St. Therese Pastoral Council: February 2005

Introduction
For any organization to succeed, it must have a sense of direction. Many times, an organization can simply ask the people within the organization what direction they want to go. Other times, the organization has been given a charter that tells them what direction to go. Even with these directions, the members of that organization must somehow internalize that charter in terms that they can understand, if they want to be as successful as possible.

In June 2002, St. Therese Catholic Church began a journey to establish a new direction, when a “Vision Committee” was formed. The Vision Committee was not a formally established organization, but did include about 35 people who were interested in improving the vitality of the parish. The group met over the course of that summer, and reflected on the strengths and weaknesses of St. Therese. As a result of these meetings, formal initiatives related to Welcoming, Faith Formation, and Social Justice were established.

In 2003, the St. Therese Finance Council desired to gain better understanding of where the parish was headed, in hopes that they could provide better financial planning for the parish. After spending some time analyzing the parish and its organizations, the Finance Council presented some ideas to the pastor, Fr. Mike Roach. Fr. Mike then brought together members from the Vision Committee and the Finance Council in June 2003 so that the groups could compare ideas. Ultimately, these people elected to establish a Pastoral Council, which began its work in January 2004.

The Pastoral Council spent most of 2004 understanding its role, establishing a vision statement, and discerning methods for developing parish strategic goals. To the Pastoral Council, it became clear that it could not just simply ask parishioners what our goals should be. Instead, the Council must focus those discussions around the issues that are essential to parish life at St. Therese. But what are those issues? And how do we decide which ones are essential?
Fortunately, the Pastoral Council was able to use the information developed by the Vision Committee in 2002 and the Finance Council in 2003, as well as the information generated at Pastoral Council meetings in 2004. After prayerful discernment, the Council determined that there are seven essential elements to parish life at St. Therese:
1. Community
2. Liturgy
3. Faith Formation
4. Stewardship
5. Leadership
6. Social Ministry
7. Spirituality

None of these elements stands alone – they overlap, providing strength and support for the other elements. At the center is the Eucharist, the source and summit of their meaning. In a similar way, no ministry should feel constrained by a single element. Rather, ministries are strengthened when they draw upon several essential elements as resource.

As the Pastoral Council develops strategic plans and goals for St. Therese, it must make sure that each of these elements are strengthened within the parish. Ignoring one element of parish life will hurt the other elements as well. Therefore, it is important that each Pastoral Council member understands all of these seven elements, because these elements are how parish life at St. Therese will be measured.

The seven elements are described in the pages that follow. For each element, there are a few descriptive paragraphs followed by several “measuring sticks” that describe how an “ideal” parish might perform relative to that element. Following these descriptions, some observations are made about St. Therese’s performance relative to that element.

Although this document’s primary audience is the Pastoral Council, it can be a useful reference to any parishioner, especially those that are called to leadership within parish ministry. By understanding the elements that are essential to parish life, ministry leaders can better understand the objectives of the Parish Pastoral Plan and tailor their ministry to best serve the parish.

The seven essential elements of a parish's pastoral life, with the Eucharist at the center, provide the filter through which the new wine is poured into new wineskins. The parish's purpose is constantly sifted through these seven elements as the Pastoral Council leads the community in the ongoing, prayerful discernment of the call of God to the parish at this moment in time. The Pastoral Council provides this leadership primarily through the process of pastoral visioning and planning.

Eucharist at the Center[1]
Before focusing on the seven essential elements, it is important to note that these elements do not override the importance of Eucharist at St. Therese. In fact, it is intended for these seven elements to be strongly intertwined with Eucharist. The presence of Christ in the communal celebration of the Eucharist is both the source and summit of the seven essential elements of parish life. In fact, the goal of every ecclesial activity is that those who share faith and baptism as children of God be united in praising God in the Church, taking part in the Eucharistic sacrifice and sharing the Blessed Sacrament. The Eucharist is the center of parish life and of our faith in Christ Jesus. In the Constitution on the Sacred Liturgy from the Second Vatican Council we read:

Every liturgical celebration, because it is an action of Christ (the Priest) and of his Body (the Church), is a sacred action surpassing all others; no other action of the Church can equal its efficacy by the same title and to the same degree.

