brought up in the catholic faith upon his reconciliation, special permission is to be
obtained from the Bishop.
FACULTY 4: SACRAMENT OF PENANCE
Priests in this diocese are granted the habitual faculty to hear confessions within the confines of the
territory of the Diocese of Houma-Thibodaux. [Can. 969 and 973]
Regardless of any acquired right by virtue of an office, (e.g. the pastor has by law the faculty
to hear confessions within his parish) the faculty to hear confessions within the diocese is granted
to all priests endowed with the diocesan faculties. By receiving the 'habitual' faculty, they may hear
confession all over the world, if this is the diocese of their incardination or of their domicile. (See
GENERAL FACULTIES by universal law.)
FACULTY 5: ASSISTANCE AT MARRIAGE
Parochial vicars in this diocese are given permission by general delegation to assist at all marriages
within the boundaries of the parish to which they have been duly assigned. [Can. 1111 #2]
This faculty gives the written general delegation to parochial vicars to assist at all weddings in
the parish of assignment.
Pastors can give general delegation, in writing, to assist at all marriages within the parish.
Pastors can delegate and parochial vicars can subdelegate a specified priest or deacon to assist at a
specific marriage.
Assistance at marriages in a personal parish is valid when at least one of the parties
involved is a member of this personal parish. (Canon 1110).
The local ordinary (Bishop or Vicar General) can grant permission to assist validly at
marriage within the confines of the diocese either by general or special delegation.
FACULTY 6: SPECIAL PERMISSION FOR MIXED MARRIAGE
Pastors and parochial vicars in this diocese are given permission to allow a 'mixed marriage
between baptized persons' if there is a just and reasonable cause and if the three conditions in Can.
1125 have been fulfilled. This applies: - when one party is baptized in the Catholic Church or
received into the Church after baptism and did not leave it by a formal act and - when the other
party is a baptized member of a church or ecclesial community which is not in full communion with
the Catholic Church.
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Pagella of Faculties for Priests (continued)…
In what is usually called 'a mixed religion' marriage between two baptized persons for which the express
permission from the competent authority is required, this faculty lets pastors and parochial vicars give this
permission, within the conditions mentioned in Canon 1125.
Only if the fact or the validity of the baptism of a party remains doubtful is a dispensation
(disparity of cult) to be petitioned in the usual manner.
This faculty also applies in cases when the other party is a person who has notoriously
rejected the Catholic faith (Canon 1071 #2) or has left the Catholic Church by a formal act.
The Prenuptial questionnaire is to be used to note the permission and to file the signed promises.
FACULTY 7: CELEBRATION OF CERTAIN MARRIAGES WHICH
NEED THE PERMISSION OF THE LOCAL ORDINARY
Pastors and parochial vicars in this diocese are given the faculty to assist at the marriages
mentioned in Canon 1071, #1, numbers 3, 4, 5, 6, 7, without recourse to the local ordinary,
provided all other requirements and conditions for such marriages have been fulfilled.
Canon 1071 has listed the special type of marriages which should be referred to the local
ordinary.
This faculty makes ·the request to the local ordinary for permission to celebrate these
marriages not necessary in the FIVE INSTANCES mentioned in Faculty #7, provided all other
requisites to handle these cases have been complied with.
No recourse is needed in these cases:
Canon 1071 #1
3. A marriage of a person who is bound by natural obligations toward another party or toward
children, arising, from a prior union.
4. A marriage of person who has notoriously rejected the Catholic faith.
5. A marriage of person who is bound by a censure.
6. A marriage of a minor child when the parents are unaware of it or are reasonably opposed to it.
7. A marriage to be entered by means of a proxy, mentioned in Canon 1105.
Recourse is needed in these cases:
Canon 1071 #1
1. The marriage of transients.
2. A marriage which cannot be recognized or celebrated in accord with the norm of civil law.
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Pagella of Faculties for Priests (continued)…
FACULTY 8: REMISSION OF CENSURES
Confessors in this diocese are given permission to grant the remission of an automatic (Iatae
sententiae) penalty in the internal or external forum, with no further recourse being required, ~
when the penalty has not been 'declared'; - when the remission is not reserved to the Apostolic
See; - within the territory of this diocese; - in behalf of any person, regardless of the person's
residence and regardless of the place where the penalty was incurred. [Can. 1355 #2]
This faculty extends the faculty granted by universal law to confessors, as described in Canon
1357. Unreserved and undeclared automatic penalties can be remitted by virtue of this faculty in the
internal and external forum anywhere in the diocese and for benefit of any person. An appropriate
penance is to be imposed, with the reparation of scandal or damage to the extent that this may be
imperative. Afterwards no further recourse to a competent superior is required. Refer to appended list of
automatic penalties contained in the new Code and their reservation or non-reservation.
FACULTY 9: DISPENSATION FROM
EUCHARISTIC ABSTINENCE
The priests in this diocese are given permission to dispense in individual cases and for a just cause
in the general law of abstinence before Holy Communion. [Can. 919 #1]
Abstinence from all food and drink, except water and medicine, for one hour before Holy
Communion is the general norm. This faculty allows a priest to dispense from it for a just reason.
FACULTY 10: DISPENSATION FROM OBLIGATION ON
DAY OF PRECEPT - ON DAY OF PENANCE
Parochial vicars in this diocese are given permission to grant in individual cases and for a just
reason a dispensation - in the obligation to observe a feast day; - in the obligation to observe a day
of penance; in behalf of a parishioner; - in behalf of a person visiting within the parish; or to
commute these obligations to other good works. Pastors already have the same faculty by general
law. [Can. 1245)
There are situations and circumstances in which a person for a good reason may request to
be dispensed from the obligations of a day of precept or of a day of penance. The faculty to do so
which pastors already have by law is hereby granted to parochial vicars. This includes the option of
granting a commutation.
FACULTY 11: DISPENSATION FROM IMPEDIMENTS
"WHEN THE MARRIAGE PREPARATIONS ARE MADE"
Priests in this diocese are given permission to dispense from ecclesiastical impediments,
including non-occult impediments, from which the local ordinary is able to dispense, when
everything has been prepared for the marriage and when the marriage cannot be delayed to
Manual of Policies and Guidelines for Parish Administration
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Pagella of Faculties for Priests (continued)…
obtain the dispensation from the competent authority, without the probable danger of great harm.
They may also dispense from the canonical form, if there is a grave reason. [Can. 1080]
In cases when everything is ready for the marriage the general law allows the priest to
dispense from ecclesiastical impediments, except the impediment resulting from sacred orders and
from a public perpetual vow of chastity in a religious institute of pontifical right but only in an occult
case, as mentioned in the general faculties. This faculty gives the priest the ability to dispense from
non-occult ecclesiastical impediments in which the local ordinary can dispense and even from the
canonical form. Refer to appended list of impediments in the new Code.
FACULTY 12: DISPENSATION IN
PRIVATE VOWS - PROMISSORY OATHS
Pastors and parochial vicars in this diocese are given permission, for a just reason, to dispense,
suspend, commute a private vow [Can. 1 196] or a promissory oath [Can. 1203]- of a member of
this diocese; - of a person visiting this diocese; - provided the dispensation does not injure the
acquired rights of others nor, in the case of a promissory oath, would prejudice others who refuse
to remit the obligation.
A pastor has by law the right to dispense his own subjects or visitors in a private vow. In
going beyond the parish, the local ordinary extends the delegation to all members of the diocese and
to all visitors and grants the faculty to all pastors and parochial vicars.
FACUL TV 13: SPECIAL PERMISSION
FOR FUNERAL RITES
Pastors and parochial vicars in this diocese are given permission to allow church funeral rites for an
unbaptized child if the parents had intended to have the child baptized, [Can. 1183 #2] and - for a
baptized non-Catholic unless it would be against the person's wishes, provided his/her own minister
is not available. [Can. 1183]
What the universal law permits the local ordinary to determine in regard to certain funerals by
virtue of Canon 1183 #2 and #3, the pastor and parochial vicar are allowed to do by this faculty. It is to
be exercised with sensitivity and prudence in view of the concrete circumstances.
FACULTY 14: APPROVAL TO INITIATE, ASSIST AND SUPPORT IN
MARRIAGE CASES
All priests and deacons in this diocese are given the approval of the bishop to initiate, assist and
provide technical help and support to all persons who are seeking (or responding to) a Declaration
of Nullity and/or Dissolution of the Bond and to act as Procurator/Advocate in these proceedings.
Manual of Policies and Guidelines for Parish Administration
Revised: Advent 2005
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Pagella of Faculties for Priests (continued)…
GENERAL FACULTIES FOR PRIESTS
GRANTED BY UNIVERSAL LAW
The universal law of the Church, in the new Code of Canon Law, has provided a number of general
faculties, some of which are here listed in conjunction with the pagella of diocesan faculties.
GENERAL FACULTY 1:
To preach everywhere, under the conditions of Can. 764
GENERAL FACULTY 2:
To confirm in danger of death. [Can. 8833.]
GENERAL FACULTY 3:
To celebrate the Eucharist in a respectable place, for a good reason. [Can. 932]
GENERAL FACULTY 4:
To hear confessions everywhere if the local ordinary of the place of incardination or the local ordinary of
the place of domicile has granted the habitual faculty to hear confessions. [Can. 967 #2]
GENERAL FACULTY 5:
To remit in the internal sacramental forum an automatic censure of excommunication or interdict which
has not been declared if it would be hard on the penitent to remain in the sate of serious sin during the time
necessary for the competent superior to provide. In this instance the burden of having recourse within a
month under pain of reincidence of the penalty is to be imposed on the penitent. [Can. 1357]
GENERAL FACULTY 6:
To absolve a penitent in danger of death from any kind of censures and sins. [Can. 976]
GENERAL FACULTY 7:
To bless the oil for the anointing of the sick, in case of necessity but only at the celebration of the
sacrament and to carry the blessed oil on one's person to administer the sacrament of anointing in case of
necessity. [Can. 999 and 1003 #3]
GENERAL FACULTY 8:
To omit the publication of the marriage banns for a good reason, with due regard for the norms of the
Episcopal Conference. [Can 1067]
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Pagella of Faculties for Priests (continued)…
GENERAL FACULTY 9:
When all is ready for the marriage (or the validation) and serious harm would ensue from
a delay, then the pastor, the parochial vicar who is delegated to assist at marriages and the
priest mentioned in Can. 11 16 #2 can dispense:
-- from all ecclesiastical impediments with the exception of the impediments arising from sacred
orders or from a public perpetual vow of chastity in a religious institute of pontifical right, but
only in OCCULT CASES.
When all is prepared for the marriage the confessor has the faculty to dispense but only from
occult impediments and only for the internal forum. [Can. 1080]
,
GENERAL FACULTY 10:
In danger of death, if the local ordinary cannot be reached, the pastor and the parochial vicar
who is delegated to assist at marriages and the priest in the case mentioned in Can. 11 16 #2 can
dispense:
-- from the canonical form, and from each aid every ecclesiastical impediment, public and
occult, except the impediment arising from the sacred order of the presbyterate. In danger of
death, a confessor has the same faculties but only for occult impediments, and only for the
internal sacramental or non-sacramental forum. [Can. 1079]
GENERAL FACULTY 11:
To administer licitly the sacraments of penance, Eucharist and anointing of the sick to
members of the oriental churches or of .other ecclesial communities not in full communion with
the Catholic Church, when all the conditions of Can. 844 #3 and #4 have been fulfilled.
AUTOMATIC (Latae sententiae) CENSURES
A. Automatic Excommunications
1.
Apostasy from the faith, heresy, schism. [Can. 1364] NOT RESERVED.
2.
Desecration of consecrated species and/or retaining them for sacrilegious purposes. [Can.
1367] RESERVED.
3. Physical force against the Roman Pontiff. [Can. 1370
#1] RESERVED.
4.
Absolution of accomplice in a sin against the sixth commandment of the Decalogue, except
in danger of death. [Can. 1378 and Can. 977]
RESERVED.
5.
Conferring and receiving episcopal consecration without a pontifical mandate. [Can.
1382] RESERVED.
Manual of Policies and Guidelines for Parish Administration
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Pagella of Faculties for Priests (continued)…
6.
Direct violation of the seal of confession by the confessor. [Can. 1388]
RESERVED.
7.
Procuring a successful (effectu secuto) abortion. [Can. 1398]
NOT RESERVED.
B. Automatic Interdict I Suspension
None is reserved.
1.
Physical force against a person possessing the episcopal character. [Can. 1370 - 1379]
INTERDICT AND SUSPENSION.
2. Attempting to enact the Eucharist without priestly ordination. [Can. 1378]
INTERDICT AND SUSPENSION.
3.
4.
Attempting to impart sacramental absolution or hearing confession when valid absolution cannot be
given. [Can. 1378]
INTERDICT AND SUSPENSION.
Falsely accusing a confessor of solicitation to sin against the sixth commandment. [Can. 1390 and
1387] INTERDICT AND SUSPENSION.
5.
A cleric attempting even a civil marriage. [Can. 1394] SUSPENSION
6.
A religious (who is not a cleric) attempting, even a civil marriage. [Can. 1394]
DISPENSATION FROM IMPEDIMENTS
1.
The Impediment of IMPOTENCE [Can. 1084], of L1GAMEN or Previous Bond [Can. 1085], of
CONSANGUINITY in the DIRECT LINE and in the SECOND DEGREE of the COLLATERAL LINE
[Can. 1092 and Can. 1078 #3] is NEVER DISPENSED.
2.
Dispensations to be obtained from the Apostolic See:
a. The impediment arising from sacred orders.
b. The impediment arising from a public perpetual vow of chastity in a religious institute of . pontifical
right.
c. The impediment of crime.
3.
Dispensations to be obtained from the local ordinary:
All impediments of ecclesiastical law, EXCEPT those reserved to the Apostolic See, as enumerated
in number 2 above.
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Pagella of Faculties for Priests (continued)…
4.
IN DANGER OF DEATH, the local ordinary can dispense from
all impediments of ecclesiastical law, public and occult, EXCEPT the impediment arising from the
sacred order of the presbyterate.
DISPENSABLE, when there is a danger of death, are:
age, disparity of cult, the impediment arising from the order of the diaconate, the impediment
arising from a public perpetual vow of chastity in a religious institute of pontifical right, crimen,
consanguinity in third and fourth degree collateral, affinity, public propriety and legal relationship
by adoption.
5.
IN DANGER OF DEATH, when the local ordinary cannot be reached, the pastor, the duly delegated
sacred minister (the parochial vicar and deacon) and the priest or deacon mentioned in Can. 1116 #2,
(the extra-ordinary form, before witnesses) can dispense
IN THE SAME MANNER AND EXTENT
as outlined above for the local ordinary, when there is a danger of death. (See No.4)
6.
WHEN ALL THE WEDDING PREPARATIONS ARE MADE and the probable danger of serious harm
would result from a delay, the local ordinary can dispense from:
All ecclesiastical impediments, public and occult,
EXCEPT the impediment arising from sacred orders (presbyterate and diaconate) and from a
public perpetual vow of chastity in a religious institute of pontifical right.
DISPENSABLE, when all the wedding preparations have been made, are:
age, disparity of cult, crime, consanguinity in third and fourth degree collateral, affinity, public propriety, legal
relationship by adoption.
7.
WHEN ALL THE WEDDING PREPARATIONS ARE MADE and the local, ordinary cannot be reached,
the pastor, the duly delegated sacred minister (the parochial vicar and deacon) and the priest or
deacon mentioned in Can. 1116 #2 (extra-ordinary form, before witnesses) can dispense
IN THE SAME MANNER AND EXTENT as outlined above for the local ordinary, when all is ready
for the marriage (See No.6).
A.
AS LONG AS THE CASE IS AN OCCULT ONE,
by virtue of universal law in Canon 1080;
B.
but in PUBLIC and OCCULT ECCLESIASTICAL IMPEDIMENTS, as above in No.6, by virtue of the
diocesan faculty.
The local ordinary is 'NOT ACCESSIBLE" in this instance if he can be contacted only by means
of telegraph or telephone.
The power to dispense in this instance also applies under the same conditions in case of a
VALIDATION of a marriage.
Manual of Policies and Guidelines for Parish Administration
Revised: Advent 2005
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DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN GUIDELINES
GUIDELINES FOR INFANT BAPTISM
1. WHERE, WHEN AND HOW SHOULD THE SACRAMENT BE CELEBRATED?
1a.
So that baptism may clearly appear as the sacrament of the Church's faith and of
incorporation into the people of God, it should normally be celebrated in the parish
church (Rite of Baptism Children, art 10). Infants are to be baptized in the parish church
proper to their parents, unless a just cause suggests otherwise (Canon 857); in this case,
parents must obtain the permission of their pastor. Considered "infants" are all children
less than seven years old.
1b.
Sunday is the ordinary time for baptism of infants, since the choice of Sunday
emphasizes the paschal nature of the sacrament (Canon 856; Christian Initiation,
General Introduction, art 28). As far as possible, all recently born babies should be
baptized at a common celebration on the same day (CIGI art 27).
Normally there should be only one celebration of baptism of infants in the same
church on the same Sunday. Baptism may appropriately be celebrated during Sunday
Mass, so that the necessary relationship between baptism and Eucharist may be seen;
but this is not desirable as a weekly practice (RBC art 9).
1 c.
Parents are obliged to see that infants are baptized within the first weeks after birth
(Canon 867). Parents may choose the manner of administration of the sacrament, either
by the pouring of water or by immersion, "which is more suitable as a symbol of
participation in the death and resurrection of Christ" (CIGI art 22). The child should be
given a saint's name. The minister may add one if not already given by the parents.
1d.
The sacrament of "baptism may not be repeated and conditional baptism is not permitted
unless there is prudent doubt of the fact or validity of the baptism already received" (Rite
of Receiving Baptized Christians, art 7).
Among non-Catholic churches which have valid baptism: Assembly of God,
Baptists, Disciples of Christ, Evangelical Churches, Old Catholics, Old Roman
Catholics, Church of the Nazarene, Reformed Churches, United Church of Christ. Among
those without valid baptism: Apostolic Church, Christian Scientists, Church of the Latter
Day Saints (Mormons), Masons (no baptism at all), Quakers, Salvation Army,
Pentecostal Churches, Jehovah's Witnesses and Unitarians (See Huels, John M, OSM,
JDC, The Pastoral Companion: A Canon Law Handbook for Catholic Ministry (Chicago:
Franciscan Herald, 1986).
If after "serious investigation it seems necessary … to confer baptism again
conditionally, the minister should explain beforehand the reasons why baptism is
conferred conditionally in this instance and he should administer it in the private form"
16
Guidelines for Infant Baptism (continued) …
(Rite of Receiving Baptized Christians, art 7) in order to avoid "needlessly
calling into question the practices of other churches and ecclesial
communities" (Canon 869 Commentary).
2.
2a.
WHO CAN BE GODPARENTS?
Those who qualify as godparents are
* Catholics
* who have been confirmed
* are at least 16 years old and
* are leading "a life in harmony with the faith and the role to be
undertaken"
(Canon 874).
2b.
Whenever possible, an infant to be baptized should be given a godparent
(Canon 872); ideally this same person will act later as the child's sponsor at
confirmation (Canon 893). There may be one godmother or one godfather
or one of each (Canon 873). Parents or guardians choose the godparent(s)
with the approval of the pastor.
2c.
In infant baptism, the godparent, along with the parents, presents the child
for baptism and helps the child to lead the Christian life expected by
baptism, and fulfill faithfully the obligations connected with it (Canon 872).
"In acting as the guarantor of the faith of the candidate, the godparent is
also the representative of the community of faith" (RBC art 2; Ad totam
Ecclesiam, ED, DOL 147 #1011).
2d. A person who belongs to a non-Catholic ecclesial community may not be a
godparent at the baptism of a Catholic, but may be recorded as a witness
together with a Catholic godparent (Canon 874).
3.
WHEN SHOULD BAPTISM BE DELAYED?
3a.
For the licit baptism of an infant, it is necessary that the parent or guardian
give consent, and that there be "a founded hope that the infant will be
brought up in the Catholic religion" (Canon 868). When the foundation for
this hope is not evident, the pastor must make a prudent and sensitive
judgment in dialogue with the parents of the infant.
3b.
When the parents are not prepared to undertake the duty of bringing up the
child as Catholic, the pastor should postpone the baptism until the parents
can be adequately moved or instructed (RBC art 8, Canon 868). However,
only if no other adult is willing to make a commitment to rear the child as
Catholic would the pastor have the obligation to postpone the baptism of the
child.
Manual of Policies and Guidelines for Parish Administration
Revised: Advent 2005
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Guidelines for Infant Baptism (continued)…
The birth of a child should be regarded by pastoral ministers as a moment
when problems that caused alienation from the community might be dealt with
compassionately and rectified. An invalid marriage alone is not· considered a
sufficient reason for delay.
3c.
To avoid "further alienating parents who are themselves deficient in the
practice of the Catholic religion," the reasons for the delay should be carefully
explained to them (Canon 868; Commentary), and opportunities for formation
in the faith should be offered to the parents.
3d.
If there is disagreement with a pastor's decision to delay baptism, an appeal
may be made to the Dean (vicar forane).
4.
WHAT CATECHESIS IS NEEDED FOR BAPTISM?
4a.
Parents should be adequately catechized in preparation for the baptism of
their child. Parent programs should be designed to nourish the faith life of
participants as well as provide them with theological understanding of the
sacrament (NCD 117, 119; Canons 851, 852).
4b.
Since godparents share with parents responsibility for the Christian
upbringing of the child, godparents should participate when possible in the
same process of catechesis.
4c.
Baptismal catechesis centers "on the Father's love; the life, death and
resurrection of Jesus the Son; the cleansing of original and personal sin; and
the gift of the Spirit to the Church" (NCD 117). Immediate preparation includes
"catechesis on the ritual and the baptismal symbols: water as life-giving and
cleansing, oil as strengthening and healing, light as driving out darkness, the
community as the setting where Christ is present" (NCD 117).
5.
WHAT IS THE RELATIONSHIP OF THE COMMUNITY TO THE CHILD
BAPTIZED?
5a.
Because baptism is a sacrament of initiation, parents are asking that their
children assume a place in the community when they ask that they be
baptized. The community in turn promises to support the parents in guiding
their child to a relationship with God and the church.
5b.
Asking for baptism for their child may be a time of conversion for a couple
not participating regularly in Sunday Eucharist. Parishes are encouraged to
design concrete means of support for couples who express the intention to
return to active participation in the eucharistic community.
Manual of Policies and Guidelines for Parish Administration
Revised: Advent 2005
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Guidelines for Infant Baptism (continued)…
6.
WHAT RECORD IS KEPT OF THE BAPTISM?
6a.
Parishes are required by universal law to keep a permanent record of
baptism. Within the Diocese of Houma-Thibodaux, this record is to be kept
in a computer file within the Diocesan Sacramental Record Keeping
Program.
6b.
The name of a godparent may not be deleted later from the baptismal
record, even if the original godparent has defected from the faith. The
Bishop, however, may permit an additional sponsor's name to be added to
the record "for just reason," reflecting a changed situation in which a
"substitute sponsor" agrees to take on the responsibilities of the original
godparent(s).
6c.
Procedure for recording the baptism of children already adopted
and/or to be adopted:
1. Children Adopted Prior to Baptism: The Baptism is to be recorded in the
usual manner: the child is to be registered under its adoptive name and
the name of the adoptive parents is to be listed. In the "NOTES:"
section of the record, a notation should be made of the Civil Court
which issued the decree of adoption, together with its date and number.
In such cases it is not necessary to record information about the natural
parents.
2. Children Who Are in the Process of Adoption at the Time of Baptism:
The Baptism is to be recorded using the name of the child and his
parent(s) as listed in the official, civil birth certificate. If this information
is not known by the adopting parents, the person responsible for the
placement of the child should be required to furnish it. No Certificate of
Baptism Is to Be Issued at this Time.
When the final decree of adoption is obtained, a second (separate)
entry of the Baptismal records as described in the next paragraph.
3. Children Adopted after Baptism and Whose Name in the Original
Record Was Recorded under the Natural Name: At the time the final
adoption decree is issued, a new or second computer record is created
in the parish of baptism with the child's adoptive name and names of
adoptive parents, and then referenced to the original baptismal record
for retrieval purposes. This is done as follows:
1. Enter a NEW RECORD for the ADOPTED CHILD, PUTIING IT
INTO THE SAME YEAR in which the actual Baptism took place. In this
new record use the ADOPTED LAST NAME, and the names of the
ADOPTED PARENTS. All other information in the record should remain
the same as the original record, including godparents.
Manual of Policies and Guidelines for Parish
Administration Revised: Advent 2005
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Guidelines for Infant Baptism (continued)…
2. Assuming that the child's ORIGINAL name was JOHN VINCENT
JONES and the "record #" of the original Baptism was "1989-004",
on the first line for OTHER information IN THE NEW RECORD,
enter the following:
ADOPTED 12/02/91; ORIGINAL NAME WAS JOHN
VINCENT JONES; SEE RECORD #1989-004.
3. The INFORMATION (such as names, dates, etc.) in the original
baptismal record is NOT TO BE CHANGED, but on one of the lines
for "OTHER" information IN THE ORIGINAL RECORD, assuming
that the above adoption took place on 12/02/91, and the NEW record
number is "1989-045":
ADOPTED BY MR & MRS JOHN V. JONES, 12/02/91; SEE
RECORD #1989-045
4. Notifications of Reception of Other Sacraments: Notifications of
Confirmation, Marriage, Taking of Solemn Vows, and/or Ordination to
the Transitional Diaconate should be made into both the original and
the second records when these notifications are received.
5. Baptismal Certificates: In issuing Baptismal Certificates of the above,
the option must always be left to the adoptive parents as to whether
the notations concerning adoption should be included or omitted on
the certificate. In other words, these notations should not be included
on the certificate unless the adoptive parents specifically request it.
In the event that there is a possibility that the certificate is being
requested in preparation for a marriage to take place elsewhere, a
note should be appended to the certificate requesting that the
minister preparing the couple for marriage should contact the parish
of Baptism prior to the marriage.
Manual of Policies and Guidelines for Parish Administration
Revised: Advent 2005
20
DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN GUIDELINES
GUIDELINES FOR FIRST EUCHARIST
1.
WHERE AND WHEN SHOULD THE SACRAMENT BE CELEBRATED?
1a. Because the Eucharist is a sacrament of initiation, the ordinary place where a child celebrates
First Eucharist is the "home parish" (not the "school parish"); that is, the parish where the
family worships. School celebrations of First Eucharist are no longer considered pastorally
appropriate, although schools may celebrate the reception of the sacrament once all children
in the class have received First Eucharist in their respective parishes.
1b. The usual time for parishes to celebrate First Eucharist is in second grade. The Easter season
is considered the appropriate liturgical season for celebrations.
1c. Children should have reached the use of reason and be properly disposed. They should have
"sufficient knowledge and careful preparation so as to understand the mystery of Christ
according to their capacity, and can receive the Body of the Lord with faith and devotion"
(Canon 913).
2. WHAT ROLE DO PARENTS HAVE IN CHOOSING THE SACRAMENT FOR THEIR CHILD?
2a. It is the responsibility of parents along with pastors to see that children are prepared for
and receive the Eucharist (Canon 914). Parents should be involved in the decision
regarding the readiness of their child for the sacrament.
2b. If a child is under the care of someone other than the parent or guardian, the parent or guardian
should be asked for permission.
2c. If the child's parents are not practicing Catholics but wish to have their child receive the
sacrament, the child should not be kept from receiving the Eucharist (Canon 843). Parents
should be encouraged, however, to participate in the sacramental preparation process with
the child, and pastoral ministers should explore other avenues to strengthen the relationship of
the entire family to the church community.
3. WHAT KIND OF CATECHESIS IS NEEDED FOR THE CHILD? FOR OTHERS?
3a. For the child, catechesis for First Eucharist should be designed
* to help the child begin to "realize deeply that its celebration is the true center of the whole
Christian life" (Eucharisticum mysterium, art 6);
21
Guidelines for First Eucharist (continued)…
* to make clear the relationship of the sacrament to the child's life and to the church
community;
* to help the child "participate in the Mass and to receive Christ's body and blood in
communion in an informed and reverent manner" (NCD 122); and
* to strengthen the child's "awareness of the Father's love, of the call to participate in Christ's
sacrifice, and of the gift of the Spirit" (NCD 122).
3b. Parishes should provide education for parents of children preparing to receive the sacrament so
that parents can fulfill their role as primary teachers of their children. Parent programs should
be designed to nourish the faith life of participants as well as provide them with theological
understanding of the sacrament (NCD 117, 119; Rite of Baptism for Children, Introduction, art
5; Canons 851, 852).
3c. As the primary educators of their children, parents have a duty to participate in the preparation
of their children for the sacraments. Godparents should be invited to join parents in parish
programs of parent preparation (Canon 774).
3d. Emphasis should be placed on the obligation of Christian parents to give effective witness to
their children by faithfully receiving the sacrament themselves, since the Eucharist "is the
outstanding means whereby the faithful may express in their lives and manifest to others the
mystery of Christ and the real nature of the true Church" (Sacrosanctum Concilium, art 2).
4. HOW SHOULD PARISHES DESIGN PREPARATION PROGRAMS?
4a. Flexibility and pastoral sensitivity to differing family circumstances should be built into the
preparation process. Parishes should regard the moment as an opportunity for evangelization
and catechesis of the family. Enough flexibility should be incorporated so that children are not
kept from the sacrament.
4b. Pastors/parishes are responsible for providing sacramental preparation for all the children of
the parish. While either Catholic schools or parish CCD programs may provide remote
preparation and instruction, immediate preparation for the sacrament should be provided by
the home parish. Pastoral sensitivity should be exercised by Catholic schools especially in
relation to students from outside the parish.
4c. In contrast to remote preparation for the sacrament, which usually begins at least one year
before the celebration, immediate preparation for the sacrament is usually for a shorter period.
4d. This immediate preparation for the sacrament should not duplicate instruction already provided
to the children in their Catholic school or parish religious, education program. Immediate
preparation should be aimed at
* affective bonding between the child and the faith community
* building relationships between children in Catholic schools and in the religious
education program, and
* involving parents and families in the sacramental preparation and celebration.
Manual of Policies and Guidelines for Parish Administration
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Guidelines for First Eucharist (continued)...
5.
WHAT SHOULD HAPPEN IN THE CASE OF A CHILD WHO IS DEVELOPMENTALLY
DISABLED?
5a. Whenever possible, children who are developmentally disabled should be prepared for the
sacrament, and should be included in the parish sacramental celebration (NCD 196).
5b. Pastors should not arbitrarily deny the sacraments to the mentally handicapped who are
suitably prepared and disposed "according to their capacity" (Canon 913) and who are
supported by the faith of the community. Pastoral determination regarding the "use of reason"
should not be based strictly on the acquisition of abstract cognitive skills (Canon 914
Commentary), but should include intuitive ways of understanding the sacrament and symbolic
ways of expressing reverence.
6.
WHAT SHOULD HAPPEN IN THE CASE OF A CHILD WHO IS OLDER THAN THE AGE
AT WHICH THE SACRAMENT IS USUALLY FIRST RECEIVED?
Children who have not yet received First Eucharist should normally participate in the
catechumenate process.
7.
WHAT KIND OF RECORD IS KEPT OF FIRST EUCHARIST?
Normally parishes enter a record of the date of First Communion into a computer file in the
Diocesan Sacramental Record Keeping Program.
Manual of Policies and Guidelines for Parish Administration
Revised: Advent 2005
23
DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN GUIDELINES
GUIDELINES FOR FIRST RECONCILIATION
1. WHERE AND WHEN SHOULD THE SACRAMENT BE CELEBRATED?
1a. The ordinary place where a child first celebrates Reconciliation is the "home parish"
(not the "school parish") i.e. the parish where the family worships. School
celebrations of First Reconciliation are no longer considered pastorally appropriate.
1b. The usual time for parishes to celebrate First Reconciliation is in the second grade -before
the end of the calendar year, allowing for clear separation from First Eucharist of both
catechesis and reception. "This is to be done so that the specific identity of each
sacrament is apparent" (NCD 126). Children should have reached the use of reason and
be "properly disposed" (Canon 914).
Canon 914 assumes that sacramental reconciliation will happen before First
Eucharist. At the same time, "canons 988 and 989, based on the discipline of the Council
of Trent, require only those conscious of serious sin to confess before receiving
Communion, and this also applies to children receiving First Communion .... Children
who do not approach the sacrament of penance should not be deprived of their right to
make First Holy Communion" (Canon 914 Commentary).
2.
WHAT ROLE DO PARENTS HAVE IN CHOOSING THE SACRAMENT FOR THEIR
CHILD?
2a. Parents should be involved in the decision regarding the readiness of their child for the
sacrament.
2b. If the child is under the care of someone other than the parent or legal guardian, the parent
or legal guardian should be asked for permission.
2c. If the child's parents are not practicing Catholics but wish to have their child receive the
sacrament, the child should not be kept from experiencing sacramental reconciliation
(Canon 843). Parents should be encouraged, however, to participate in the sacramental
preparation process with their child, and pastoral ministers should explore other avenues
to strengthen the relationship of the entire family to the church community.
3. WHAT KIND OF CATECHESIS IS NEEDED FOR THE CHILD? FOR OTHERS?
3a. For the child, catechesis for First Reconciliation should be designed
* to make clear the relationship of the sacrament to the child's life and to the church
community;
24
Guidelines for First Reconciliation (continued)…
* to help the child recognize moral good and evil, repent of wrongdoing, and
turn for forgiveness to Christ and the Church;
* to enable the child to experience the expression of faith in forgiving and
being forgiven, and
* to encourage the child to approach the sacrament regularly (NCD 126).
