Policies

Accounting Software Policy

April 17, 2012

Acts of Extraordinary Administration

September 17, 2020

Advisory Boards – Terms of Reference

An Advisory Board assists a Pastoral Centre Office in fostering the goals and objectives set out for it by the Archbishop and the Director of the Office.

A. Membership and Terms

A Board will have no fewer than five (5) members who are committed to the Catholic Church with demonstrated experience and/or knowledge in the Office’s specific area of responsibility.
Board members serve at the invitation and approval of the Archbishop. Anyone may recommend potential members to the Archbishop for his consideration.
Appointment to the Board will be for a term of three (3) years, renewable with the approval of the Archbishop.
A Chair will be appointed by the Archbishop for a two (2) year term, which may be renewed.
The Director of the Office is an ex officio member of the Board.
The Board will meet at least three (3) times per year.

B. Purpose

The purpose of the Advisory Board is to act as an advisor to the Director, to:

Keep the overall mission of the Office clearly in focus and satisfy itself that the objectives of the Office are being fulfilled;
Help prepare and review the long-range strategic plan for the Office;
Identify and recommend opportunities for continuous improvement.

C. Procedure for the Appointment of Members of Advisory Boards

Each January, the Chancery Office will provide a list of current members to the Chair and Director for each Advisory Board, highlighting those whose terms are expiring.
The Chair and the Director will discuss renewing existing members and/or potential new members, and then the Director will contact those in question to ask if they are willing (to continue) to serve.
Once a person has agreed to serve or be reappointed, the Director will seek the approval the Archbishop, providing confirmation of the person’s agreement – preferably in the form of an email – together with the person’s current contact information (email address, mailing address and phone number).
The Chancery Office will prepare an appointment (or reappointment) letter. The letterwill be sent (via email) to the appointee; the Director and Chair will be copied.
If a member’s appointment is not being renewed, the Director will notify the Archbishop, and a letter from the Archbishop will be sent thanking them for their service.

Approved: Memorial of St. Robert Bellarmine
17 September 2020

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy has been superseded: Terms of Reference for Advisory Boards, issued on November 4, 2013.

April 6, 2023

Annual Retreat Policy for Deacons

October 28, 2020

Archdiocesan and National Collections

There are 11 Archdiocesan & National annual collections taken up in the Archdiocese. Parishes should advertise and promote these special collections in the week prior to the collection so that the parishioners know the purpose and are encouraged to be generous.

St. Joseph’s Society (Archdiocesan) – This collection supports priests in their retirement years. The funds collected are to be remitted to the Archdiocese. This collection takes place on the first (1st) Sunday of Lent.
Share Lent (National) – This collection helps the Canadian Catholic Organization for Development and Peace (CCODP) fight poverty in third-world countries and foster international justice. The funds collected are to be remitted to the Archdiocese. This collection takes place on the fifth (5th) Sunday of Lent.
Holy Land (National) – This collection supports Christians in the Holy Land. The fund collected are to be remitted to the Archdiocese. This collection takes place on Good Friday.
Work of Vocations (Archdiocesan) – This collection supports seminarians studying to become priests for the Archdiocese of Vancouver. The funds collected are to be remitted to the Archdiocese. This collection takes place on the fourth (4th) Sunday of Easter.
Pope’s Pastoral Works (National) – This collection supports the Holy Father in administering the Holy See and serving the Universal Church. The funds collected are to be remitted to the Archdiocese. This collection takes place on the sixth (6th) Sunday of Easter.
Catholic Missions in Canada (National) – This collection provides support for over 600 remote and poor mission communities across Canada. The funds collected are to be remitted to the Archdiocese. This collection takes place on the first (1st) Sunday in June.
Needs of the Church in Canada (National) – This collection supports the work of the Canadian Conference of Catholic Bishops. The funds collected are to be remitted to the Archdiocese. The collection takes place on the last Sunday in September.
Evangelization of the Nations (National) – This collection helps the Society for the Propagation of the Faith assist missionary bishops and dioceses throughout the world. The funds collected are to be remitted to the Archdiocese. The collection takes place in October on World Mission Sunday.
Peter’s Pence (National) – Peter's Pence is the name given to the financial support offered by the faithful to the Holy Father as a sign of their sharing in the concern of the Successor of Peter for the many different needs of the Universal Church and for the relief of those most in need. The funds collected are to be remitted to the Archdiocese. The collection takes place on the first (1st) Sunday in November.
Home Missions (Archdiocesan) – This collection supports Archdiocesan programs. The funds collected are to be remitted to the Archdiocese. The collection takes place on the third (3rd) Sunday in November.
Youth Ministry (Archdiocesan) – This collection supports Archdiocesan youth programs. Parishes that have youth programs receive a rebate for 50% of the collection. The funds collected are to be remitted to the Archdiocese. The collection takes place on the first (1st) Sunday in December.

