A question frequently asked today is, “What is a practicing Catholic?” The Code of Canon Law, when speaking of a sponsor (godparent) at baptism, affirms:

“In so far as possible, a person being baptized is to be assigned a sponsor. In the case of an adult baptism, the sponsor’s role is to assist the person in Christian initiation. In the case of an infant baptism, the role is together with the parents to present the child for baptism and to help it to live a Christian life befitting the baptized and faithfully to fulfill the duties inherent in baptism.One sponsor, male or female, is sufficient; but there may be two, one of each sex.To be admitted to undertake the office of sponsor, a person must:
1. Be appointed by the candidate to baptism, or by the parents or whoever stands in their place, or failing these, by the parish priest or the minister; to be appointed the person must be suitable for this role and have the intention of fulfilling it;
2. Be not less than sixteen years of age, unless a different age has been stipulated by the diocesan Bishop, or unless the parish priest or the minister considers that there is a just reason for an exception to be made;
3. Be a Catholic who has been confirmed and has received the blessed Eucharist, and who lives a life of faith which befits the role to be undertaken;
4. Not labor under a canonical penalty, whether imposed or declared;
5. Not be either the father or the mother of the person to be baptized.A baptized person who belongs to a non-Catholic ecclesial community may be admitted only in company with a Catholic sponsor, and then simply as a witness to the baptism.” (872, 873, 874)

The Rite of Christian Initiation of Adults underlines the role of godparent saying:

“Their godparents (for each a godmother or godfather, or both) accompany the candidates on the day of election, at the celebration of the sacraments of initiation, and during the period of mystagogy. Godparents are persons chosen by the candidates on the basis of example, good qualities and friendship, delegated by the local Christian community, and approved by the priest. It is the responsibility of godparents to show the candidates how to practice the Gospel in personal and social life, to sustain the candidates in moments of hesitancy and anxiety, to bear witness, and to guide the candidates’ progress in the baptismal life. Chosen before the candidates election, godparents fulfill this office publicly from the day of the rite of election, when they give testimony to the community about the candidates. They continue to be important during the time after reception of the sacraments when the neophytes need to be assisted so that they remain true to their baptismal promises.”

Teachers in Catholic Schools sign a contract, which frequently states:
“The Teacher acknowledges that:
If during the term hereof he/she is a Catholic:

1. it is an essential condition of the continuation of this Agreement that the Teacher exhibit at all times conduct and a way of life that are consistent with Catholic standards;
2. the determination of what are Catholic standards shall be the right and prerogative of the Employer; and
3. a breach of this paragraph shall constitute just cause for dismissal.”

The Knights of Columbus recruit new members who are to be “practicing Catholics”. It is presupposed that if one is to exercise a leadership role in the Catholic community as, for example, a member of Parish Pastoral Council or School Council, teacher, that one be a practicing Catholic.

Who, then, is a practicing Catholic?

In attempting a response to this query one often receives the impression that Catholics are people who, more than anything else, have additional rules to keep. Somewhat akin to this is the opinion that being a Catholic is a matter of membership in an institution with various rights and duties attached.

While it is clear that a pattern of behavior flows from the gospel, it cannot be reduced to a moral code. At the heart of the gospel lies a call that is far more important than that. St. John’s Gospel speaks of it this way: “To all who did accept him, he gave power to become children of God” (1:12). The invitation of the gospel, then, is not just to a particular way of life but a radically new life itself. It is a call to life on a different level. The call of the gospel takes us beyond ourselves into a communion of life with God. For St. Paul it is “in the Lord”.

What, then, does constitute a practicing Catholic?

The question is not a simple one. First of all, it must be admitted that no one, save God, is a fully practicing Catholic. All of us fail in some aspects to live the faith; everyone has gaps in their faith practice. Strictly speaking none of us can ever claim fully to be practicing our faith. However, beyond this necessary and important confusion of ambiguity, not all is vague. There are some essential components to Roman Catholicism that can and must be named.

Thus, at some point, one can define what constitutes the practice of that faith.

• Full initiation into the community (baptism, confirmation, Eucharist)
• Communion with the church through compliance with legitimate authority
• Regular participation in the Eucharist within the local community, including within that a sensitivity to the liturgical rhythm of the church’s life. (This component is so emphasized because, as Roman Catholics, that which essentially defines us is that we are a Eucharistic community).
• A life of prayer and private morality
• A commitment to the social teachings of the church
• A sense of responsibility for ministry and leadership within the church, including financial
• A concern for the universal church, its unity, its spread and its maintenance
• A concern and respect for the public forum with the community; that is in the public forum not being at variance with respect to major doctrinal or moral teachings of the church

In the final analysis, allowing for the fact that only God practices the faith perfectly, to do public ministry within the church, be it teaching or serving on a board, one should, as a minimum, meet these criteria. In Jesus’ own community some found the “package” of following him to be tough and so they stopped going with him. Hurt by this Jesus said to the twelve: “And what about you, do you want to go away too?” Jesus continues to ask the question, and continues to look for an accepting, positive response.