While many other parish activities enhance the essence of what takes place in the celebration of the Eucharist, none substitute for it. Without the Eucharist at the center of parish life, the parish mission is devoid of meaning and evangelization is without substance because we fail to practice what we preach.

Jesus' command to "Do this in memory of me" (Luke 22:19) is not merely an invitation to imitate what Jesus did. "It is directed at the liturgical celebration, by the apostles and their successors, of the memorial of Christ, of his life, of his death, of his Resurrection, and of his intercession in the presence of the Father. From the beginning the Church has been faithful to the Lord's command."

In the Acts of the Apostles, we read:

They devoted themselves to the teaching of the apostles and to the communal life, to the breaking of the bread and to the prayers.... All who believed were together and had all things in common; they would sell their property and possessions and divide them among all according to each one's need. (Acts 2:42-45)

From the earliest days of the Church, from that first COMMUNITY of faith gathered in FAITH FORMATION and LITURGY, we receive the mission of SPIRITUALITY, SOCIAL MINISTRY, and STEWARDSHIP and the ministry of shared LEADERSHIP. And although these represent the 7 essential elements of parish life, the Real Presence of Christ experienced in the breaking of the bread continues to be the font and focal point of parish life.

Community[2]

. . . You are a "chosen race, a royal priesthood, a holy nation, a people of his own . . ." (1 Pt 2:9).
The Church is the Body of Christ. Through the Spirit and his action in the sacraments, above all the Eucharist, Christ, who once was dead and is now risen, establishes the community of believers as his own Body. In the unity of this Body there is a diversity of members and functions. All members are linked to one another, especially to those who are suffering, to the poor and persecuted (Catechism of the Catholic Church nos. 805-806).

The ministry of community life builds an environment of love, support, appreciation for diversity, and judicious acceptance that models Catholic principles; develops meaningful relationships that bind parishioners to the community; and nurtures Catholic faith. The content of our message will be heard only when it is lived in our relationships and community life. To teach compassion, generosity, tolerance, peace, forgiveness, acceptance, and love as gospel values and to identify ourselves as Christians requires us to live these values in our interactions with people and in our community life. God's reign was proclaimed through the relationships Jesus initiated, and it continues to be heralded every time we witness our belief in him through the relationships in our community. The community life of the first Christians was a sign to everyone that Christ was in their midst (see Acts 2:42–47). The ministry of community life is not only what we do (activity), but who we are (identity) and how we interact (relationships). Community life is nurtured when the atmosphere is welcoming, comfortable, safe, and predictable—one in which all know that their presence is welcomed, their energy is appreciated, and their contributions are valued.

Community life is enhanced when leaders promote and model an attitude that is authentic, positive, accepting, and understanding—assuring all people that they are valued and cared for as gifted individuals. Community life is encouraged when our actions are inviting, supportive, and gospel-based. Community life is created when activities build trust and encourage relationships, and are age-appropriate.

Measuring Sticks
1. Eucharist Centered – The parish recognizes itself as a Catholic Christian faith community, rather than as a purely social or civic organization. The parish has a profound awareness that its unity as a faith community is derived from and is the fruit of being one in the Body of Christ, which has many parts, and that it is the work of Christ’s Spirit that makes the parish one.

2. Welcoming – There is a good spirit of working together among parish groups and organizations. The parish has a plan for personal visits with new parishioners. New parishioners and visitors are welcomed by a parish environment characterized by gospel values that nurture meaningful relationships. Parishioner interaction is encouraged so that people appreciate the uniqueness of individuals and the support of a community united through faith.