3b. Parishes should provide education for parents of children preparing to receive the
sacrament so that parents can fulfill their role as primary teachers of their
children. Parent programs should be designed to nourish the faith life of
participants as well as provide them with theological understanding of the
sacrament (NCD 117, 119; Rite of Baptism for Children, Introduction, art 5;
Canons 851,852).
3c. As the primary educators of their children, parents have a duty to participate in
the preparation of their children for the sacraments. Godparents should be
invited to join parents in parish programs of parent preparation (Canon 774).
3d. Parents, godparents, and members of the parish community at large should be
encouraged to act as role models for the young penitents by renewing their own
participation in the sacrament. "For it is not only as an original gift that the
faithful receive metonia in the Church through baptism; through the sacrament
of penance in the Church that same gift is restored and strengthened for those
members who have sinned (Paenitemini, DOL 358 #3018).
4. HOW SHOULD PARISHES DESIGN PROGRAMS OF CATECHESIS FOR
RECONCILIATION?
4a. Flexibility and pastoral sensitivity to differing family circumstances should be built
into the preparation process. Parishes should regard the moment as an
opportunity for evangelization and catechesis of the family.
4b. Pastors/parishes are responsible for providing sacramental preparation for all the
children of the parish. While either Catholic schools or parish CCD programs
may provide remote preparation and instruction, immediate preparation for the
sacrament should be provided by the home parish. Pastoral sensitivity should
be exercised within Catholic schools when students from other parishes are
being prepared for the sacrament.
4c. In contrast to remote preparation for the sacrament which usually begins in first
grade, immediate preparation is for a shorter period. This immediate preparation
should not duplicate instruction already provided to the children in their Catholic
school or parish religious education program.
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Guidelines for First Reconciliation (continued)…
4d. Since young people develop gradually their ability to understand the nature of sin
and conversion, children as well as teenagers should be provided with further
catechesis each year as they mature in the practice of their faith. Lent is an
especially appropriate season for this continuing catechesis on the sacrament of
Reconciliation (NCD 126).
5. HOW SHOULD THE SACRAMENT BE CELEBRATED?
5a. Communal celebrations of the Sacrament of Reconciliation are the most
appropriate means of celebrating the sacrament with children. Liturgical
catechesis can underscore the forgiveness of God through reconciliation with
the community of salvation.
5b. If a child misses participation in the group celebration with his or her class, some
alternative communal celebration should be provided whenever possible.
6. WHAT SHOULD HAPPEN IN THE CASE OF A CHILD WHO IS
DEVELOPMENTALLY DISABLED?
6a. Whenever possible, children who are developmentally disabled should be
prepared for the sacrament, and should be included in the parish sacramental
celebration (NCD 196).
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26
DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN GUIDELINES
GUIDELINES FOR CONFIRMATION
1. ON WHAT PRINCIPLES SHOULD CONFIRMATION PREPARATION BE BASED?
1a. The sacrament of Confirmation is a sacrament of initiation. It is one facet of a threepart celebration of initiation into a community of faith that includes baptism and
Eucharist.
1b. In the Latin Church, this sacrament is administered when the age of reason has been
reached, and its celebration is ordinarily reserved to the bishop, thus signifying that
this sacrament strengthens the ecclesial bond" (Catechism of the Catholic Church
1318).
1c. "A candidate for Confirmation who has attained the age of reason must profess the
faith, be in the state of grace, have the intention of receiving the sacrament, and be
prepared to assume the role of disciple and witness to Christ, both within the
ecclesial community and in temporal affairs" (CCC 1319).
2. WHAT KIND OF RECORD IS KEPT OF CONFIRMATION?
By universal law, parishes are required to keep a permanent record of confirmation
(Canon 895). In the Diocese of Houma-Thibodaux, this record is kept on a computer file
within the Diocesan Sacramental Record Keeping Program.
CONFIRMATION OF YOUTH
3. WHERE AND WHEN SHOULD THE SACRAMENT BE CELEBRATED?
3a. The ordinary place where a youth is confirmed is his or her "home parish."
3b. In the parishes of the Diocese of Houma-Thibodaux, confirmation is celebrated when
students are in eleventh grade.
3c. Ordinarily confirmation takes place within the celebration of the Eucharist. "When
Confirmation is celebrated separately from Baptism, its connection with Baptism is
expressed, among other ways, by the Sprinkling rite at the beginning of Mass and by
the renewal of baptismal promises. The celebration of Confirmation during the
Eucharist helps underline the unity of the sacraments of Christian initiation" (CCC
1321). So does the use of the baptismal name as the confirmation name, a practice
which is therefore recommended.
27
4. WHO SHOULD ACT AS SPONSORS FOR CONFIRMATION?
4a. Whenever possible, either or both of the baptismal godparents should act as confirmation
sponsors (Canon 893). When this is either impossible or pastorally inappropriate, the
confirmation sponsor is chosen by the youth, in consultation with the parents, catechist
and pastor.
4b. A sponsor must be at least 16 years old, unless it seems to the pastor or minister that an
exception should be made for a just cause. A sponsor must be a Catholic who has been
confirmed and "leads a life in harmony with the faith and the role to be undertaken"
(Canon 874).
4c. Whenever possible, sponsors as well as parents should participate with candidates in the
process of sacramental preparation (see 9b below).
5.
WHO SHOULD CELEBRATE CONFIRMATION?
5a. Rather than participating in a parish program designed to prepare youth for confirmation,
teenagers who have not received First Eucharist should participate in a catechumenal
process appropriate to their age and circumstances.
5b. Those who do receive confirmation should be ready for its reception. To be considered a
candidate, students should have participated in at least two years of catechesis prior to
beginning immediate preparation for confirmation.
5c. Those who are developmentally disabled, who have severe learning disabilities, or who
have other handicaps should be made to feel welcome in the parish and have their
needs met. Whenever possible, they should participate in regular liturgies and activities,
and they should be included in parish sacramental celebrations (NCD 196).
5d. Remote preparation for confirmation should be conducted over an extended period of time
during which students can be "given suitable pastoral formation and guidance, aimed at
transforming them in the Christian life." In this way, their disposition for the sacrament
can be brought to maturity (RCIA 75).
6. HOW AND BY WHOM IS READINESS DETERMINED?
6a. Through a series of interviews conducted by pastor, catechist, pastoral staff members or
other designated representatives of the parish community, readiness is determined
according to the norms specified in the Rite of Christian Initiation of Adults: Before
celebrating confirmation, candidates should be "expected to have undergone a
conversion in mind and in action and to have developed a sufficient acquaintance with
Christian teaching as well as a spirit of faith and charity" (RCIA 140).
These criteria should be used in determining readiness:
* knowledge of basic doctrine
* a sense of belonging to the faith community
* participation in worship with the Christian community
* involvement in Christian service
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6b. Students can demonstrate readiness through participation in non-parish (e.g., community
or family) service activities as well as those offered through the parish.
7. WHEN SHOULD CONFIRMATION BE DELAYED?
7a. The sacrament of confirmation should not be delayed unless lack of readiness is clearly
indicated.
7b. If lack of readiness is clear, confirmation can be delayed but not refused. If confirmation is
delayed, students and parents should understand clearly what aspect of readiness
needs to be demonstrated, how that might be accomplished, and when confirmation
might be expected. The student in that case should receive support from
the parish in progressing toward celebration of the sacrament.
8.
WHAT KIND OF CATECHESIS IS NEEDED FOR CONFIRMATION?
8a. Preparation for confirmation should emphasize Christian formation rather than religious
literacy. Requiring students to pass a test on the Baltimore Catechism as a condition of
candidacy for confirmation is no longer considered pastorally appropriate.
8b. Parish communities should guide candidates in their faith journey, nurturing their growth
and supporting their increased openness to the movement of the Spirit. Formal religious
education of candidates should be only one part of the preparation of candidates. Other
major components should be ministry involvement and reflection, plus retreat and prayer
experiences.
8c. Immediate preparation for the sacrament should take place in the parish program that
includes students of both Catholic and public schools. This preparation for confirmation
should include a minimum of twelve 90-minute sessions for students, including three or
more sessions with parents and/or sponsors.
8d. Parishes should have options (e.g., summer programs) available to students whose
school or work schedules make participating in the regular program extremely difficult.
Students should be encouraged to participate in the alternative program of their home
parish rather than to seek admission to the preparation program of another parish.
9.
HOW SHOULD PARENTS BE INCLUDED IN THE PROCESS?
9a. The preparation process should be regarded by parishes as an opportunity for focused
dialogue between parents and teenagers around religious matters. Ideally the occasion
of preparation for confirmation can be a time of renewed commitment of parents and their
entire family.
9b. Parents, along with sponsors, should be involved in the preparation process as much as
possible. Parent participation in the initial interview is recommended. Parents and/or
sponsors are expected to participate minimally in three sessions with the teenage
candidates.
9c. Parishes should make clear to parents that teenagers must be allowed to choose
confirmation freely. Parents should be furnished with correct canonical information
Manual of Policies and Guidelines for Parish Administration
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regarding the consequences of non-reception of the sacrament. (Confirmation is
required of baptismal sponsors but is not required for marriage within the Catholic
church.)
10. WHAT IS THE RESPONSIBILITY OF THE PARISH COMMUNITY TO THOSE
PREPARING FOR CONFIRMATION?
10a. "Catechesis for confirmation should strive to awaken a sense of belonging to the Church
of Jesus Christ, the universal Church as well as the parish community. The latter bears
special responsibility for the preparation of confirmands" (CCC 1309).
10b. As a faith community, the parish should work to provide an authentic context for growth
and formation in faith for confirmation candidates. The vitality of the faith community is
crucial for the growth of the individual. The communal celebration should affirm new life
and underscore the relationship between the community and the candidates.
10c. Parishes should provide students ample opportunity for involvement in parish ministry
prior to the immediate preparation for the sacrament. Opportunities for participating in
authentic ministry throughout the parish should be open to students; parishes should
encourage students to explore a wide variety of ministry options. Sponsors, catechists
and other adult members of the community should be asked to mentor youth in their
ministry involvements.
10d. After confirmation, continuing support should be offered to those confirmed so that their
formation within the faith community also continues. Teenagers should be supported in
their efforts to contribute their gifts, to minister and to take leadership. Whenever
possible, a total youth ministry program should be available to support ongoing
formation in the faith.
CONFIRMATION OF ADULTS
11. WHAT KIND OF PROCESS IS NEEDED FOR ADULT CATHOLICS PREPARING
FOR CONFIRMATION?
11a. Preparation of adult Catholics should reflect the spirit of the guidelines detailed above,
as well as the life experience and maturity of the candidates.
11b. Rarely if ever is the same process of catechesis appropriate for catechized Catholics as
for adults participating in a catechumenal process.
11c. Catholic adults should be confirmed with Catholic youth at the time of the parish
celebration of confirmation, rather than at the Easter Vigil with those being baptized and
entering into full communion.
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DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN GUIDELINES
GUIDELINES FOR THE RCIA
INTRODUCTION
One of the far-reaching implications of the Rite of Christian Initiation of Adults in pastoral
practice is that it calls for a true revolution in our approach to Church and sacramental
ministry. What the rite implies is that the starting point in our definition of Church, as in any
description of Christian spirituality, is always conversion and faith.
In the rite, the Church has rediscovered in its tradition a process for fostering the growth
of the faith, which identifies it as Christian. The movement is always from the experience of
faith to sacramental celebration and never the reverse. That truth is, at times, difficult for the
contemporary Church to grasp. However, once understood, it affects all sacramental
preparation programs (RCIA Study Text 98).
1. WHO BELONGS IN THE ORDER OF CHRISTIAN INITIATION?
1a. Faith comes through the grace of conversion. The catechumenate is a
catechetical-Iiturgical structure that has for its purpose the nurturance and development of
faith to the point of readiness for sacramental incorporation into the church through baptism,
confirmation, and Eucharist. Strictly speaking, a catechumen is one who has never been
baptized and who, in a faith response to the Word of God, asks to be prepared for
sacramental initiation in the Church.
1b. However, there are other types of candidates who present themselves to the church:
those partially initiated. They may have been:
* validly baptized Catholics with no subsequent experience of Church;
* validly baptized Catholics but never confirmed nor communicated;
* baptized and perhaps confirmed in another Christian church, having lived their faith
and seeking reception into the Roman Catholic communion (RCIA Study Text 96).
1c.
The Christian Initiation of Children is treated in Part II of the Rite of Christian Initiation of
Adults. The process is similar to that of adults but is adapted for children. Children who
have reached the use of reason are considered, for purposes of Christian initiation, to be
adults (Canon 852; National Statutes #18).
1d.
Since the needs of adult Catholics who have received baptism and Eucharist differ
greatly from those of candidates and catechumens, a separate process should be
provided as preparation for adult Confirmation. Above all, the character and purpose
31
Guidelines for the RCIA (continued) ...
of the catechumenate must be respected. This clearly implies that the catechumenate is not a
renewal structure, much less an update program for adult Catholics (RCIA Study Text 97).
2. WHEN SHOULD SOMEONE BE CONDITIONALLY BAPTIZED?
"The sacrament of Baptism cannot be repeated and therefore it is not permitted to confer it
again conditionally, unless there is a reasonable doubt about the fact or validity of the baptism
already conferred" (RCIA 480) i.e. doubt which cannot be resolved after serious investigation
into the fact and/or validity of baptism. "If conditional baptism then seems necessary, this must
be celebrated privately rather than at a public liturgical assembly of the community. The
reception into full communion should take place later at the Sunday Eucharist of the
community" (National Statutes #37).
3. WHICH BAPTISMS ARE RECOGNIZED?
The following are some non-Catholic churches which have valid baptism: all Eastern nonCatholics (Orthodox), Adventists, African Methodist Episcopal, Amish, Anglican, Assembly of
God, Baptists, Evangelical United Brethren, Church of the Brethren, Church of God,
Congregational Church, Disciples of Christ, Episcopalians, Evangelical Churches, Lutherans,
Methodists, Liberal Catholic Church, Old Catholics, Old Roman Catholics, Church of the
Nazarene, Polish National Church, Presbyterian Church, Reformed Churches, United Church
of Christ.
Some churches without valid baptism are: Apostolic Church, Bohemian Free Thinkers,
Christian and Missionary Alliance, Christian Scientists, Church of Divine Science, Church of the
Latter Day Saints (Mormons).* Mason (no baptism at all), Peoples Church of Chicago,
Quakers, Salvation Army, Pentecostal Churches, Christadelphians, Jehovah's Witnesses, and
Unitarians.*
4. HOW DOES THE NEED FOR A DECREE OF NULLITY AFFECT THE INITIATION
PROCESS?
Individuals who wish to enter the Church may be invalidly married, may not know the
teachings of the church on marriage, or know only what they have heard from family and
friends. Pastors should uncover the need for a declaration of nullity through personal interviews
early in the process.
Inquirers who need a declaration of nullity from their previous marriage are free to enter into
the catechumenate. However, they cannot be accepted for the Rite of Election or the Rite of
Calling to Continuing Conversion until the declaration of nullity is granted. They must clearly
understand at the outset that it is possible they may not be initiated at the approaching Easter.
Pastorally, in the inquiry period, the willingness of a person to submit the case to obtain a
declaration of nullity can be a significant part of the discernment for the Rite of Acceptance. If
the person hesitates, this might indicate some other difficulty.
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Guidelines for the RCIA (continued)…
A divorced or separated catechumen or candidate who has not remarried in the Civil Court
nor is involved in a serious relationship with the intention to remarry does not need a
Declaration of Nullity from a competent Tribunal in order to participate in the Rites of
Acceptance, Election, Calling to Continuing Conversion and consequently, the sacraments of
full initiation.
However, the implication of future attempts to remarry without a Declaration of Nullity must be
carefully explained before pursuing the Rite and completing the process.
* See Huels, John M, OSM, JCD. Pastoral Companion: A Canon Law Handbook for Catholic
Ministry. Chicago: Franciscan Herald Press, 1986.
5. WHAT PROCESS IS FOLLOWED WHEN THE DECLARATION OF THE NULLITY IS
RECEIVED?
5a.
CANDIDATE
If the person is a candidate for full communion, a brief preparation, possibly a few
months, may be entered into before the profession of faith and the reception of the
sacraments. The Rite of Welcoming may be celebrated as preparation for the sacraments.
"The celebration of the sacrament of reconciliation with candidates for reception into full
communion is to be carried out at a time prior to and distinct from the celebration of the rite
of reception" (National Statutes #36).
5b.
CATECHUMEN
A candidate for baptism who received a declaration of nullity normally would be
baptized at the next Easter Vigil. However, if because of unusual circumstances and
pastoral needs, the period of purification and enlightenment takes place outside Lent, it
involves the community journeying with them in the same pattern followed during Lent; the
rite of election is to be celebrated about six weeks before the sacraments of initiation, so
that there is sufficient time for the scrutinies and presentations, with the usual intervals
between celebrations (RCIA art 26,29,30, 146).
6. IF A CANDIDATE OR CATECHUMEN IS IN AN IRREGULAR MARRIAGE THAT NEEDS
TO BE CONVALIDATED, WHEN SHOULD THIS BE DONE?
"The convalidation of any irregular marriage should be completed before the
sacraments of initiation are celebrated. One cannot enter into the full sacramental life of the
Church unless one is completely free to receive the sacraments (Familiaris Consortia, 84;
Canon 1085). It is pastorally advisable to convalidate the marriage as early in the process as
possible (Canons 1156-1160).
7. WHEN IS THE RITE OF ACCEPTANCE CELEBRATED IN A PARISH?
Since the grace of the Holy Spirit is continually calling individuals to conversion, two
dates, or three if necessary, preferably not the First Sunday of Advent, are to be selected
(RCIA art 18.3). Themes in the Lectionary and local conditions should be taken into
consideration when dates are selected (RCIA 44).
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Guidelines for the RCIA (continued)…
8. WHAT IS THE LENGTH OF THE CATECHUMENATE?
"The period of catechumenate, beginning at acceptance into the order of
catechumens and including both the catechumenate proper and the period of purification
and enlightenment after election or enrollment of names, should extend for at least one year
of formation, instruction, and probation. Ordinarily this period should go from at least the
Easter season of one year until the next; preferably it should begin before Lent one year and
extend until Easter of the next year" (National Statutes #6).
9. WHAT IS THE LENGTH OF THE PROCESS FOR FULL COMMUNION?
Candidates for reception into full Catholic Communion should be clearly
distinguished from catechumens. Based on their previous faith formation, their doctrinal and
spiritual preparation should be determined according to the individual case. For someone
who is well catechized and assimilated into the faith community the preparation time could
be as short as two months, while another person, who is uncatechized, may require a much
longer process (Nat.1 Statutes #30,31).
10.
WHICH RITES APPLY TO CANDIDATES FOR FULL COMMUNION?
WHICH RITES APPLY TO CATECHUMENS?
See chart on following page (National Statutes #31).
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34
Guidelines for the RCIA (continued)…
Rites Appropriate For Various Categories
Rite
Catechumen
Candidate
Candidate
Catechized
Rite of Acceptance
Required
Uncatechized
NA
Catholic
Uncatechized
NA
NA
Catholic Adult
Confirmation
NA
(#41-75)
Rite of Welcoming
NA
NA
Recommended
Recommended
Recommended
Required
Recommended
Recommended
Recommended
NA
NA
NA
Recommended
NA
NA
NA
(#411-433)
Liturgies of The Word
(#81-89)
Minor Exorcisms
(#94-91)
Blessings
(# 95-91)
Anointings
(#98-103)
Presentation
Creed
(#157-162)
Presentation
Lords Prayer
(#.178-183)
Rite of Sending for
Election
(#106-117)
Rite of Sending for
Recognition
(#434-445)
Rite of Election
(#118-137)
Call to Continuing
Conversion
(#446-458)
Three Scrutinies
(#141-146,150-156,
164-177)
Penitential Rite
(#459-472)
Recitation of Creed
(#193-196)
Ephphetha Rite
(#197-199)
Choosing a
Baptismal Name
(#200-205)
Sacrament of Initiation
(#206-243)
Reception of Baptized
Christians Into Full
Communion
(#473-486)
Required
Required
NA
Recommended
Required
NA
Recommended
Required*
NA
NA
NA
As Appropriate for the Individual
Recommended
Required**
NA
As Appropriate for the Individual
Recommended
NA
Recommended
NA
Recommended
NA
NA
NA
Recommended
NA
NA
Recommended
NA
Recommended
NA
Recommended
Recommended
Recommended
NA
NA
Recommended
NA
NA
NA
Recommended
NA
NA
NA
Recommended
NA
NA
As Appropriate for the Individual
Recommended
NA
NA
NA
NA
NA in US
NA
NA
NA
NA
Required
NA
NA
NA
Required
NA
NA
*Optional for Children
Required
NA
Required
** At least one is to be celebrated
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11.
WHAT HAPPENS WHEN A CATECHUMEN MISSES THE REQUIRED RITE OF
ELECTION?
If for illness or some other grave reason, a Catechumen misses the Rite of Election, it must
be celebrated on the local level. Since the bishop is the proper minister of the Rite of Election,
the pastor is to obtain specific delegation from the bishop to preside at a celebration of the Rite
of Election, making arrangements to use the diocesan Book of the Elect (RCIA art 12, 34).
12.
IS IT POSSIBLE TO DISPENSE FROM ONE OR TWO OF THE SCRUTINIES?
For serious pastoral reasons the bishop may dispense from one or even two of the
scrutinies. The pastor should request the dispensation from the bishop (RCIA art 34.3).
13.
WHEN DOES A PRIEST NEED PERMISSION TO CONFIRM AN ADULT?
A priest does not have the faculty to confirm "in the case of a baptized Catholic who without
his or her fault never put the faith into practice" (National Statutes #28c). "In the instance
mentioned in 28c, in order to maintain the interrelationship and sequence of confirmation and
Eucharist as defined in Canon 842:2, priests who lack the faculty to confirm should seek it from
the diocesan bishop, who may, in accord with canon 884: 1, grant the faculty if he judges it
necessary" (National Statutes #29).
14.
WHAT PROCEDURE SHOULD BE USED IF A PERSON IS IN DANGER OF
DEATH BUT NOT AT THE POINT OF DEATH?
"Persons, whether catechumens or not, who are in danger of death but are not at the point
of death and so are able to hear and answer the question involved may be baptized" using the
abbreviated rite, Christian Initiation of a Person in Danger of Death (RCIA art 370).
15.
WHERE ARE NAMES RECORDED OF CATECHUMENS AFTER THE "RITE OF
ACCEPTANCE INTO THE ORDER OF CATECHUMENS" IS CELEBRATED?
Because catechumens are joined to the church and are part of the household of Christ
(RCIA art 47), their status is taken seriously. Their names should be recorded in the parish
register of catechumens, along with the names of the sponsors and the minister, and the date
and place of the celebration (RCIA art 46).
16.
WHICH READINGS SHOULD BE USED FOR THE SCRUTINIES ON THE
THIRD, FOURTH AND FIFTH SUNDAYS OF LENT?
"When there are candidates for Easter baptism, the readings of Cycle A should be used ....
These readings complete the instruction of the elect on the need for redemption and on the
effects of God's saving action. They present Christ the Redeemer as the source of living water,
of light, and of life. The sacramentary contains proper prayers and prefaces based on these
Gospels for use in Masses where these scrutinies are celebrated. It is neither good pastoral or
liturgical practice, nor is it according to the norms contained in the rite, to use the readings of
cycles B or C in liturgies during which the scrutinies are celebrated (RCIA Study Text 63, 64;
RCIA art 143, 146).
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17.
WHAT CRITERIA ARE USED TO DISCERN READINESS FOR THE RITE OF
ACCEPTANCE?
Besides the question of motivation, other signs of readiness for entrance into the
Catechumenate include:
* evidence of first faith, that is, of the beginnings of spiritual life and a grasp of the
fundamentals of Christian teachings;
* signs of initial conversion and the desire to change one's life;
* evidence of the first stirrings of repentance;
* desire to enter into a relationship with God in Christ;
* calling of God in prayer;
* some experience of the company and spirit of Christians;
* previous contact with a priest or some member of the community;
* preparation of the candidate for the Rite of Acceptance into the Order of
Catechumens (RCIA art 41, 42).
18.
WHAT CRITERIA ARE USED TO DISCERN READINESS FOR THE RITE OF
ELECTION?
Readiness for this step is indicated by these
signs: * conversion of mind and conduct;
* a sense of Christian faith and charity;
* sufficient acquaintance with Christian teaching;
* a deliberate intention of receiving the sacrament of the Church (RCIA art 120).
"What the Church is assessing, through gatherings of those who have
accompanied the catechumens and through interviews with the catechumens themselves, is
the fruits of their conversion" (RCIA Study Text 58).
19.
WHAT TYPE OF CATECHESIS IS NECESSARY FOR ADULTS?
Catechumens and candidates are given suitable pastoral formation and guidance,
aimed at training them in the Christian life. This is achieved through
* a gradual formation accommodated to the liturgical year and enriched by
celebrations of the Word;
* the example and support of sponsors, godparents, and the whole community of the
faithful;
* liturgical rites;
* involvement in church ministries (RCIA art 75,78).
Catechesis is neither to be confused with nor reduced to instruction. Besides the
knowledge component involved in the presentation of Catholic teaching, attention must also
be given to the affective dimension, which fosters relationship with God and brings
commitment to gospel living (RCIA Study Text 48).
20.
WHAT TYPE OF CATECHESIS IS REQUIRED FOR CHILDREN
PARTICIPATING IN THE RITE?
"The Christian initiation of children requires both a conversion that is personal and
somewhat developed, in proportion to their age, and the assistance of the education they
need. The process of initiation thus must be adapted both to their spiritual
Manual of Policies and Guidelines for Parish Administration
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progress, that is, to the children's growth in faith, and to the catechetical instruction they
receive. Accordingly, as with adults, their initiation is to be extended over several years"
(RCIA art 253).
21.
HOW WOULD PARENTS BE INVOLVED IN THE INITIATION OF THEIR
CHILDREN?
"It is to be hoped that the children will also receive as much help and example as
possible from the parents, whose permission is required for the children to be initiated and
to live the Christian life. The period of initiation will also provide a good opportunity for the
family to have contact with priests and catechists" (RCIA art 254.2).
22.
HOW IS THE RITE OF CHRISTIAN INITIATION OF ADULTS ADAPTED FOR
CHILDREN?
Part II of the Rite provides for the Christian Initiation of Children who have reached
catechetical age. For purposes of Christian initiation, these children are considered to be
adults (canon 852:1). "Their formation should follow the general pattern of the ordinary
catechumenate as far as possible, with the appropriate adaptations permitted by the ritual.
THEY SHOULD RECEIVE THE SACRAMENTS OF BAPTISM, CONFIRMATION, AND
EUCHARIST AT THE EASTER VIGIL, TOGETHER WITH THE OLDER CATECHUMENS"
(National Statutes #18).
REFERENCES
CCC = Catechism of the Catholic Church
CIGI
=
Christian Initiation, General Introduction
DOL
=
Documents on the Liturgy
ED = Ecumenical Directory
National Statutes =
NCD
RBC
=
=
RCIA =
RCIA Study Text
National Statutes for the Catechumenate:
RCIA Appendix III (NCCB 1986)
National Catechetical Directory
Rite of Baptism for Children
Rite of Christian Initiation of Adults
=
Christian Initiation of Adults: A Commentary.
Study Text 10 (USCC 1985)
Manual of Policies and Guidelines for Parish Administration
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38
DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN GUIDELINES
GUIDELINES FOR MARRIAGE PREPARATION
I. MARRIAGE AS A SACRAMENT
Marriage as a sacrament is a serious and sacred commitment that calls a couple to
each other in the most profound and permanent way. Their mutual love is a reminder of
the sacrificial love of Jesus Christ. By the grace of this sacrament, they become able to
love one another as Christ has loved them. As married couple, they become a visible
sign and reminder of Christ's sacrificial love for all people.
II.
THE ENGAGED COUPLE
A couple desiring to be married is encouraged to contact the priest/deacon six (6)
months prior to the proposed date of their wedding. This interval allows time to prepare
well for such a sacred commitment.
A couple has the obligation to meet with the priest/deacon at least four (4) months
prior to their wedding date. If a couple opts for this shorter period of time and does not
complete the marriage preparation process, they will have to delay their marriage until all
has been completed. Only in rare circumstances will exceptions be permitted.
The couple must take an active part in all the steps of these guidelines which
apply to them. With the assistance of their priest/deacon, they are to: identify and cultivate their strengths;
- deal with the areas of difficulty in their relationship;
- participate in assessment and preparation;
- recognize that marriage is essentially characterized by unity, fidelity,
permanence and an openness to children;
- attend a formal marriage preparation program;
- participate in premarital evaluation and counseling when recommended.
A tentative wedding date may be set at the time of this initial contact with the
priest/deacon. When the couple has completed PHASE TWO of the Marriage Preparation
Process, the tentative wedding date will be confirmed or changed.
Marriages between two Catholics may take place in the parish church of the bride or
the groom. A marriage between a Catholic and baptized non-Catholic should take place
in the parish church of the Catholic party unless a dispensation from canonical form has
been granted. A marriage between a Catholic and a non-baptized party should be
celebrated in a church. If circumstances warrant and the priest/deacon recommends, the
diocesan bishop may permit a marriage to be celebrated in a suitable place other than a
Catholic church or chapel. Such a determination must be left to the discretion of the
diocesan bishop.
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Guidelines for Marriage Preparations (continued) •..
III. RESPONSIBILITIES
A.
Priest/Deacon
The Church has the pastoral obligation to assist those desiring to marry to make
a prayerful and mature judgment concerning their marriage. In particular, the
priest/deacon, who plans to witness a marriage, is personally responsible for the
complete marriage preparation process. He has the serious moral and ministerial
responsibility to assist the engaged couple in understanding the meaning of Christian
marriage in its human, spiritual, canonical and sacramental aspects, and to provide a
liturgical experience that truly celebrates and manifests the momentous step that the
couple is taking.
No priest/deacon may officially witness a marriage outside his parish without
proper delegation from the resident pastor or diocesan bishop. It is the responsibility
of the priest/deacon, who is witnessing the marriage, to obtain this delegation.
B.
Community
The faithful in each parish share in the pastoral responsibility to help engaged
couples prepare for their life together. Married couples have a particular responsibility
to witness the holiness of their sacramental life of intimacy, unity, self-sacrificing love
and commitment. They may therefore be invited to participate actively in the marriage
preparation of engaged couples in their parish.
C.
Parents
The Church recognizes the unique and vital role of parents in the psychological,
social, moral and spiritual development of their children. Renewal in the Church has
included attempts to make sacramental preparation more family-centered. Parents
are therefore encouraged to respond to the invitation of the priest/deacon to
participate actively in the assessment and preparation of their children for marriage in
the Church whenever possible.
IV.
THE MARRIAGE PREPARATION PROCESS
All engaged couples are required to receive a sacramental preparation which
begins with the priest/deacon six months prior to the desired wedding date. This
Marriage Preparation Process consists of FOUR PHASES.
A.
PHASE ONE: Initial Contact
The priest/deacon or designated minister will:
1. Establish rapport with you in order to support and counsel you at this most
important time in your life.
2. Examine your motives for marriage.
3. Explore any special circumstances that may affect marriage, e.g., age,
cultural background, pregnancy, military service, physical or emotional
problems, levels of faith and religious issues.
4. Explain the Marriage Preparation Process.
5. Obtain personal information, explain what other documentation is needed,
and determine whether any dispensations or permissions will be necessary.
6. Administer a PREMARITAL INSTRUMENT to assist in beginning the assessment of your readiness to marry.
Manual of Policies and Guidelines for Parish Administration
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Guidelines for Marriage Preparations (continued) -…
41
A pre-marital instrument is a tool designed to help you assess your readiness for
marriage. It is not a pass/fail indicator, a red/green light to your future. Instead it is
meant to help you discover more about yourselves and each other in a nonthreatening and objective way.
Our diocese utilizes the FOCCUS instrument to help you identify issues that
need to be discussed, reflected on, understood, studied for problem-solving, skill
building and decision-making.
FOCCUS spotlights critical issues: couple match, basic skills, significant
marriage issues, and overall factors such as readiness issues, marriage covenant,
key problem indicators and special concerns such as interfaith marriages and
second marriages. Your priest/deacon will give you more information at your initial
meeting.
B.
PHASE TWO: Assessment Process
The priest/deacon or designated minister will:
1. Discuss the results of the premarital instrument.
2. Discuss the strengths and weaknesses of your communication process.
3. Examine the sacramental aspects of your human covenant.
4. Assess your readiness for marriage and complete the Pre-Nuptial
Questionnaire.
5. Begin the liturgical wedding plans and present to you the parish guidelines.
6. Inform you of the cost and suggested offering.
During PHASE TWO, the priest deacon will make the decision to PROCEED or
DELAY the marriage. If he proceeds, the wedding date will be confirmed and the
process continues. If his decision is to delay the marriage, he will follow the
procedure found in Delay of Marriage.
If a conflict of a personal nature is present between the priest/deacon and the
engaged couple during the assessment process, they should mutually agree that
another priest/deacon continue the marriage preparation process. This does not
apply when the priest/deacon determines to delay the marriage for a good reason
(See Delay of Marriage).
C. PHASE THREE: Formal Marriage Preparation
This instructional phase, FORMAL MARRIAGE PREPARATION, presents the
essential human and Christian aspects of marriage so that the couple becomes
aware of the total dimensions of the marriage covenant. Formal Marriage
Preparation includes reflection on the nature and sacramentality of marriage,
married love and family life, couple prayer, marital responsibilities,
communication within marriage, personal expectations, natural family planning
and other practical considerations.
You have the option to choose from either a diocesan program or a parish
based program approved by the diocese. If you are unable to attend such a
formal marriage preparation program, the priest/deacon is responsible for the
marriage preparation.
These are the approved options:
1.
A PARISH BASED PROGRAM
A parish based program is a series of three or more sessions with trained
married couples in their homes, plus a meeting with a parish priest/deacon. This
Guidelines for Marriage Preparations (continued) …
program generally follows the format outlined in a book available through the
parish.