For Persons Ministering with the Diocese of Prince George

Preamble

As members of parish and/or diocesan staffs, we are people who are baptized in Jesus Christ and bound together in faith. We are also people who struggle with our roles, our expectations and communication styles. The differences that we experience in our relationships need to be looked at with Christ as our centre and the meaning of all that we do.

The purpose of conflict management is to help clear up simple misunderstandings before they become grave. As part of Jesus’ discourse on the church he said:

“If another member of the church sins against you, go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one. But if you are not listened to, take one or two others along with you, so that every word may be confirmed by evidence of two or three witnesses. If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax collector” (Matthew 18:15-17).

Taking this into account it would follow that the Christians should try to resolve issues prayerfully and charitable in this manner:

1. For the individuals to work things out themselvesThe first step is informal consultation between/among those directly affected, or with the immediate supervisor as appropriate. It is helpful before the meeting begins to:
   1. Begin with a prayer
   2. Identify the issue
   3. Establish boundaries
   4. Structure the process
   5. Search together for common goals

   The objective is to “work through” conflicts, so a neutral and supportive environment is created to help both parties clarify the issues and understand what is important to each other. It is not to decide who is right or wrong but to explore possible solutions and come to an agreement that is acceptable to the parties involved. Hopefully, at this level, the parties concerned will have come to a better understanding of each other and have discovered ways to work together more effectively. It may be helpful to provide a written summary of any decision reached.

2. This failing, that the individuals concerned involve others in the discussions The second step would be written communication and the establishment of a review committee. At this first formal level of conflict management, written statements by both sides can help to clarify the issues and lead to resolution. A Review Committee at the parish or organization level would be formed. The Parish Pastoral Council or other appropriate body could serve as a source of members. Each side would choose one member and a third would be chosen by the two already chosen committee members. The committee’s role would be to hear statements and question each side, attempt mediation and recommend resolution. As in step one, a neutral and supportive environment should be created to help both parties clarify the issues and come to an agreement that is acceptable to the parties. If a mutual resolution is not achieved at the meeting, the Committee will have a mandate to form a decision. Within five days after the formal meeting, the Committee will inform both parties of their decision in writing.
3. If the decision of the Review Committee is not deemed acceptable by either party, a further appeal will be that of the community This will take the form of an Appeal Committee appointed by the Bishop and composed of a priest, a female religious, a female counselor and a male counselor. These members should not be immediately connected with the situation. The grievance must be presented in writing to the Bishop with copies being sent to the parties involved in the dispute. The Bishop will forward the written grievance to the Appeal Committee who, within 10 working days of receiving the grievance, will set a date for a formal meeting with the persons involved. The committee will have five working days after the formal meeting to inform both parties of their recommendation to the Bishop. The Bishop’s decision will be final.

The following is the address given by Bishop Gerald Wiesner at Sacred Heart School in Prince George on February 6, 1997, as part of Catholic Education Week.

I think it is a beautiful grace, a gift, that we as a faith community can gather during this week dedicated to Catholic Education and together reflect on the nature of Catholic education, how we go about implementing Catholic education, the role, duty and responsibility of parents, school, church community in the realization of Catholic education.

Thanks to those responsible for organizing this gathering, all of you for coming, and a especially thanks to those more directly serving Catholic education in our diocese.

By way of introduction I want to make three observations. To begin, the reflection that I will offer are all based on the official teaching of the church, the teachings of the Second Vatican Council together with official church documents following the Council.

Secondly, I admit that of which I will speak are ideals. Ideals are often a bit beyond what we are able to realize fully. Nevertheless ideals are necessary, absolutely necessary. They provide directions, guidelines, goals, Ideals are like the North Star giving orientation and direction. Without ideals we flounder about and never achieve any goals. Without ideals we are like a shop on heavy seas without a rudder.

If, with respect to some particular issues, I speak with greater emphasis and conviction, it is not because I want to judge or blame anyone. It is only because I believe firmly, because the matter is serious, and because I want to help all of us – myself included – to see more clearly the duty and responsibility that is ours in this matter of Catholic education.

When addressing the question of the nature of Catholic education we need to begin with the person of every Christian. Since every Christian has become a new creature by water and the Holy Spirit they are entitled and have a right to a Christian education. Having the dignity of a human person, they have the inalienable right to an education that corresponds to their proper destiny and that responds to their particular needs.