3. Inclusivity / Diversity – Parish organizations and activities foster inclusivity and diversity. An effort is made to provide for the special needs of those who might feel excluded from parish life at some point: young people, single adults, minorities, the separated and divorced, single parents, the widowed, the physically or mentally challenged, the homebound, the elderly, and the economically poor. Opportunities are provided for multicultural community building to promote respect for people's racial and ethnic cultures and to develop skills for communication and understanding

4. Coordination – Organizational activities are in harmony with the parish pastoral plan. Parish and organizational events are coordinated so that they complement rather than conflict or duplicate other events within the parish or diocese. Communication among parish and organizational leaders and with parishioners is adequate and consistent. Parishioners understand the importance of the role(s) they play within the community.

5. Responsive – Organizational activities are responsive to the ongoing and emergency needs of the members, the parish as a whole, the large community, and the diocese. Programming for parish organizations consistently offers prayer, information, education, entertainment, and hospitality.

6. Witness – The prayer and activity of the parish are outwardly directed, never totally focused on its own life. The parish collaborates with neighboring parishes as appropriate to enhance the mission of the Church. The parish promotes ecumenical relationships and activities.

7. Public Image – The public image of the parish is that of a Christ-centered community that is hospitable, inviting, and compassionate, where no one is excluded.

Liturgy[3]

To accomplish so great a work, Christ is always present in his Church, especially in its liturgical celebrations. He is present in the sacrifice of the Mass, not only in the person of his minister…but especially under the Eucharistic elements. By his power he is present in the sacraments…He is present in his word…He is present, lastly, when the hurch prays and sings, for he promises: “Where two or three are gathered together in my name, there am I in the midst of them” [Mt 18:20] (Constitution on the Sacred Liturgy no. 7).

Worship is central to our spiritual life as a Christian people. As a Catholic community, worship is most commonly expressed through liturgy. Through our liturgies, we celebrate Christ’s continual presence among us; we support our brothers and sisters in their sacramental journey; we adore the Blessed Sacrament as the Real Presence of Christ; we pray for Christ’s strength to live His message; and we thank God for the blessings He has given us. The challenge to every parish is how to involve the people in full, conscious, active participation, a challenge that requires thoughtful preparation and continual training.

Parishes have a need for continuing the education and training, and for placing greater emphasis on forming those who are involved in planning and ministering the celebrations: priests, deacons, ministers of music, lectors Eucharistic ministers and liturgy committees. More is needed than ministers doing their particular role; there is a need to help parishioners participate more fully in every liturgy and to see their participation as a personal encounter with the Risen Christ and as a primary means to deepening their prayer and relationship with God.

For many strangers, liturgy is the first point of contact with the parish. Our liturgies need to welcome the stranger. How we celebrate the Paschal Mystery in the midst of diversity is a question we continually carry with us as we plan and pray together.

Many parishes have liturgy committees that plan for seasonal liturgies and special occasions. We see a need today for those committees to formulate an overall vision of liturgical life in the parish beyond weekly or seasonal celebrations. These committees also can evaluate liturgies and liturgical ministers. Without this vision our liturgies can become routine or may not help people to connect with God and with one another.

Continuing formation in liturgy needs special emphasis. Parish liturgical formation includes training for the ministers and forming the assembly. The formation of the assembly takes place in a wide variety of places: sacramental preparation, all levels of faith formation, youth ministry, and the community gathering at Sunday Eucharist.

Liturgy itself is evangelization, a communal witness to the sovereignty of God, the abiding presence of Jesus Christ, and the power of the Holy Spirit at work in the Church. Liturgy gives expression to the faith of the community and its degree of commitment to furthering the Kingdom of God.

Measuring Sticks
1. Eucharist Centered – The Eucharist is a priority in the life of the parish and is celebrated with full and active participation of the parishioners.

2. Ministering – Competent individuals are responsible for every aspect of liturgical celebrations. Parishioners serve in many liturgical roles at liturgy. Liturgical ministers represent the diversity of the parish in age, gender, and ethnicity, and are regularly trained to perform their ministry in alignment with diocesan guidelines. Liturgical ministers also perform their ministry with reverence, care, and in a loving, welcoming manner.