As soon as possible, all collections, unless specified, are to be counted and deposited in the parish bank account. The amounts collected, both envelope and loose, shall be posted in the accounting records in individual income accounts, one for each collection. The parish will then write a cheque payable to The Roman Catholic Archbishop of Vancouver for the equivalent amount. The parish must indicate either on the cheque (in the memo field) or on a separate memo the collection(s) and amount(s) to which the cheque applies. This cheque shall be posted in the accounting system in individual expense accounts, one for each collection. At the end of the fiscal year, the amounts in the Archdiocesan Collections income account and expense account are to be the same.

Approved: Feast of Sts. Simon and Jude
28 October 2020

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby superseded:
Archdiocesan and National Collections, issued September 17, 2020.

December 13, 2016

Archdiocesan Finance Council Investment Sub-Committee Terms of Reference

December 13, 2016

Archdiocesan Finance Council Real Estate Sub-Committee Terms of Reference

September 14, 2022

Archdiocesan Finance Council Statutes

A. Canonical Foundation

The Code of Canon Law, c. 492 prescribes that: “in each diocese a Finance Committee is to be established, presided over by the diocesan Bishop or his delegate. It is to be comprised of at least three of the Christian faithful, expert in financial affairs and civil law, of outstanding integrity, and appointed by the Bishop. The members of the Finance Committee are appointed for five years, but when this period has expired, they may be appointed for further terms of five years.”

B. Authority of the Statutes

These statutes, defined in c. 94 §1 , are established by the Archbishop of Vancouver in accordance with the Code of Canon Law as an exercise of the legislative power attributed to the diocesan Bishop by c. 391. They define the role and responsibilities of the Archdiocesan Finance Council of the Archdiocese of Vancouver.

C. Responsibilities Pursuant to the Code of Canon Law

The Finance Council has the responsibility of preparing annually a budget of income and expenditure for the John Paul II Pastoral Centre, in accordance with the directions of the Archbishop. It is also responsible at the end of the year to account for income and expenditure by means of annual consent (cf. c. 493).

Book V of the Code of Canon Law indicates other specific duties of the Finance Council, particularly in cc. 494 §2, 1263, 1277, 1281 §2, 1287, 1292 §1, 1305, and 1310.

D. Additional Duties

In addition to the above duties, the Finance Council is given the following responsibilities by these statutes:

1. Finance Council Recommendations

The Finance Council may consider and provide advice and comment on financial matters forwarded by the Archbishop, the Finance Office, or on its own initiative.

2. Financial Situation

The Finance Council shall provide oversight and, where appropriate, review and make recommendations to the Archbishop on the financial situation of the Archdiocese.

3. Organizational Planning, Including Operating and Capital Budgets

The Finance Council shall provide oversight and, where appropriate, review and make recommendations to the Archbishop on the following matters:

Archdiocesan Budget. In addition to the requirements of the Code of Canon Law, the budget will include at a minimum:
1. A financial plan comprising operating and, where necessary, capital budgets; and
2. Key strategic actions to take in allocating resources in the following fiscal year.
The allocation of funds, use of borrowing capacity, and unrestricted accumulated operating surplus.

4. Financial Reports

The Finance Council shall receive the audited annual financial results of the Archdiocese and other unaudited information to assist with its responsibilities, including, where applicable, any financial reports or summary financial information related to the Archdiocese.

5. Capital Submissions, including Real Estate and Buildings, Equipment, and Information Technology

The Finance Council shall provide oversight and, where appropriate, review and make recommendations to the Archbishop on the following matters:

The longer-term capital plan, in support of the Archdiocese’s mission. In addition to the requirements of the Code of Canon Law, the capital plan will include at a minimum, future capital expenditures needed to maintain effectively or modify fixed capital assets to support ministry, operational, and administrative objectives;
The long-term capital planning process, which must anticipate the implications of short- and long-range capital plans; and
Acquisition, management, control, and disposition of land and buildings.

6. Banking, Borrowing, and Investments

The Finance Council shall provide oversight and, where appropriate, make recommendations to the Archbishop on the following matters:

Debt or changes in borrowing capacity, terms, and utilization;
Annual investment management including changes in investment strategies and risk tolerances; and
Compliance with applicable legislation, government directives, and canon law.