2.
DIOCESAN MARRIAGE PROGRAMS
Marriage Preparation Day offers couples the experience to dialogue honestly and
intensely about their prospective life together. With the assistance of married
couples, video presentations, and individual materials, couples are given an
opportunity to engage in personal reflection, couple dialogue and group discussion.
Remarriage in the Church is a program to help engaged couples prepare for a
sacramental remarriage and confront some major issues typical of remarriages.
3.
ENGAGED ENCOUNTER
Engaged Encounter is a weekend led by a team of married couples and a priest.
It is specifically designed to give engaged couples ample time to dialogue privately
on all aspects of married life.
If participation as a couple is impossible by reason of special circumstances
(e.g., military service, out of state residence), such persons must obtain like
preparation in their own localities in cooperation with the priest/ deacon who will
perform the ceremony.
D.
PHASE FOUR: Completion of Marriage Preparation Process
The priest/deacon or designated minister will:
1. Discuss with you what you have learned and experienced at your formal
marriage preparation program.
2. Discuss with you your understanding of sacrament in light of your formal
preparation.
3. Discuss with you your responsibilities as members of God's people, as spouses
and future parents.
4. Complete all documentary requirements. As appropriate, grant permission for
mixed marriage and/or apply for appropriate permissions or dispensations.
5. Discuss the reception of Penance and Holy Eucharist as a fitting preparation for
the sacrament of Matrimony.
6. Finalize the wedding liturgy and discuss the wedding rehearsal.
V.
DELAY OF MARRIAGE
A priest/deacon may not lightly delay the marriage of a parishioner who is free to
marry in the Church. For a just cause, a priest/deacon may recommend that the marriage
be delayed. A just cause would include anyone of the following reasons for delay:
- Non-practice of the Catholic faith by either party with no evidence of an intention
of practicing the faith.
-Lack of freedom, maturity, or readiness for marriage.
-Substantial lack of appreciation for the spiritual and sacramental aspects of
marriage.
- An expressed intention by either of the parties to deny the other's right to a
permanent and exclusive union.
- An expressed intention by either of the parties to refuse to have children.
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Guidelines for Marriage Preparations (continued)…
- Apparent indifference by the Catholic party, or disdain for Catholic formation
of children.
- Refusal to cooperate with the marriage preparation guidelines.
In those cases where the priest/deacon has decided that the celebration of
Matrimony should be delayed, the priest/deacon will inform the couple and offer to
help them overcome the obstacles to their readiness for marriage (See Appeal and
Exceptions). The priest/deacon must record the reason for delay in the prenuptial
questionnaire and notify, in writing, the pastor of both parties of the reason(s) for the
delay.
VI. SPECIAL CIRCUMSTANCES
Due to the varying backgrounds of couples requesting marriage today,
circumstances are often present that warrant additional pastoral concern:
A. The Marriage of Minors
It is important that the couple understand the degree of maturity necessary
for a serious permanent commitment. When either of the parties is a minor (prior
to his/her 18th birthday) at the time they make their intention to marry known to
the priest/deacon, the decision to proceed may be given by the priest/deacon
ONLY AFTER the parents or guardians of both parties have been consulted and
a diocesan evaluation process is completed as prescribed in the respective
diocese.
B.
Pregnancy
Pregnancy must be considered equally as grave a reason for not contracting
marriage. A couple needs the time and opportunity to assess their reasons and
readiness for marriage exclusive of the pregnancy. Therefore, pregnancy of itself
shall constitute no exception to the prescribed statewide regulations concerning
the setting of the date of the wedding. In particular, the following norms are to be
followed:
1. Eighteen Years of Age and Older
If the couple made the decision to marry and were engaged prior to the
pregnancy, the decision to proceed with the marriage preparation process
may be given by the priest/deacon if he assesses the couple to be sufficiently
prepared for marriage.
If the couple had not made the decision to marry before the pregnancy,
they must enter into a diocesan evaluation process before they proceed to
PHASE THREE and PHASE FOUR of the marriage preparation process.
2. Either Party is Under 18 Years of Age
If the couple made the decision to marry and were engaged prior to the
pregnancy, they must enter into a diocesan evaluation process. The
priest/deacon, in consultation with the parents of both parties, will assess the
couple's readiness for marriage before they proceed to PHASE THREE and
PHASE FOUR of the marriage preparation process.
If the couple did not make the decision to marry prior to the pregnancy, the
priest/ deacon, besides adhering to the above, must seek additional input
from an approved diocesan consultant. In this case, the priest/deacon should
Manual of Policies and Guidelines for Parish Administration
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43
Guidelines for Marriage Preparations (continued)…
strongly encourage the consideration of delaying the wedding until after the
birth of the child.
c. Different Faiths
Since the unity of the couple is a primary goal in marriage, couples of different
faiths will be offered special consideration. The couple will be helped to identify
potential problems and work out shared plans to address special needs; clarify or
update the couple's understanding of Catholic beliefs and practices; discuss the
practical implications regarding faith practice, formation of children and dealing with
the feelings of family members.
D. Validation
If a couple has attempted marriage contrary to the laws of the Church or is
seeking validation of an otherwise invalid marriage, they must follow the marriage
preparation process described herein. However, the priest/deacon preparing the
couple may adjust these guidelines appropriately according to the special
circumstances of the couple.
Marriage Preparation Guidelines
E. Remarriage
Couples who are entering a subsequent marriage are provided special
consideration owing to their differing circumstances and past experiences with
marriage. Those who have been married before may not be immediately free to
enter a subsequent marriage in the Church. The priest/deacon will address the
circumstances of each particular situation and assist the couple accordingly.
F. Living Together
If either from public knowledge or by frank admission of the couple, a
priest/deacon knows that the couple is living together before their upcoming
marriage, he must approach the premarital process with extreme pastoral care and
delicacy. In teaching the couple about the sacrament of matrimony and Christian
teachings on the meaning of sexual intimacy, the priest/deacon should exhort them
to live separately and refrain from sexual relationship until after their marriage.
VII. APPEAL AND EXCEPTIONS
If the marriage is delayed, the couple may appeal to the diocesan bishop but only
through the channels established at diocesan level. Final determination rests with the
diocesan bishop. The approval of the diocesan bishop is required for a priest/deacon to
proceed with a marriage after the marriage has been delayed by another priest/deacon.
The length of the preparation period is at the discretion of the diocesan bishop and
is normally four (4) to six (6) months.
Other exceptions to these guidelines and their procedures are solely at the
discretion of the diocesan bishop.
Manual of Policies and Guidelines for Parish Administration
Revised: Advent 2005
44
DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN GUIDELINES
GUIDELINES FOR CATHOLIC/EPISCOPALIAN MARRIAGES
JOINT EPISCOPAL-ROMAN CATHOLIC STATEMENT
Both the Episcopal Church and the Roman Catholic Church agree that Christian marriage is
a sacrament of God's love and a sign of the spiritual unity between Christ and His Church. Both
also agree that sacramental marriage is freely and mutually entered into by the couple as a
lifelong union. They are its ministers. The priest or deacon is present to preside at the Church's
celebration of their marriage and to pronounce God's blessing upon it.
When God blesses a couple with mutual love and inspires them to marry, both churches
desire the lifelong union of the marriage. In an Episcopal-Roman Catholic marriage both
churches hold the sacramental nature of marriage in even higher esteem than their differences
in traditions and discipline. Therefore,· both the Episcopal Church and the Roman Catholic
Church are willing to make adjustments and grant dispensations in matters not contrary to their
respective doctrines. The aim of both churches is to ensure that both parties of an EpiscopalRoman Catholic marriage:
1. Continue to live devoutly within the tradition and discipline of their respective churches.
2. Live and teach the apostolic faith within their marriage and their family.
3. Work for closer relations between their churches.
4. Be living witnesses to a sinful and broken world, and active instruments in that world, of
Christ's redemptive power.
PROCEDURE FOR A MARRIAGE OF
A PRACTICING EPISCOPALIAN AND A PRACTICING ROMAN CATHOLIC
I. The priest of the church in which the marriage is to take place should contact the priest of
the other parish. They will arrange for the instruction of the couple, the nature of the service
and the degree of participation therein by each.
II. A. Both the Episcopal and the Roman Catholic priests should ascertain the baptism of
each party.
B. Both priests should verify the freedom of each party to marry; according to the laws
of the State, and of their respective churches.
'
C. Both priests should determine that both parties are well catechized, committed, and
actively practicing members of their respective faith communities.
III.
Premarital conferences should be arranged by both parties.
A. Roman Catholic and Episcopal usage both call for adequate instruction. This may be
within the structured format of one of the marriage preparation programs offered by
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45
Guidelines for Catholic/Episcopalian Marriages (continued)...
either of the churches, or through individual counseling over a sufficient period of
time with one or the other or both priests, in a manner agreed on by both.
B. Until our churches achieve full sacramental sharing, Roman Catholic discipline
requires the Roman Catholic party to promise sincerely "that everything possible will
be done to see that the children of this marriage will be baptized and educated in the
(Roman) Catholic Faith" (Code of Canon Law, 1983, can. 1 1 25, lo). This in no way
contradicts or diminishes the right and responsibility of the Episcopal party
concerning the "physical and spiritual nurture" of the children (Constitution and
Canons, 1, '17, 3d), including preparation for baptism and confirmation.
C. The marriage preparation, including individual conferences with the two pastors,
should be directed towards helping the couple understand that Holy Matrimony is a
physical and spiritual union of a man and a woman and is entered into within the
community of faith, by mutual consent of heart, mind and will, and with the intent that it
be lifelong.
D. In the conferences, the two priests should ascertain that both parties freely and
knowingly consent to such marriage without fraud, coercion, mistake as to identity of
partner, or mental reservation.
(These intentions are formalized by the couple completing the
"Prenuptial Investigation" form with the Roman Catholic Priest, and
signing the "Declaration of Intention: with the Episcopal Priest. Both
should be completed and signed.)
E. Appreciation for each party's own tradition should be encouraged, while each party
deepens his or her understanding of the other's tradition.
F. Serious instruction should be given in areas of Christian faith and life, such as:
Observance of the Lord's Day,
1. Baptism and the instruction of the children in the Christian faith as found in
Scripture and the teaching of the church, and expressed in the Apostles and Nicene
Creeds.
2. The shared expression of their faith in daily living and continuing spiritual growth.
IV. In the Episcopal and Roman Catholic Dioceses, members of either church may
obtain permission to celebrate their marriage in either church. The presiding priest will
normally be the priest of the church in which the ceremony takes place. The other
priest should assist according to the following guidelines and outline.
A. The presiding priest receives the marriage vows and pronounces the nuptial
blessing according to the ritual of his church. The assisting priest may offer
additional prayers and blessings, read the scriptures, or preach within the
framework of the particular rite.
B. Since progress in the relationship between our churches has not yet reached the
point of full sacramental sharing, without the express permission of either bishop
in every individual case, it is not allowed in these circumstances to have these
marriages in the context of a eucharistic celebration:
C. Under the Constitution and Canons of the Episcopal Church in the United States
of America (111, 24), permission from the (Episcopal) Ordinary is required for a
Roman Catholic priest to assist in the service in the Episcopal Church. Likewise,
the Statement on the Implementation of the Apostolic Letter on Mixed Marriages
(#15) requires permission from the (Roman Catholic) Ordinary for the Episcopal
priest to assist in the service of the Roman Catholic Church. By mutual agreement
of the Bishops of both Churches, these permissions are hereby granted for
marriages conducted in accord with these guidelines.
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Guidelines for Catholic/Episcopalian Marriages (continued)...
D. Such Episcopal-Roman Catholic marriages are recorded in the records of both
churches, according to the instruction from the Diocesan Offices of each church.
E. Both priests should be especially sensitive to and supportive of the unique situation
of parishioners living in an Episcopal-Roman Catholic marriage.
SUGGESTED OUTLINE FOR PARTICIPATION
(NON-EUCHARISTIC CELEBRATION)
The Roman Catholic Rite
Greeting
Charge to the Couple
Betrothal*
Collect
Lessons*
Homily*
Rite of Marriage
General lntercessions*
Nuptial Blessing
The Book of Common Prayer
Exhortation
Collect
Lessons*
Homily*
Marriage
Prayers*
Nuptial Blessing
The presidential portions of the ceremonies are reserved for the presiding priest.
The non-presidential portions (marked with an asterisk) may be offered by the assisting
priest. The presiding priest is normally the one in whose church the ceremony takes
place.
***********
These guidelines are based on the document entitled 'When Episcopalians and Roman
Catholics Marry," of which they are an adaptation and modification.
"When Episcopalians and Roman Catholics Marry" was developed by ARC/LA,
September, 1980, and adopted jointly by the Diocese of Los Angeles (Episcopal) and the
Archdiocese of Los Angeles (Roman Catholic).
Permission to use the Los Angeles document is gratefully acknowledged.
Manual of Policies and Guidelines for Parish Administration
Revised: Advent 2005
47
DIOCESE OF
HOUMA- THIBODAUX
POLICY
FOR THE PROTECTION
OF CHILDREN AND YOUNG PEOPLE
48
Manual of Policies and Guidelines for Parish Administration
Policy for the Protection of Children and Young People (continued)…
POLICY
FOR THE PROTECTION
OF CHILDREN AND YOUNG PEOPLE
Diocese of Houma- Thibodaux
Established: March 1, 1994 • Updated: April 23, 1997 • Revised: October 24, 2003
With deep and prayerful consideration, I hereby decree the enactment of a revised Policy, now
entitled "Policy for the Protection of Children and Young People," which becomes effective October 24,
2003 and is to be promulgated to all the People of God. The amendments and revisions contained in this
new policy supercede previous policies and procedures and are considered provisional, pending the
approval process of the Holy See for the recognition of the USCCB Norms.
These policies will be reviewed and evaluated every two years to ensure that they meet the needs of
the diocese and the youth they are intended to protect.
This Policy shall take effect on October 24, 2003. A copy of this shall be given to all clergy,
seminarians, religious, lay employees and volunteer workers, and shall be perpetual unless revoked or
amended by me or by my legitimate successor(s), as Bishop of the Diocese of Houma- Thibodaux.
Given at the Diocesan Pastoral Center, Schriever, Louisiana, on this __________________ day of
_____, 2003
+ Most Reverend Sam Jacobs, D.D.
Bishop of Houma-Thibodaux
Sister Miriam Mitchell, S.H.Sp.
Chancellor
Manual of Policies and Guidelines for Parish Administration
49
Policy for the Protection of Children and Young People (continued) •••
Charter for the Protection of Children and
Young People
Table of Contents
Introduction
General Provisions
Preamble
Article I - Outreach
Article II - Victim Assistance Coordinator and Review Board
Article III - Confidentiality
Article IV - Reporting
Article V - Investigation
Article VI - Code of Conduct
Article VII - Communications
Article VIII - Child and Youth Protection
Article IX - Education and Training
Article X - Prevention
Article XI - Transfer of Clergy
Article XII - Cooperation with Religious Communities
Article XIII - Seminaries/Religious Formation
50
Policy for the Protection of Children and Young People
(continued)…
Introduction
On March 1, 1994, Bishop Michael Jarrell established a "Policy Concerning Abuse or Neglect of
Minors." As its cornerstone, the policy enunciated its primary conviction that "Every human being is
created with a God-given dignity" and that "the abuse or neglect of minors .. , is to be considered, by its
very nature, completely contrary to Christian morality. "
On April 23, 1996, the Diocesan Policy was updated to reflect the inclusion of an Independent
Review Committee for the purpose of lending additional credibility to the Diocese in its actions with
regard to accusations of abuse of minors.
On June 14, 2002, the United States Conference of Catholic Bishops (USCCB) approved a "Charter
for the Protection of Children and Young People " The Charter addresses the Church's commitment to
deal appropriately and effectively with cases of sexual abuse of minors by priests, deacons, religious,
and other church personnel (i.e., employees and volunteers). The bishops of the United States have
promised to reach out to those who have been sexually abused as minors by anyone serving the Church
in ministry, employment, or a volunteer position, whether the sexual abuse was recent or occurred many
years ago. They stated that they would be as open as possible with the people in parishes and
communities about instances of sexual abuse of minors, with respect always for the privacy and the
reputation of the individuals involved. They have committed themselves to the pastoral and spiritual
care and emotional well-being of those who have been sexually abused and of their families.
In addition, the bishops pledged to work with parents, civil authorities, educators; and various
organizations in the community to make and maintain the safest environment for minors. In the same
way, the bishops have pledged to evaluate the background of seminary and permanent diaconate
applicants as well as all church personnel who have responsibility for the care and supervision of
children and young people.
On June 25, 2002, Bishop Jarrell established an Ad Hoc Committee for the Implementation of the
Charter. After months of meetings and deliberations, the ad hoc committee submitted policy and
procedural recommendations to the Bishop.
This Policy recognizes that sexual abuse of minors is a special problem with a profound impact on
the lives of those affected. In the case of sexual abuse of a minor by a diocesan employee or volunteer,
the integrity of ministry and the Church itself as the servant of the People of God are damaged as well.
Ministry is meant to serve the needs of the people. When servant becomes abuser, the relationship of
trust necessary for ministry is diminished for all.
Sexual abuse of a minor by a cleric affects the whole Church. The solution to this problem must
. involve the whole Church. The following Policy and its Procedures are the next step in the Diocese of
Houma-Thibodaux's continuing effort to provide for the safety of the people among whom it carries on
its pastoral mission while protecting the reputation of clerics, and others, who may be subject to
inaccurate or false allegations.
Manual of Policies and Guidelines for Parish Administration
51
Policy for the Protection of Children and Young People (continued)…
General Provisions
Definitions
"Assistance Coordinator" is the Diocesan Official designated by the Diocesan Bishop to aid in the
immediate pastoral care of persons who claim to have been sexually abused as minors by clergy or other
Church personnel.
"Cleric" and "Clergy" refer to men ordained into Holy Orders. These include diocesan priests, priests in
religious communities serving in the Diocese, and permanent deacons of the Diocese.
"Diocesan Attorney" is the attorney appointed by the Diocesan Bishop to serve as the chief legal counsel
and legal representative for the Diocese of Houma-Thibodaux.
"Diocesan Bishop" is the principal leader and chief officer of the Diocese of Houma-Thibodaux who, by
episcopal ordination and by appointment from the Holy Father, is empowered and entrusted with the
spiritual and temporal care of the People of God of the Diocese of Houma-Thibodaux.
"Diocesan Communications Director" is the individual appointed by the Diocesan Bishop to serve as the
chief spokesperson for the Diocese of Houma- Thibodaux.
"Diocesan Response Team" is a group of professionals assembled by the Diocesan Assistance
Coordinator whose task is to respond to parish/school communities during a time of grief and crisis.
"Diocese" and "Diocese of Houma-Thibodaux" are terms used to include Diocesan departments and
offices, all parishes, missions, schools, institutions, agencies and other offices under its direction.
"Minor," "Children and "Young People" are individuals under the age of eighteen years.
"Personnel" includes all persons, eighteen years of age and older, clergy or lay, who participate in the
work of the Diocese of Houma-Thibodaux, whether full-time or part-time, paid or non-paid.
"Sexual abuse" includes contacts or interactions between a child and an adult when the child is being
used as an object of sexual gratification for the adult. A child is abused whether or not this activity
involves explicit force, whether or not it involves genital or physical contact, whether or not it is
initiated by the child, and whether or not there is discernible harmful outcome. (Canadian Conference of
Bishops, From Pain to Hope, 1992, p. 20).
"Vicar General" is the duly appointed Vicar General of the Diocese of Houma-Thibodaux, who is the
principal agent of the Diocese in carrying out this Policy and its Procedures. When the Vicar General is
absent from the Diocese, his role in these matters will be carried out by the duly appointed Chancellor of
the Diocese unless the Diocesan Bishop designates someone else.
Manual of Policies and Guidelines for Parish Administration
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Policy for the Protection of Children and Young People (continued)…
Policy for the Protection of
Children and Young People
Preamble
Our Society has grown painfully aware of the tragedy of child sexual abuse. The trauma and
damage such abuse causes its victims, their families and the community, are compounded when the
abuser is a priest, deacon, seminarian, a church lay employee or a church volunteer. In these situations,
not only the victims and their families, but also the parish, the Diocese and the universal Church are
seriously compromised.
On June 14, 2002, the United States Conference of Catholic Bishops approved a "Charter for
the Protection of Children and Young People" (hereafter USCCB Charter). The charter addresses the
Church's commitment to deal appropriately and effectively with cases of sexual abuse of minors by
Church personnel (clergy, religious, lay employees and volunteers).
The bishops of the United States have promised to reach out to those who have been sexually
abused as minors by anyone serving in the Church in ministry, employment or a volunteer position,
whether the sexual abuse was recent or occurred several years ago. They stated that they would be as
open as possible with the people in parishes and communities about instances of sexual abuse of minors,
with respect always for the privacy and reputation of the individuals involved. They have committed
themselves to the pastoral and spiritual care and emotional well being of those who have been sexually
abused and of their families.
In addition, the bishops will work with parents, civil authorities, educators, and various
organizations in the community to make and maintain the safest environment for minors. In the same
way, bishops have pledged to evaluate the background of seminary applicants as well as all the church
personnel who have responsibility for the care and supervision of children and young people.
These policies and programs set forth by the Diocese of Houma-Thibodaux recognize that sexual
and other abusive misconduct with minors is a special problem with a profound impact on the lives of
those affected. They are in place to provide a safe environment for all minors and persons who come in
contact with those who minister, are employed or volunteer in service of the Church.
The damage caused by sexual abuse of minors is devastating and long-lasting. The Diocese of
Houma-Thibodaux reaches out to those who suffer, but especially to the victims of sexual abuse and
their families. We apologize to them for the grave harm that may have been inflicted upon them by any
member of our Diocesan personnel, and we offer our help for the future.
The Diocese renews its determination to commit itself to provide safety and protection for children
and young people in its Church ministries and institutions.
Particularly, the Diocesan Bishop and the Diocesan personnel pledge their desire and obligation to
protect children and young people. Further, they solemnly promise to adhere to this Policy and its
Procedures in order to prevent sexual abuse and to ensure proper, prudent, and pastoral handling in the
unfortunate case where abuse may have already been inflicted.
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Policy for the Protection of Children and Young People (continued)…
Policy for the Protection of
Children and Young People
ARTICLE I
Outreach
The Church's obligation with regard to all victims, whether alleged or substantiated, is for pastoral
outreach to the victims/survivors and their families. The Diocese of Houma-Thibodaux will extend an
invitation in outreach to any person who has been the victim of sexual abuse as a minor by anyone
acting in the name of the Church, whether the abuse was recent or occurred many years in the past.
POLICY: The Diocese of Houma-Thibodaux will reach out to assist every person who has been the
victim of child abuse as a minor (past, present, or future) by anyone acting in the name of the Church.
•
The Diocesan Bishop or his representative will offer to meet with the victim/survivor and their
families, to listen with patience and compassion to their experiences and concerns. In doing so they
will share the "profound sense of solidarity and concern" expressed by our Holy Father, Pope John
Paul II, in his address to the cardinals of the United States and United States Conference of Catholic
Bishops officers in Rome.
•
This pastoral outreach by the Bishop or his delegate will also be directed to faith communities in
which the sexual abuse has occurred.
•
The Diocese shall develop programs for outreach. These programs shall promote healing and
understanding. We will cooperate with parents, civil authorities, educators, and community
organizations to provide education and training for children, youth, parents, educators, clerics,
church employees and volunteers, and others about ways to make and maintain a safe environment
for children.
•
The Diocese will make clear to clergy, employees, volunteers, and all members of the community,
the standards of conduct for all persons in positions of trust with regard to sexual abuse.
•
The outreach program shall include provisions for counseling, spiritual assistance, support groups,
and other social services agreed upon by the victim and the Diocese.
•
At all times, cooperation is to be fostered with other social agencies, churches, and support groups for
victims/survivors and others affected by abuse.
Manual of Policies and Guidelines for Parish Administration
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Policy for the Protection of Children and Young People (continued)...
•
The Diocese will have mechanisms in place to respond promptly to any allegations where there is
reason to believe that sexual abuse of a minor has occurred.
ARTICLE II
Victim Assistance Coordinator
Policy: The Diocese will have a competent Assistance Coordinator to aid in the immediate pastoral
care of persons who claim to have been sexually abused as minors by clergy or other Church
personnel.
•
The Bishop shall designate a Victim Assistance Coordinator who shall minister to the victim, victim's
family or other persons affected. The Victim Assistance Coordinator shall identify professional and
other resources and make them available to aid in the care of a victim or other person( s) affected.
•
The Victim Assistance Coordinator shall make certain that persons recommended to victims/survivors
and their families for counseling and/or spiritual direction are highly qualified for such assistance.
Review Board
Policy: The Diocese will have an Independent Review Board for the purpose of lending credibility
to the Diocese in its actions with regard to accusations of abuse of minors. The Review Board will
consist of six lay persons not in the employ of the Diocese who have demonstrated outstanding
integrate and good judgment, and one priest serving in the Diocese.
•
The board shall advise the Bishop in his assessment of allegations of sexual abuse of minors by persons
acting in the name of the Church, and in his determination of suitability for continued ministry,
employment, or other service to the Church.
•
The board can review these matters both retrospectively and prospectively and give advice on all aspects
of responses required in connection with these cases.
•
The board shall review diocesan policy and procedures for dealing with these allegations at least every
two years in order to recommend to the Bishop any modifications, as appropriate.
•
The review board established and appointed by the Bishop, shall be composed of at least six persons of
outstanding integrity and good judgment. The majority of the review board members shall be lay persons
who are not in the employ of the Diocese; but at least one member should be a priest, and at least one
member should have particular expertise in the treatment of sexual abuse of minors. The members shall
be appointed for a term of five years, which can be renewed.
Manual of Policies and Guidelines for Parish Administration
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Policy for the Protection of Children and Young People (continued)…
ARTICLE III
Confidentiality
Policy: The Diocese of Houma-Thibodaux shall not enter into any confidentiality agreements in cases
of sexual abuse where the victim is a minor, except for grave and substantial reasons brought forward
by the victim or the parent or guardian of a victim who is still a minor, and which reasons shall be
clearly noted in the text of the agreement.
ARTICLE IV
Reporting
Policy: The Diocese of Houma-Thibodaux shall follow all applicable Louisiana civil laws for reporting
to public authorities when allegations and/or suspicions of sexual abuse of a person who is a minor are
made against diocesan personnel.
•
The Diocese will comply with all applicable civil laws, state and local, with respect to reporting
allegations of sexual abuse of a minor.
•
The Diocese will cooperate fully with public authorities about reporting when the person is no longer
a minor.
•
In every instance, the Victim Assistance Coordinator will advise victims of their right to make a
report to public authorities and will support this right.
Policy: Any diocesan cleric, employee, or volunteer who has actual knowledge of, or who has
reasonable cause to suspect that an incident of child abuse has occurred (unless to do so would violate
the priest/penitent relationship of the Sacrament of Reconciliation), must follow all applicable civil
laws for reporting such instances and shall immediately report to the diocesan Vicar General.
• A verbal report of the incident shall be made immediately to the Vicar General.
• The Vicar General shall immediately notify the Bishop.
ARTICLE V
Investigation
Policy: Once an allegation of sexual abuse of a minor is reported, an immediate investigation will
take place.
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Policy for the Protection of Children and Young People (continued)...
•
The Vicar General shall promptly report allegation to the public authorities, shall cooperate in their
investigation in accord with the law of the jurisdiction in question, and shall cooperate with public
authorities about reporting in cases when the person is no longer a minor.
•
The Vicar General shall also provide the person making the allegation with a written statement
containing information about the right to make a report of such allegations to public authorities and the
Diocese's support of this right.
Investigating allegations against non-clergy diocesan employees, seminarians and volunteers
• The Vicar General shall report the allegation to the Bishop and to the Review Board.
• The Vicar General shall report the allegation to the Victim Assistance Coordinator.
• The Vicar General shall inform the accused and request his/her response.
•
When allegations are made of sexual misconduct or child abuse by lay employees and volunteers of the
Diocese, contact by the Bishop's appointed Victim Assistance Coordinator with the alleged victim and
family should be promptly initiated.
•
Each reported incident shall immediately be investigated with a high level of Christian care, concern,
and confidentiality for the alleged victim, the family of the alleged victim, the person reporting the
incident, and the alleged perpetrator, with care taken not to interfere with any civil investigation. At all
times, the investigation shall be conducted in harmony with canon and civil law .
•
The Vicar General shall determine whether the safety of children requires the immediate withdrawal of
the accused from his/her assignment and shall communicate a recommendation to the Bishop.
•
In making such determinations and recommendations, the Vicar General shall consult with the Review
Board, and other persons designated by the Bishop.
•
If, as a result of a preliminary investigation of the incident, the allegation appears to be of substance, the
alleged perpetrator will be immediately relieved of responsibilities to the Diocese and placed on
administrative leave pending the outcome of the internal and any civil investigation - such leave to be
with or without pay or benefits as determined by the Bishop.
•
Any non-clergy employee/volunteer of the Diocese who admits to, does not contest, or is found guilty of
an incident of sexual misconduct or child abuse shall be immediately terminated from employment and
any position of responsibility within the Diocese.
•
Care will always be taken to protect the rights of all parties involved, particularly those of the person
claiming to have been sexually abused and the person against whom the charge has been made. However,
it is important for all diocesan lay employees and volunteers to know that both secular law and canon law
provide penalties for the crime of falsehood in which individuals become victims of false accusation and
slander. When the accusation has proved to be unfounded, every step possible will be taken to
restore the good name of the person falsely accused.
57
Policy for the Protection of Children and Young People (continued) …
•
Appropriate records of each incident reported, and of the investigation and the results thereof, will be
kept by the Vicar General. Such records shall be marked confidential and securely kept in the Vicar
General's care under lock, with access thereto limited to the Bishop, Vicar General, Chancellor, and the
diocesan attorney.
•
Any media contact or inquiries regarding an incident of sexual abuse of a minor by any diocesan cleric,
seminarian, lay employee or volunteer, must be directed to the Diocesan Communications Director.
Investigating allegations against clerics
• The Vicar General shall report the allegation to the Bishop and to the Review Board.
• The Vicar General shall report the allegation to the Victim Assistance Coordinator.
• The Vicar General shall inform the cleric and request his response.
•
When an allegation of sexual abuse of a minor by a cleric is received, a preliminary investigation, in
harmony with canon law will be initiated and conducted promptly and objectively.
•
The Vicar General shall determine whether the safety of children requires the immediate withdrawal of
the cleric from his ministerial assignment and shall promptly communicate a recommendation to the
Bishop.
•
In making such determinations and recommendations, the Vicar General shall consult with the Review
Board, and other persons designated by the Bishop.
The alleged offender may be requested to seek, and may be urged voluntarily to comply with, an
appropriate medical and psychological evaluation at a facility mutually acceptable to the diocese and to
the accused.
Determination and Recommendations
Policy: Diocesan policy provides that for even a single act of sexual abuse of a minor - past or present - the
offending cleric or seminarian will be permanently removed from ministry, not excluding dismissal from
the clerical state, if the case so warrants.
•
Care shall always be taken to protect the rights of all parties involved, particularly those of the person
claiming to have been sexually abused and the person against whom the charge has been made.
•
When the accusation has proved to be unfounded, every step possible shall be taken to restore the good
name of the person falsely accused.
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Policy for the Protection of Children and Young People (continued)...
•
When sexual abuse of a minor by a cleric or seminarian is admitted or is established after an appropriate
process in accord with canon law, an offending cleric or seminarian will be offered professional
assistance for his own healing and well-being, as well as for the purpose of prevention.
•
In every case involving canonical penalties, the processes provided for in canon law must be observed.
For the sake of due process, the accused is to be encouraged to retain the assistance of civil and
canonical counsel. When necessary, the diocese will provide canonical counsel.
•
Also provided for in canon law are the following: a request by the cleric for dispensation from the
obligation of holy orders and the loss of the clerical state or a request by the Bishop for dismissal from
the clerical state even without the consent of the cleric.
•
If the penalty of dismissal from the clerical state has not been applied, the offender ought to lead a life
of prayer and penance. He will not be permitted to celebrate Mass publicly or to administer the
sacraments. He is to be instructed not to wear clerical garb or to present himself publicly as a cleric or
seminarian.
•
At all times, the Bishop has the executive power of governance, through an administrative act, to
remove an offending cleric from office, to remove or restrict his faculties, and to limit his exercise of
priestly ministry. Because sexual abuse of a minor is a crime in all jurisdictions in the United States, for
the sake of the common good and observing the provisions of canon law, the Bishop shall exercise this
power of governance to ensure that any cleric or seminarian who has committed even one act of sexual
abuse of a minor as described above shall not continue in active ministry.
ARTICLE VI
Code of Conduct
Policy: The Diocese shall develop and publish a Diocesan Code of Professional Conduct.
•
The Diocese shall make clear to all members of the community the standards of conduct for persons in
positions of trust with regard to sexual abuse.
•
By no later than June, 2004, this Code of Conduct shall be completed and published, with
implementation underway.
• Education/Professional Development shall be mandated for all who are affected by this Code.
• The Code of Conduct shall establish standards that govern the behavior and conduct for all clerics.
Policy: The committee for education and training for a safe environment for children (see Article IX)
shall develop and publish a Code of Conduct for all diocesan lay employees and volunteers.
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Policy for the Protection of Children and Young People (continued)...
•
The education committee shall also establish guidelines for appropriate and inappropriate behavior for
all diocesan non-clergy personnel and volunteers, and parents and children who participate in
events/activities that involve minors, i.e., field trips, retreats, youth rallies, athletic events, overnight
events, other travel, etc .
•
Persons in violation of the Code of Conduct shall be subject to disciplinary action, up to and including
dismissal.