3. Planning – Parish liturgy committees are representative of the diversity of the parish, are guided by liturgical documents, and are able to evaluate the liturgical life of the parish. Special services and events are planned to maintain liturgical integrity.

4. Word – Sermons and reflections relate to the Scriptures of the day and to the real life experiences of the people living in the parish. Liturgies develop a sense of Christian joy about the Good News of Jesus Christ in the community; it is evident in the homilies, in worship, in parish activities, and in outreach efforts. The formation of parishioners is enhanced by the incorporation of Scriptural praying at parish meetings, in Small Christian Communities and in Prayer and Scripture Study groups.

5. Environment / Music – The worship space is able to accommodate the rites of the Church in a dignified and liturgically suitable manner. Worship aids are contemporary and in good condition. Liturgical music, including instruments, musicians, cantors, and hymn selection, enables the assembly to participate in sung prayer.

6. Robust – All Sacraments are celebrated regularly as a community, with attention given to making them true expressions of the life of the parish. Holy days, feast days, and liturgical seasons are vibrantly celebrated throughout the liturgical year.

7. Inclusivity / Diversity – Liturgical service structure, time, and length are varied to meet the needs of a diversely aged and ethnic parish. Appropriate programs and methods are used to enhance liturgical participation of Children and young members of the parish. Devotional prayer is encouraged as an enhancement to the primary sacramental celebrations of the parish.

8. Unity – Despite varying purpose, liturgies have a sense of consistency and unity, regardless of when parishioners choose to attend. Liturgies draw the community together rather than encourage people to divide into groups of common interest.

Faith Formation[4]

Quite early on, the name catechesis was given to the totality of the Church's efforts to make disciples, to help people believe that Jesus is the Son of God so that believing they might have life in his name, and to educate and instruct them in this life, thus building up the Body of Christ (Catechism of the Catholic Church no. 4).

Faith formation helps believers develop a deeper relationship with Jesus Christ and the Christian community, and increase their knowledge of the core content of the Catholic faith. Faith formation also helps people enrich and expand their understanding of the Scriptures and the sacred tradition and their application to life today, and live more faithfully as disciples of Jesus Christ in their daily lives, especially through a life of prayer, justice, and loving service. Genuine faith is a total response of the whole person—mind, heart, and will. Faith formation fosters growth in Catholic faith in all three dimensions—trusting (heart), knowing and believing (mind), and doing (will). The goal should be to have all Catholic parishioners involved in some program of faith formation.

Parishes are challenged to face obstacles on many fronts, fighting for the time and attention of children, youth and adults. Parishes must look for ways to provide formation opportunities for people to mature in their faith.
Preparation for the sacraments requires parishes to have basic faith formation programs. In addition parishes must look to new and innovative ideas for passing on the faith, aware that all are on a lifelong journey of faith. We can best reach the destination if we are formed and informed along the way, so that we can clearly see where we are headed.

Another dimension of this essential is formation of a diverse parish population. All are challenged, as a diocese and as parishes, to respond to those who are joining with a different understanding of church. All are called to offer faith formation for those who live out their faith in various experiences of church.
Faith formation takes place in many formal and informal ways within the parish: adult, youth, and children’s education and spiritual formation, the Rite of Christian Initiation of Adults (RCIA); sacramental preparation for the sacraments of Baptism, First Communion and Reconciliation, Confirmation, and Matrimony; family formation; renewal efforts; and Sunday homilies. These and other means of passing on the message of Jesus Christ are all aspects of Faith Formation within the community of faith.

Measuring Sticks

1. Competence – The school’s Catholic teachers and religious education leaders have appropriate education, ability, and experience to provide formation and effective administration of religious education efforts. Leaders and teachers foster an environment that is characterized by warmth, , acceptance, and care, so that all can hear and respond to God's call.

2. Ministering– Skilled and knowledgeable persons staff all aspects of parish formation efforts: adult education, RCIA, sacramental preparation, school of religion, youth ministry, teachers, etc. They are witnesses to the Gospel, active in parish life, and faithful to the teachings of the Church.