7. Financial Risk Management Oversight

The Finance Council shall provide oversight of financial risk management for the Archdiocese. This oversight includes an annual review of the Archdiocesan Risk Register as prepared by the Finance Office.

8. Governance Responsibilities

The Finance Council shall:

Evaluate, at least every two years, these Statutes and shall, as it considers appropriate, propose any changes to the Archbishop; and
Fulfill such other duties as may be assigned to the Finance Council by the Archbishop.

E. Committees

By these statutes, the following sub-committees of the Finance Council are established:

The Investment Committee, which meets quarterly, or more frequently as needed, and is responsible for monitoring all Archdiocesan investments including cemetery perpetual care and pre-need assurance funds, endowment funds, parish deposits, and other archdiocesan and parish investments.
The Audit Committee, which meets as needed with the Archdiocesan external auditors, approves the annual audit plan, recommends the approval of the audited financial statements for recommendation to the Finance Council, and develops and oversees the parish audit program.
The Real Estate Committee, which meets periodically to discuss policy and guidelines for significant real estate transactions in the Archdiocese and recommends a course of action when real estate transactions are proposed.

Terms of References for these sub-committees will be reviewed and approved by the Finance Council.

F. Membership

1. Requirements and Eligibility

All the Christian faithful are eligible to be named as members: lay people, members of Institutes of Consecrated Life or Societies of Apostolic Life, deacons, priests, and bishops (c. 149) ;
Although the Council must not have fewer than three appointed members at any time, the Archbishop shall appoint a larger number to assure that the necessary expertise and experience are represented;
At least one member shall be a priest incardinated in the Archdiocese of Vancouver; and
The Archbishop may remove any member for a grave cause.

2. Chair of the Finance Council

Although the Archbishop ordinarily presides personally at all meetings, he may appoint a delegate on an ad hoc basis when he is unavailable.

3. Advisors

The Council may request the participation of advisors at meetings from time to time, including but not limited to employees of the Archdiocese, management, or external consultants, to provide advice or information to the Finance Council or to its members, with respect to any matter before it or related to its business, at the expense of the Archdiocese.

4. Indemnification

The Archdiocese of Vancouver shall indemnify any person who was or is a party to, or is threatened with, pending or completed action, suit or proceeding, whether civil, criminal, administrative, or investigative by reason of the fact that he or she is or was a member of the Finance Council of the Archdiocese of Vancouver acting in good faith.

G. Confidentiality and Conflicts of Interest

At or before attending their first meeting, the members will swear and sign an oath of confidentiality and make a promise to fulfill their office faithfully (cf. cc. 471, 1282, 1283). The nature and subjects of discussion and deliberations on matters before the Council are confidential until such time as an item is approved by the Archbishop and released for public knowledge.
In accordance with standard business practices or any directive from the Archbishop, a member shall promptly declare a conflict of interest regarding any matter under discussion and refrain from voting, withdrawing from the meeting as appropriate.
The Chief Financial Officer may attend and participate at meetings as an ex officio member (non-voting).
The term of appointment shall be for five years, renewable for further terms of five years. The renewal will be at the discretion of the Archbishop.

H. Meetings

1. Frequency

The Council shall ordinarily meet monthly, except in July and August, or at the request of the Archbishop. The designated meeting date will be the third Thursday of the month, unless otherwise stated by the Archbishop.

2. Notice

For such regular meetings, the above norm of these statutes shall constitute the required formal notice (cf. cc. 127, 166), although a reminder shall be sent one week in advance.

In the event the Archbishop determines an urgent need for a meeting, notice of the time and place of the meeting may be given electronically or by telephone at least 24 hours in advance. Notice may be waived by unanimous consent of all members. Attendance of a Council member at a meeting is a waiver of notice of the meeting, except where the Council member attends for the express purpose of objecting to the transaction of business on the grounds that the Council member was not given adequate notice of the meeting.

3. Consultation by Telephone or Video Conference

When canon law requires the consent of the Council, the members will meet in person, unless unusual circumstances determined by the Archbishop require they meet by videoconference. A member may vote when participating by telephone or videoconference in a meeting where a quorum is physically gathered.

When canon law requires advice only, the members may be convened by telephone or videoconference at the discretion of the Archbishop or the Chair. In urgent cases, with the consent of all members, they may be polled or canvassed for their opinion by email or telephone, in which case replies shall be carefully recorded and reported at the next regular meeting.