This education should pave the way to a smooth association with other peoples, and so promote genuine unity and peace on earth. While this education has as its purpose the formation of each person with respect to their ultimate goal, it should also form the person with respect to the good of those societies and communities in which the person will share as an adult. This education should promote the harmonious development of the person’s physical, moral and intellectual gifts.

As persons advance in years they should be helped to acquire, gradually, a more mature sense of responsibility toward perfecting and enabling their own lives (self-esteem, self-pride, self-love), developing a mature and responsible attitude toward human sexuality, and their role in social life and various aspects of society and the common good. Likewise, children and young people have a right to weigh moral values, embrace these values with a personal choice, and to know and love God more adequately.

Now, including all of the above and moving beyond it, Catholic education has as its aim to see to it that the baptized person is gradually introduced into the mystery of salvation, the mystery of how God deals with us, God’s people. This involves the whole curriculum of catechetics. Catholic Education is to help the baptized person become aware of the gift of faith they have received and to help them to worship God the Father as God asks to be worshipped through prayer, the liturgy and, especially the Eucharist.

This education is to help the baptized live their personal life in a proper manner, in holiness and truth. St. Paul sums this up in saying: “You must give up your old way of life; you must put aside your old self, which gets corrupted by the following illusory desires. Your mind must be renewed by a spiritual revolution so that you can put on the new self that has been created in God’s way, in the goodness and holiness of truth.” (Ephesians 4:22-24).

Catholic Education is to help the person grow into adulthood according to the measure of Christ. Beyond this it is to lead the person to the responsibility of building up the Body of Christ. We are taught that no member of the Body is merely passive. Each has a share in the life and function of the Body. In fact the parts are so intimately linked that the member failing to make their proper contribution to the building up of the Body is useful neither to the Body nor to themselves. Catholic Education is to lead to the responsibility of giving witness to others and promoting the transformation of the world.

“Each person must be a witness before the world to the resurrection and life of the Lord Jesus, and a sign of the living God” (Constitution on The Church #38). This is simply another way of saying what Jesus said to us: “you are the salt of the earth … the light of the world” (Matthew 5:13,14).

In summary I believe one can say that this is the task and mission of Catholic Education.

The key question that remains is: How is this to be realized? How is this to be carried out?

It is quite clear that this is the responsibility, task and ministry of a trinity: parents, school and parish community.

I begin by underlining the role of parents because in all of the documents we have it is alarmingly clear that the first and primary responsibility is that of the parents. We read such things as this: “Since parents have conferred life on their children, they have the most solemn obligation to educate their offspring. Hence parents must be acknowledged as the first and foremost educators of their children. Their role as educators is so decisive that scarcely anything can compensate for their failure in it” (Declaration on Christian Education #3). One needs to take note of the force of this statement: “most solemn obligation”, “first and foremost”, “scarcely anything can compensate for their failure”.

As parents we can get others to help; in fact we must. However as parents we cannot hand over our responsibility. Before anyone else the responsibility is ours as parents. Christian spouses, as cooperators with God, are the first to give faith to their children and to educate them. By their word and example they train their children for the Christian way of life. It is especially by their example and family prayer that parents lead their children to human maturity, holiness and salvation. Again, it is by word and example that parents train their children with respect to obligations they have of reaching out to others, recognizing God’s love for all people, and how they need to be concerned about the material and spiritual needs of others.

While there is great emphasis placed on parents in this undertaking of Catholic Education, the family is singled out as a major factor in the fostering of Catholic Education. As the foundation of society, the family plays an extremely important role in the mission of Catholic Education. Because of this, it is the responsibility of all, to promote the well-being of marriage and family life.

It remains the duty of each person to presume a wholesome view of the entire person, a view in which the values of intellect, will, conscience, and neighborliness are pre-eminent. These values are all rooted in God the Creator, and have been wonderfully restored and devoted in Christ. The family is the mother and nurse of these values, and the furtherance of them are the responsibility primarily of the family. It is in the family, in an atmosphere of love, safety and peace that children more easily learn and live the God-given values of life.

The family is the domestic church, the little church. This means that everything that happens in the church should happen in the family. It is the place where the gospel, the message of Jesus is taught. “Virtue is learned at mother’s knee, vice at some other joint”. The gospel can be taught in so many other places: church, school, youth gatherings, but if it is not taught at home it is almost sure to fail.

The family is the place of prayer. It is a statistical fact that where parents and children pray together, family life is much more wholesome. The prayer that takes place in church on Sunday is naturally ordained to continue at home throughout the week.