3. Planning – Adequate funds, resources, staff, and space are allocated to carry out the faith formation efforts of the parish, including Catholic schools. Religious formation or catechesis is planned and evaluated for all in the parish: adults, youth, and children.

4. Family Formation – Assistance is provided to help parents understand their roles as ministers to their children in the formation of Christian values and family relationships through programs, activities, and resources to improve skills such as family communication, decision making, and faith sharing. Show that faith formation benefits children and youth by enriching the parents’ role as their children’s teachers, and by setting an example to the children that learning about God does not end with Confirmation.

5. Community Formation – Sacramental preparation for baptism, confirmation/Eucharist/reconciliation and marriage is parish-based and uses parish diversity to enrich sacramental celebration whenever possible.

6. Youth Formation – Catholic schools attended by parish children and youth not only provide strong educational programs but also foster Christian community and witness.

7. Lifelong Formation– Parish offers a variety of faith formation programs to encourage life-long learning so that both youth and adults can explore their faith, their vocation, and fulfill their role within parish ministry. While all formation is rooted in the core content of Catholic faith, lifelong faith formation expands the breadth and understanding of Catholic faith. Parishioners are actively invited to explore the possibility of a personal call to ministry and vocation.

Stewardship[5]

“Who is a Christian steward? One who receives God’s gifts gratefully, cherishes and tends them in a responsible and accountable manner, shares them in justice and love with all, and returns them with increase to the Lord.”

This comprehensive definition of Christian stewardship headlines the pastoral letter Stewardship: A Disciple’s Response, which was approved by the National Conference of Catholic Bishops (NCCB) in November 1992. The definition, rooted in biblical and church tradition, corresponds with Almighty God’s decision to entrust to humanity the universe God had created (Gn 1:26-31) and with Jesus Christ’s famous parable of the talents (Mt. 25:14-36).

For disciples of Christ – everyone who responds to Jesus’ invitation, “Come, follow me” – Christian stewardship is an obligation, not an option. Correctly and fully understood, Christian stewardship holds every individual accountable to God for personal care of the universe. At the time of judgment, God will have the right to ask: “What did you do with my world?”

Christian stewardship, therefore, applies to everything – all personal talents, abilities, and wealth; the local, national, and worldwide environment; all human and natural resources wherever they are; the economic order; governmental affairs; and even outer space. This stewardship does not tolerate indifference to anything important in God’s world.

The pastoral letter describes stewardship as a way of life. It challenges Christians, inspired and guided by the Holy Spirit, to try to see the hand of God in all creation. That calls for time – quality time – and extended perseverance. Stewardship is not easy.

Persons of all ages can practice stewardship in “the real world”. Children can learn about it and begin to put it into practice in their own small ways. Young people should be encouraged to develop their talents and use them to serve the parish and community. Adults need to practice stewardship in the workplace and community as well as the parish. Retired men and women have more time to get involved in parish ministries. Even the homebound and elderly can continue to contribute by telephoning other homebound individuals, by helping with parish mailings and by praying for the need of the parish.

The parish community must also model stewardship with its own actions. The parish has the responsibility to use its financial resources prudently. It must value the diverse nature of its parishioners, drawing upon the skills God has blessed them with. And it must respect and care for the facilities and natural environment in the community it lives in.

Measuring Sticks

1. Giftedness – The parish provides opportunities for parishioners to experience their giftedness and to recognize the source of blessings from God. Parishioners are thanked privately and publicly for their stewardship to the community.

2. Formation – Formation efforts and liturgies help parishioners of all ages understand their baptismal responsibility to steward their gifts, including the gifts of faith and life in a diverse Church. Parishioners who offer their gifts in service to the parish mission are given adequate training, encouragement, and supervision.

3. Resources – Parishioners demonstrate their understanding of Christian stewardship by their willing support of parish and diocesan needs through their time, talent, and treasure. These resources of the parish are sufficient to accomplish its mission and the goals and objectives flowing from that mission. The parish provides a parish brochure listing the ministries in which parishioners can become involved.