ARTICLE VII
Communications
Policy: The Diocese of Houma-Thibodaux is committed to a policy of transparency and openness in
cases of sexual abuse involving minors.
•
Within the confines of respect for privacy and the reputation of the individuals involved, the Diocese
shall deal as openly as possible with members of the community. This is especially so with regard to
assisting and supporting parish communities directly affected by ministerial misconduct affecting
minors.
•
Any media contact or inquiries regarding an incident of sexual abuse of a minor by diocesan personnel
must be directed to the Diocesan Communications Director.
•
The Diocesan Communications Director shall follow certain procedures for communicating with the
media and the general public which include, but are not limited to:
•
Recommending the Bishop's media role.
• Developing a pro-active stance.
• Developing a clear and consistent message to be conveyed through the media.
•
Emphasizing concern for victims.
•
Utilizing diocesan media.
•
Maintaining overall diocesan relationship to the media.
ARTICLE VIII
Child and Youth Protection
Policy: The Diocese of Houma-Thibodaux shall cooperate to the fullest extent with the National Office
of Child and Youth Protection.
The United States Catholic Bishops have established an Office of Child and Youth Protection at their
national headquarters in Washington, D.C.
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Policy for the Protection of Children and Young People (continued)…
The tasks of this office include:
• Assisting individual dioceses/eparchies in the implementation of "safe environment" programs.
•
Assisting provinces and regions in the development of appropriate mechanisms to audit adherence to
safe environment policies.
•
Producing an annual public report on the progress made in implementing the standards of the United
States Catholic Bishops' Charter.
ARTICLE IX
Education and Training
Policy: The diocesan committee for the education/training for a safe environment for children shall
develop a program and procedures to insure a safe environment for all children.
•
The programs shall provide for cooperation with parents, civil authorities, educators, and community
organizations to provide education and training for children, youth, parents, clerics, diocesan lay
employees/volunteers, and others about ways to make and maintain a safe environment for children.
•
The committee shall involve the services and resources of those involved in ministry to minors,
including the diocesan offices of Catholic Schools, Religious Education, Catholic Social Services,
Family Ministry, Youth Ministry and Vocations.
•
The program shall identify selected personnel for training whose ministry involves contact with minors,
or touches the lives of children.
•
Once professionally trained and educated, these "trainers" are qualified to train and educate all other
diocesan clergy, seminarians, non-clergy employees, and volunteers who have contact with minors.
•
The program shall provide for the use of all available resources, professional as well as voluntary
programs, i.e., Virtus, Boy Scouts of America, etc., as needed.
•
The education and training program shall provide opportunities for education and training through
established annual personnel meetings, regional meetings, local meetings, and other special meetings.
•
The program shall be designed to utilize the services and resources of the assistant vicars for each region.
•
The program shall include recommendations for the mandated number of education/training hours for
newly hired personnel/volunteers, as well as for the mandated number of annual hours for current
personnel who have any contact with minors.
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Policy for the Protection of Children and Young People (continued) ...
•
The program shall also include requirements for provisions of continuous education/training hours for
all diocesan personnel involved in safe environment programs in the future.
•
A system of certification, verification, tracking, and record keeping shall also be developed and
implemented.
A schedule/timeline for implementation of the program shall be developed.
•
•
In addition to training and education of personnel, the committee for education/training for a safe
environment for children shall develop a program for educating and training children, youth, and
parents.
ARTICLE X
Prevention
Policy: The Priests Council shall recommend to the Bishop a program of screening and evaluation
techniques to determine the fitness of candidates for ordination.
•
The Priests Council shall review the current policies on evaluation and screening candidates for the
seminary and the permanent deaconate and to make recommendations to the Bishop for any revisions
necessary for the policy to conform to the United States Conference of Catholic Bishops Charter for the
Protection of Children and Young People.
•
The Priests Council shall review current policies and established standards and procedures for any
clergy seeking incardination and for the use of incardinated priests for parish or organizational
ministries. The Council shall recommend to the Bishop any revisions necessary for the policy to
conform to the United States Conference of Catholic Bishops Charter for the Protection of Children
and Young People.
Policy: All diocesan personnel (clergy, religious, lay employees and volunteers) whose employment
requires contact with minors shall be required to undergo a legal background check as well as other
diocesan required screening and evaluation procedures for involvement in the Diocese.
•
The Office of Human Resources, under the direction of the Vicar General, shall recommend to the
Bishop, procedures for the screening and evaluation of prospective candidates for employment, as well
as all current employees within the Diocese, who come in contact with minors.
• The Office of Human Resources shall review all diocesan employee/volunteer manuals and policies to
insure that these policies conform to the Bishops' charter on a safe environment for children.
•
The Office of Human Resources shall develop a system of certification, verification, and record keeping
to insure compliance with established procedures.
•
Provisions shall be made for all diocesan personnel; clergy, non-clergy and volunteers, to comply with
the following mandates, as they apply:
Manual of Policies and Guidelines for Parish Administration
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Policy for the Protection of Children and Young People (continued)…
• Required profiles for volunteers.
• Required applications for future employees.
•
Mandated criminal background checks of new and current employees whose job/ministry
involves contact with youth.
•
Mandated criminal background checks of new and current volunteers whose service involves
contact with youth.
• Mandated personal reference checks for all new employees and volunteers.
• Mandated reference checks from former employers for all new employees and volunteers.
•
Mandated requirement for all current and future employees will be to sign a letter of agreement
with the Diocesan Policy for the Protection of Children and Young People, as well as responding
to a questionnaire.
ARTICLE XI
Transfer of Clergy
U. S. Bishops Policy: No priest or deacon who has committed an act of sexual abuse of a minor may be
transferred for ministerial assignment to another diocese/eparchy or religious province. Before a priest or
deacon can be transferred for residence to another diocese/eparchy or religious province, the Bishop shall
forward, in a confidential manner, to the local Bishop/Eparch or Religious Ordinary of the proposed
place of residence any and all information concerning any act of sexual abuse of a minor and any other
information that he has been or may be a danger to children or young people.
Policy: The Diocese of Houma-Thibodaux shall fully cooperate and comply with the United States
Conference of Catholic Bishops' policy regarding the transfer of any priest or deacon.
ARTICLE XII
Cooperation with Religious Communities
u. S. Bishops Policy: The diocesan bishops and major superiors of clerical institutes or their delegates will
meet periodically to coordinate their roles concerning the issue of allegations made against a cleric
member of a religious institute in a diocese.
Policy: The Diocese of Houma-Thibodaux shall fully cooperate with major superiors of clerical
institutions and religious communities.
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63
DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN POLICY
ABUSE OR NEGLECT OF MINORS
1. Every human being is created with a God-given dignity. Therefore, the Catholic
Church condemns all forms of abuse or neglect of people of all ages. In regard
specifically to minors, it is the position of the Diocese of Houma-Thibodaux that
abuse or neglect of minors is totally reprehensible and intolerable behavior. Any
such conduct is to be considered, by its very nature, completely contrary to
Christian morality and therefore is contrary to the duties and employment of all
personnel serving within the Diocese and cannot be justified.
2. All who serve within the Diocese of Houma-Thibodaux must comply with all civil
laws regarding incidents of actual or suspected abuse or neglect of minors, and
with the provisions of this policy.
3. Through this policy, the Diocese of Houma-Thibodaux takes steps to safeguard
minors in the circumstances described in the following procedures. This policy
establishes procedures in keeping with our continuing effort to prevent sexual
abuse and neglect of minors by personnel of the Diocese and its affiliated
institutions (parishes, schools, etc.), while performing the work of the Diocese, and
to provide guidance to the personnel of the Diocese, paid or unpaid, on how to
respond to allegations of abuse or neglect of minors, if any such allegations are
made.
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Policy regarding the Abuse or Neglect of Minors (continued)...
PROCEDURES TO BE FOLLOWED TO CARRY OUT POLICY
CONCERNING ABUSE OR NEGLECT OF MINORS
DEFINITIONS
1. For the purposes of this policy:
"Diocese of Houma-Thibodaux" includes the Diocesan departments and
offices, all parishes, missions, schools, institutions, agencies and other
offices under its direction.
"vicar general" is the duly appointed Vicar General of the Diocese of HoumaThibodaux, who will be the principal agent of the Diocese in carrying out this
policy and these procedures. When the Vicar General is absent from the
diocese, his role in these procedures will be carried out by the duly·
appointed Chancellor of the Diocese unless the Most Reverend Bishop
designates someone else. In the event that the Vicar General is the accused,
the report of the accusation is to be made directly to the Most Reverend
Bishop, who will personally appoint someone as principal agent of the
Diocese in this case.
"sexual abuse" is the involvement, use, aiding, tolerating, employment,
persuasion, inducement, enticement, sexual exploitation or coercion of any
minor to engage in any sexual conduct, or producing any visual depiction of
any conduct, as a result of relations developed through a position while
performing work of the Diocese of Houma-Thibodaux and which conduct is:
a) contrary to the moral instruction, doctrines, and canon law of the
Catholic Church and/or causes injury to another, or
b) unlawful
“physical abuse” is the infliction of physical injury or the causing of the
deterioration of a minor to such an extent that the minor’s health, moral,
or emotional well-being is endangered, as a result of relationships
developed through a position while performing the work of the Diocese
of Houma-Thibodaux.
"neglect" is the failure by a caretaker to provide for a minor the proper or
necessary medical care, nutrition, or other care necessary for the minor's
well-being, as a result of relationships developed through a position while
performing the work of the Diocese of Houma-Thibodaux.
"caretaker" is any person legally obligated to provide or secure adequate care
for a minor, including a parent, tutor, guardian, legal custodian, foster
home parent, an employee of a public or private day care center, or other
person providing residential care.
Manual of Policies and Guidelines for Parish Administration
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Policy regarding the Abuse or Neglect of Minors (continued)...
"supervisor" is the pastor of, a parish, the principal of a school, or the director of
a diocesan office, agency or institution.
"minor" is any individual under the age of eighteen years.
"personnel" includes all persons, eighteen years of age and older, clergy or lay,
who participate in the work of the Diocese of Houma-Thibodaux, whether
full-time or part-time, paid or non paid.
DUTY TO DISTRIBUTE
2. A copy of this policy and procedures shall be sent by the Bishop of the Diocese of
Houma-Thibodaux to all clergy, school principals, religious, seminarians,
diocesan department coordinators and office directors, presidents of parish
councils, presidents of school boards, parish directors of religious education, and
parish directors of youth ministry. They are obligated by this policy to distribute
this policy to all employees whom they supervise or with whom they serve and to
all volunteers whom they supervise or with whom they serve, including, but
without limitation, volunteers who serve in the following capacities:
a) all personnel in elementary or secondary schools
b) all clergy, religious and seminarians serving in the Diocese of HoumaThibodaux
c) all child care agency or program personnel
d) all directors and personnel of religious education
e) all parish administrative/staff personnel
f) all parish maintenance personnel
g) all personnel involved with C.Y.O./Youth Ministry, altar servers or any
other program or activity involving minors
OBLIGATION TO REPORT
3.
Any person who has actual knowledge of or who has reasonable cause to
suspect an incident of sexual abuse, other physical abuse or neglect of a minor
by any personnel of the Diocese of Houma-Thibodaux shall comply with all
applicable reporting requirements of civil law, and shall report to the Diocese of
Houma-Thibodaux as follows:
A verbal report shall be made immediately to the supervisor, who will report
immediately to the Vicar General. As soon as possible, a written report is to be
submitted to the Vicar General.
Should any person wish to make an allegation of abuse of a minor by a
cleric or religious, the person may directly contact the Vicar General of the
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Policy regarding the Abuse or Neglect of Minors (continued)...
Diocese or may contact the Coordinator for Clergy and Religious or any other
priest. Whenever any allegation of abuse is made to the Coordinator for Clergy
and Religious or any other priest, he shall report the matter immediately to the
Vicar General.
The Vicar General, upon receipt of any report, shall immediately begin
consultation with the Diocesan attorney regarding how best to ascertain the
appropriate manner to fulfill the requirements of the law.
INVESTIGATION
4.
The Vicar General, once contacted, shall promptly cause an investigation of the
reported incident to commence, with care taken not to interfere with any criminal
investigation, and with a high level of Christian care, concern and confidentiality
for the alleged victim, the family of the alleged victim, the person reporting the
incident, and the alleged offender. Whenever appropriate the investigation is to
include speaking with the alleged offender, the alleged victim, the family of the
alleged victim and other appropriate persons as soon as possible.
INDEPENDENT REVIEW COMMITTEE
An Independent Review Committee will be formed for the purpose of lending
credibility to the diocese in its actions with regard to accusations of abuse of
minors. The Committee shall consist of six Catholic lay persons:
three women, three men
one with legal background
one with medical background
two with education background
two with expertise in counseling
all parents
two from Thibodaux, two from Houma, one from Morgan City, one from
South Lafourche
h. none employed by the Church
a.
b.
c.
d.
e.
f.
g.
The Committee will review the written report of the Vicar General and make a
recommendation to the Bishop.
MEDIA CONTACT AND INQUIRIES
5.
Any media contact or inquiries regarding an incident of sexual abuse of a minor
by personnel of the Diocese of Houma-Thibodaux must be submitted to the
Director of Communications.
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Policy regarding the Abuse or Neglect of Minors (continued)...
6.
Within the confines of respect for the privacy of the individuals involved, the
Diocese of Houma-Thibodaux pledges itself to deal as openly as possible
with the members of the Church and the broader community about any
incident of sexual abuse, other physical abuse, or neglect of minors.
RECORDS
7.
Records maintained by the Vicar General concerning each incident reported,
the investigation, and the results of the investigation shall be marked
"confidential" and be securely kept by the Vicar General or Chancellor, under
lock, with access limited to the Bishop of the Diocese of Houma-Thibodaux,
the Vicar General, and diocesan attorney.
I. ALLEGATIONS AGAINST PRIESTS AND DEACONS
INCARDINATED IN THE DIOCESE
Due to the canonical relationship which Diocesan priests and deacons have
with the Diocese, if the report alleges sexual abuse, other physical abuse, or
neglect of a minor by a priest or deacon incardinated in the Diocese of HoumaThibodaux, the party receiving the report shall comply with the policy pertaining
specifically to priests and deacons, which follows:
A. As soon as an allegation has been received, it is the responsibility of the
Vicar General to promptly initiate an investigation.
B. If the priest or deacon admits the allegations, or if the allegations are
proven, he is to be removed immediately from active ministry.
C. If the priest or deacon denies the allegations, but the allegations are serious
and the evidence warrants it, the priest or deacon will be required to undergo
a professional, independent psychological evaluation as soon as possible by
a professional chosen by the Diocese of Houma-Thibodaux. Further
decisions concerning his active ministry are to be made after receiving the
results of this evaluation.
D. If the circumstances warrant, the priest or deacon may request an
administrative leave of absence which the Diocese of Houma-Thibodaux may
accept. If the circumstances warrant, the Bishop of the Diocese of HoumaThibodaux may impose, with or without the concurrence of the priest or
deacon, an administrative leave and/or limitation or revocation of ministerial
faculties, pending the outcome of the internal investigation and any outside
investigation. An administrative leave may be imposed by the Bishop of the
Diocese of Houma-Thibodaux only after the Bishop speaks with the accused
priest or deacon. Such action does not imply guilt on the part of the accused.
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Policy regarding the Abuse or Neglect of Minors (continued)...
E. After adequate and appropriate investigation, the Vicar General shall determine
the validity of the allegations and shall make a written report with
recommendations to the Bishop of the Diocese of Houma-Thibodaux. The
Independent Review Committee will review the written report of the Vicar General
and make a recommendation to the Bishop.
F. Once the report with recommendations has been received, the Bishop of the
Diocese of Houma-Thibodaux will meet personally with the accused priest or
deacon and will then take appropriate action.
G. The Vicar General is responsible for making certain that pastoral care and solace
are offered to all concerned. In cases where the Vicar General deems it
warranted, medical, psychological or physical assistance may be offered, but only
after consultation with the Diocesan attorney.
II. ALLEGATIONS AGAINST PRIESTS AND DEACONS
SERVING IN THE DIOCESE OF HOUMA-THIBODAUX AND
INCARDINATED IN ANOTHER DIOCESE
Due to the canonical relationship which priests and deacons incardinated in other
dioceses have with the Diocese of Houma-Thibodaux, if a report alleges sexual
abuse, other physical abuse, or neglect of a minor by a cleric serving in the Diocese
of Houma-Thibodaux, but incardinated in another diocese, an investigation shall be
made in accordance with the policy pertaining specifically to them as follows:
A. As soon as an allegation against a priest or deacon who serves in the Diocese of
Houma-Thibodaux but who is incardinated in another Diocese has been received,
it is the responsibility of the Vicar General to initiate an investigation. It is also the
responsibility of the Vicar General to notify the Bishop of the Diocese in which the
accused is incardinated that an allegation against one of its members has been
received and to request the cooperation of that diocese in the investigation.
B. If the unincardinated cleric admits the allegations, or if the allegations are proven,
he is to be removed immediately from active ministry.
C. If the unincardinated cleric denies the allegations, but the allegations are serious
and the evidence warrants it, he will be required to undergo a professional,
independent psychological evaluation as soon as possible by a professional
chosen by the Diocese of Houma-Thibodaux. Further decisions concerning his
active ministry in the Diocese of Houma-Thibodaux are to be made after receiving
the results of this evaluation.
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Policy regarding the Abuse or Neglect of Minors (continued)...
D. If circumstances warrant, the alleged offender may request an administrative
leave of absence which the Bishop of the Diocese of Houma-Thibodaux may
accept after consultation with the Bishop of the Diocese wherein the accused is
incardinated. If circumstances warrant, the Bishop of Houma-Thibodaux may
impose, with or without the concurrence of the alleged offender, an administrative
leave and/or limitation or revocation of permission to minister in the Diocese of
Houma-Thibodaux, pending the outcome of the internal investigation and any
outside investigation. An administrative leave may be imposed by the Bishop of
the Diocese of Houma-Thibodaux only after the Bishop speaks with the alleged
offender and the Bishop of the Diocese wherein the accused is incardinated.
Such action does not imply guilt on the part of the accused.
E. After adequate and appropriate investigation, the Vicar General shall determine
the validity of the allegation and shall make a written report with
recommendations to the Bishop of Houma-Thibodaux. The Independent Review
Committee will review the written report of the Vicar General and make a
recommendation to the Bishop.
F. Once this report has been received, the Bishop of Houma-Thibodaux will meet
personally with the accused cleric and, if feasible, the Bishop of the Diocese in
which the accused is incardinated and will take appropriate action.
G. The Vicar General is responsible for making certain that pastoral care and solace
are offered to all concerned. In cases where the Vicar General deems it
warranted, medical, psychological or physical assistance may be offered, but only
after consultation with the Diocesan attorney.
III. ALLEGATIONS AGAINST PRIESTS, DEACONS, MEN AND
WOMEN WHO BELONG TO RELIGIOUS INSTITUTES
SERVING IN THE DIOCESE OF HOUMA-THIBODAUX
Due to the canonical relationship which members of religious institutes have with
the Diocese of Houma-Thibodaux, if a report alleges sexual abuse, other physical
abuse, or neglect of a minor by a man or woman, clerical or lay, who belongs to a
religious institute, an investigation shall be made in accordance with the policy
pertaining specifically to them as follows:
A. As soon as an allegation against a priest, deacon, man or woman who serves in
the Diocese of Houma-Thibodaux and who belongs to a religious institute has
been received, it is the responsibility of the Vicar General to initiate an
investigation. It is also the responsibility of the Vicar General to notify the superior
of the religious institute that an allegation against one of its members has been
received and to request the cooperation of the religious institute in the
investigation.
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Policy regarding the Abuse or Neglect of Minors (continued)...
B. If the member of the religious institute admits the allegations, or if the
allegations are proven, he/she is to be removed immediately from active
ministry.
C. If the member of the religious institute denies the allegations, but the
allegations are serious and the evidence warrants it, the member of the
religious institute will be required to undergo a professional, independent
psychological evaluation as soon as possible by a professional chosen by the
Diocese of Houma-Thibodaux. Further decisions concerning his/her active
ministry in the Diocese of Houma-Thibodaux are to be made after receiving
the results of this evaluation.
D. If circumstances warrant, the alleged offender may request an administrative
leave of absence which the Bishop of the Diocese of Houma-Thibodaux may
accept after consultation with the Superior of the religious institute. If
circumstances warrant, the Bishop of Houma-Thibodaux may impose, with or
without the concurrence of the alleged offender, an administrative leave and/or
limitation or revocation of permission to minister in the Diocese of HoumaThibodaux, pending the outcome of the internal investigation and any outside
investigation. An administrative leave may be imposed by the Bishop of the
Diocese of Houma-Thibodaux only after the Bishop speaks with the alleged
offender and the Superior of the religious institute. Such action does not imply
guilt on the part of the accused.
E. After adequate and appropriate investigation, the Vicar General shall
determine the validity of the allegation and shall make a written report with
recommendations to the Bishop of Houma-Thibodaux. The Independent
Review Committee will review the written report of the Vicar General and
make a recommendation to the Bishop.
F. Once this report has been received, the Bishop of Houma-Thibodaux will meet
personally with the accused member of the religious institute and, if feasible,
the Superior of the religious institute and will take appropriate action.
G. The Vicar General is responsible for making certain that pastoral care and
solace are offered to all concerned. In cases where the Vicar General deems it
warranted, medical, psychological or physical assistance may be offered, but
only after consultation with the Diocesan attorney.
IV. ALLEGATIONS AGAINST OTHER PERSONNEL
If the report alleges sexual abuse, other physical abuse, or neglect of a minor
by personnel of the Diocese, other than a priest or deacon or member of a
religious institute, the Vicar General shall promptly cause an investigation of the
incident to begin. Legal advice, both civil and canonical, shall be obtained
promptly.
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Policy regarding the Abuse or Neglect of Minors (continued)...
A. If the Vicar General deems it appropriate, the alleged offender will be immediately
relieved of any position in the Diocese of Houma-Thibodaux and placed on
administrative leave, pending the outcome of the internal investigation and any
outside investigation. Administrative leave does not imply guilt on the part of the
accused.
B. The Vicar General is responsible for making certain that pastoral care and solace
are offered to all concerned. In cases where the Vicar General deems it
warranted, medical, psychological or physical assistance may be offered, but only
after consultation with the Diocesan attorney.
C. After adequate and appropriate investigation, the Vicar General shall determine
the validity of the allegations and take appropriate action.
D. Personnel who admit to, do not contest, or are found guilty of an incident of
sexual abuse, other physical abuse, or neglect of a minor shall be immediately
terminated from employment, or service, or any position of responsibility within
the Diocese.
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Diocese of Houma-Thibodaux
2779 Highway 311
Post Office Box 505
Schriever, Louisiana 70395
(985) 868-7720
Fax (985) 868-7727
Office of Insurance
(Property, Casualty and Liability)
Director: Mrs. Sheila LeBouef
(985) 850-3161
Fax (985) 850-3164
DIOCESAN POLICY
concerning
GUIDELINES FOR SUPERVISION OF MINORS ON
TRIPS & OTHER FUNCTIONS
ESTABLISHED: March 22, 1995 - UPDATED: July 29, 1998, September 29, 2004, and August 13, 2006
The following guidelines, adopted by the Diocese of Houma-Thibodaux are intended for all Diocesan
Parishes, Schools and Church-sponsored Agencies. These rules, regulations, requests and requirements
are to be followed by any function involving youth people, especially those traveling overnight both
inside and outside the diocese.
Types of groups would include Diocesan, School and Parish retreats, sports tournaments,
conventions and conferences and recreational trips. It would also include activities by other groups, such
as the parish-sponsored Columbian Squires and Scouting groups.
This policy should be used in conjunction with the Diocese of Houma- Thibodaux's Policy for
the Protection of Children and Young People and the Code of Professional Conduct for All Employees
and Volunteers.
This policy shall take effect on September 29, 2004. A copy of this shall be given to all
adults who serve the young Catholic church in the Diocese of Houma-Thibodaux and shall be
perpetual unless revoked or amended by me or by my legitimate successor(s), as Bishop of the
Diocese of Houma-Thibodaux.
Most Reverend Sam G. Jacobs
Bishop of Houma-Thibodaux
Sister Miriam Mitchell, S.H.Sp.
Chancellor
Diocese of Houma-Thibodaux
All adults who are regularly involved with minors at church/catholic school functions must
attend a safe environment program in your church/catholic school annually.
I.
TRANSPORTATION
(Frequently Asked Questions Concerning Youth Transportation included at the end of this policy)
Transportation regulations, as stated by the Diocesan Office of Insurance, are to be followed.
Youth groups are to pay close attention to the following:
1. Rented school buses (meeting School Bus Safety Standards) or small-capacity vans (9 or fewer
persons including the driver) for school and church trips are the most desirable and preferred
modes of transportation for groups. These modes of transportation are to be considered first
when groups are making arrangements for youth travel. Using a rented school bus or small
capacity van provides the safest and most efficient way to transport a large group of youth to a
school or church parish function.
2. When renting school buses or small capacity vans is not practical, appropriate or impossible, a
private vehicle and volunteer drivers may be considered. In these cases, the following
qualifications must be met by the volunteer driver(s):
¾ The drivers are required to be 21 years of age or older.
¾ The drivers are required to have a valid, non-probationary driver's license and no physical
disability which impairs the drivers' ability to drive the vehicle safely.
¾ The vehicles are required to have a valid and current registration and license plate.
¾ The vehicles are required to have a valid state inspection sticker.
¾ The vehicles are required to be insured for the following minimum limits: $100,000 per
person/$300,000 per occurrence.
¾ In order to protect volunteer drivers from further personal loss in the unfortunate event an
accident should occur, it is recommended, though not required, that drivers carry an additional
$1 million umbrella.
3. A signed Volunteer Driver Information Form certifying the above must be completed by the
driver and submitted to the pastor, principal or designated program leader.
4. In order to avoid caravanning, the driver/chaperon should be given a copy of the approved
itinerary and a map of the routes to be followed. If the drivers have cellular phones, numbers
should be exchanged prior to the start of the trip.
5. As directed on the Volunteer Driver Information Form, drivers should review and agree to
follow -- indicated by their signature - their responsibilities prior to departure.
6. The driver or other adult in the vehicle should also have a list of names and emergency
numbers of youth traveling in their vehicle.
7. Distance Limitations (for non-contracted transportation): Daily maximum miles driven
should not exceed 500 miles per vehicle. Maximum number or consecutive miles driven
should not exceed 250 miles per driver without at least a 30-minute break.
8. Cars, vans and buses must not exceed the passenger load. All passengers must have a seat; seat
belt laws are to be observed at all times.
9. All persons driving their own vehicles are to adhere to the existing Diocesan policy regarding field
trips and volunteer driving.
10. No firearms are to be carried in any vehicle at any time.
II.
SLEEPING ACCOMMODATIONS
1. Adults, in conjunction with church-related activities, shall not share overnight accommodations
alone with one youth including, but not limited to, accommodations in any church-owned facility,
private residence, hotel room, or any other place.
2. Adults are not to use a community shower, nor should an adult be in any questionable state of
undress in the company of minors.
3. The monitoring of clothes-changing or showering of minors should never be supervised by a lone
adult. More than one adult must be present during these times. All adult chaperons must
understand that extreme caution must be exercised at these times so that no actions, words, stares
or touch have the potential for misinterpretation. For example: At Lumen Christi Retreat Center,
when minors are using the bathrooms, chaperons should be in the dorm rooms but not in the
bathroom area. Any disciplinary actions are to be carried out after the minor has had the time to be
properly dressed and must take place outside of the changing and bathroom areas.
4. Conversations with minors must always be conducted only when the minor is properly
dressed.
III.
OUTDOOR CAMPING
1. It is strongly recommended that tents which can accommodate large numbers be used whenever
possible. This will allow for better supervision. There is to be no coed sleeping in tents. Adults are
not to sleep in a tent alone with a minor, except when the minor is the adult's own child.
2. In the event that outdoor camping is held without tents, there must be enough adult chaperons
available so that at least one adult remains awake throughout the night to ensure that no minor
wanders away from the campsite.
IV.
HOTEL ROOMS
1. Care is to be taken when booking hotels for groups. A request must be made upon making
reservations that, if possible, all of the rooms be on the same floors or location in the hotel. It is
recommended that groups be booked into hotels that have "suite" type facilities allowing
chaperons in each suite for greater supervision.
2. Adjoining rooms should be requested when possible for better supervision. All rooms must be
checked by the group leader before assigning them to groups to avoid males and females having
adjoining doors.
3. No minor is to be allowed to leave the hotel property without adult supervision.
4. Minors must always be informed and reminded of safety rules and security measures.
5. Chaperons must have room keys at all times for minors' rooms and it is recommended that the
chaperon monitor rooms periodically. Minors must never be allowed access to the hotel rooms
unsupervised.
V.
OTHER ACCOMMODATIONS
1. Care is to be taken that sleeping areas are clearly segregated between males and females.
2. In situations where males and females share a common large room (example: a parish hall), a
rotation of adults is to be provided at all times for proper supervision. A sufficient number of
chaperons must be available to supervise the area throughout the night.
VI.
EXPECTATIONS
1. An adult is not allowed to have minors spend the night at his or her home, especially as a
Church-sponsored activity, without other adult chaperons present.
2. Caution must be taken when viewing any movies that may contain any violence or sexually
explicit content. All movies are to be screened by an adult before minors view them.
3. All prescription medications must be given to and administered by an adult chaperon.
4. Priority must be given during any Church or School overnight trip to ensure that all
participants fulfill their Sunday and Holy Day obligations.
VII. CHAPERONS
1. All chaperons are required to read and be familiar with the Diocese of Houma-Thibodaux's
Policy For the Protection of Children and Young People and the Code of Professional Conduct
For All Employees and Volunteers.
2. All chaperons must attend a Safe Environment program in their own parish/school. (Please
contact your church parish or Catholic school for training dates.)
3. Chaperons must be 21 years of age or older.
4. All adult chaperons must abide by the same rules and requirements given to minors and shall not
at any time purchase questionable or illegal items for a minor (example: cigarettes, alcohol, drugs,
weapons, condoms, and sexually-suggestive materials, clothing or other items).
5. No adult who has been convicted or is undergoing legal prosecution for any criminal act or
misconduct is to be allowed to chaperon any minors.
6. All adult chaperons must be cleared by the Pastor, Principal or Supervisor of the individual
event.
7. Chaperons are encouraged to utilize beepers or cellular phones on theme park trips, etc., in case
of emergencies.
8. When traveling out of town, emergency cards must be provided for each participant with the
names of leaders and hotel name and telephone numbers.
9. Make Sure that all youths are picked up before chaperones or teachers leave the premises.
VIII. FIELD TRIPS
The Diocese of Houma-Thibodaux recognizes the importance and value of trips for educational field study
and approves of visits to places of cultural or educational significance. This permits principals, vice
principals, youth ministers, etc. to approve of field trips during normal school/meeting hours on a single
day. The Following rules do apply to parish youth groups going on field trips at any time. Field trips
include any activity classes/youth attend as a group.
1. Adequate supervision by qualified adults, including one or more employees/volunteers of the
Diocese and parish/school.
2. Waivers by all adults and all parents/guardians of students taking any field trip of all claims
against the Diocese and the parish/school for injury, accident, illness or death occurring during, or
by reason of the field trip. (Parental/Guardian consent Form and Liability Waiver and the
Additional Medical form for overnight retreats).
3. Proper insurance for students, personnel, and equipment. Any children and chaperons registering
for a field trip should be able to show evidence of medical/health insurance for any
accidents/bodily injury sustained on a field trip. Anyone bringing special equipment or gear from
home for the benefit of the field trip should be advised that they are responsible for providing
insurance in the event of damage, theft or other unforeseen circumstances.
4. If a fee is charged for the field trip, a contingency should be made for any student member who
cannot afford the trip. Ideally, a student should not be excluded because of lack of funds. (This
applies to required Catholic school events).
5. Inclusion of a proper first aid kit and fire extinguisher.
6. Finally, to insure the desired outcome of such field trips, teachers/youth ministers should prepare
the students for the place that is to be visited and the things that are to be seen. Additionally, the
teacher should make an advance visit to the site of the field trip so that any and all unforeseen
circumstances, situations, and/or events could be properly planned for, so that any difficulties
would be minimized.
IX. NOTIFICATION AND DOCUMENTATION
1. Leaders of any trip must sign the Youth Travel and Guidelines Form and return it to the
Office of Property Insurance at least two weeks prior to departure. The Volunteer Driver
Information Form must be submitted also.
2. Should the Diocese have any major concerns with a trip, the supervisor of the event, Pastor or
Principal will be notified by the Office of Youth Ministry or Office of Insurance immediately.
3. A detailed list of all participants and chaperons with telephone numbers and emergency
contact persons must be left with the school, parish, or agency sponsoring the trip.
4. Any incidents or accidents concerning property, casualty and liability, are to be reported to the
Office of Insurance and the Office of Youth Ministry.
5. The Pastor, Principal, agency Administrator and Director of the Office of Youth Ministry are to be
immediately notified of any major disciplinary need during the trip.
6. Written records should be kept of all activities, including the where, what and when of the
activity.
7. Permission slips for all field trips and insurance forms on all vehicles should be kept for
future reference.
8. Accident reports should be filed immediately after any incident.
X. AVOIDANCE
Youth Activities should avoid inherently dangerous activities (i.e. hot air ballooning, skiing, inner
tubing, white water rafting, boating, etc.) to limit the liability exposure. When common sense creates
doubt, contact the Diocese of Houma-Thibodaux, Office of Insurance. Never allow drugs or alcohol
during youth activities.
In summary, the 10 steps to a safe Youth Activity are as follows:
1)
Maintain good documentation.
2)
Screen and train your staff.
3)
Provide adequate staffing for the activity.
4)
Be prepared and know how to respond to an emergency.