The family is the place where Jesus is present. If we are looking for the presence, teaching, example and virtues of Jesus, we should be able to find all of this in the family.

The family is the place where love lives. When all is said and done, and we know that often more is said than done, what really matters is love. We know that love is patient, kind, never rude, jealous or prone to anger, it does not rejoice over the pain of others, is always forgiving. It is in the family that we should be able to find this love.

Clearly, all of this is at the heart of Catholic Education.

The second key agent in Catholic Education is the Catholic School. Catholic Schools form part of the saving mission of the Church. The great missionary command that Jesus gave to his apostles, “Go make disciples of all the nations … teach them to carry out everything I have commanded you” (Matthew 28:19ff), “As the Father has sent me, so am I sending you” (John 20:21), beyond a doubt these words are spoken directly to every Catholic school. All of us who are in any way involved in Catholic schools, must take this as our own personal vocation and mandate.

As we look more closely at this it becomes clear that Jesus is the foundation of the whole educational enterprise in a Catholic school. It is Jesus and his message that give meaning, life and direction to the Catholic school. The fact that in their own individual ways all members of the school community share this Christian vision, makes the school Catholic.

Mindful of the fact that all have been redeemed by Christ, the Catholic school aims at forming in the Christian those particular virtues which will enable them to live a new life in Christ and help them to faithfully play an important part in building up the reign of God.

The Catholic school is to form that atmosphere wherein young people learn to integrate faith and life and where they learn to share their lives with God. It is in and through the Catholic school that persons are drawn to commit themselves to serve God, their sisters and brothers and to make the world a better place for all people to live. It is the atmosphere of the Catholic school that enables persons to learn that they are to be living witnesses to God’s love for all people by the way they live.

Evidently this atmosphere in a Catholic school is important and needs to be constantly fostered. What is eminently more important is the importance and need for catechetical instruction. As in all of the areas of education and development it is of paramount importance, essential, that we have a logically developed, carefully planned, and fully inclusive curriculum of matter, so also in the area of faith. It is essential that we be teaching the core, substance and heart of our faith, and this in a systematic manner.

In order to help the church fulfill its catechetical mission the school must do everything in its power to have the best qualified teachers of religion. Clearly teachers are of the essence here. It is within the mission of the Catholic school that teachers are in an excellent position to guide pupils to a deepening of faith, and to enrich and enlighten their human knowledge with the data of faith. Teachers can form the mind and heart of pupils and guide them to develop a total commitment to Christ.

The witness and conduct of teachers are of primary importance in giving a distinctive character to Catholic schools. It is quite indispensable to ensure the continued formation of teachers through some form of suitable pastoral training. It was Pope Paul VI who affirmed that people respond to witnessing than to teaching, and if they respond to teaching it is because the teachers also witness.

To commit oneself to working in accordance with the aims of a Catholic school is to make a great act of faith in the necessity and influence of this ministry. It is only a person who has this conviction, accepts Christ’s message, has love for and understanding of today’s young people together with an appreciation of the real problems and difficulties of people that will give themselves with courage and even audacity to this apostolate.

In the name of Jesus who invites and calls, and in the name of the church who asks, I publicly, sincerely and prayerfully thank you teachers who generously exercise this essential ministry in the church. I support, encourage and gently challenge you to grow in this ministry.

The third agent in this important ministry of Catholic Education is clearly the church, the larger Christian community. It is the church that has the responsibility of announcing the way of salvation to all people and of communicating the life of Christ to all who believe. It is the church’s mission of assisting them with constant concern so that they may grow into the fullness of that life.

As a mother the church h is bound to give these children of hers the kind of education through which their entire lives can be penetrated with the spirit of Christ.

While we can look back to parents and say that they have the primary and irreplaceable role in Catholic Education, while we can look to the Catholic school and its teachers to speak of the indispensable role they play, we need to look at all of us as church renewing our awareness of and accepting our responsibility for the carrying out of the mission of Catholic Education.

Pope John Paul II affirmed, “The way a community takes care of its children is a measure of its faithfulness to the Lord.”

The Challenge of Family Healing by the Northern Canadian Bishops – 1996/97

Within The Diocese of Prince George

General Principles:

The placement of pastoral personnel should always be, as much as possible, for the furthering of the Lord’s mission in every locale.

Placing and moving personnel requires taking into account the pastoral needs of the diocesan community, the needs of an individual faith community, the needs and well being of the individuals concerned.

The experience of the Church over the years has revealed that for pastoral and spiritual reasons it is advisable that pastors, pastoral administration be moved periodically.