4. Planning – The parish has a stable Finance Council, staffed with persons with experience in budgeting, facilities management, fundraising, and development efforts. The Finance Council develops budgeting and finance strategies designed to assure long-term viability of the parish.

5. Independence – The parish keeps up payment on its debt, if there is one. The parish is not overly dependent on extraordinary fundraisers such as bingo, auctions, and tickets to support its ordinary budget. The parish establishes endowments and other self-sustaining funds to ensure long-term viability of the parish and school.

6. Modeling – The parish regularly shares a portion of its income with the poor. Parish and school facilities and grounds are maintained in good condition, with consideration for its neighbors.

Leadership[6]

There are different kinds of spiritual gifts but the same Spirit; there are different forms of service but the same Lord; there are different workings by the same God who produces all of them in everyone. To each individual the manifestation of the Spirit is given for some benefit (1 Cor 12:4–7).

Effective parish pastoral councils require a shared leadership among clergy and laity which calls forth the gifts of visioning, planning, empowering, and evaluating. These gifts are placed at the service of the community for the fulfillment of the parish mission.

While the pastor bears the ultimate responsibility and authority within a parish, the gifts of the laity “as each one has received” (1 Pt 4:10) are needed and welcomed in the service of the parish as well. Finding and developing leadership potential is essential if individuals are to take the places God equipped them for in the Body of Christ. Each parish needs to encourage its members to place their hands, feet, and minds in God’s service. Those selected to serve on the parish pastoral council exercise their gifts to vision, plan, empower, and evaluate the parish’s programs and initiatives in light of the parish mission.

Although all members of the council are called to leadership, each will carry out the responsibility in a unique “little way”, based on his or her own gifts, talents and style of leadership. “There are different kinds of spiritual gifts but the same spirit” (I Cor 12:4). Together, the pastor and council place their gifts at the service of one another and of the parish community with humility, a sense of hospitality, and accountability, with an openness to the Holy Spirit. They do so, however, as servants of the Gospel:

You know that the rulers of the Gentiles lord it over them, and the great ones make their authority over them felt. But it shall not be so among you. Rather, whoever wishes to be great among you shall be your servant; whoever wishes to be the first among you shall be your slave. Just so, the Son of Man did not come to be served but to serve and to give his life as a ransom for many. (Matt 20:25-28)

The pastor and council do not work for or under one another, but rather with one another for the Kingdom of God. Together they lead the parish in the ongoing discernment and realization of its mission.

Measuring Sticks

1. Planning – The pastor, parish staff, and pastoral council according to their appropriate roles share responsibility for visioning, planning, empowering, and evaluating. The pastoral concerns of the parish are assessed, evaluated, and responded to by the parish pastoral council in collaboration with the pastor and parish staff, and when appropriate with the diocese or community at large.

2. Discernment – Decisions at parish and organizational level are made by discernment after a process of consensus building, study, discussion, and reflection. Individuals are encouraged to reflect and discern on the vocation that God is calling them toward, with an open invitation to consider a religious vocation.

3. Competence – Ongoing formation and training of parish and organizational leaders is provided for and is informed by diocesan, national and universal church teachings.

4. Delegation – Parish leaders delegate responsibility for implementing pastoral activities to competent persons, offering them support, resources, and regular oversight.

5. Professionalism – Parish personnel are recruited and paid according to professional and diocesan standards and formal job descriptions. The pastor ensures that parish and school staffs are regularly evaluated.

6. Succession – A systematic method of succession planning is used to ensure the continuity of parish staff and organizational ministry programs.

Pastoral / Social Ministry[7]

Our faith calls us to serve those in need; to care for those that are neglected; to love those that are unloved; to heal those that are hurt; to pursue peace; and to defend the life, dignity, and rights of all our sisters and brothers. This is the call of Jesus, the urging of his spirit, the challenge of the prophets, and the living tradition of our Church. This call not only drives us to address the inward needs of Pastoral Ministry; it also inspires us to look outwardly to address the needs of Social Ministry.