On matters where consent or advice is not demanded by the law, members may be polled or canvassed for their opinion in any fashion determined by the Archbishop or the Chair.

4. Quorum

A majority of Council members entitled to vote shall constitute a quorum.

5. Minutes

A recording secretary, designated stably by the Archbishop or named ad hoc by the Chair, shall attend every Council meeting to take minutes. Minutes shall be approved by the Council at the subsequent meeting.

6. In Camera Discussions

The Council may meet in camera with the Archbishop and/or members of the Archdiocesan management team in separate sessions to discuss any matters that should be discussed privately with the Council.

Approved: Feast of the Exaltation of the Holy Cross
September 14, 2022

+ J. Michael Miller, CSB
Archbishop of Vancouver

September 4, 2007

Archdiocesan Liturgy Commission Mandate

April 1, 2015

Archives Policies and Procedures

A. Mandate

The Archives of the Roman Catholic Archdiocese of Vancouver was established by the Archbishop as the official repository for documents of any form made or received by the Archdiocese in the pursuit of its religious and legal obligations and in the transaction of its business. It functions under the authority and direction of the Archbishop and the Chancellor.

Canon 486§1: All documents concerning the diocese of parishes must be kept with the greatest of care.

B. Acquisition

To ensure that juridical, fiscal, evidential, and historical records and documents relating to the Roman Catholic Archdiocese of Vancouver are preserved, the Archives acquires records created by or directly concerning the Archdiocese of Vancouver and its parishes. In addition, the Archives may acquire material of archival value from individuals such as former Archbishops or Chancellors.

Canon 491§1: The diocesan Bishop is to see that the acts and documents of the archives of the cathedral, collegiate, parochial, and other churches in his territory are carefully kept and that two copes are mode of inventories or catalogue.

Canon 491§2: The diocesan Bishop is to ensure that there is an historical archives in the diocese, and that documents which have an historical value are carefully kept in it and systematically filed.

C. Access Policy

The principal function of the Archives of the Roman Catholic Archdiocese of Vancouver is to preserve, arrange, and make available to the authorities of the Archdiocese all the records in its care. Its secondary function is to assist authorized researchers by making available the records which have been designated as available for their use.

Access to the Archives is by appointment only and at the discretion of the Archbishop or Chancellor. All requests for appointments or research inquiries must be in writing, addressed to the Chancellor and delivered by post, fax or email.

Canon 487§1: The archive shall be locked, and only the Bishop and the Chancellor are to have keys; no one may be allowed to enter unless with the permission of the Bishop, or with the permission of both the Moderator of the curia and the Chancellor.

Archival material is accessible in the Archives only. Exceptions are at the discretion of the Archivist and Chancellor.

Canon 488: It is not permitted to remove documents from the archives, except for a short time and with the permission of the Bishop or of both the Moderator of the curia and the Chancellor

Archival Records with Restricted Access

Restricted access means that the following records are not available to anyone without consulting the Archivist and the written permission of the Archbishop or the Chancellor.

The following guidelines shall be observed by persons requesting research in the Archives. They shall be posted prominently in the reading area.

All correspondence with the Holy See, Vatican Congregations, Apostolic Delegate, or Papal Nuncio. This includes Diocesan Quinquennial reports.
Correspondence between Archbishops, Bishops, and Bishops’ Conferences.
Personnel files (clergy and staff).
All records in the Catholic Children’s Aid Society and the Catholic Family and Children’s Association files.
All the records in the Catholic Immigration Services files.
Any documents concerning marriages, The Matrimonial Curia or Tribunal.
Documents designated Confidential or Conscience Matter by the Archbishop or Chancellor.
Uncatalogued archival material.

Instructions for Acquiring Specific Records

Instructions for acquiring specific records are as follows:

Sacramental Records

The Archives of the Archdiocese of Vancouver holds microfilm backup tapes of parish registers for security purposes only and they are not indexed. Requests for baptism, confirmation or marriage records must be made in writing to the Parish at which the Sacrament took place.

Parish addresses can be found in the following places:

Archdiocese website: https://www.rcav.org/parishes
Catholic Directory for British Columbia and the Yukon, available online
Canadian Catholic Church Directory, available in most public libraries
Telephone White Pages under Catholic Churches and Institutions

Requests to the Parish should include:

All known information about the Sacrament time and place
All names the person may have used at the time of the Sacrament
The requester’s name, address, phone number and email address.