In order that this action be carried out wisely and prudently, with the understanding of all and with sensitivity to all concerned, a number of principles and guidelines need to be noted and followed:

1. That all, faithful and ministers, be mindful of the need for this kind of pastoral action.
2. That ministers be given a term of office which provides pastoral stability (generally five or six years).
3. The pastoral needs of the diocese will be reviewed by the Council of Priests, with input from other bodies in the diocese. The final decision of obediences will be entrusted to the Diocesan Consultors and the Bishop.
4. The procedure to be observed will include:
   • Consultation and dialogue with the person concerned
   • Official announcement be made to the individual concerned, followed by announcement to the community
   • Ample time be given for closure and farewell, and for preparation and welcome of new person
   • As much as possible there be a unified date for transfer
   • A celebration of installation, led by the Bishop or delegate, follow imminently upon the transfer.
5. The above principles may apply to Religious personnel unless other arrangements have been made in writing with the Bishop of the diocese.

These placements are to normally take place for the first weekend in August.

Presented to the Council of Priests in 1994
by Bishop Gerald Wiesner, O.M.I.

Basic Vision is Based on Four Realities:

• Proclamation of the Word (teaching)
• Formation of Community
• Celebration of the Community (liturgy)
• Service (to the community and reaching out beyond)

To achieve and advance these realities the involvement of everyone is necessary; the involvement of the ordained is essential.

1. TEACHING
   • The first task that needs to be done, and constantly improved and intensified, is the ministry of teaching – and this in all of its dimensions
   • Before we are able to accomplish the formation of community, celebrate good and meaningful liturgy and exercise service in the right manner and for the proper motives, the Gospel must be proclaimed.
     Without wanting to beat this to death it is my conviction that our primary need is for adult faith education.
   • Clearly to achieve this, priests need to be constantly working to improve themselves as teachers. More than this, the entire community needs to be engaged in different ways.
     In order that the community members be able to exercise the ministry that is proper to them they need to be (and have the RIGHT to be) properly educated.
     

   Some Concrete Applications:

   • Homilies
   • Catholic schools and religious education
   • Adult faith education
   • Good sacramental preparation programs
2. FORMATION OF COMMUNITY
   • The quality of community that we have to strive for is that which is described in the Acts of the Apostles and the letters of St. Paul.
   • Leaders of community have as their number one task the formation of alive, faith communities.
   • To bring this about it is once again important, and in some ways essential, that we call forth the members of the community to exercise their rightful and responsible place. Experience indicates that often it would be simpler and perhaps more expeditious for priests to do things by themselves, but this is not community.

   Some Concrete Applications:

   • The Christian family
   • The parish community (effective Pastoral Councils)
   • The school community (effective School Councils)
   • The Catholic Independent Schools of the Diocese
   • Teachers
   • Religious
   • Priests
   • The Diocesan Family (Diocesan/Regional celebrations, pilgrimages, Chrism Mass, Diocesan Assembly, Pastoral Study Days, Northern Catholic News, etc.)
   • A Diocesan Pastoral Council
3. CELEBRATION
   • Liturgy is the culmination of the previous two ministries. It is only when the Word has been adequately proclaimed and a community formed around this Word that we can have proper celebration of liturgy.
   • Liturgy is the most accurate gage of the quality of faith life in a given community.
   • By its very nature liturgy is the celebration of the community and by the community. Hence the key to good liturgy is preparation and participation.
   • Universal experience has borne out that there exist three important (essential) elements for good liturgy: the presider, the homily and the music.

   Some Concrete Applications:

   • Constant effort to improve our celebrations
   • Education workshops for laity
   • Establishing a Diocesan Liturgy Committee
4. SERVICE
   • Good service must begin within the community itself, however, the service must extend beyond the community. As church we exist for others, and we need to be eaten up by others.

   Some Concrete Applications:

   • The central point to be kept in mind is that the church is to be the Sacrament of Christ in the world. For this to be more of a reality it calls for the holiness of its members and all that is implied in its members

Further considerations:

1. MINISTRY WITHIN THE NATIVE COMMUNITY
   • Establishing a Native Pastoral Council to work with us in order that we might:
     • better respond to their needs
     • involve them more in the ministry
     • prepare them for this involvement
2. THE MINISTRY OF ECUMENISM
   • Sensitizing our Catholic people to the need of having ecumenism as a key concern
   • Reaching out in a positive and active manner to other Christian groups and making a special effort to relate to the more fundamentalist groups
3. CENTRE OF RENEWAL AND PRAYER
   • Greater emphasis on prayer
   • Spiritual direction and guidance
4. GREATER EMPHASIS ON VOCATIONS
   • Sensitizing the diocese to this need
   • Setting up a Vocation Committee