5)
6)
7)
8)
9)
10)
Avoid inherently dangerous activities.
Continuously provide close supervision.
Do not overcrowd a vehicle.
Do not allow a student to drive. All drivers must be at least 21 years of age.
All vehicle occupants must have and use seat belts.
Always use permission slips.
Frequently Asked Questions Concerning Youth Transportation
When organizing a trip, why should I first consider renting a bus or van?
The policy states it. Rented School Buses which meet School Standard Bus Safety Standards or
rented small capacity vans which carry adequate levels of insurance is the safest and most efficient way to
transport a large group of youth to a church parish function.
Safety is my first priority. Are there any other reasons why I should first consider renting a
school bus or van when transporting a group of youth to an event?
Besides the fact that these methods are considered the safest way to transport a large group of
people, rented buses and vans will make your supervisory responsibilities easier. Consider the following:
-Adult youth ministers can more easily monitor youth when traveling in a bus or van while the
drivers can concentrate on the details of driving.
-Using a rented bus or van eliminates the need for youth to be traveling on their own or with
friends, unsupervised, especially on sub-par roads.
-When you use a rented bus or van, everyone arrives and leaves an event at the same time.
-When you rent a bus, you can leave the driving to the professionals.
-When you rent a smaller capacity van, additional insurance can be purchased for the driver.
Why are rented school buses or rented small-capacity vans considered safer?
School buses are designed and manufactured to meet the tougher safety requirements
required by the National Highway Traffic Safety Administration (NHTSA) for all buses
manufactured today. Smaller capacity vans are built to passenger car safety standards and are
technically safer than 15 passenger vans. They are manufactured and designed to move people.
Larger capacity vans are manufactured to truck standards, with the end use of the vehicle intended
to haul cargo. There is some reinforcement in the driver compartment; but in the rear of the cargo area,
there is a flimsy skeleton covered by one sheet of metal. A 15-passenger van is in essence a basic cargo
van that has had its interior stripped out, and rows of benches bolted to the floor.
When is it considered appropriate to use rented buses or small-capacity vans?
Whenever a school or a group of youth from a church parish is planning to participate in a field
trip to another location or to an advertised church event such as an athletic event or tournament, a rented
bus or van is appropriate. This is considered the safest way to move large groups of people with minimal
risk to youth, teachers, the youth ministers and coaches.
When is an event considered a "school or church parish function"?
School or church parish function is defined as any function relating to school or parish
operations (including religious education and youth ministry programs). Whenever a school or church
parish function is advertised - whether by surface mail, e-mail, fax transmission, phone or public
announcement at a gathering of people; or by means of newspaper, TV, or radio announcement -- the
event is considered church sponsored.
If I am sponsoring an event, am I responsible for providing transportation?
No. The adult leaders of the groups planning to attend the event are responsible for
providing an appropriate means of transportation.
In the past, we have been telling youth to meet at another location other than the church and
to depart from there to meet us at a church sponsored event. Is this okay?
The event you are planning on attending is considered a church-sponsored event. When you tell
your group to meet at another location and then depart from there you have, in effect, organized
transportation. Leaving from a location other than the church does not negate your responsibility to
provide appropriate transportation.
In the past, when we were not able to find volunteer drivers with the insurance limits required
by the Diocese, and we wanted youth to attend an event such as a tournament, we had been
telling our youth to "get there on your own." Is this still appropriate? Technically, we are not
arranging transportation.
As long as you are not arranging the transportation, it's okay to tell youth to "get there on their
own," or, "I'll meet you there." If you tell youth, "We'll meet at church, (or at another location) and then
leave together," you have arranged transportation!
Parents may take their own child to an event. If a parent arranges to take another child, as long as
it was an agreement between the parents, it is okay for a parent to transport another child. The parent is
assuming the risk of transporting the child. If you arrange for parents to take youth to an event, you must
follow the policy regarding the use of private vehicles and volunteer drivers.
Youth should not be transporting other youth to an event.
By telling youth to "get there on your own" or "meet me there" technically, you are not providing
transportation. But there is another question you should be asking. "What is the safest way to get youth to
a school or church function?" Take into account the number of youth who are participating, the distance
to be traveled, the maturity and driving experience of your youth, and the condition of the roads to be
traveled. With which option are you most comfortable: youth traveling on their own, parents driving, or
renting a bus or small capacity vans?
There are times when it's impractical for me to rent a vehicle. Often times I have a small
number of youth to get to a meeting or to a retreat. In the past, there were times when renting a
school bus or van wasn't possible. What am I to do then?
You may use volunteer drivers and private vehicles. You must follow the directives set out in the
diocesan policy: Use of Private Vehicles, Volunteers Drivers and Required Insurance Limits.
Then, the use of private vehicles to transport youth is an option?
Correct, it is an option. However, this mode of transportation should be considered secondary to the use
of rented school buses and small capacity vans. This mode of transportation should be used only after
rented buses and smaller capacity vans prove impossible or impractical. As with any means of
transportation, risks are to be presumed. This mode of transportation carries with it additional risks to
the volunteer driver.
Note the difference between what is required and what is recommended for the volunteer
drivers and their vehicles. Although it is no longer required to carry an additional $1 million umbrella,
the recommendation to do so should be considered a strong one. We have a moral obligation to inform
our volunteers of the risks they face in the event an accident occurs.
Why is an additional $1 Million Umbrella recommended for volunteer drivers if I organize
transportation to a school or church parish function for a large group using volunteer drivers?
The intention of the Diocese is not to make it difficult for individuals to participate in
activities, but rather to keep everyone safe and secure while participating. When individuals use their
personal vehicles for transportation to and from an activity, the owners are the primary responsible
party if an accident should occur.
The owner of the volunteer vehicle would be responsible for payment of any medical services
rendered because of injury. If the owners do not have adequate coverage (or in some cases, more than
adequate coverage), they stand the chance of losing their possessions, i.e., home, car, etc. Once these are
exhausted, the church could be a liable party, given the fact it was a church sponsored event. When we
discourage the use of personal vehicles and encourage the use of rented school buses and vans, we are
trying to keep safe the youth participating in an event, as well as prevent loss to the adult volunteer driver.
In summary: when providing transportation for large groups, use rented school buses or
small-capacity vans.
What if I am at a school or church parish function and I find that a youth has been left
stranded? What should I do if my vehicle is not insured for the diocesan recommended limits?
Do I leave the child alone?
Use good judgment. Don't leave the youth stranded. It is permissible to drive the child
home, even if you don't have the recommended limits. Your first priority is the child's safety!
Are there any grants for Church youth group travel?
Diocesan grant funds (ABA/Drexler Grants) exist for a wide range of pastoral purposes, among
them youth ministry programs. Parish Youth Programs in need of assistance with the rental of school buses
or small-capacity vans in order to participate in church-sponsored youth events should include a budgeted
figure for youth travel with their requests. These grants are open to all parishes and are distributed on the
basis of need. However, under no circumstances are these monies to be used to supplement the purchase of
additional insurance for volunteer drivers. These grants for travel will focus on assisting youth with local
events but do not exclude assistance with meeting a portion of the travel to attend regional and national
youth ministry events.
How can we request grants to assist with youth travel?
Each year, the Bishop announces that a designated amount of money is available to parishes for a
wide range of pastoral needs. The amount of money available depends on two factors: the amount of
money the Diocese has received from the ABA/Drexler Fund income and the Annual Bishop's Appeal.
The Bishop usually announces these grants in September/October. A strict deadline is followed.
Parishes usually are informed within two months of the grant committee's decisions regarding their
requests.
Coordinators of parish-based youth ministry programs should prepare a budget showing the
number of youth ministry trips they plan on making for the current fiscal year (July - June) and showing
the amount of money they will need. Once this is done, meet with your pastor or administrator to discuss
funding options and what portion of your youth ministry travel needs can be included in the parish request
for funds.
If I have any questions about transportation, whom should I call for advice?
Call the Office of Youth Ministry (850-3151) concerning supervision or forms or call the
Office of Property Insurance (850-3161) with insurance questions. Let's work together to see that our
youth and those who volunteer to work with them are safe!
Forms included with this policy:
Youth Travel and Guidelines Form - This form should be used by any Diocesan school or parish
function that involves traveling with youth.
Volunteer Driver Information Form - Anytime a group travels, this form must be filled out by
everyone driving, including bus drivers.
Parental/Guardian Consent From and Liability Waiver for Parish/School Field Trips - This is a
sample form for schools and parishes to use when parent permission and medical information is
needed with planning an event.
Additional Medical Form for overnight events - This form must be used in conjunction with the
Parental/Guardian Consent Form and Liability Waiver for Parish/School Field Trips.
Request for Certificate of Insurance - This form should be used when a Diocesan school/parish/entity
hosts an event at another location. It is the location's responsibility to specify the requirements of this
request. This must be received at least 15 days in advance of the event for processing and receipt of the
certificate.
Diocese of Houma-Thibodaux
Field Trip Guideline Checklist
Church Parish/School: _________________________________________________
Address_____________________________________________________________
Street
City
*********************************************************************************
Field Trip Destination: ________________________________________________ _
Address: __________________________________________________________ _
Date of Field Trip: ____________________________________________________
Field Trip Supervisor: (print name)
_______________________________________________________________ _
The following must be initialed by the Field Trip Supervisor
Supervisor Initials
Number of Chaperons: ______________
Number of Participants: _____________
_________
_________
Diocesan policy mandates that ALL chaperons must have Safe Environment training.
Type of Transportation for Field Trip
.
11 -15 PASSENGER VANS; BUSES AND SHUTTLES ARE PROHIBITED FOR ANY TRANSPORTATION
Policy, rev. 4/25/06)
__ Not Providing Transportation
__ Rented Bus (Bus Service)
__ Rented Bus (School)
__Private Vehicles **
(Refer to Diocesan Van
_________
_________
_________
________
**If private vehicles are used, the Volunteer Driver Information Sheet must be submitted with this form.
____________________________________
Signature of Pastor!/Administrator (required)
______________________________
Signature of Supervisor (required)
Return this form to:
Office of Property Insurance
P.O. Box 505
Schriever, LA 70395
Fax: 985-850-3164
-15-
Volunteer Driver Information Form
If private vehicles are being used, this form MUST be submitted with the Youth Travel and Guidelines form.
1. Driver:
Name: __________________________________ Date of Birth: _____________________________ _
Address: ________________________________ Social Security #: ________________________ _
Phone Number: __________________________ Driver's License #: ________________________ _
2. Vehicle that will be used:
Name of Owner: __________________________ Year and Make: ______________________________ _
Address: _______________________________ Model: ______________
License Plate:
_________________________________
Registration Expires: __________________________
Inspection Expires: ____________________________________ _
If more than one vehicle is to be used, requested information must be provided for each vehicle.
3. Insurance Information:
When using a privately owned vehicle, the insurance coverage is the limits of the insurance policy covering that
specific vehicle.
Insurance Company: __________________________________________________________________ _
Policy Number: ______________________________________________________________________ _
Expiration Date: _______________________________________________________________________
Liability Limits of Policy*: ____________________________________________________________ _
*Please note: The required minimal liability limit for privately owned vehicles is $100,000/300,000. An additional
$1 million umbrella is recommended, though not required.
4. Certification:
I certify that the information given on this form is true and correct to the best of my knowledge. I understand that as a
volunteer driver, I must be 21 years of age or older, hold a valid driver's license, and have the required insurance
coverage in effect on any vehicle used to transport students. I agree to follow all rules of the road and the guidelines
regarding supervision of minors.
Signature: ____________________________________________________
Date: ________________________________________________________ _
PLEASE USE ON PARISH LETTERHEAD
PARENTAL/GUARDIAN CONSENT FORM AND LIABILITY WAIVER for
PARISH/SCHOOL FIELD TRIPS
I, ___________________ grant permission for my child,_____________________________ to participate in this parish event
Parent or guardian's name
Child's name
that requires transportation to a location away from the parish site. This activity will take place under the guidance and direction of
parish employees and/or volunteers from ____________________________________ .
Name of parish
Participant's name: ___________________________________
Birth date:
Sex: __ _
Parent/Guardian's name: _______________________________ ___ ______________ _
Home address: _______________________________________ ___ ________________
Home phone: ___________________________ Business phone: __ ________________
A brief description of the activity follows:
Type of event: ___________________________________________________________
Date of event: ____________________________________________________________
Destination of event: _______________________________________________________
Individual in charge: _______________________________________________________
Estimated time of departure and return: ________________________________________
Mode of transportation to and from event: ______________________________________
As parent and/or legal guardian, I remain legally responsible for any personal actions taken by the above named
minor ("participant"). I agree on behalf of myself, my child named herein, or our heirs, successors, and assigns, to hold harmless and
, its officers, directors, employees and agents, and the
defend
Name of parish/school
Diocese of Houma-Thibodaux, its employees and agents, chaperons, or representatives associated with the event, from any claim arising
from or in connection with my child attending the event or in connection with any illness or injury (including death) or cost of medical
treatment in connection therewith, and I agree to compensate the parish, its officers, directors and agents, and the Diocese of HoumaThibodaux, its employees and agents and chaperons, or representative associated with the event for reasonable attorney's fees and
expenses which may incur in any action brought against them as a result of such injury or damage, unless such claim arises from the
negligence of the parish/diocese.
Parent/Guardian Signature: ________________________ _
Date: _______________________________
I hereby give permission for my child to be administered medical help be a licensed physician in case of an emergency. If you have
medical insurance please indicate the following:
Person to contact in case of emergency: _____________ ______________Relationship: ___________________
Policy Name: ____________________________ Policy Number: _______ ______________________________
Family Doctor: ___________________________ Phone Number: _______ _____________________________ _
Please list any medical conditions or medication that we should be aware of.
_____________________________________________________________________
Parent/Guardian Signature: __________________________
Date: _______________________________
*** INCLUDE THE ADDITIONAL MEDICAL FORM FOR OVERNIGHT EVENTS ***
ADDITIONAL MEDICAL FORM
for overnight events
I hereby warrant that to the best of my knowledge, my child is in good health, and I assume all responsibility for the
health of my child. (Of the following statements pertaining to medical matters, sign only those that are applicable.)
Other Medical Treatment:
In the event it comes to the attention of the parish, its officers, directors and agents, and the Diocese of
Houma- Thibodaux, chaperons, or representatives associated with the activity that my child becomes ill with
symptoms such as headache, vomiting, sore throat, fever, diarrhea, I want to be called collect (with phone charges
reversed to myself).
Signature:
Date:
Medications:
My child is taking medication at present. My child will bring all such medications necessary, and such
medications will be well labeled. Names of medications and concise directions for seeing that the child takes
such medications, including dosage and frequency of dosage, are as follows:
Signature: ________________________________________________Date:_______
_
No medication of any type, whether prescription or non-prescription, may be administered to my child
unless the situation is life threatening and emergency treatment is required.
Signature: _______________________________________________Date: ____________________
I hereby grant permission for non-prescription medication (such as non-aspirin products, i.e.
acetaminophen or ibuprofen, throat lozenges, cough syrup) to be given to my child, if deemed appropriate.
Signature: _______________________________________________Date: ____________________
Specific Medical Information:
The parish will take reasonable care to see that the following information will be held in confidence.
► Allergic reactions (medications, foods, plants, insects, etc.): ____________________________
►Immunizations: Are they up-to-date? ______________________________________________
► Does child have a medically prescribed diet? _______________________________________
► Any physical limitations? _______________________________________________________
► Is child subject to chronic homesickness, emotional reactions to new situations, sleepwalking,
bedwetting, fainting? ___________________________________________________________
► Has child recently been exposed to contagious diseases or conditions, such as mumps, measles, chicken
pox, etc.? If so, list date and disease or condition: ____________________________________
This form must be used in conjunction with the Parental/Guardian Consent Form and
Liability Waiver for Parish/School Field Trips.
REQUEST FOR CERTIFICATE OF INSURANCE
Church/School: __________________________________________________________________
Address: ______________________________________________________________________ _
Contact Person: _________________________________________ _
Phone: ______________
Building/Grounds to be used: _ _____________________________________________________
Address: ______________________________________________________________________ _
Date(s) of Use: ___________________________________ _
Time: ____________________________
Purpose: ________________________________________________________________________ _
Liquor Served: __ Yes __ No
Food Served:
_______Yes ___ No
Special Instructions:
$1 Million or more in liability? __ Yes __No
If NO, how much is required? ______________________
If YES, documentation needed with this form
Anyone Named Additional Insured: __ Yes ___No
If YES, name of additional insured ___________________
If YES, Documentation needed with this form
Date of this request: ____________________________________ _
NOTE: This request must be received at least fifteen (15) days in advance of the event for
processing and receipt of the certificate.
Return completed form to:
OFFICE OF PROPERTY INSURANCE
ATTN: SHEILA LEBOUEF
POST OFFICE BOX 505
SCHRIEVER, LA 70395
Phone: (985) 850-3161 Fax: (985) 850-3164
DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN POLICY
APPLICATION FOR PRIESTLY SERVICE
The terms "application for priestly service" are understood to refer to an application by a
priest of another diocese to serve in an officially appointed position in the Diocese of
Houma-Thibodaux, which includes the right to receive the remuneration and health
insurance coverage in accord with diocesan policies and, if applicable, in keeping with the
laws of the US Government.
An application for priestly service must be presented and processed in the following
manner:
1. A formal petition, in writing, by the applicant to the Bishop of Houma-Thibodaux to
declare his intention to serve in a priestly ministerial position in the Diocese. This
petition will be accepted only if it is written while the applicant is in his home diocese.
2. A personal letter (sent by mail - not faxed or personally delivered) is required from the
applicant's own Bishop to the Bishop of Houma-Thibodaux stating the specified period
of time for which the Bishop grants permission for the applicant's absence from his
diocese, the purpose of his stay in the diocese, and also the specific terms and
expectations concerning his return. Additionally, if the applicant is currently serving in a
diocese other than that of his incardination, a personal letter of recommendation from
the Bishop of his current diocese of service to the Bishop of Houma-Thibodaux is
required.
3. An applicant who in coming to the Diocese intends to be incardinated at some future
date in this Diocese must so express in his letter of application to the Bishop of HoumaThibodaux and the personal letter from his Bishop to the Bishop of Houma-Thibodaux
(see #2 above) must include his approval for this process.
4. A curriculum vitae of the applicant and a certificate of his ordination to the priesthood
must accompany the application.
5. If the applicant is not a citizen of the U.S.A., proof is required that the applicant has
obtained before coming to the U.S.A. all necessary papers and clearance from the US
Government regarding his status of residency and the right to be gainfully employed in
the U.S.A.
6. The Bishop of Houma-Thibodaux, personally or through other designated persons, has
the right to require confidential testimonials and character references about the
applicant's personality and life. After an evaluation has been made, the Bishop will
decide as to the acceptability of the applicant's petition.
7. If the application is accepted, the length of time, the place of service, the remuneration,
the provision of health care and other benefits, and any other matters of importance are
to be stated in a written agreement and to be signed by the applicant, with copies to
both chanceries.
8. As long as the priest remains incardinated in his own Diocese, his proper Bishop has
the right to recall him and the Bishop of Houma-Thibodaux reserves the right to end
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Policy for Application for Priestly Service (continued)...
the service at any time regardless of dates or periods of time stipulated
in the initial agreement.
9. If the applicant is a priest who belongs to a religious community, the
same policies apply except that the case will be transacted with the
applicant's religious superior.
10. The Diocese will reimburse the applicant for only those expenses of the
transfer which are incurred with the prior written approval of the
Diocese. Ordinarily, such reimbursements will be made only when the
applicant intends to become a permanent member of the presbyterate of
this diocese. Such reimbursable expenses may include travel and legal
fees. It is to be understood, however, that such expenses may not be
charged by the applicant directly to the Diocese, and that therefore any
application for reimbursements must be accompanied by the written
approval of the Diocese and receipts or other proof of payment by the
applicant.
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DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN POLICY
APPLICATION FOR PERMANENT DIACONATE SERVICE
The terms "application for Permanent Diaconate Service" are understood to
refer to an application by a permanent deacon of another diocese to serve in an
officially appointed position in the Diocese of Houma-Thibodaux, which includes the
right to receive the remuneration and health insurance coverage in accord with
diocesan policies and, if applicable, in keeping with the laws of the US Government.
An application for Permanent Diaconate Service must be presented and
processed as follows:
1.
A formal petition, in writing, by the applicant to the Bishop of Houma-Thibodaux
to declare his intention to serve as a permanent deacon in the Diocese.
2.
A personal letter is required from the applicant's own Bishop to the Bishop of
Houma-Thibodaux stating the specified period of time for which the Bishop
grants permission for the applicant's absence from his diocese, and also the
specific terms and expectations concerning his return. Additionally, if the
applicant is currently serving in a diocese other than that of his incardination, a
personal letter of recommendation from the Bishop of his current diocese of
service to the Bishop of Houma-Thibodaux is required.
3.
An applicant who in coming to the Diocese intends to be incardinated at some
future date in this Diocese must so express in his letter of application to the
Bishop of Houma-Thibodaux and must have a letter of approval for this process
from his own Bishop to our Bishop.
4.
A curriculum vitae of the applicant and a certificate of his ordination to the
diaconate must accompany the application.
5.
If the applicant is not a citizen of the U.S.A., proof is required that the applicant
has obtained all necessary papers and clearance from the US Government
regarding his status of residency and the right to be gainfully employed in the
U.S.A.
6.
The Bishop of Houma-Thibodaux, personally or through other designated
persons, has the right to require confidential testimonials and character
references about the applicant's personality and life. After an evaluation has
been made, the Bishop will decide as to the acceptability of the applicant's
petition.
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Policy for Application for Permanent Diaconate Service (continued)...
7.
If the application is accepted, the length of time, the place of service, the
remuneration, the provision of health care and other benefits, and any other
matters of importance are to be stated in a written agreement and to be
signed by the applicant, with copies to both chanceries.
8.
As long as the deacon remains incardinated in his own Diocese, his proper
Bishop has the right to recall him and the Bishop of Houma-Thibodaux
reserves the right to end the service at any time regardless of dates or
periods of time stipulated in the initial agreement.
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DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN POLICY
APPLICATION FOR SERVICE
BY WOMAN OR MAN RELIGIOUS
The terms "Application for Service by a Woman or Man Religious" are
understood to refer to an application by a woman or (unordained) man religious to
serve in an officially appointed position in the Diocese of Houma-Thibodaux, which
includes the right to receive the remuneration and health insurance coverage in
accord with diocesan policies and, if applicable, in keeping with the laws of the US
Government.
An application for Service by a Woman or Man Religious must be presented and
processed in the following manner:
1.
A formal petition, in writing, by the applicant to the Bishop of Houma-Thibodaux
to declare her/his intention to serve as a woman or man religious in the Diocese.
2.
A personal letter is required from the applicant's own Superior to the Bishop of
Houma-Thibodaux stating the specified period of time for which the Superior
grants permission for the applicant to apply for service in this diocese.
3.
A curriculum vitae of the applicant and a certificate of her/his vows of religious
profession must accompany the application.
4.
If the applicant is not a citizen of the U.S.A., proof is required that the applicant
has obtained all necessary papers and clearance from the US Government
regarding his/her status of residency and the right to be gainfully employed in the
U.S.A.
5.
The Bishop of Houma-Thibodaux, personally or through other designated
persons, has the right to require confidential testimonials and character
references about the applicant's personality and life. After an evaluation has
been made, the Bishop will decide as to the acceptability of the applicant's
petition.
6.
If the application is accepted, the length of time, the place of service, the
remuneration, the provision of health care and other benefits, and any other
matters of importance are to be stated in a written agreement and to be signed by
the applicant, with copies to the Religious Community and the local chancery.
7.
The Diocese will reimburse the applicant for only those expenses of the transfer
which are incurred with the prior written approval of the Diocese. Such
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Policy for Application for Service by Woman or Man Religious (continued)...
reimbursable expenses may include travel and legal fees. It is to be understood,
however, that such expenses may not be charged by the applicant directly to the
Diocese, and that therefore any application for reimbursements must be
accompanied by the written approval of the Diocese and receipts or other proof
of payment by the applicant.
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DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN POLICY
MASS STIPENDS
1. The usual stipend for Masses is $3.00, with all proceeds from Mass Stipends
going to the parish. No distinction is made between what were formerly known
as "High Masses" or "Sung Masses" or "Solemn Masses." Current liturgical
norms do not allow for such distinctions.
2. Canon 948 states that: "Separate Masses are to be applied for the intentions
for which an individual offering, even if small, has been made and accepted."
Thus if a stipend is required or even suggested and then accepted, a
separate Mass must be offered for that single intention.
3. The following stipulations of a decree dated February 22, 1991, published by
the Sacred Roman Congregation of the Clergy, moderate the intent of Canon
948.
a) In cases in which the people making the offering have been previously
and explicitly informed and have freely consented to combining their
offerings in a single offering, their intentions can be satisfied with a single
Mass celebrated according to a "collective" intention.
b) In this case it is necessary that the place and time for the celebration of
this Mass, WHICH IS NOT TO BE MORE THAN TWICE A WEEK, be
made public.
4. With regard to so-called "Community Masses," "Shared Mass Intentions" or
"Group Mass Intentions" (in addition to the stipulations in paragraph #3
above), our Diocesan policy is as follows:
MORE THAN ONE REQUESTED INTENTION CAN BE APPLIED FOR A
SINGLE MASS, WITH NO LIMITATION ON THE NUMBER, UNDER THE
FOLLOWING CONDITIONS:
a)
b)
It must be made clear to those requesting the Mass Intentions that their
intention will be included among others for the same Mass.
NO STIPENDS or OFFERINGS IN ANY AMOUNT CAN BE REQUIRED
(or even suggested) for Mass Intentions which will be so grouped or
shared. While unrequired or unsuggested free will offerings may be
accepted, it must be made clear that no offering whatsoever is expected.
(An exception to this would be the two Masses per week allowed by the
Decree mentioned in Paragraph #3 above).
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Policy for Mass Stipends (continued)...
c)
d)
Every precaution must be taken to avoid the appearance of using this as a
means of "fund-raising" for the parish, and therefore even free-will offerings
would be better discouraged.
As with all Mass Stipends, it is to be made clear that any free-will offering
made in connection with such shared Mass Intentions are the property of
the PARISH rather than of the priest who offers the Mass.
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DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN POLICY
FEES FOR WEDDINGS, BAPTISMS, FUNERALS
1. Since in this diocese the fees paid for weddings, Baptisms and Funerals do
not go to the priests but rather to the parish, they are no longer called "Stole
Fees" but rather PARISH SERVICE FEES.
2. PARISH SERVICE FEES are hereby set as follows:
BAPTISMS
WEDDINGS
FUNERALS
$10.00
$150.00
$50.00
(Funeral with wake in Church
$100.00)
3. Pastors are urged to use discretion when requiring the payment of these
fees, with all due regard for the poor. This is of special importance for
baptisms and funerals.
4.
It should always be made clear to all that these fees (as well as any
"overage" offered by those for whom the service is performed) are the
property of the parish, rather than of the person who performed the
service. If individuals wish to make a gift specifically for the person, it is
understood that this must be separate from and in addition to the fee paid
to the parish.
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DIOCESE OF HOUMA -THIBODAUX
Houma, Louisiana
DIOCESAN POLICY
STEWARDSHIP: IN PURSUIT OF A BETTER WAY
Rooted in the Bible, the theology of Stewardship compels us to understand that
everything is a gift from God and that God expects everyone to give back a portion of
their Time, Talent, and Treasure in support of the mission of the Church and her
service to the poor.
Whereas the support for the spreading of the Gospel and the mission of the
Church must be provided in accord with genuine theological principles and the worthy
methods of stewardship, and
Whereas the dependence on various forms of gambling poses obstacles to the
realization of this goal and is to be phased out gradually, the particular law issued
and promulgated by the Bishop of Houma-Thibodaux has mandated the following
policies and order their observance:
1.
No gambling "as a means of Church support" is allowed.
2.
Bingo, Keno and Raffles "as a means of Church support" are not
allowed.
3.
Church Fairs as "a means of Church support" are not allowed.
4.
Fairs and festivals for civic or private organizations may not be
conducted on church or school property.
This policy is binding on the Catholic Parishes and Schools as well as on all
Catholic Institutions and Catholic Organizations within the Diocese of HoumaThibodaux. The policy also forbids the acceptance of funding from other agencies
which use any of the above-mentioned prohibited practices.
In their pastoral, the bishops of the United States spoke of three convictions:
1. Mature disciples make a conscious, firm decision, carried out in action, to be
followers of Jesus Christ no matter the cost to themselves.
2. Beginning in conversion, change of mind and heart, this commitment is
expressed not in a single action, nor even in a number of actions over a
period of time, but in an entire way of life. It means committing one's very self
to the Lord.
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Policy on Stewardship (continued)…
3. Stewardship is an expression of discipleship, with the power to change
how we understand and live out our lives. Disciples who practice
stewardship recognize God as the origin of life, the giver of freedom, the
source of all they have and are and will be. They are deeply aware of the
truth that "The Lord's are the earth and its fullness; the world and those
who dwell in it" (Ps 24:1). They know themselves to be recipients and
caretakers of God's many gifts. They are grateful for what they have
received and eager to cultivate their gifts out of love for God and one
another.
If stewardship were truly understood, embraced and practiced by all,
every church and every school would be adequately funded and able to fulfill its
mission. It is clear then that stewardship must be a primary focus for our diocese.
It should be recognized that over the years many dedicated parishioners
and school supporters have made generous efforts in conducting fairs and fundraising activities. However, the time has arrived to put aside that method of
church support and to pursue the better way. Recall the words of Our Lord: "Fear
is useless, what is needed is trust." (Mk 5:36)
Purely social games of chance (for example, bingo) for the sake of the spirit
of community, or family days, on the local level are allowed. In the same spirit,
small fund-raisers to finance activities of a group within a parish or school and
promoted and conducted within the membership of the parish or school are
allowed. Such small fund-raisers shall not include any form of gambling, including
bingo and raffles, nor shall they involve the sale of alcoholic beverages. Pastors,
Principals and Administrators shall see to it that the spirit of the law is preserved.
In the process of consultation, concern was raised about the financial needs
of our Catholic schools. It must be remembered that Catholic schools are owned
and operated by the Church -- either a parish or the diocese. They are the
responsibility of the Church. Principles of stewardship demand that if a parish or
the diocese wants a school, it should provide a plan for its financing. Usually, a
combination of tuition and subsidy coupled with a solid development philosophy is
a viable plan. All parishes whose parishioners attend Catholic schools should
provide financial support to the schools. A diocesan policy on school subsidy will
be developed after due consultation.
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DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN POLICY
THE CENTRAL FINANCE PLAN
Section I
THE BASIC PLAN
The Central Finance Plan of the Diocese of Houma-Thibodaux is a cooperative
deposit and loan program among the parishes, schools, institutions and the diocesan
administration whereby deposits of surplus funds and loans to parishes and institutions are
made. The guidelines and policies under which it operates are as follows:
1.
Depositors are paid interest at the current stipulated on their "regular deposits." By a
regular deposit we mean funds that are placed on deposit with the Diocese which are
subject to withdrawal "on demand." "Endowment funds" can be established within our
Central Finance Plan, and the policies governing endowments are contained in
Section II of this document.
2.
The interest rate on loans will be stipulated.
3.
Interest on regular deposit accounts is credited to that account monthly as of the 20th
of each month.
4.
Interest on loans is debited to the loan account on a monthly basis as of the 20th of
each month.
5.
Interest is calculated on the "average daily balance" of both deposits and loans.
6.
Parishes and schools are encouraged to keep absolutely no "excess revenues" in
parish and school checking accounts. Whatever funds are not needed by the parish
or school for its ordinary operating expenses should be forwarded immediately to the
Diocese as a deposit or a payment on the loan.
7.
Parishes and schools are not permitted to maintain savings accounts or to have loans
with external financial institutions. Nor may they own stocks or bonds of other entities,
and if such investments are donated to them, they are to be submitted to the diocese
as custodian so that they can be converted into cash as soon as reasonably possible,
and the cash placed in the deposit account or against the loan account of the parish
or school.
8.
Only parishes, schools and diocesan institutions are eligible to make loans within our
system. Approval of an application for a loan does not depend upon "reserves or cash
in hand.”
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Policy on The Central Finance Plan (continued)...
8.
Only parishes, schools and diocesan institutions are eligible to make loans within our
system. Approval of an application for a loan does not depend upon "reserves or
cash in hand." The loan will be made if the "project" or expenditure for which the loan
is needed has been approved by the Diocese. (NOTE: Approval of a loan is required
BEFORE ANY COMMITMENT is made for an expenditure which will require a loan).
The parish or school must assure the Diocese that it will cooperate in applying all
"excess revenues" to the loan. Ordinarily a loan will not be approved unless there is a
consensus between the parish and the diocese that the loan can be repaid within a
maximum of 15 to 20 years.
9.
Until December 31, 1986, all "reserve funds" which were not loaned out to parishes or
schools were invested in short term (180 day) $100,000 Certificates of Deposit
through a consortium of all banks and homesteads within the Diocese of HoumaThibodaux. Central Finance longer term investments were made in pooled equity and
fixed investment vehicles through Premier Investment Advisors, Inc., a bank holding
company of which our local "lead bank" was a member. In the 1994-95 fiscal year, a
further revision was made in the investment policy and procedure whereby Central
Finance funds are invested in fixed income securities (bonds) through the services of
Hibernia National Bank Trust Department, and in equities (stocks) through the
services of Roxbury Investments, Inc., and we have contracted the consultation
services of Paine Weber for choosing and reviewing the performance of these money
managers.
10.
Our "short-term" needs (or cash flow) are taken care of primarily within our investment
system with the banks. However, in the event that we would have a need for cash
prior to the maturity date of our investments, we have arranged a "line of credit" with
our lead bank to cover any short-term cash needs.
11.