Our efforts to feed the hungry, shelter the homeless, comfort the sorrowing, console the bereaved, welcome the stranger, and serve the poor and vulnerable must be accompanied by concrete efforts to address the causes of human suffering and injustice. Advocacy and action to carry out our principles and constructive dialogue about how best to do this both strengthen our Church and enrich our society. All are called to transform their hearts and social structures, to renew the face of the earth.

Social ministry nurtures in all people a social consciousness and a commitment to a life of justice and service rooted in their faith in Jesus Christ, in the Scriptures, and in Catholic social teaching; empowers people to work for justice by concrete efforts to address the causes of human suffering; and infuses the concepts of justice, peace, and human dignity into all ministry efforts.

The Church increasingly views itself as a people set aside for the sake of others—a community that stands in solidarity with the poor, that reaches out in service to those in need, and that struggles to create a world where each person is treated with dignity and respect. We are called as a Church to respond to people's present needs or crises, such as homelessness, sickness, loss, or hunger. We are also called to help change the policies, structures, and systems that perpetuate injustice through legislative advocacy, community organizing, and work with social change organizations. Direct service needs to be coupled with action for justice so that all experience the benefits of working directly with those in need and learn to change the system that keeps people in need. Justice and service are central to who we are as God's people and to how we live our faith at home, in our communities, and in the world.

The central message is simple: our faith is profoundly social. We cannot be called truly "Catholic" unless we hear and heed the Church's call to serve those in need and work for justice and peace. We cannot
call ourselves followers of Jesus unless we take up his mission of bringing "good news to the poor, liberty to captives, and new sight to the blind" (cf. Lk 4:18) (Communities of Salt and Light, p. 3).

God is revealed to us, as existing in perfect relationship. God is Father, Son and Holy Spirit; one, yet three separate persons. To live in God's image, therefore is to live in right relationship with God, with each other, and with God's creation. We witness God's love by living and loving ourselves and our neighbor and God's creation. (Luke 10:37 Go and do likewise.) As a parish community, we live this calling by respecting life, servicing each other in need, advocating to promote the common good in society, demonstrating our Catholic faith with others, and working for generous stewardship of God's gifts to us. Acts of charity and works of justice lovingly complement each other, resulting in peace within families and among neighbors. The parish social ministry therefore reflects God's love and the primary commandment to us to love God with our whole self, and our neighbor as ourselves. By abiding this commandment, as a community, we help to build God's kingdom here and now.

Measuring Sticks

1. Pastoral Care – The parish has ongoing programs for ministering to the sick, the homebound, the aged, those in nursing homes, and those suffering loss due to death, divorce, life transition, etc.

2. Family Life – Strengthening marriages and nurturing the life of families are priorities for the parish.

3. Formation – Formation efforts at all levels within the parish integrate Catholic social teaching. The parish has organized programs of instruction dealing with current issues in the light of Catholic social teaching. The parish coordinator of social ministry has adequate education and experience for the position.

4. Human Dignity – The parish focuses on the needs of the human community, beginning with its own members and extending to the poor and marginalized in the local area, the nation, and the world. Organizations within the parish systematically address particular human needs by sponsoring projects such as food pantries, shelters for the homeless and job assistance for the unemployed, or by supporting other parishes or agencies which have these services.

5. Actively Engaged – The parish participates in local, national, and international helping efforts. Participation in political action, voting in local and national elections, involvement in policy-making at local, state, and national levels is encouraged. Opportunities for collaborative activity with other denominations in the local area are sought out.

6. Diversity – The parish makes every effort to accommodate persons with special needs. Racial and ethnic harmony, peacemaking and non-violence, respect for life at all stages, and the practice of the spiritual and corporal works of mercy are priority areas for study and action in the parish.