Ordinarily requests are not made directly for loans. The request would come in for
approval of a project or expenditure for which a loan may be necessary. If the
project or expenditure is approved, any necessary loan is automatically approved
thereby. "Short-term" loans to cover parish or school "cash flow" problems can be
requested by the pastor, and they will be approved provided that parish or school
is "up to date" or ahead of schedule in its loan amortization.
12.
In the 1982-83 fiscal year, "profit sharing" became a part of our Central
Finance Plan whereby the profits of Central Finance are shared with all "regular"
deposit accounts. That aspect of the plan is described in Section III of this
document.
13.
The Diocese makes its own investments within that Central finance system (Cash
on Hand, Education to Ministry Fund, Insurance Reserve Fund, etc.). No deposits
are accepted or loans made to any individual or "outside" institution.
14.
Funds on deposit with the Diocese in "regular" accounts can be withdrawn with no
advance notice for any operating expense, or any approved capital expenditure. In
the event of an "emergency," a check will hand-delivered.
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Policy on The Central Finance Plan (continued)...
Section II
ENDOWMENTS IN CENTRAL FINANCE
1.
Endowments may be established by parishes and/or institutions within our Central
Finance Plan with the following guidelines:
Endowments may be established by parishes and/or institutions only within our
Central Finance Plan and only with the specific written approval of the Bishop,
which approval will be given only after consultation with the Diocesan Finance
Council. Requests for approval of an endowment must be in writing to the Bishop
with a copy of the letter to the Vicar General. The written approval of the Bishop
will at all times be considered the "endowment instrument", and therefore it will
necessarily include specific endowment policies and regulations.
Endowments will be given authorization provided they fill a very specific need
within the parish, school or institution, and in the case of parishes and parochial
schools, provided written evidence can be afforded that the Parish Council and/or
the School Board has been consulted. Examples of such possible needs are: a
parochial or diocesan school; a parish social apostolate program; a parish
religious education program; or other such needs, subject to the approval of the
Bishop.
2. Funds deposited with the Diocese into an endowment must be placed there on a
relatively permanent basis, with a restricted option to withdraw some of the principal
of the fund after a minimum of 10 years for the benefit of the endowed institution or
program, under certain very restricted conditions, always subject to the written
approval of the Bishop.
3. Sources of Endowment Funds
A) Development efforts established to grow the endowment shall be conducted
in a manner consistent with the Diocesan Policy on Stewardship. Planned
giving programs and gifts from estates, unless otherwise restricted by the
donor, or the Diocese may be placed in an endowment for a parish, school, or
institution. Requests to place non-designated funds into an endowment should
be sent to the Vicar General. Schools must send a copy of their request to the
Superintendent of Catholic Schools.
B) All contributions accepted by parishes, schools, or institutions for a specific
endowment fund must be deposited into that fund and maintained in the
Diocesan Central Finance Program for Endowments.
C) If a parish or a diocesan high school is the beneficiary of an unencumbered
bequest, in which the donor has not specified that the bequest be endowed or
used for specific purpose, the pastor or principal of the diocesan high school
may request of the diocese that either the entire bequest or a specified portion
thereof be endowed. This letter of request should be addressed to the Vicar
General with a copy to the Bishop.
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Policy on The Central Finance Plan (continued)...
D) Funds derived from current income sources, reserves accumulated from
prior years, or unrestricted donations may be deposited into the endowment
account, with approval from the Vicar General, under the following condition:
■ a minimum of 10% of a parish, school, or institution's prior year's gross
revenue is required to be in accumulated reserves, and reserves must
remain at this level after a deposit. (A parish, school, or institution is
encouraged to set a goal of 25% of its prior year's gross revenue to be
kept on reserve.) Schools must send a copy of their request to the
Superintendent of Catholic Schools.
E) Funds derived from sources other than those described in B and C above
(for instance, sale of real estate or other assets) may not be deposited into an
endowment fund without specific approval of the Bishop.
4.
Interest on endowment funds is paid monthly (on the 20th of each month) at 1
% more than the rate paid on regular deposits (therefore, 6% under the current
structure). However, in the event that this rate is LESS than 90% of the
Average Rate of Return on DIOCESAN EXTERNAL INVESTMENTS in a
given fiscal year, within one month of the end of the fiscal year (i.e., by July
31), endowment funds will be paid additional interest to bring their return up to
90% of the diocesan return. For instance, if at the end of the fiscal year it is
calculated that the Diocese has earned in that year an average of 8.00% on its
external investments, 90% of that would be 7.20% and therefore endowment
funds would be paid an additional 1.2% interest by July 31 on their average
balances over the previous fiscal year.
5.
Interest on endowments is credited to the regular deposit account of the
institution for which the endowment has been established. For instance, if an
endowment were established for E. D. White High School, the interest on that
fund would be credited to the regular deposit account of E. D. White High
School, which can be drawn upon request of the school for any purpose
benefiting that school.
6.
The use of the endowment income for the purposes outlined in the endowment
instrument is the sole responsibility of the administration of the endowed
institution or program, with the administration accountable to the Diocese and
to the local endowment committee (if there is one).
7.
Endowment rates will be paid on our Seminary Burses, Priests
Retirement Fund and other such internal permanent investments which may be
established in the future in our Central Finance Plan:
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Policy on The Central Finance Plan (continued)...
DISSOLUTION
If, for any reason whatsoever, it becomes impractical or impossible to carry out the
purposes set forth by the endowment policy for a parish, school, or institution, then the
Vicar General is empowered to dissolve said endowment account and to take such
action as may be necessary and appropriate to terminate the account and distribute the
balance as follows:
1.
2.
3.
4.
5.
In the event a parish is suppressed, funds would be distributed in
accordance with the requirements set forth by the Code of Canon Law;
In the event a parochial school is closed, the funds will be distributed to its
church parish for the explicit purpose of Catholic education;
In the event a Diocesan school is closed, funds will be distributed to the
Diocese for the explicit purpose of funding Catholic school education;
In the event a Diocesan institution is dissolved, funds will be distributed to
the Diocese; and
All distribution of funds, as a result of a dissolution, are to be made in
accordance with the intent of the endowment.
The following basic assumptions should be understood relative to endowment funds:
An endowment fund is a gift option that appeals to certain prospective donors.
Donors to endowment funds are generally donors that have given previously to the
institution.
Endowment gifts are made to institutions that have demonstrated a sense of
stability and credible service their constituency.
Gifts to endowment funds should not be encouraged if they are made in lieu of
more basic and regular contributions, i.e., the offertory collection, alumni gifts.
Goals are necessary if the endowment fund is to grow and to be a meaningful
source of income for the institution.
Most endowment funds are established through major gifts.
Section III
PROFIT SHARING IN CENTRAL FINANCE
1.
The Central Finance Plan of the Diocese of Houma-Thibodaux includes a plan for
"profit sharing". By profit sharing is meant that the "net income" or "profit" from our
Central Finance Plan is shared with all depositors (except endowment funds). By
"net income" or "profit" is meant the total income (interest and realized capital
gains) of our Central Finance Plan, less the total interest paid by our Central
Finance Plan, less Central Finance operational expenses.
2.
Profit sharing is accomplished through an "interest ratio" concept: that is, if parish
"X" received 1% of the total interest paid by the Diocese on its regular deposit
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Policy on The Central Finance Plan (continued)...
accounts in a given fiscal year, that parish receives 1% of the net income or
profit from our Central Finance Plan that year as additional interest. The
"formula" for figuring the profit sharing is:
(INTEREST-PAID-EACH-REGULAR-DEPOSIT-ACCOUNT :DIVIDED BY:
TOTAL-INTEREST-PAID-ON REGULAR-DEPOSIT-ACCOUNTS) :TIMES:
CENTRAL-FINANCE-PROFIT :EQUALS: PROFIT-SHARE-FOR-THATACCOUNT.
3.
Profit sharing will be calculated and credited to accounts no later than one
month after the close of each fiscal year (that is, July 31), at which time each
regular depositor will be given an accounting of the Central Finance Income,
Expense, and Net Income or Profit in the previous fiscal year, and the
proportionate share of that account in any profit.
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DIOCESE OF HOUMA-THIBODAUX
/
Houma, Louisiana
DIOCESAN POLICY
CHECKING ACCOUNTS
FOR PARISHES AND SCHOOLS
1.
Only One Parish Checking Account Allowed - Parishes may have only ONE
(1) checking account for the operation of the parish into which all parish funds
must be deposited and from which all parish expenditures are to be made and
ONE (1) checking account for the Parish Cemetery for the operation of the
cemetery into which all cemetery funds are to be deposited and all cemetery
expenditures made. Any additional checking accounts are prohibited, except in
larger parishes with extensive payrolls where an "impress" checking account
solely for payroll purposes can be established after consultation with the
Diocesan Business Manager.
2.
Mass Stipend Checking Accounts Not Allowed - In the past (especially under
the old code of Canon Law) parishes were allowed - and sometimes required - to
have a special account for Mass Stipends. Mass Stipend checking accounts are
no longer needed under our accounting system or under the current code, and
therefore are no longer allowed under diocesan policy. Therefore parishes still
maintaining Mass Stipend checking accounts should immediately transfer the
balance in these accounts to the regular parish checking account, and
account for all Mass Stipend receipts under account #3220 in the Parish Chart of
Accounts. Checks covering Mass Intentions and Offerings sent away - such as to
the Propagation of the Faith Society - should be charged to this same account
(#3220).
3.
Organization Checking Accounts - Parish organizations may retain funds
and/or checking accounts only in a sufficient amounts to pay the internal
operating expenses of that organization, and such accounts may NOT be used to
pay for any parish expenses and/or improvements or to make donations directly
to other organizations or entities, nor may those organizations expend any funds
except for their own internal operational purposes. For instance, the Ladies Altar
Society may retain a checking account for its internal operational purposes (such
as to purchase minute books, etc.), but this checking account may NOT be used
to pay for parish sanctuary expenses such as altar candles, flowers, hosts, wine,
etc. If this society wishes to help the parish to meet such expenses, they are to
make a DONATION to the parish and then the parish writes a PARISH check to
meet these expenses. The Parish Council, by the way, is not to be considered an
“organization" of the parish and therefore may not have funds of its own and
therefore no checking (or savings) account.
\
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Policy for Checking Accounts for Parishes and Schools (continued)...
PLEASE NOTE (as indicated in #4 below) the pastor must have "single checksigning authority" for all these accounts, and two signatures should be required
whenever the pastor does not sign.
4.
Check Signing Authority - Pastors (and Administrators) must have "single
check-signing authority" on all accounts bearing the parish name, including
the Cemetery account and ALL ORGANIZATIONAL ACCOUNTS, and no
other single individual may have such single check signing authority on
any account bearing the parish name.
By "single Check signing authority" is meant that this individual has the
authority to sign alone the checks written on the applicable checking account.
Additionally, to sign checks in the absence of the single check signer for
each account (or regularly on organizational checking accounts), "dual check
signing authority" should also be arranged for at least two persons for all
checking accounts.
By "dual check signing authority" is meant that a check is validly signed by
them only if two such authorized persons sign the check.
Recommended "candidates" for dual check signing authority would be the
following: The Associate Pastor; the Parish Deacon; the Pastoral Council or
Parish Finance Council Chairpersons; and, for schools, the Assistant Principal;
the School Board President or School Finance Committee Chairperson; A Very
Active and Trusted Volunteer. Not recommended for this purpose, but
acceptable if no one else is available: A Parish or School Secretary, or Any
Other Employee, but preferably not one who actually writes the checks, does
the accounting, and/or reconciles the checking account.
5.
Facsimile signatures prohibited - The use of facsimile signatures creates
serious concerns in that it absolves the bank from any loss or damage, creates
significant internal control and accountability problems, and rather easily lends
itself to fraudulent practices. Therefore the use of "rubber stamp" or any other
type of facsimile signature for the signing of parish, school, institution or
organizational checks is prohibited.
6.
School Checking Accounts - With appropriate adjustments in the terminology,
these policies also apply to Catholic schools and school organizations. For
instance, where "pastor" is mentioned in the above paragraphs, substitute
"principal" in the case of a school.
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DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN POLICY
PROCEDURES FOR HANDLING
WEEKLY COLLECTIONS
While parishes have the stewardship responsibility of the spiritual growth of their
parishioners, they also have the stewardship responsibility of proper administration of
parish operations. There are concerns throughout church organizations concerning
internal control procedures during the collection and depositing of parish collections. The
magnitude of cash income received through collections causes concern because of our
own experiences in parishes and that of other dioceses. Thus, these strong internal
control procedures must be implemented by the parishes to safeguard against the
chance of misappropriation of money collected. Although the following procedures may
not eliminate all chances of misappropriation, they will serve as a deterrent to those who
may otherwise have access to cash.
1)
After the collection is passed throughout the congregation, two or more
ushers place the collection into a locked bag at the vestibule. The key to the
locked bag should be in the possession of the head money counter who
does not gain access to the collection until Monday morning when he/she is
. accompanied by other counters. Bags must be the type that can be locked
without using a key.
2)
Once the collection is placed in the bag and locked, it is then either placed
directly in a vault/locked storage area, or is presented to the priest during the
Offertory procession. If the collection is presented to the priest, it is placed
near the altar until after Mass has concluded.
3)
Once Mass has concluded, the collection must not be unattended at any
time. At least two ushers must be present until such time as the collection is
taken by the priest to the vault or safe. At that time, at least two ushers are to
accompany the priest until such time as the locked collection bag is placed in
safekeeping (either the vault or safe).
4)
If practical, the collections should be placed in the night depository at the
bank servicing the parish. If this procedure is not practical, the collection
must be placed in the parish vault or safe which remains locked at all times.
Limited access to the vault or safe must be maintained and by no means can
the "key holder" have access to the safe or vault.
5)
If the collection is placed temporarily in the vault within the church, it must be
properly locked during and between masses and access to it must be limited.
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Policy on Procedures for Handling Weekly Collections (continued) , ..
After the masses have concluded for the day, the priest is accompanied by at
least two people from the church to the rectory or bank. The locked collection
bags are placed in either the bank's night depository or in the administrative
office's vault/safe until the money counters are available on Monday or
generally the day after a holy day.
6) After the priest and ushers secure the collection in locked storage, the collection
is not touched until Monday morning when at least 3 money counters are
present to prepare the cash receipt. A money counter or staff person without
possession of the key to the bag should obtain the collection from the vault/safe
while accompanied by another counter or staff. The bag(s) must not be opened
until such time as three or more money counters are available for sorting and
counting.
The head money counter (or other persons with the key to the locked bag) must
not have access to the vault/locked storage area where collections are stored. If
collections are brought to the bank prior to counting, the person with the key
must not obtain the bags from the bank.
7)
Once the collection is sorted, counted, and the deposit slip is prepared (along
with the collection accounting form), the deposit must be stored in a different
locking money bag for which only the bank has access to the key. The deposit
is brought to the bank for verification and a duplicate deposit slip is prepared.
This duplicate deposit slip is returned to the administration office and attached
to the collection accounting form previously filled out. The two forms are then
submitted to the person in charge of posting the deposit to the parish books.
NOTE:
These procedures must also be followed for second collections. If at all
possible and practical, teams of money counters should be scheduled on a
rotating basis.
Unfortunately, there is no foolproof way to safeguard against all possibilities of theft
and collusion. These procedures, when followed, can protect not only the interest of
parishioners but also of parish personnel. These precautionary steps to safeguard the
assets of the parish are an important administrative responsibility in keeping with the
role of good stewards of the resources entrusted to the Church.
Questions and/or comments may be directed to the Vicar General, Business
Manager, administrative review personnel, and/or the CPAs' performing
administrative reviews.
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DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
Diocesan Policy
Calculation & Payment of Cathedraticum
1.
It is the policy of the Diocese of Houma-Thibodaux that all true and "spendable"
parish income will be included in the calculation of the so-called Cathedraticum for
each parish, with the sole exceptions being parochial school tuition and other
parochial school student-paid fees (such as registration fees, book fees, activity
fees, etc.). The current rate is graduated in scale, based on the individual parish's
spendable income.
NOTE: By "spendable" income is meant any income which the parish or
school is free to expend either for current operations, major repairs and/or
improvements, new buildings, etc., as opposed to income or receipts on which
there is a restriction placed by the donor whereby the principal must be
invested and kept in tact, with only income from the investments being
expendable for the designated purpose. (Such as a donation to an endowment
fund. See #3 below).
2.
For the purposes of these calculations, all donations or bequests either monetary or
in kind either for general or specific purposes or projects, as well as the net income
from all fund-raising projects or programs (fairs, sale of goods, etc.), whether they
are specifically for the benefit of the parish as a whole, or for a particular program or
project of the parish, such as the parochial school or the religious education
program, are considered to fall into the category of "true and spendable parish
income."
3.
Non-income cash receipts are NOT considered as "true and spendable parish
income." Examples of such non-income and/or non-spendable receipts would be
the following:
a. Proceeds of the sale of parish assets, such as real estate, buildings,
furniture, and equipment unless acquisition of these assets was by unencumbered
specific donation or bequest.
b. Donations or bequests specifically designated by the donor for "endowment"
purposes.
c. Withdrawals from parish or school deposits in the Central Finance Plan or
proceeds of loans to parishes or schools by the Central Finance Plan.
d. Proceeds of insurance loss claims.
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Policy on Calculation & Payment of Cathedraticum (continued)...
e. Proceeds of diocesan, national, and international collections such as the
Bishop's Stewardship Appeal, Christmas Charities Collection, Mission
Sunday Collection, Holy Father Collection, etc.
5.
Cathedraticum CALCULATIONS will be made on the income of the current fiscal
year, with PAYMENTS to be made by the parishes in 50 equal weekly installments
in the SECOND FISCAL YEAR following the current one. Thus, calculation of
Cathedraticum made on parish income during the 2004-2005 fiscal year will be
paid by the parishes in the 2006-2007 fiscal year.
For example: A parish - whose graduated scale is 12% - receiving $100,000
during the 2004-2005 fiscal year in "true and spendable income" as described
above would make 50 payments of $240 ($12,000) in the 2006-2007 fiscal
year.
NOTE: The reason for this delayed payment process is to allow both the parish and
the diocese to do accurate planning and budgeting in advance of each fiscal year.
This process also is advantageous to the parishes in that they have use of these
funds for up to two years before they become due and payable to the diocese.
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DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana 70361
DIOCESAN POLICY
AUTHORIZATIONS FOR IMPROVEMENTS AND/OR
PURCHASES OF EQUIPMENT
1.
MOTOR VEHICLES
1.1 Because of the inherent liability hazard, for the purchase of any motor
vehicle (automobile, truck, bus, tractor, etc.), regardless of cost or the
ability to meet the purchase price, PREVIOUS AUTHORIZATION IN
WRITING FROM THE DIOCESE IS ALWAYS REQUIRED primarily as a
guarantee that insurance coverage is arranged in advance. (Authorization
to accept a gift of a vehicle is similarly required).
1.2 For this purpose a letter from the pastor (or principal in the case of a high
school) requesting authorization should be addressed to the Vicar General,
with a copy to the Bishop. This letter should contain all pertinent
information: At least one written proposal (but preferably two), indicating
the Name of Vendor, Cost, Make, Model, Serial Number. It should also
indicate whether a withdrawal of funds or a loan will be needed to cover the
purchase.
2.
PROJECTS COSTING $500.00 OR LESS
2.1 For projects in this price range, no authorization from the Diocese is needed
in advance unless a loan will be required from the Diocese to cover the
cost. (If a loan from the Diocese will be needed, see paragraph 2.2 below).
However, if insurance coverage is desired on the item purchased or
constructed the pastor or principal of a high school should notify the
Diocese by letter to the Vicar General, with a copy to the Bishop, as soon
as the purchase or improvement has been made.
2.2 If a loan will be needed for the purchase or project, a letter from the pastor
or principal of a high school requesting authorization should be addressed
to the Vicar General, with a copy to the Bishop, before a commitment is
made to build or purchase. This letter should include an indication of the
price of the project, as well as the name of the proposed vendor.
2.3 In the event that authorization is denied, the parish or school may appeal the
decision first to the Diocesan Finance Council and then, if necessary, to the
Bishop.
3. PROJECTS COSTING $501.00 TO $5,000.00
3.1 For projects in this price range, no authorization from the Diocese is needed
in advance provided the parish or school has sufficient funds on deposit
with the Diocese to cover the cost, AND, in the case of parish
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Policy on Authorizations for Improvements and/or Purchases of Equipment (continued)...
schools, provided the parish is not in debt. (If the parish or school does not
have such a deposit or if the parish is in debt, see paragraph 3.2 below).
However, the pastor or principal is invited to inquire at the Diocesan
Business Office in advance of such purchases to determine whether
anything can be learned from the experiences of other parishes. If
insurance coverage is desired on the item purchased or constructed, the
pastor or principal should notify the Diocese by letter to the Vicar General,
with a copy to the Bishop, as soon as the purchase or improvement has
been made.
3.2 For projects in this price range, if a parish or school does not have sufficient
funds on deposit with the diocese to cover the cost, a letter from the pastor
or principal of a high school requesting authorization should be addressed
to the Vicar General, with a copy to the Bishop, before a commitment is
made to build or purchase. This letter should ordinarily contain copies of at
least two proposals, but at least one written proposal is required.
3.3 In the event that authorization is denied, the pastor or principal may appeal
the decision first to the Diocesan Finance Council and then, if necessary,
to the Bishop.
4. PROJECTS COSTING $5,001.00 TO $10,000.00
4.1 For projects in this price range, no authorization from the Diocese is needed
in advance, provided the parish or school has sufficient funds on deposit
with the Diocese to cover the cost, or in the case of parish schools,
provided the parish is not in debt. (If the parish or school does not have
such a deposit or if the parish is in debt, see paragraph 4.2 below).
However, for insurance and Central Finance "cash flow" and to take
advantage of the experiences of other parishes, the pastor or high school
principal is required to notify the Diocese of the intention to build or
purchase by letter to the Vicar General, with a copy to the Bishop,
BEFORE a commitment is made to build or purchase. This letter should
contain a copy of a minimum of two (2) proposals or bids obtained in
advance. Actual purchase or beginning of construction should not take
place until written acknowledgment of this notification is received from the
Vicar General or Bishop.
4.2 For projects in this price range, if the parish or school does not have
sufficient funds on deposit with the Diocese to cover the cost or if the
parish is in debt, a letter from the pastor or high school principal requesting
authorization should be addressed to the Vicar General, with a copy to the
Bishop, BEFORE a commitment is made to build or purchase. This letter
should include a copy of at least two (2) bids or proposals with an
indication as to which is preferred.
4.3 In the event that authorization is denied, the pastor or principal may appeal
the decision first to the Diocesan Finance Council and then, if necessary, to
the Bishop.
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Policy on Authorizations for Improvements and/or Purchases of Equipment (continued)...
5. PROJECTS COSTING $10,001.00 TO $25,000.00
5.1 For projects in this range, authorization by the Diocese is absolutely required in
advance of any fund raising appeals, public announcements, commitments,
purchase orders, professional agreements (such as hiring architects) or actual
construction in all cases, whether or not a parish or school has sufficient
funds on deposit with the Diocese to cover the cost.
5.2 Before authorizations are granted for projects in this price range, the project
must always be submitted for review and recommendation to the Committee
for the Pastoral Evaluation of Building Projects (CPEBR).
5.3 Such authorizations are to be requested by letter from the pastor or high school
principal to the Vicar General, with a copy to the Bishop, giving as much initial
information as possible (such as the size of a proposed building; type of
construction desired; a rough estimate of cost; etc.). The Vicar General can
authorize the project only if the diocese receives a favorable recommendation
from the CPEBR. If the project includes new construction, the Diocesan
Building Commission will always be consulted before authorization granted.
5.4 Should authorization be denied, the pastor or principal may appeal the
decision either to the Diocesan Building Commission (if the reason for
denial is based on consultation with that Commission), or to the Diocesan
Finance Council (if the reason for denial is financial). If necessary, a final
appeal to the Bishop is also available.
6. PROJECTS COSTING OVER $25,000.00
6.1 For projects in this range, authorization by the Diocese is absolutely required in
advance of any fund raising appeals, public announcements, commitments,
purchase orders, professional agreements (such as owner-architect
agreements) or actual construction in all cases, whether or not a parish or
school has sufficient funds on deposit with the Diocese to cover the cost.
6.2 Before authorizations are granted for projects in this price range, the project
must always be submitted for review and recommendation to the Committee
for the Pastoral Evaluation of Building Projects (CPEBR).
6.3 Such authorizations are to be requested by letter from the pastor or high school
principal to the Vicar General, with a copy to the Bishop, giving as much initial
information as possible (such as the size of a proposed building; type of
construction desired; a rough estimate of cost; etc.). The Vicar General can
authorize the project only if the diocese receives a favorable recommendation
from the CPEBR. If the project includes new construction, the Diocesan
Building Commission will always be consulted before authorization is granted.
6.4 Ordinarily, architects or engineers will be required for all building projects in this
price range. However, some exceptions to this will be considered for projects
under $75,000.00, and only after consultation with the Diocesan Building
Commission. The Diocese reserves the right to stipulate all conditions in
owner-architect agreements, including architect remuneration. All ownerarchitect agreements will be prepared by our Diocesan Building Consultant
and signed at the Diocesan Offices.
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Policy on Authorizations for Improvements and/or Purchases of Equipment (continued)...
6.5 Initial authorization for projects in this range will ordinarily be granted by the
Vicar General, but final authorization for actual construction or purchase
must be by corporate resolution, which must be signed by the Bishop as
president of the parish and diocesan corporations.
6.6 Should authorization be denied, the pastor or principal may appeal the
decision either to the Diocesan Building Commission (if the reason for the
denial is based on consultation with that Commission), or to the Diocesan
Finance Council (if the reason for denial is financial). If necessary, a final
appeal to the Bishop is also available.
7. CEMETERY PROJECTS
7.1 Cemetery projects follow the same regulations as described in paragraphs 1
thru 6, with the exception that all required letters are to be addressed to
the Director of Cemeteries (instead of the Vicar General), with copies to
the Bishop and the Vicar General.
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DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN POLICY
THE DIOCESAN BUILDING COMMISSION
FUNCTION
The function of the Diocesan Building Commission is to study proposed
construction and renovation of all Diocesan, Parish, School or Institutional
facilities, to assist the Administrative Personnel of each of these in making the
best use of the finances available for construction projects, and in further assuring
that all such facilities shall achieve as far as possible the purposes for which they
are intended.
I.
II. MEMBERSHIP
The Building Commission shall consist of the Diocesan Building Office
Director and four (4) additional members, appointed by the Bishop. The appointed
members shall consist of one parish priest, two lay persons especially qualified in
the field of construction, and someone who is especially qualified in Liturgical
matters. Appointed members of the Commission will serve a five-year term, and
may be reappointed at the discretion of the Bishop to additional five-year terms.
III. PROCEDURE
The Commission will elect its own chairman and may develop its own rules of
procedure and norms to carry out its assignment. However, these rules of
procedure must be within the following guidelines:
1.
Either the Vicar General or the Diocesan Business Manager will be invited
to all meetings of this Commission when specific projects are being
considered.
2.
Preliminary approval for the project must be obtained from the Vicar
General or Bishop in accord with the Diocesan Policies for such
authorizations as originally published July 1, 1981, a copy of which is
attached hereto. This preliminary approval will indicate whether it is
necessary to engage an architect for the project, and/or whether the
project must be submitted to the Building Commission.
3.
If in the preliminary approval it is specified that the Building Commission
must be consulted, prior to any architectural or contractual commitments,
the project supervisor (pastor, principal, etc.) is to contact the Diocesan
Building Office Director to arrange an appointment to present the
proposed project to the Commission. If it is decided that the project would
not require formal procedure (architect, bidding, etc.), this project would
not require (except by special request) further review by the Commission.
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Policy on The Diocesan Building Commission (continued)...
4.
If either the preliminary approval or the Commission requires formal
procedure, the Building Office Director will prepare an owner-architect
agreement containing all specific stipulations required by the Diocese,
including a construction budget which has been approved by the Vicar
General or Bishop.
5.
When notified by the architect that the schematic planning documents are
ready, the Commission will review these documents and prepare a report to
the Vicar General or Bishop, giving its recommendations or suggestions
pertaining to the proposed execution of the project.
6.
Final architectural plans and specifications shall be submitted to the
Commission before final printing, with cost estimates submitted by the
architect and engineer, and the Commission will make its recommendation
to the Vicar General or Bishop as to whether the project should be put out
for bids.
7.
Bids will be received on the specified date, time and place in the presence of
the Diocesan Building Office Director, the Vicar General and/or Business
Manager. The Bishop will always be notified of bid opening specifics so that
he can determine whether he wishes to attend. No bid will be accepted
without the direct authorization of the Bishop by corporate resolution.
8.
The following "Guidelines" give detailed procedures for the operation of the
Building Commission.
GUIDELINES FOR FORMAL
CONSTRUCTION PROJECTS
The Diocesan Building Commission will meet to consider proposed construction
projects as needed. Persons wishing to appear before the Commission should
contact the Commission Chairman or the Director of the Diocesan Building Office to
make appropriate arrangements.
FUNCTION OF BUILDING COMMISSION
The Building Commission is essentially a consultative, advisory and coordinating
body. It exists to assist the diocese, parishes and institutions in proposed new
construction or modification of facilities. It is not the intent of the Commission to take
the place of parochial committees or other appropriate bodies serving the diocese or
parishes or other entities undertaking construction.
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Policy on The Diocesan Building Commission (continued)...
PROCEDURE
SCOPE OF COMMISSION'S INTEREST
The Commission's interest includes, but is not limited to:
1. The financial projection (are funds available & budgeted sufficient, etc.)
2. The site and site plan.
3. The design professional team.
4. Liturgical considerations.
5. Esthetic considerations.
6. Engineering considerations.
7. Legal considerations.
8. Review of completed work before final acceptance.
The following are general guidelines adopted by the Commission. In special
circumstances these guidelines may be waived or modified with the approval of the
Bishop or Vicar General.
FINANCIAL REQUIREMENTS
It is not within the scope of the Commission to determine the ability of any Diocesan
or Parish entity to fund a given project. However, the Commission has been charged
with the responsibility of advising Diocesan and Parish authorities whether the project
can be completed in all its aspects within the specified budget which will always
include, where applicable, cost of land, site preparation, professional fees,
contractor's cost, furnishings, and all other items required to make the project usable.
DESIGN TEAM
The head of the design team should be determined by the type of construction being
undertaken. Most of the time this will be an architect. However, in the case of adding
air conditioning to an existing structure, for example, a mechanical engineer should
be retained by the owner. In either case, the architect or engineer shall be licensed in
the State of Louisiana to practice his profession, must be approved by the Diocese,
and the owner-architect/engineer agreement must be prepared by the Diocesan
Building Office Director in accordance with diocesan policy and specifications.
If a boundary and/or topographic survey is required, it should be made by a
Registered Land Surveyor.
In the absence of any statutory requirement, all construction shall be in accordance
with the Southern Standard Building Code, Southern Standard Plumbing Code, and
the National Electric Code.
All Certificates of Approval by state and local agencies shall be furnished by the
architect or engineer prior to occupancy.
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Policy on The Diocesan Building Commission (continued)...
NEW PARISH AND/OR CHURCH CONSIDERATIONS
Where the initial building for a new parish is contemplated, a site plan shall be
developed which encompasses all the facilities required in the foreseeable future for
a complete parish complex, including parking facilities; educational, meeting and
social facilities; rectory/administration building(s); and possibly a convent. While all
such facilities are certainly not mandatory, provisions should be made for them within
the site plan.
The experience of the recent past indicates that churches should be designed for a
great deal of flexibility from a liturgical standpoint. Especially with regard to the
arrangement of the sanctuary, reservation of the Eucharist, and the location of the
baptismal font, the latest liturgical norms should be followed and the liturgical "expert"
on the Building Commission should be consulted by both the project administrator
and the architect. It is to be remembered, however, that contemporary liturgical forms
are no more permanent than the traditional forms before Vatican II.
Emphasis should be placed on the acoustical qualities of the form of the structure
and on a superior sound system both in terms of the electronic equipment and the
placement thereof.
While an organ still is held in high esteem to produce liturgical music, it is neither
mandatory nor exclusive. Provision should be made for the use of other musical
instruments. Also, the location of the organ and facilities for the choir should take into
account their integral function within the liturgy.
All new churches should have adequate facilities for heating, ventilating and air
conditioning. All cooling facilities shall include reheat in order to handle the high
latent loads encountered in a church.
The plans shall meet A.M.S.1. A-1171 1977 Specifications for making buildings and
facilities accessible to and usable by the physically handicapped.
SCHOOL CONSIDERATIONS
As used herein a "school" is a full-time parochial or inter-parochial educational facility,
a part-time facility such as a Religious Education center, a parish meeting facility, or a
combination of any of these.
In the case of the "full-time" school, the principal of the school and the Diocesan
Superintendent of Schools should be an active part of the consultative process, and
should review all plans before they are finally approved.
The interior finish of schools shall be of durable, low maintenance construction.
Consideration shall be given to the use of audio-visual equipment and computers both
in classrooms and administration.
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Policy on The Diocesan Building Commission (continued)...
RECTORY CONSIDERATIONS
Priests are entitled to a decent place in which to live and conduct their ministry.
However, the "luxury" of the facilities should be consonant with the economic status
of the people they serve. Consideration should be given to a distinct separation of
the "business" and "living" sections of the rectory, as well as to the possibility of
separate buildings to serve these two purposes.
CONSTRUCTION CONTRACTORS
A list of proposed bidders shall be developed by the architect or engineer and
submitted to the Building Commission for approval. Preference will be given to
bidders who subscribe to the following statement:
The contractor will not discriminate against any employee or applicant for
employment because of race, religion, color, sex or national origin. The
contractor will take affirmative action to insure that applicants are employed
and that employees are treated during employment without regard to their
race, religion, color, sex, or national origin. Such action shall include, but not
be limited to, the following: employment, upgrading, demotion or transfer;
recruitment or recruitment advertising; layoff or termination; rates of pay or
other forms of compensation; and selection for training, including
apprenticeship. The owner should reserve the right to assure itself of the
bidder’s diligence in this regard by appropriate means.
INSURANCE AND BONDING REQUIREMENTS
The contractor shall furnish the following bonds:
(1) A performance bond as security for the contractor's faithful performance of the
contract.
(2) A payment bond to pay liens and claims against the owner.
Each of these bonds shall be in an amount at least equal to the contract price, and
with a corporate surety authorized to engage in the surety bond business in
Louisiana. The surety and form of bond shall be acceptable to the owner and the
premium for the bonds shall be paid by the contractor.
The contractor shall comply with the following insurance requirements:
(1) Prior to starting the work, the contractor shall furnish the owner with
certificates of insurance indicating the existence of statutory Workers'
Compensation Insurance, Public Liability and Property Damage Insurance
covering operations hazards, (and specifically covering the contractor's
obligations under the indemnification Provision of this contract), Owner's and
Contractor's Protective Liability Insurance (naming the owner and architect or
engineer as insured) and Automobile Liability Insurance.
(2) The limits of General Liability shall not be less than $2 million dollars.
Automobile Property Damage shall be a minimum of $2 million dollars for
combined single limit.
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Policy on The Diocesan Building Commission (continued)...
3)
These certificates shall contain a provision that the owner shall be notified at
least ten days before the cancellation of the insurance. The Certificate for
the Public Liability Policy shall specifically state that the policy has
contractual coverage covering the contractor's obligations under the
Indemnification Provisions of this contract. The contractor shall pay all
premiums on such insurance and shall maintain such insurance in force
during the life of this contract without modification of the coverage.
INDEMNIFICATION
The contractor shall indemnify and save harmless the owner and the architect or
engineer and their agents and employees from any and all claims, causes of action,
and damages of every kind, or injury to or death of any person or damages to
property arising out of the work performed under this contract or the operations
embraced by this contract, and including acts or omissions of the owner or architect
or engineer, or their agents or employees, in connection with said work or operations,
and sole acts or omissions of the owner or architect or engineer, or their agents or
employees, in connection with said work or operations. This indemnification obligation
shall not extend to the liability of the architect or engineer, or their agents or
employees, arising out of the preparation or approval of maps, drawings, opinions,
reports, surveys, designs or specifications.
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DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN POLICY
OWNERSHIP OF AUTOMOBILES
FOR USE BY RELIGIOUS
Ownership and operation of automobiles used by religious in service to the Diocese of
Houma-Thibodaux, its parishes, schools and institutions will be governed as follows:
The cost of ownership, insurance, maintenance and operation of vehicles for
use by religious in their ministry within the Diocese of Houma-Thibodaux will
be handled precisely as it is for diocesan priests:
That is, the religious community will purchase and thus retain ownership of
the automobile, secure and pay for insurance, maintain the car and pay for all
operational costs. The diocese, parish, school or institution will pay to the
community a monthly automobile allowance (currently $575.00 per month),
which will always be the same amount paid to diocesan priests as a
maximum reimbursement for vehicle expenses. This amount is subject to
change whenever the scale for diocesan priests is changed. Thus, the
diocese, parishes, schools, and institutions will no longer purchase
automobiles for use by the religious serving them.
Those institutions currently owning cars being used by religious are given two
options in complying with this policy:
1. Either: Immediately donate the car to the religious community, thus making them
responsible for insurance, maintenance and operational costs, and begin
immediately paying the $525.00 per month allowance;
2. Or: Retain the present procedure until the car needs to be replaced. At that time
donate the old car to the religious community (for use as a trade-in when the new
car is purchased by the community), and then begin paying the $525.00 monthly
allowance as indicated above, with the community responsible for all insurance,
maintenance, and operational expenses of the new car.
A copy of this policy will be given to any religious and her/his community upon
beginning service to a parish, school or institution within the diocese for the first time.
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Diocese of Houma-Thibodaux
2779 Highway 311 • Post Office Box 505 • Schriever, Louisiana 70395 (985)
868-7720 • Fax (985) 868-7727
To:
From:
All Priests
The Priests Council
RE: Catholic Elementary School Parish Support Policy
Through this week's brown envelope mailing from the Diocese,
you will be receiving the revised Catholic Elementary School Parish
Support Policy. It has been approved by Bishop Jacobs upon the
recommendation of the Priests Council.
Along with an increase in fees, you will notice an important
improvement which represents a change from our previous policy: it is no
longer the prerogative of the pastor to eliminate any faithful who
are non-participatory in the parish of their domicile. This reflects
an adherence to the canonical definition of parish as "territorial,"
embracing all the Catholic faithful domiciled within given boundaries.
(This abrogates Step Two of the previous Support Policy Process which
gave pastors the option of subtracting 10% for nonparticipating
parishioners.) A concession has been made for those families or individuals
who have become members of a parish other than that of their territorial or
personal parish.
Additionally, school administrators will give each parent a
Parishioner Verification Form to be taken to the pastor of their parish
from which they are requesting support. The Priests Council is fully
aware that this will oftentimes entail a pastor meeting a nonparticipating
parishioner for the first time. We heartily encourage all pastors to
embrace this teaching moment in the Spirit of Jesus Christ. It can be a
graced opportunity for evangelization as well as an invitation into the life
of the parish. Once the support has been paid by the parish (in either one
or two installments), all pastors are encouraged to send a letter to those
parishioners who have been given support. It is both a reminder that the
parishes of the diocese support Catholic schools and is another occasion
to welcome the non-participatory into the fuller life of the Church. (A
sample of what form this letter could take will be provided).
DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN POLICY
CATHOLIC ELEMENTARY SCHOOL
SUPPORT POLICY
Bishop Jacobs approved the following policy upon the recommendation of
the Priests Council:
I.
Effective in the 2006-2007 school year, the following fee increases be
implemented:
1. The Non-Catholic fee per student be increased from $300 to $325
(paid by the parent).
2. The per student support fee from parishes without schools be
increased from $200 to $225 (paid by parish).
3. The per student out-of-parish fee for students from parishes with a
Catholic school choosing to register in another Catholic school be
increased from $200 to $225 (paid by the parent).
4. The per student out-of-diocese fee be increased from $200 to $225
(paid by the parent).
II.
All pastors are reminded that adherence to the Catholic Elementary
School Support Policy is not optional.
III.
With the exception of No. IV below, the canonical definition of a parish
is territorial; that is, it embraces all the Catholic faithful domiciled within
certain boundaries. It is not the prerogative of the pastor to eliminate the
faithful who are non-participatory in Church activities.
IV.
A family or individual who wishes to become a member of a parish
other than their territorial or personal parish must acquire membership
in the new parish one full school year before being eligible for the
Catholic Elementary School parish support from that parish. The parish
membership must commence on August 1, effective in the 2006-2007
school year.
Manual of Policies and Guidelines for Parish Administration
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Catholic Elementary School Support Policy (cont.)…
V.
Parish Support may be paid in one or two installments on October 15th &
January 15th. Parishes who anticipate financial difficulties must apply for
a diocesan grant early enough to meet the January 15th final installment
date.
VI.
School administrators are to give each parent a parishioner verification
form to be taken to the pastor requesting parish support for their child
attending a Catholic elementary school.
VII.
Pastors will then send a letter to the parents notifying them that the
support payment has been made to the school they requested.
Manual of Policies and Guidelines for Parish Administration
Revised: February 1, 2006
117
Catholic Elementary School Support Policy (cont)
Parishioner Verification Form
SAMPLE
(This form should be reproduced on school letterhead)
Student's Name
Grade _________
Parents' Names _________________________________________________ _
This is to verify that the family named above, whose son/daughter is registered at
________________________________________School is a member of our parish.
Church Parish: _________________________________________________ _
Pastor's Signature: ________________________________________________
Date: ______________________
Manual of Policies and Guidelines for Parish Administration
Revised: February 1, 2006
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Catholic Elementary School Support Policy (cont.)
Pastor's Letter to parents
SAMPLE
(This form is to be reproduced on parish letterhead)
January 31, 2007
Mr. and Mrs. Jean Deaux
1234 Main Street
Thibodaux, Louisiana 70301
Dear Jane and Jean,
I am happy to inform you that the Catholic Elementary School Support payment
has been made to St. Genevieve Catholic Elementary School for Katie and Corey. It is
indeed a privilege for St. John the Evangelist to partner with you and St. Genevieve in
the Catholic education of your children. We look forward to a relationship that will
continue to nurture them as well as being a source of new life for St. John's.
I enjoyed meeting you last summer. I wish to again extend the invitation to you
to avail your family to all that our parish has to offer. I would also welcome the
opportunity for you to share your gifts and talents with us as well. May we grow together
as we continue to be faithful stewards of the blessings that our God has so generously
bestowed upon us.
Sincerely Yours in Christ,
Fr. Warren Boudreaux
Pastor
Manual of Policies and Guidelines for Parish Administration
Revised: February 1, 2006
119
DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN POLICY
COMPENSATION FOR
DIOCESAN PRIESTS
Having heard the recommendation of the Priests Council, the Bishop has
approved and hereby promulgates the following stipulations and regulations with
regard to the financial compensation of priests of the diocese:
Priests are to be compensated in keeping with their station in life and
commitment to the gospel counsel on poverty, but adequately enough to give them a
relatively comfortable mode of life and to provide some savings for retirement years.
This compensation is to include the following:
1. The provision of "room and board" at the location of his assignment, including
housekeeping and laundry service.
2. An adequate salary which provides sufficient income to meet his personal living
and recreational needs, as well as some provision for savings for the future. For
this purpose an adequate salary scale should be developed which has due
regard for years of service and positions of responsibility.
3. Adequate monthly "business expense reimbursement" to cover the cost of
owning, maintaining, insuring and operating an automobile which he will use in
the exercise of his ministry, and other ministry related expenses.
4. Adequate provision for continuing formation and education, including the cost of
an annual retreat.
5. Adequate health insurance at the expense of the diocese, or the parish or
institution to which he is assigned.
6. Adequate retirement plan providing him with sufficient income which, when
combined with Social Security income and his own savings for retirement will
provide him with adequate and comfortable living arrangements upon retirement.
Note: See Paragraph 14 below.
7. Each priest is entitled to a Christmas Bonus amounting to one-fourth (¼) of his
monthly salary as defined in the salary scale for priests. No bonus of any type
may be granted to priests from parish funds on any other occasion, be it Easter,
an Ordination Anniversary, or when a priest is departing from the parish to a new
assignment.
8. The right of individuals to make personal gifts to priests at any time must always
be respected, including the right of those other individuals to organize collections
for a priest outside of any liturgical celebration. No "collection" for the personal
benefit of any individual priest or priests is allowed during any liturgical
celebration. Priests are discouraged from personally promoting any "gathering of
funds" for their personal benefit.
9. Parishes are authorized to fund from parish funds the festivities in connection
with the celebration of a priest's 25th, 40th, 50th or 60th anniversaries of
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Policy on Compensation of Diocesan Priests (continued)...
10.
11.
12.
13.
14.
ordination, including a liturgical celebration, a public parish reception, and a
meal for invited guests.
Parishes are authorized to fund from parish funds the festivities honoring a
priest when departing from the parish, including a liturgical celebration and a
public parish reception.
Parishes are authorized to fund from parish funds the festivities in connection
with the ordination of a parishioner to the diaconate or priesthood, including a
liturgical celebration and a public parish reception.
Days Off - Each priest of the Diocese is entitled to one "day off” per week, and
this day should be scheduled on a day which will least interfere with the
performance of his assigned ministry. Where two or more priests are serving in
the same parish, they should arrive at a mutually acceptable choice of days for
each.
Vacations - Each priest of the Diocese is entitled to an annual vacation not to
exceed one month (or approximately four weeks). The priest, in scheduling his
vacation, should be sensitive to the demands and needs of his ministry, and
make every effort to schedule his vacation when his absence will least affect the
needs of the parish and/or diocese.
It is recommended that the vacation period be taken in no more than two
segments, and again priests should be sensitive to the needs of the parish
and/or diocese. Of special importance is that priests make every effort to be
away from the parish on a minimal number of weekends so that their presence
in the parish for the Sunday liturgies will seldom be missed.
It is highly recommended that the vacation period for priests be taken in no
more than two segments, and again the priest should be sensitive to the needs
of the parish and/or diocese. Choosing weekends as vacation days should be
kept to a minimum.
It is the responsibility of the vacationing priest to obtain a replacement prior
to his departure, or at least to arrange for the proper care of the needs of the
people of the parish or other parochial or diocesan responsibilities. If the
replacement priest is someone other than a priest of this diocese or one who is
actively in ministry here, at least two weeks in advance, the office of the Vicar
General should be notified of the name, diocese and/or religious community,
and the canonical status of the replacement priest.
If the priest will be out of the diocese on vacation, he should so notify (not
request permission of) the office of the Vicar General, advising him of what
arrangements have been made for a replacement.
All the above provisions apply to all priests in ministry to the Diocese of
Houma-Thibodaux with the exception of Paragraph 6 above concerning the
Retirement Plan. It is presumed that Religious Priests and Priests serving here
but incardinated in another diocese are covered by the Retirement Plan of their
Religious Community or Diocese of Incardination. Contributions to their own
Retirement Plans from parish funds will be in the same amount as the
contribution of incardinated diocesan priests to our own Diocesan Priests
Retirement Plan.
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Policy on Compensation of Diocesan Priests (continued)...
15.
Reimbursements to Permanent Deacons by the Parish.
• An allowance of up to $150.00 at the time of his ordination to the diaconate to
help defray the coast of items needed in the ministry.
• An allowance of the actual cost up to the double occupancy rate at the Lumen
Christi Retreat Center annually on the occasion of his retreat.
• A reimbursement of actual mileage expenses at the accepted IRS rate, when
incurred in Church work.
Manual of Policies and Guidelines for Parish Administration
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DIOCESE OF HOUMA THIBODAUX
Houma, Louisiana
Diocesan Policy
REQUIRED AUTO INSURANCE FOR ALL WHO
USE PERSONAL CARS IN THEIR MINISTRY
All those who drive their own vehicles or their religious community's vehicle
in service to the Diocese of Houma-Thibodaux, its parishes, its schools, and/or its
institutions are hereby required to carry $100,000/300,000 automobile liability
coverage.
Certificates of these insurance policies must be provided to the diocese
when the policy is purchased and again upon each renewal date thereafter.
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122
DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN GUIDELINES
PRIESTS CONTINUING EDUCATION
RATIONALE
The clergy are ordained to serve the People of God. It follows from this that
clergy have the right as well as a challenge to take advantage of the opportunities
which will help them to grow in their ability to fulfill this mission. The document of the
American Bishops entitled The Program of Continuing Education states:
"Every priest has a right and an obligation to continue his spiritual growth and
education. He has a right to strong support from his superiors, peers, and the people
he serves. He also has an obligation to his superiors and peers, but above all to his
people to grow in grace and knowledge." (3)
In another document of the American Bishops, To Teach As Jesus Did, the need
for on-going development is further stated: "it is in the task of each generation of
Christians to assess their own times and carry on the mission of Christ by means
suited to the needs and opportunities they perceive ... All should remain open to new
forms, new programs, new methods, which give promise of fuller realization of this
mission in the future" ... (nos. 151 and 152, P. 42). At a time when the selfunderstanding of the Church is shifting with great rapidity, it is all the more urgent that
clergy, together with the faithful, re-think and re-verbalize the faith in terms that
bespeak the presence of God in today's world. A re-examination of one's theology,
understanding of Church and understanding of ministry is essential. Clerics, like other
professionals, must engage in lifelong learning if they are to be effective, to grow in
faith, and to proclaim that faith clearly and convincingly to people in a rapidly
changing world.
Within the context of ministry, one's effectiveness is integrally related to
personal growth, the development of the total person. The booklet of the American
Bishops, As One Who Serves, thus stresses that such development must include the
emotional, intellectual, and spiritual dimensions of growth. It is the individual
clergyman who is primarily responsible for taking the initiative in continuing his
personal and professional education which the changing needs of the Church and the
world demand of him. (The Program of Continuing Education, #16). Besides the
personal development of the clergy, the faithful have a right to the best service the
clergy can offer.
Priestly ministry is most effective as a witness to the Gospel when it addresses
realistically the situation in which the faithful find themselves. "Priests cannot be of
service to others if they remain strangers to the life and conditions of others." (Vatican
II, On Priesthood, #2). In today's pluralistic and diverse world it is all the more
imperative that the clergy engage in personal and group study of the newly generated
knowledge and pastoral skills which will improve their ministry. Finally, so the "the
various diaconal ministries" may be strengthened and enriched, the permanent
deacon is also called to further doctrinal, spiritual, and service formation. "Scriptural,
theological, and social sciences are so alive today that continuing education is a
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Policy on Priests Continuing Education (continued)...
necessity." (Permanent Deacons in the United States, #161).
SCOPE
A. Spiritual Growth
.
The Spiritual development of the clergy is part of their continuing education since its
aim is the total development of the person in ministry. We recognize that the spiritual
development of the priest is a daily on-going process and a result of many avenues
of growth; but we are dealing here only with two instruments of one's spiritual growth:
1) Retreats
The gospel attests the fact that Jesus and His Apostles took time for themselves;
time to be in communion with the Father and with each other. Our tradition and
canon law (Canon 276 #2 Section 4) requires that a time be set apart for spiritual
renewal and growth, both as an individual and as a minister of the Church. For these
reasons the policies regarding retreats are as follows:
a. The Diocese will provide a diocesan Retreat for its clergy each year.
1) On odd-numbered of years, the diocese will provide a mandatory retreat for
all priests.
2) On even-numbered of years, the priest has three options:
a) Attend a directed retreat contributing to personal spiritual growth.
b) Attend a retreat hosted by another diocese.
c) Attend a retreat provided by the Diocese of Houma-Thibodaux.
3) Because of their different social situations and ministries, Priests and
Deacons should have separate retreats.
b. The continuing education committee is responsible for retreats and is charged
with searching for and recommending Retreat Masters to be approved by the
Bishop and to be invited by the Bishop or his delegate. All scheduling will be
the responsibility of this committee. Clergy will be informed in advance of what
to expect in each retreat.
c. Religious Priests in diocesan Ministry will be invited and encouraged to make
diocesan retreats in order to foster unity and cooperation.
d. The institution of assignment will finance the annual diocesan retreat.
Should one choose to make a retreat elsewhere, it will pay the equivalent of
the diocesan retreat.
2) Prayer Days:
All Clergy, religious and parish administrators who are involved in parish ministry
are encouraged throughout the year to make Days of Prayer. We recognize that
these days may be done in a group or privately. These days should be arranged and
scheduled by the Priests Continuing Education Committee.
3) Priests' Fraternities and Support Groups:
Clergy have expressed a need for priests' fraternities and support groups, for
either deacons, priests, or both. We recognize this need and encourage membership
in these groups.
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Policy on Priests Continuing Education (continued)...
B. Academic and Professional Growth
Priests, deacons, and parish administrators are encouraged to take advantage of
any opportunities to further their education through independent study, reading
programs, tapes, libraries, seminars, workshops and courses. The Diocese has the
responsibility to support and encourage its priests and parish administrators to
participate in educational activities pertaining to ministry. Toward this end, each
priest, deacon, and parish administrator is provided with the following annual
minimum educational allowances:
1. Seminars Sponsored by the Diocese.
While retreats and prayer days contribute to priests' spiritual development,
seminars sponsored by the diocese can enrich them academically,
professionally and personally. The Priests Continuing Education Committee
will arrange for seminars in the Diocese as needed.
2. Time Permitted for Continuing Education Opportunities Other than Those
Provided by the Diocese.
Each priest, deacon or parish administrator is permitted at least one week
of released time per year, in addition to vacation and mandated diocesan
programs, to attend and participate in educational opportunities pertaining to
his particular ministry. However, the diocesan sponsored programs should be
given priority.
3. Extended Periods of Study.
More continuing education, e. g. extended study periods, would be
desirable and should be negotiated in each situation. Enrollment as parttime
students in local universities or other local educational facilities from time to
time is also recommended insofar as this facilitates one's ministry.
4. Financing Continuing Education Programs Sponsored By the Diocese.
a. An appropriate fee will be assessed for Priests Continuing Education
Programs which are more than one day in duration. These fees may be
paid from parish funds, or from Diocesan funds, in the case of a priest who
is a Diocesan employee.
b. Normally, single-day programs will be funded by the Diocesan budget for
priests continuing education. If, however, the Diocesan budget for Priests
Continuing Education programs is to be exceeded by the funds needed for
Priests Continuing Education Programs planned for a given fiscal year, the
Priests Continuing Education Director, in consultation with the Priests
Continuing Education Committee, may assess an appropriate fee for
single-day programs. These fees may be paid from parish funds, or from
Diocesan funds, in the case of a priest who is a Diocesan employee.
c. In addition to the cost of the annual retreat and other diocesan Priests
Continuing Education Programs, each priest of the diocese is authorized to
spend up to $500.00 per year to attend workshops, seminars or
conventions. This will be funded by the parish or Diocesan department,
whichever he is representing.
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Policy on Priests Continuing Education (continued)...
C. Sabbaticals and Institutes.
Because of their longer duration, sabbaticals and institutes warrant special
guidelines:
1. Sabbaticals
a. A sabbatical is an intensive continuing formation effort for an extended
period of time away from the priest's normal assignment for the
academic or spiritual or personal or ministerial growth of the priest. It
may involve participation in a specific sabbatical program or a
combination of different elements which fit the particular personal and
ministerial needs of the priest. All sabbaticals ought to be associated
with institutions and/or programs aimed at providing this service.
b. A sabbatical is distinguished from:
1. Extended vacation, which is used for rest, relaxation and recreation,
2. sick leave, which is intended for the recovery of physical or
psychological health,
3. Graduate or special studies which are oriented toward special
ministerial needs,
4. Institutes, which are educational opportunities of less than 2 months.
c. Length
1. Sabbaticals will regularly range from 2 to 6 months. In the case of
special need, a priest may appeal to the Bishop for a longer
sabbatical.
2. If need be, the priest may do several different programs in shorter
blocks of time, but they must be completed within one year from the
date they begin, and the total time period of these programs may not
exceed six months.
d. Financing: the cost of priests' sabbaticals will be divided as follows:
1) The diocese will pay one-half of the total cost of the sabbatical
program limited to an amount stipulated by the priests council. For
its portion of the sabbatical costs, the diocese will budget annually
an amount sufficient for each of two priests to attend a full six month
sabbatical. In the event that the budget is not completely used up
within a given year, more priests may attend sabbatical programs or
shorter institutes, as long as there is money left in the diocesan
budget, and provided they comply with the stipulations of the
application procedure.1
2) The priest will pay one-half of the total cost of the sabbatical
program.
3) THE PARISH will pay the priest's salary and the salary or
stipend of his replacement.
a) In the event that a priest who is eligible for a sabbatical is
assigned to a parish which cannot afford the replacement's
salary, the priest may apply for a grant from the Diocese to
compensate.
b) If there is a problem with obtaining a grant from the Diocese to
compensate for the parish's portion of sabbatical costs, the
priest who is applying may refer the matter to the Bishop, who
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Policy on Priests Continuing Education (continued)...
may then decide how much, if any, financial assistance may be
given.
c) If the priest will be changing parishes after his sabbatical, the
parish to which he was assigned when the sabbatical
application was approved will pay the parish's portion of his
sabbatical expenses.
e. Eligibility
1) Each incardinated priest of the Diocese of Houma-Thibodaux is
eligible for a sabbatical after every seven years of service to the
diocese, however, any incardinated priest having a particular need
may apply for one at any time prior to the completion of the seven
year duration. If a sabbatical is taken before the time that a priest
ordinarily becomes eligible for a sabbatical, he shall count his next
seven years until eligibility from the date he returns from the
sabbatical.
2) Application procedure
a) Those who meet the time criterion mentioned above may apply
for a sabbatical by sending to the Bishop a written request to do
so. The request should briefly mention the time during which the
priest will be away, the institution and its location. The request
must be received by the bishop's office no later than nine
(9) months prior to the day the proposed sabbatical is to
begin.
b) If the Bishop feels that the request should be processed he will
forward it to the Clergy Continuing Education Director.
c) The Clergy Continuing Education Director will send the priest
an application form, which the priest must fill out and return.
d) The Clergy Continuing Education Director will review the
application to determine whether the proposed program meets
the criteria in the definition of sabbaticals given above.
Normally, the Clergy Continuing Education Director will also
interview the applicant concerning the program he is requesting.
e) If approved by the Continuing Education Director, the
application will then be sent to the Vicar General to determine
whether there are sufficient funds in the diocesan budget for
priest sabbaticals, and whether the parish can afford its
stipulated portion.
f) If approved by both the Continuing Education Director and the
Vicar General, the application will be sent to the Bishop for final
approval. In the case of special financial needs, see the section
on financing above.
g) Applications will be accepted on a first-submitted, first
considered basis.
1) If a priest who is eligible for a sabbatical in a given year
applies for one, and the diocesan funds are exhausted for
that year, his application will be considered for the next or
later years depending upon the time when his application
was submitted in relation to others who may also have
applied for succeeding years.
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Policy on Priests Continuing Education (continued)...
f. Parish replacements
1. Priests who take sabbaticals and will return to their parishes afterward,
are responsible to arrange for qualified people to attend to the
sacramental and administrative needs of their parishes in their
absence.
2. If an applicant will be reassigned when he returns from his sabbatical,
and his permanent replacement has not been designated or will not be
available as of the date his sabbatical begins, it is up to the applicant
to work out with the bishop and the Priests Personnel Committee an
arrangement for a temporary replacement(s) for the parish from which
he is leaving.
2) Institutes
a. Institutes are priest renewal programs, from two to seven weeks in
duration, which may combine elements of an academic or professional or
personal or spiritual developmental nature.
b. Although priests should be encouraged to take sabbaticals when they are
eligible, if for some reason they cannot be out of ministry for two months or
more, priests may attend an institute in lieu of a sabbatical. Since in this
case the institute would replace the sabbatical, the priest will become
eligible for another sabbatical or institute seven years from the date his
institute ends.
c. Financial arrangements, application procedures, eligibility requirements
and parish replacement arrangements in the case of priests engaging in
institutes will follow the same guidelines as sabbaticals.
d. Institutes should be associated with institutions and/or programs aimed at
providing this service.
ACCOUNTABILITY
The Priest should have a great sense of accountability for his ongoing spiritual
and professional growth: to God, to the Church, to the people he serves, and to his
own integrity. In order that the Diocese may derive full benefit from any priest's
engagement in study; the priest should be willing to share whatever new insight he
has on a deanery and/or diocesan level.
Upon return from any sabbatical, the priest should make a report to the Clergy
Continuing Education Committee and the Personnel Committee so that they would be
knowledgeable of resource persons within the Diocese.
Permission to be absent from one's assignment for a non-diocesan program of
Continuing Education will be requested from the Ordinary.
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DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN POLICY
DIOCESAN PRIESTS
RETIREMENT PLAN
1. ELIGIBILITY - An incardinated priest of the Diocese shall become eligible for the
benefits provided in this plan as described below:
A. DISABILITY
If by reason of illness or injury he becomes totally and permanently disabled and
is thereby required to resign permanently from active service to the Diocese, and
the Diocesan Bishop accepts his resignation, he would be entitled to maximum
benefits under the plan regardless of his years of service.
B. NORMAL RETIREMENT
Normal Retirement Date for a priest will be on the first of the month following his
65th birthday, and his retirement becomes effective on the date he so notifies the
bishop which will always be the first of whatever month is specified by the retiree
(cf. Paragraph 1, E below). An incardinated priest is eligible for retirement at that
age, and upon notification of the Diocesan Bishop of his actual retirement, he
begins receiving monthly benefits immediately.
c. EARLY RETIREMENT
Except in the case of disability, if the Diocesan Bishop allows his retirement
before age 65, his benefits would follow the established table mentioned in #4
below, with a permanent reduction in the monthly benefits amounting to 5% for
each year prior to his 65th birthday. (For instance, if he retires at 60 years of age,
his monthly benefit would be permanently reduced by 25%; if he retires at 55, his
monthly benefit would be permanently reduced by 50%).
D. AT THE AGE OF 75
If he has not already done so, at age 75 a priest is required to offer to the
Diocesan Bishop his resignation from active service. Upon acceptance of his
resignation by the Diocesan Bishop, his benefits begin immediately as described
in paragraph "1 B". Should he express to the Bishop at that time a willingness to
continue in active service to the Diocese, and the Bishop agrees to allow this, his
benefits under the plan would begin only when he actually retires in keeping with
paragraph 1 B.
E. NOTIFICATION OF RETIREMENT
A priest who intends to retire at any time prior to age 75 should so notify the
Diocesan Bishop no later than the month of March of the fiscal year PRIOR to
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Policy for Diocesan Priests Retirement Plan (continued)...
that in which he intends to retire. For instance if he intends to retire in January,
1995, he should so notify the Diocesan Bishop no later than March, 1994.
2. QUALIFICATIONS FOR BENEFITS - A priest who is eligible must also meet the
following conditions to qualify for the pension benefits:
A. INCARDINATION
A priest earns benefits under the plan only when he is canonically incardinated in
the Diocese and is actively in service to the Diocese. If he is actively in service to
the Diocese prior to incardination, upon incardination his benefits will be
calculated retroactive to his years of service after application for incardination. For
the purposes of this plan, incardinated service in the Archdiocese of New Orleans
prior to June 5, 1977 is identical to incardinated service in this Diocese. If granted
a "leave of absence," he does not earn benefits during any leave which lasts
beyond one year. In the event that he is excardinated and then incardinated into
another Diocese, he is eligible for any earned and vested benefits at age 65, but
he is not eligible for the Disability Provision. If he is granted Early Retirement in
his new Diocese, the stipulations for Early Retirement would become effective. If
he resigns from active service in the priesthood and/or is canonically laicized, he
is eligible for any earned and vested benefits at age 65, but he is not eligible for
the Disability Provision.
B. VESTING
A minimum of five years actual (incardinated) service to the Diocese is required
for vesting in the plan; for maximum benefits at least twenty-five years of service
are required, and no additional benefits are earned after twenty-five years of
service, except as provided in Paragraph 5 below: Amendment to Benefits.
Once vesting has occurred, earned benefits in the plan are inalienable and
therefore follow the individual under any and all circumstances until death occurs.
Benefits are not transferable, and cease immediately upon death.
3. CONTRIBUTIONS - Annual contributions to the plan are made by the parish (or
Diocese if the priest is in direct Diocesan service) on July 1 of each year for each
diocesan priest assigned to that parish as of that date provided the priest is
incardinated or has applied for incardination. This contribution is hereby set at one
month's salary as individually defined for each priest in the Diocesan Salary Scale
for priests.
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Policy for Diocesan Priests Retirement Plan (continued)...
4. BENEFITS - The Diocese guarantees a qualified retiree a monthly retirement
income variable according to (incardinated) years of service to the Diocese,
as indicated in the following Table of Benefits:
CURRENT TABLE OF BENEFITS
YEARS OF
SERVICE
5 Years *
10 Years *
15 Years *
20 Years *
25 Years & over
GUARANTEED
MONTHLY PENSION
$ 230.00
460.00
690.00
920.00
1,150.00
-------------------------------------------------------------------* Benefits increase at the rate of $46.00 per month
for each additional year of service; for example:
6 years, $276; 12 years, $592; 23 years, $1058.
BENEFIT REVIEW - The annual earned benefit amount, which is not subject
to decrease, will be reviewed by the Diocesan Finance Council no later than
the month of April of each year, and the Council will give its recommendations
for any necessary increase to the Diocesan Bishop no later than April 30. Any
increase decided upon by the Diocesan Bishop will go into effect in the
following fiscal year.
The actual earned benefit for each active or retired priest will be
recalculated and adjusted in accord with any change in the annual earned
benefit. For instance, if the annual earned benefit were to be increased to $50
per month for each year of service, a retired priest already receiving the
maximum benefit under the above plan ($1,150.00 per month) will receive an
increased benefit in accord with the new maximum ($1,250.00 per month).
5.
AMENDMENT TO BENEFITS (7/1/95) - Priests who continue in active
ministry beyond their "normal retirement date" of 65 will earn an additional
accrued monthly benefit (currently $46.00) for each year of continued active
ministry up to a maximum of 10. Thus a priest who has already earned the
"regular" maximum, and who would continue in active ministry until he is 66,
would upon retirement get a monthly pension of $1,196; one who continues to
age 70 would get a monthly pension of $1,380.
Note: This amendment is retroactive for currently retired priests who
qualified for its provisions at the time of their actual retirement. Also, when the
accrued benefits rate is increased, this provision will also be increased.
6.
TAXABILITY OF BENEFITS - In keeping with current federal regulations, a
portion of a priest's retirement benefits may be designated by him as a
"housing allowance" and thereby be exempt from reporting as taxable income.
The Diocese has tentatively designated $600.00 per month as eligible for this
provision, but each retired priest is urged to review his individual
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Policy for Diocesan Priests Retirement Plan (continued) ...
circumstances and advise the Diocesan Business Manager as to
whether this amount is adequate (or excessive) in his particular
circumstances.
7. PLACE OF RESIDENCE - A retired priest may choose his place of residence
without restriction. However should he choose to live in a home for retired priests
provided by the diocese or in a parish rectory, the following stipulations would be
effective:
A. HOME FOR RETIRED PRIESTS
If the Diocese should provide a Home for Retired Priests, the Diocesan Bishop
will establish the reasonable value of the room and board and same is to be paid
by the resident priest to the Diocese. The individual priest shall retain the right to
reject the use of the facility without prejudice to his pension.