Spirituality[8]

"Great is the mystery of faith!" The Church professes this mystery in the Apostles' Creed (Part One) and celebrates it in the sacramental liturgy (Part Two), so that the life of the faithful may be conformed to Christ in the Holy Spirit to the glory of God the Father (Part Three). This mystery, then, requires that the faithful believe in it, that they celebrate it, and that they live from it in a vital and personal relationship with the living and true God. This relationship is prayer (Catechism of the Catholic Church no. 2558).

The ministry of prayer and worship celebrates and deepens people's relationship with Jesus Christ through the bestowal of grace, communal prayer and liturgical experiences; it awakens their awareness of the spirit at work in their lives; it incorporates people more fully into the sacramental life of the Church, especially Eucharist; it nurtures the personal prayer life of people; and it fosters family rituals and prayer.

Our pilgrim journey together in holiness toward eternal life describes the spirituality of parish life. With our hopefulness, our prayers, our grateful living with God's gifts, our mindfulness of our existence together as children of God, in communion with those who have gone before us, state clearly that our goals as a Catholic community of believers is to seek complete union with God. Through family life, sacramental experience, communal prayer and personal reflection, we find wholeness together with God.

Spirituality should not be confused with piety. Spirituality means a full life orientation to God: not prayerfulness, but life as prayer; not just expressions of gratitude, but living stewardship; not just petitioning words, but experience of trust and belief in God's goodness and mercy. The parish provides a rich tapestry of opportunities to deepen personal relationships with God, and with each other, and to encourage each member to live out his or her true vocation on their journey back to God to discern God’s purpose for their life.

Measuring Sticks

1. Meetings / Activities – The parish systematically incorporates prayer into all meetings and activities. Prayer is treated as an essential component to completing parish and organizational work (You do not hear, “we spend too much time on prayer in the meetings, and not enough time getting work done”).

2. Prayer – Sacraments, liturgies, and special services include times for communal and private prayer. The church environment is adaptable to the various needs of private and communal prayer. Spiritual retreats and other prolonged spiritual programs are provided regularly to encourage communal and personal spiritual development.

3. Reflections – Sermons and reflections invite parishioners to prayerfully consider their spirituality, and how it can manifest itself within the parish community. Special events such as missions, retreats, or concerts help parishioners reflect in alternate ways.

[1] Mostly from Revisioning the Parish Pastoral Council: A Workbook, Mary Ann Gubish and Susan Jenny, S.C.
[2] Mostly from Renewing the Vision: A Framework for Catholic Youth Ministry, US Conference of Catholic Bishops.
[3] Mostly from The Ten Essentials of Parish Life, Diocese of Oakland, www.oakdiocese.org/Ten%20Essentials%20Eng.pdf with references also from Revisioning the Parish Pastoral Council: A Workbook, Mary Ann Gubish and Susan Jenny, S.C. and the Constitution on the Sacred Liturgy [1963].
[4] Mostly from The Ten Essentials of Parish Life, Diocese of Oakland, www.oakdiocese.org/Ten%20Essentials%20Eng.pdf, with references also from Revisioning the Parish Pastoral Council: A Workbook, Mary Ann Gubish and Susan Jenny, S.C. and Renewing the Vision: A Framework for Catholic Youth Ministry, US Catholic Conference of Bishops.
[5] Source: Stewardship and Development in Catholic Dioceses and Parishes: A Resource Manual, US Conference of Catholic Bishops.
[6] Source: The Ten Essentials of Parish Life, Diocese of Oakland, www.oakdiocese.org/Ten%20Essentials%20Eng.pdf,; Revisioning the Parish Pastoral Council: A Workbook, Mary Ann Gubish and Susan Jenny, S.C.
[7] Mostly from Renewing the Vision: A Framework for Catholic Youth Ministry, US Catholic Conference of Bishops
[8] Some references from Renewing the Vision: A Framework for Catholic Youth Ministry, US Catholic Conference of Bishops.

St. Therese Pastoral Council

Wednesday, February 16, 2005

February 16, 2005 Meeting Minutes

Thursday, February 03, 2005

February 3, 2005 - 7 Essential Elements

Wednesday, February 02, 2005

February 2, 2005 Meeting Minutes

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