B. RESIDENCE IN A PARISH RECTORY
If a priest who has qualified for the pension resides in a rectory, the Diocesan
Bishop will establish the value of the room and board and same is to be paid by
the resident priest to the parish. In turn the parish will compensate the retired
priest adequately for any service rendered to the parish by him.
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DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana 70361
DIOCESAN POLICY
COMPUTERS FOR PARISH/SCHOOL
ADMINISTRATION
1. Each parish is required to own at least one parish (PC Compatible) computer
designated and used for the administrative functions of the parish and
purchased through the Diocesan Computer Program. For the purposes of
the statement of this policy, we will call this computer (or computers, if more
than one is used for administration) the "Parish Administration Computer" or
"PAC."
2. The minimum hardware component specifications for the PAC are set by the
diocesan office, and all hardware components for the PAC(s) must be
purchased through the diocesan computer program. In addition to the
basic computer components, the following are required on the PAC(s): A
Hard Drive of sufficient capacity to handle the parish data needs; a 5¼"
Floppy Drive; Adequate Telephone Modem; Compatible Dot Matrix, Ink Jet,
or Laser Printer. Recommended additional components are: a 3½" Floppy
Drive, a Tape Backup System of adequate capacity; also, a CD ROM Drive
can be very productive for various applications.
Note: As indicated above, PAC hardware components must be
purchased through the diocese. Exceptions to this policy will be given
consideration upon written request, but the exception will be granted only if
the hardware passes the quality standards of our computer hardware
program, is deemed maintainable under our maintenance program, and is
actually placed under the maintenance program.
3.
The following software programs must be installed on the PAC(s) and are
given full support by the diocesan office: MsDos Operating System and Dos
Command Software; DBL Runtime; Sacramental Record Keeping;
Contribution Accounting; CPAS General Ledger Accounting; either WPS or
WordPerfect (for Dos) Word Processing; PcAnywhere Host; Sedt Editor. The
diocesan office will, for the stipulated monthly fee, maintain, support, update
and/or upgrade the above software, with the exception that we are not in a
position to update or upgrade WordPerfect, unless the parish purchases the
upgraded program and asks us to install it. If a parish has more than one
PAC, the parish must keep the diocesan office informed as to which of its
PACs contains which of the above software programs.
It is always very helpful if the diocesan office is informed in advance of
any additional software placed on the PAC(s), but no software may be
installed on the PAC(s) which so conflicts with the proper operation of the
required software mentioned in the previous paragraph to the point that it
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Policy on Computers for Parish Administration (continued)...
renders our software inoperable. If insoluble problems arise after the
installation of new software, we may have to require that the new software be
removed from the PAC.
4. All PACs and all their components must be placed under the Diocesan
Computer Maintenance and Repair program, under which we, for the stipulated
monthly fee, are responsible to maintain, repair or replace (with like
components) any naturally worn or damaged hardware at no cost to the parish,
unless it is evident that the damaged hardware has been improperly used or in
some way abused. If the hardware has been improperly used or abused, the
repair or replacement will be at the expense of the parish.
5.
No individual or firm other than the Diocesan Computer Maintenance and
Support staff may be allowed to tamper with the PAC hardware, or make
alterations or enhancements on the software mentioned in paragraph 3 above.
Evidence that this policy has not been followed may result in voiding the repair
and replacement "warranty" given under the Diocesan Computer Maintenance
and Support program.
6.
Calls for Hardware Maintenance may be addressed to Holly Becnel
(850-3123) or Cheryl Levron (850-3121).
Calls for Software Support may be addressed to Holly or Cheryl.
7. Requests for new hardware or hardware upgrades must be submitted in writing
by way of a letter to the Vicar General (with a copy to the Bishop).
8.
All of the above hardware matters and the CPAS Accounting Software
applications apply also to parochial elementary and diocesan high schools, but
only in connection with the computer which is used for financial accounting
(General Ledger, Accounts Payable, Accounts Receivable, Payroll, etc.). Of
course, the school's administrative computer would be a SAC rather than a
PAC.
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DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
DIOCESAN POLICY
RECTORY GUESTS
The "rectory" is the parish building owned by the parish and designated as
the residence for the priest(s), transitional deacons, seminarians and pastoral
administrators assigned by the Ordinary. If the building serves both the parish offices
and as a home, this policy applies only to that portion of the building which serves as
the "living quarters."
1. Priests and pastoral administrators are entitled to properly furnished and
maintained living quarters (rectory) owned by the parish. The parish is responsible
for providing their meals, housekeeping, laundry (including dry cleaning as
needed), and local telephone service at the expense of the parish. Transitional
deacons and seminarians assigned to the parish are to live in the rectory. Anyone
else living in the rectory for an extended period of time must be approved by the
bishop. Frequent overnight visits by lay persons are not allowed.
2. Priests, transitional deacons and seminarians assigned to a parochial ministry are
to reside in the rectory of that parish. Priests, transitional deacons and
seminarians assigned to some non-parochial ministry within the diocese are to
reside in the rectory assigned by the bishop.
3. Usually, the living quarters (rectory) should be separated from the offices where
the parish business is conducted. Parish business, including ministry, is to be
conducted in the offices whenever possible. In those places where the rectory and
living quarters flow into each other, the parish should move in the direction of
separating the two entities.
4. If Parish social gatherings are held in the Rectory or if family members and friends
visit someone living in the rectory (including overnight), due regard should be
given for the privacy of each person living in the rectory.
5. Usually, parish meetings are held in a Parish meeting Room or hall. However, if a
meeting is held in the rectory, due regard should be given for the privacy of each
person living in the rectory.
6. Minors (under eighteen years of age) are not allowed to enter the rectory unless
accompanied by their parents, legal guardians or other adults with the approval of
the parents or legal guardians, unless a minor is a member of the immediate
family of the priest(s) or another resident of the rectory.
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Policy on Parish Rectories (continued)…...
7. Large pets, such as cats and dogs, are generally not allowed in the rectory.
Pets in the rectory are the responsibility of the owner. The personal care,
maintenance and cost are to be totally assumed by the owner not the parish or
the staff. Any damages to property or individuals caused by the pets are the
liability of the owner.
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DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
Diocesan Policy
Parish Membership
I. PARISH MEMBERSHIP WITHIN THE DIOCESE
1. As a general rule a parish is to be territorial, that is, it embraces all the
Christian Faithful within a certain territory; however, personal parishes can be
established based on same other determining factor when a genuine spiritual
need suggests it. The present personal parishes in the Diocese of HoumaThibodaux are: St. Thomas, St. Luke, St. Lucy and Thanh Gia (Holy Family).
2. Families or individuals who wish to become members in parishes other than
their territorial or personal parish may acquire membership if the following
conditions are met:
a. They must intend active involvement in the new parish.
b. They may not change membership for transitory or temporary personal
reasons such as to evade sacramental preparation policies or to obtain a
higher ranking or lower tuition for school enrollment.
c. They may not have dual parish membership that allows a person to
take advantage of belonging to the parish of choice or the parish of
domicile whenever it is more personally beneficial.
3. The process is:
a. Families or individuals apply for membership in the new parish using a
church parish membership application form.
b. The pastor of the parish wherein membership is sought judges the
suitability of the application according to the criteria above.
c. If the judgment is affirmative, the new pastor informs the former pastor
and the Bayou Catholic office of the change in membership.
............................................................................................................ ........................................... .....................................................................................
4. Parishioners should ordinarily attend Mass in their own parish. However, on
any given Sunday, Catholics are free to attend Mass in any church in the
diocese.
5. Pastors retain all canonical responsibilities for people living within their
territorial parish.
II.
PARISH MEMBERSHIP AGREEMENT WITH THE DIOCESE OF BATON
ROUGE
Provision #2 above is to be applied when parishioners in the Diocese of
Baton Rouge apply for membership in a parish of the Diocese of HoumaThibodaux.
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CHURCH PARISH MEMBERSHIP APPLICATION FORM
I/we are/am applying for membership in ___________________________Church Parish
in ___________________________ LA.
Our previous membership was with ______________________________Church Parish
in ________________________________ LA.
My present mailing address is: (name) __________________________
(address) ________________________ _
(City, Zip code) _______________________ _
(phone) _______________________ _
My previous mailing address was: (name) __________________________
(address) ________________________
(City, Zip code) _______________________ _
Signature of applicant
Date: _______ ____________
___________________________________________________________________________________
(Use by Official Church personnel only)
□ Church Parish of previous membership
□ Bayou Catholic
Date: _________________
______________________________
Signature of church parish personnel
138
DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
GUIDELINES FOR PERSONNEL COMMITTEE
The purpose of the Personnel Committee is to advise the Bishop in the
assignment of priests. The Committee is composed of five priests. One of the five is
an ex-officio member, the Coordinator for Clergy and Religious. The other four are
elected to four-year terms. Their terms shall be staggered, so that one is elected
each year.
Elections shall be held in concert with Priests Council elections; those eligible
to vote are the same as those eligible to vote in the Priests Council election.
PROCEDURES:
1. In January of each year, the Bishop shall send a letter to all active diocesan
priests asking whether they are requesting a change in assignment. Such requests
should be kept confidential by the Bishop, the committee and the individual. The
Bishop will speak with those pastors completing a term of appointment.
2. The Personnel Committee will meet with the Bishop to make recommendations.
The committee will consider the following criteria:
a. The needs of the diocese and the parish;
b. The suitability of the applicant, including his participation
in continuing education opportunities;
c. In all cases the gifts of the priest and the needs of the parish will be
considered;
d. Seniority in years of ordination;
e. Years of service in the diocese.
3. A. Before appointing a priest to the office of Pastor, the Bishop will:
a. Speak with the priest about the appointment;
b. Coordinate the announcement of the appointment.
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Guidelines for Personnel Committee (continued)...
B. When assigning a priest to the position of an associate pastor, the
Bishop will:
a. Consult with the pastor of the parish of the proposed
appointment;
b. Speak with the candidate about the appointment;
c. Coordinate the announcement of the appointment.
Confidentiality is important before the public announcement.
4. Assignments will be decided by May 15 (or as soon as possible) with the
effective date being the last Wednesday in June.
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DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
Diocesan Policy
TERM LIMITS FOR PASTORS
Pastors in the Diocese of Houma-Thibodaux are appointed for a term of six
years, with the possibility of re-appointment for a second term of up to six years.
Three months before the end of a pastor's term, he will be contacted by the Bishop
to discuss re-appointment or another appointment.
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DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
EXTRAORDINARY MINISTERS OF HOLY COMMUNION
In November of 1997, an instruction entitled On Certain Questions
Regarding the Collaboration of the Non-Ordained Faithful in the Sacred Ministry of
Priests was sent to bishops throughout the world. It carried the signatures of
eight Vatican offices (six congregations and two pontifical councils). The NCCB
formed a committee to study the Instruction and to assist bishops in the
interpretation and application of the document.
The purpose of the Instruction as stated in the introduction was "to provide
a clear authoritative response to the many pressing requests from bishops,
priests and laity seeking clarification in light of specific cases of new forms of
pastoral activity of the non-ordained on both parochial and diocesan levels."
The document affirms the development of lay ministry and its positive
impact on the life of the Church. At the same time it "restates Church teaching
on the ordained priesthood in an effort to clarify the distinctions between the
sacred ministry of priests and those ministries exercised by the laity, which in
some regions of the world might have become blurred in practice." (Committee
Report) No new norms or laws are contained in the document.
The document contains 13 practical provisions of which the Bishops'
Committee chose five for consideration. Four of these need further reflection
and are, therefore, not the subject of this letter.
The one practical provision needing attention at this time is the case of the
Extraordinary Minister of Holy Communion. The Committee stated:
"Extraordinary Ministers of the Eucharist are designated when a genuine need
arises due to diverse pastoral circumstances. Such circumstances can include
situations where the ordinary minister is absent or impeded, or where there is a
particularly large number of the lay faithful who wish to receive Holy
Communion." The Committee recommended that diocesan bishops issue norms
for Extraordinary Ministers of Holy Communion.
The following norms are hereby enacted in the Diocese of HoumaThibodaux.
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Policy for Extraordinary Ministers of Holy Communion (continued)...
1.
The proper term for these lay ministers is: Extraordinary Minister of Holy
Communion. The term "Eucharistic Minister" is no longer to be used for these
lay ministers.
2.
It is the role of the pastor to exercise prudent judgment in identifying the
genuine need for Extraordinary Ministers of Holy Communion. In most
parishes of the Diocese of Houma-Thibodaux, where the ratio of Catholics to
priests in parish ministry is approximately 2000 to one, there is a chronic need
for Extraordinary Ministers of Holy Communion. The need is increased when
pastors provide Communion under both species, a practice which is to be
encouraged among the faithful and extended in availability.
3.
It is equally fitting for Extraordinary Ministers of Holy Communion to serve as
ministers of either species. There is to be no indication that they, whether men
or women, should not touch the consecrated bread.
4.
Extraordinary Ministers of Holy Communion may bring Holy Communion to the
sick, either in homes or in hospitals or nursing homes. However, priests must
not give this ministry entirely to the laity. Priests in parish ministry must visit
the sick at least occasionally, providing opportunity for the Sacraments of
Penance, Holy Communion and the Anointing of the Sick.
5.
The right of communicants to receive Communion in the hand or on the
tongue must be respected, and parishioners must be instructed in this right.
The teaching that one form of reception is more spiritually beneficial or more
respectful than the other is prohibited.
6.
Extraordinary Ministers of the Holy Communion should not be asked to serve
at Mass when a sufficient number of Ordinary Ministers are present. Pastors
and others responsible for liturgies should plan ahead to the extent possible.
However, there may be exceptional circumstances when Extraordinary
Ministers of Holy Communion are assigned and then Ordinary Ministers arrive
unexpectedly. Pastors should be aware that simple exclusion of the
Extraordinary Ministers may be interpreted as disrespect, especially if they
have made sacrifices to be present.
7.
Parishioners selected to be Extraordinary Ministers of Holy Communion must
be 18 years of age or older; must be in good standing with the Church; if
married, must be in a valid marriage; and must be living so as to be generally
respected in the parish community. Pastors are, to submit names to the
Bishop for appointment. Pastors who utilize Extraordinary Ministers of Holy
Communion should designate both men and women.
8.
Pastors should provide both initial and ongoing instruction and formation for
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Policy for Extraordinary Ministers of Holy Communion (continued)...
Extraordinary Ministers of the Eucharist. Such instruction will include:
Eucharistic doctrine; the meaning of the service provided by the Extraordinary
Minister of Holy Communion; the rubrics to be observed; the reverence to
be shown; and the discipline of the Church on admission to Holy Communion.
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DIOCESE OF HOUMA-THIBODAUX
11 to 15 Passenger Vans, Buses and Shuttles Use Policy
Effective: September 1, 2000
Revised: April 25, 2006
The Diocese of Houma-Thibodaux has adopted the following policies governing the
use of 11 to 15 passenger vans, buses and shuttles (whether owned, leased, or
borrowed).
• The use of 11 to 15 passenger vans to transport children or adults is totally prohibited
whether the van is owned, leased or borrowed. 11 to 15 passenger vans may be used for
cargo hauling only if all but the two front seats are removed.
• When acquiring an 11 to 15 passenger bus or shuttle for transportation, the four FMVSS
must also be followed. (See below)
• 11-15 passenger vans should be replaced with either a school bus or a Multifunction School
Activity Bus (MFSAB). A MFSAB is a vehicle, which complies with the Federal Motor
Vehicle Safety Standard (FMVSS) applicable to school buses for crash survivability and
mirrors.
• If a MFSAB is used for transportation, the vehicle must meet the FMVSS below.
It is important to confirm that the vehicle meets all four FMVSS as some vehicles visually
appear to be conforming, but are not.
• Although MFSAB's are preferred, mini-vans may continue to be used to transport children
or adults. A mini-van is defined as a passenger vehicle designed to transport no more than 8
total occupants.
When selecting a vehicle for the transportation of children and/ or adults, the following Federal
Motor Vehicle Safety Standards must be included in the vehicle.
• FMVSS 111- Fulfills the safety requirement for the rear-view and cross view
visibility.
• FMVSS 220 - Establishes requirements for the school bus body structure in
rollover accidents.
• FMVSS 221 - Regulates the strength of body panel joints in school buses.
• FMVSS 222 - Establishes occupant protection requirements for school bus
passenger seating and barriers.
Revised: April 25, 2006
145
DIOCESE OF HOUMA-THIBODAUX
YOUTH TRANSPORTATION POLICY
Item #1: Preferred Use of Rented Buses and Vans
Rented school buses (meeting School Bus Safety Standards) or small
capacity vans (9 or fewer persons including the driver) for school and church trips
are the most desirable and preferred modes of transportation for groups. These
modes of transportation are to be considered first when groups are making
arrangements for youth travel. Using a rented school bus or small capacity van
provides the safest and most efficient way to transport a large group of youth to a
school or church parish function.
When organizing a trip, why should I first consider renting a bus or van?
The policy states it. Rented School Buses which meet School Standard Bus
Safety Standards or rented small capacity vans which carry adequate levels of
insurance is the safest and most efficient way to transport a large group of youth to a
church parish function.
Safety is my first priority. Are there any other reasons why I should first
consider renting a school bus or van when transporting a group of youth to an
event?
Besides the fact that these methods are considered the safest way to transport a
large group of people, rented buses and vans will make your supervisory responsibilities
easier. Consider the following:
● Adult youth ministers can more easily monitor youth when traveling in a
bus or van while the drivers can concentrate on the details of driving.
•
Using a rented bus or van eliminates the need for youth to be traveling on
their own or with friends, unsupervised, especially on sub-par
roads.
•
When you use a rented bus or van, everyone arrives and leaves an
event at the same time.
• When you rent a bus, you can leave the driving to the professionals.
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Youth Transportation Policy (continued)...
•
When you rent a smaller capacity van, additional insurance can
be purchased for the driver.
Why are rented school buses or rented small-capacity vans
considered safer?
School buses are designed and manufactured to meet the tougher safety
requirements required by the National Highway Traffic Safety Administration
(NHTSA) for all buses manufactured today. Smaller capacity vans are built to
passenger car safety standards and are technically safer than 15 passenger vans.
They are manufactured and designed to move people.
Larger capacity vans are manufactured to truck standards, with the end use
of the vehicle intended to haul cargo. There is some reinforcement in the driver
compartment; but in the rear of the cargo area, there is a flimsy skeleton covered
by one sheet of metal. A 15-passenger van is in essence a basic cargo van that
has had its interior stripped out, and rows of benches bolted to the floor.
When is it considered appropriate to use rented buses or smallcapacity vans?
Whenever a school or a group of youth from a church parish is planning to
participate in a field trip to another location or to an advertised church event such
as an athletic event or tournament, a rented bus or van is appropriate. This is
considered the safest way to move large groups of people with minimal risk to
youth, teachers, the youth ministers and coaches.
When is an event considered a "school or church parish function"?
School or church parish function is defined as any function relating to school
or parish operations (including religious education and youth ministry programs).
Whenever a school or church parish function is advertised - whether by surface
mail, e-mail, fax transmission, phone or public announcement at a gathering of
people; or by means of newspaper, TV, or radio announcement - the event is
considered church sponsored.
If I am sponsoring an event, am I responsible for providing
transportation?
No. The adult leaders of the groups planning to attend the event are
responsible for providing an appropriate means of transportation.
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Youth Transportation Policy (continued)...
In the past, we have been telling youth to meet at another location other
than the church and to depart from there to meet us at a church
sponsored event. Is this okay?
The event you are planning on attending is considered a church sponsored
event. When you tell your group to meet at another location and then depart from
there you have, in effect, organized transportation. Leaving from a location other
than the church does not negate your responsibility to provide appropriate
transportation.
In the past, when we were not able to find volunteer drivers with the
insurance limits required by the Diocese, and we wanted youth to attend
an event such as a tournament, we had been telling our youth to “get
there on your own.” Is this still appropriate? Technically, we are not
arranging transportation!
As long as you are not arranging the transportation, it's okay to tell youth to
"get there on their own," or, "I'll meet you there." If you tell youth, "We'll meet at
church, (or at another location) and then leave together," you have arranged
transportation!
Parents may take their own child to an event. If a parent arranges to take
another child, as long as it was an agreement between the parents, it is okay for a
parent to transport another child. The parent is assuming the risk of transporting
the child. If you arrange for parents to take youth to an event, you must follow the
policy regarding the use of private vehicles and volunteer drivers.
Youth should not be transporting other youth to an event.
By telling youth to "get there on your own" or "meet me there" technically,
you are not providing transportation. But there is another question you should be
asking. "What is the safest way to get youth to a school or church function?" Take
into account the number of youth who are participating, the distance to be traveled,
the maturity and driving experience of your youth, and the condition of the roads to
be traveled. With which option are you most comfortable: youth traveling on their
own, parents driving, or renting a bus or small capacity vans?
There are times when it's impractical for me to rent a vehicle? Often times
I have a small number of youth to get to a meeting or to a retreat. In the
past, there were times when renting a school bus or van wasn't possible.
What am I to do then?
You may use volunteer drivers and private vehicles. You must follow the
directives set out in the diocesan policy: Use of Private Vehicles. Volunteers
Drivers and Required Insurance Limits.
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Youth Transportation Policy (continued)...
Item #2: Use of Private Vehicles, Volunteer Drivers &
Required Insurance Limits
When renting school buses or small capacity vans is not practical, appropriate or
is impossible, a private vehicle and volunteer drivers may be considered. In
these cases, the following qualifications must be met by the volunteer driver(s):
1.
The drivers are required to be 21 years of age or older.
2.
The drivers are required to have a valid, non-probationary driver's
license and no physical disability which impairs the drivers' ability to
drive the vehicle safely.
3.
The vehicles are required to have a valid and current registration
and license plate.
4.
The vehicles are required to have a valid state inspection sticker.
5.
The vehicles are required to be insured for the following
minimum limits: $100,000 per person I $300,000 per occurrence.
6.
In order to protect volunteer drivers from further personal loss in
the unfortunate event an accident should occur, it is recommended,
though not required, that drivers carry an additional $1 million
umbrella.
A signed Volunteer Driver Information Form certifying the above must be
completed by the driver and submitted to the pastor, principal or designated
program leader.
In order to avoid caravanning, the driver/chaperon should be given a copy of the
approved itinerary and a map of the routes to be followed. If the drivers have
cellular phones, numbers should be exchanged prior to the start of the trip.
As directed on the Volunteer Driver Information Form, drivers should review and
agree to follow -- indicated by their signature -- their responsibilities prior to
departure.
The driver or other adult in the vehicle should also have a list of names and
emergency numbers of youth traveling in their vehicle.
Then, the use of private vehicles to transport youth is an option?
Correct, it is an option. However, this mode of transportation should be
considered secondary to the use of rented school buses and small capacity vans.
This mode of transportation should be used only after rented buses and smaller
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Youth Transportation Policy (continued)...
capacity vans prove impossible or impractical. As with any means of
transportation, risks are to be presumed. This mode of transportation carries with it
additional risks to the volunteer driver.
Note the difference between what is required and what is recommended for
the volunteer drivers and their vehicles. Although it is no longer required to carry
an additional $1 million umbrella, the recommendation to do so should be
considered a strong one. We have a moral obligation to inform our volunteers of
the risks they face in the event an accident occurs.
Why is an additional $1 Million Umbrella recommended for volunteer
drivers if I organize transportation to a school or church parish function
for a large group using volunteer drivers?
The intention of the Diocese is not to make it difficult for individuals to
participate in activities, but rather to keep everyone safe and secure while
participating. When individuals use their personal vehicles for transportation to and
from an activity, the owners are the primary responsible party if an accident should
occur.
The owner of the volunteer vehicle would be responsible for payment of
any medical services rendered because of injury. If the owners do not have
adequate coverage (or in some cases, more than adequate coverage), they stand
the chance of losing their possessions, i.e., home, car, etc. Once these are
exhausted, the church could be a liable party, given the fact it was a church
sponsored event. When we discourage the use of personal vehicles and
encourage the use of rented school buses and vans, we are trying to keep safe
the youth participating in an event, as well as prevent loss to the adult volunteer
driver.
In summary: when providing transportation for large groups, use rented
school buses or small-capacity vans.
What if I am at a school or church parish function and I find that a
youth has been left stranded? What should I do if my vehicle in not
insured for the diocesan recommended limits? Do I leave the child
alone?
Use good judgment. Don't leave the youth stranded. It is permissible to
drive the child home, even if you don't have the recommended limits. Your first
priority is the child's safety!
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Youth Transportation Policy (continued)...
Item #3: Procedural Recommendation:
Grants for Church Youth Group Travel
Diocesan grant funds (ABA/Drexler Grants) exist for a wide range of
pastoral purposes, among them youth ministry programs. Parish Youth
Programs in need of assistance with the rental of school buses or small
capacity vans in order to participate in church-sponsored youth events should
include a budgeted figure for youth travel with their requests. These grants
are open to all parishes and are distributed on the basis of need. However,
under no circumstances are these monies to be used to supplement the
purchase of additional insurance for volunteer drivers. These grants for travel
will focus on assisting youth with local events but do not exclude assistance
with meeting a portion of the travel to attend regional and national youth
ministry events.
How can we request grants to assist with youth travel?
Each year, the Bishop announces that a designated amount of money is
available to parishes for a wide range of pastoral needs. The amount of money
available depends on two factors: the amount of money the Diocese has received
from the ABA/Drexler Fund income and the Annual Bishop's Appeal. The Bishop
usually announces these grants in September/October. A strict deadline is
followed. Parishes usually are informed within two months of the grant
committee's decisions regarding their requests.
Coordinators of parish-based youth ministry programs should prepare a
budget showing the number of youth ministry trips they plan on making for the
current fiscal year (July - June) and showing the amount of money they will need.
Once this is done, meet with your pastor or administrator to discuss funding options
and what portion of your youth ministry travel needs can be included in the parish
request for funds.
If I have any questions about transportation, whom should I call for
advice?
Call the Office of Youth Ministry (850-3151) or the Office of Property
Insurance (850-3161). Let's work together to see that our youth and those who
volunteer to work with them are safe!
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DIOCESE-OF HOUMA-THIBODAUX
Houma, Louisiana
Diocesan Policy
Policy for Masses Outside of a
Church Building
Parishioners living within the territorial boundaries of a parish church properly
belong to that parish church by virtue of territorial jurisdiction. The Parish Church is
the proper place where all the liturgical actions of the believing community are
celebrated in accordance with the prescriptions of the law. The weekend Eucharistic
Celebration is the core of our faith. It is during this time that the spirit of communio
(community and unity) is realized, nourished, strengthened and renewed. Since the
Eucharistic Celebration takes precedence over all other liturgical celebrations,
parishioners are encouraged to attend the weekend Eucharistic Celebration in their
own parish church.
The laws and liturgical documents of the Church state that the "the Eucharist should
be celebrated in some sacred place: church, oratory, etc." (G.I.R.M., #260, Canon
932). Therefore, the celebration of the Eucharist outside the Parish Church on
weekends should be discouraged. The celebration of the Eucharist outside the
Parish Church must be considered exceptional, and for each case, according to the
requirement that recommends it, must follow the policies stated herein below:
I.
A priest may celebrate Mass on a weekday outside a church or chapel
provided there is a legitimate pastoral reason, the place is suitable
and the local pastor has given his permission.
II.
After consulting with the local pastor and receiving his consent, a
priest may celebrate Mass outside a church or chapel on Sundays,
Holy Days and their Vigils with permission from the Bishop.
III.
A priest who is retired, ill, convalescing, or on vacation may celebrate
Mass for his immediate family and close friends in a suitable place
outside the church building (a home) on any day of the week, provided
that the group is small. Those in attendance should be instructed that
they should regularly attend Mass in their proper parishes.
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DIOCESE OF HOUMA-THIBODAUX
Houma, Louisiana
Diocesan Policy
Protocol for Funerals Celebrated
at Parish Churches and Funeral Homes
Introduction
The time of death is usually fraught with emotion and can also be confusing for
those who have been close to the deceased. It is important that those making
the funeral arrangements have the immediate assistance of the priest and other
parish ministers in planning well the funeral rites, in accord with the church's
teaching and practice.
Procedure
At the moment of death, the deceased person’s family or the funeral director
should contact the pastor of the deceased as soon as possible. The funeral
director should also have a telephone number where he can contact the pastor
outside regular office hours. Arrangements are to be made by the family in
consultation with both the pastor or his delegate and the funeral director. The
date and time of the funeral liturgy are to be approved by the pastor or his
delegate before being set by the funeral home. If the pastor or his delegate is
unable to celebrate the liturgy, it is his responsibility to find a replacement and
not the funeral director’s responsibility. Also, if the deceased person was
Catholic but was not affiliated with any particular parish, the pastor of the church
of domicile (the parish territory in which the person’s residence is located) is
responsible for the funeral liturgy.
According to Canon 1177, “As a rule the funeral rites for any of the faithful
departed must be celebrated in his or her own parish church [§1]. However any
member of the Christian faithful or those commissioned to arrange for his or her
funeral may choose another church for the funeral rites with the consent of its
rector and after informing the departed person’s pastor [§2].”
Therefore, family members of the deceased are strongly encouraged to
celebrate the funeral liturgy in the parish church, since it is the usual place for
the celebration of the sacraments and other sacred rites. The body of the
deceased member of the faithful should be brought to the Eucharistic
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sacrifice one final time in order that the whole church may pray that he or she
who ate the bread of eternal life may now share in the eternal life of heaven.
The funeral Mass should never be considered an accessory rite for the
deceased but rather it should be considered, as it truly is, the heart of the
funeral rites.
“When Mass cannot be celebrated, the second form of the funeral liturgy may be
used and a Mass for the deceased should be celebrated, if possible, at a later
time” (Order of Christian Funerals, 128). This rite is intended for the use of
priests when liturgical law prohibits a priest from celebrating the funeral Mass or
when the priest is unable to celebrate the funeral rites and a deacon conducts
them (cf. OCF, 178-182). If the funeral liturgy outside of Mass is celebrated, it is
encouraged that it be held in the parish church rather than the funeral home. In
exceptional circumstances, if a Mass of Christian Burial is to be celebrated
in the funeral home, permission is to be given by the Bishop or his
delegate.
While every Catholic has a right to choose another church for the funeral rites,
the pastor of the church of burial as well as the deceased person’s pastor are to
be notified as a matter of practicality and courtesy to his or her pastor. A
Catholic also has the right to choose another priest or deacon other than the
deceased person’s pastor to celebrate the funeral liturgy. If a priest or deacon
other than the pastor of the parish of the deceased is to celebrate the liturgy,
whether in the church or at the funeral home, that priest or deacon must obtain
prior permission from the pastor of the deceased or his delegate and send the
record of the death to the parish of the deceased so that an entry is made in the
parish death register (Can. 1182).
Cremation
Even though cremation is now permitted by the Church, it does not have the
same value as burial of the body. The Church clearly prefers and urges that the
body of the deceased be present for the funeral rites. Nevertheless, the
cremated remains of a body are to be treated with the same respect given to the
human body from which they come. This includes the use of a worthy vessel to
contain the ashes, the manner in which they are carried, the care and attention
to appropriate placement and transport, and the final disposition. The cremated
remains are to be buried in a grave or entombed in a mausoleum or
columbarium. The practice of scattering the cremated remains on the water,
from the air, or on the ground, or keeping cremated remains in the home of a
relative or
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friend of the deceased is not the reverent disposition that the Church requires in
anticipation of the body’s Resurrection (cf. OCF 413, 417).
Conclusion
This procedure is to provide priests with a common protocol in planning funeral
liturgies with families. Priests along with the parish community have the solemn
duty to bury and pray for the dead and should rejoice to carry out these corporal
and spiritual works of mercy.
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SAFE ENVIRONMENT
Weapons Policy for Parish Religious Education Programs
A safe, caring environment is the goal for every parish or diocesan function. All administrators
of the Diocese of Houma- Thibodaux are concerned for the safety of all children and adults who
congregate for parish religious education programs (PREP); therefore, we recognize the need for
regulations regarding the possession of weapons by students on diocesan, church parish, or other
properties, or facilities during activities sponsored by PREP.
Carrying a firearm, knife or other weapon on school or church property, at a school or
church function sponsored by PREP, wherever located, or in a firearm-free zone as defined in R.S.
14: 95.6 (C) (1) is unlawful and shall not be permitted at any time.
For purposes of this section, the following words are defined as stated below:
(1)
Weapon means any instrumentality, gas, liquid or object customarily, traditionally and/or
conventionally used to harm another person. This includes guns and/or firearms of any type,
knives, large pieces of wood, metal and other compositions which in the manner used is
intended to cause harm and/or injury to another person.
(2)
School means any elementary, secondary, and/or high school.
(3)
Campus means all facilities and property within the boundary of the school or church
(4)
School bus means any motor vehicle being used to transport children to and from school
or other designated area in connection with school or parish activities sponsored by
PREP.
If a student is detained, or a weapon is confiscated by the pastor, religious education official,
teacher, catechist, or other diocesan official, and if the person who confiscated the weapon or detained
the student is other than the Pastor, associate pastor, or parish director of religious education, the
individual who did so should report the incident to one of these three immediately. The pastor or in his
absence the associate pastor or in their absence the director of religious education shall immediately
report the detention or seizure to the police department or sheriff s department if necessary.
If a student is detained for carrying a weapon on Diocesan, Church Parish, School properties, or
other places during activities sponsored by PREP, the pastor shall be notified immediately by the person
responsible for the specific activity and the pastor, or his designee in turn shall notify the student's
parents. The student shall be removed from the property and placed in the care of the parents. The
student shall be allowed to return to religious education only at the discretion of the pastor in
consultation with the parish director of religious education. Documentation of the incident shall be
provided on the student's religious education permanent record indicating that a weapon was found in
his/her possession. When the period of suspension from classes has expired, the parents must meet with
the parish director of religious education and/or the pastor prior to the student being allowed to return to
class.
May 25, 2007