If the Parish no longer exists, or if the register no longer exists for the dates required, contact the nearest Parish or the Archdiocese for assistance. Sacraments administered in non‐church locations, such as private homes, hospitals or orphanages, are usually recorded at a nearby Parish. Personal information can be provided only to individual involved or with that individual’s written permission. Personal information in church records is open to the public according to the following guidelines:

Baptism registrations after 120 years
Confirmation registrations after 100 years
Marriage registrations after 75 years
Death registration after 20 years

Birth and Death Certificates

The Archives does not provide birth or death certificates. Requests for birth or death certificates must be made to the Vital Statistics Agency at its website:

http://www.hlth.gov.bc.ca/vs

or by dialing toll free at 1‐800‐663‐8328 or in Vancouver at 604‐660‐2937.

Access is restricted under provincial Freedom of Information and Protection of Privacy legislation to the following:

Birth registrations after 120 years
Marriage registrations after 75 years
Death registrations after 20 years

Adoption Records

The Archives does not provide adoption records. Requests for adoption records must be made to the Vital Statistics Agency at its website:

http://www.hlth.gov.bc.ca/vs

or by dialing toll free at 1‐800‐663‐8328 or in Vancouver at 604‐660‐2937.

School Records

Requests for information about Catholic schools administered by the Archdiocese of Vancouver can be made to the Vancouver Catholic School Board at 604‐683‐9331 or by fax at 604‐687‐6692.

Parish and School Histories

Requests for information and photographs are only accepted from the Pastor. The Pastor should designate one project coordinator as the contact person with the Archivist. All requests for appointments or research inquiries must be in writing, addressed to the Archivist and delivered by post, fax or e‐mail. The cost of reproduction of photographs is the responsibility of the Parish or School.

Genealogy

The Archives of the Archdiocese of Vancouver are not available for genealogical research.

Academic Research

Access to the Archives is by appointment only and at the discretion of the Archivist. All requests for appointments or research inquiries must be in writing, addressed to the Archivist and delivered by post, fax or e‐mail. Please include a description of the research project and a letter of reference from the academic institution. One copy of the resulting publication is requested for the Archives library.

D. Research Use of Archival Materials

The following guidelines shall be observed by persons requesting research in the Archives.

Research is permitted by appointment only.
Due to limitations of space it is recommended that only one researcher be permitted in the Archives at a time.
Each researcher is required to sign the register and to fill out a form stating the purpose of the research, and the records to be consulted. A sample form is attached (Appendix 1). This form shall include their promise to abide by the rules of the Archives. Access may be refused by the archivist to any person who does not conform to the regulations, or defaces, damages, removes, or exhibits carelessness in the use of records.
The Archives is a quiet environment. Mobile phones must be turned off before entering and are not allowed to be used in the Archives.
No food or drink is permitted in the Archives.
The researcher must assume full responsibility for conforming to the laws concerning copyright, libel, and literary property rights involved in the use of archival materials. The granting of access does not include copyright permission.
As a general rule, no letter, memorandum, or document written by a person still living may be quoted, paraphrased, or used in any way without consent of the author.
The vault, processing room, and quarantine room are out of bounds for any person other than the archivist, who will bring the requested material to the research area one box at a time.
Records must be handled with care. They may not be traced over or marked upon. Pens, Post‐It notes, and rubber bands are not allowed in the Archives.

E. Guidelines for Accessioning Archival Material

The following steps are required for any new archival material:

If the archival material is from an Archdiocese office, fill out two Record of Transfer forms: one for the office and one for the Archives.
If the archival material is a donation of private records (personal archives), fill out two Gift Agreements (one for the donor and one for the Archives). Include all the donor’s contact information and an explanation of custodial history. Have the donor sign both copies. Within a few days, send a thank you letter to the donor.
Find the next Accession Number and fill in the Accession Register. Write the accession number on the Archives copy of the Gift Agreement and on any boxes in which the material was delivered.
Fill out an Accession Record.
Appraise the new material by completing a preliminary sort. Flatten pages, remove clips, Post‐It notes, and staples. Remove any inappropriate material.
Re‐house in acid‐free file folders. Write the accession number and name of collection on the top of the file folder.
Re‐house file folders in archival boxes. Write the accession number on the end of the box. Note the location on the Record of Transfer or Gift Agreement, in the Accession Register, and on the accession record.
Prepare a Finding Aid. File one copy in the box with the archival records and one copy in the Finding Aid binder.
File Record of Transfer or Gift Gift Agreement and Accession Record in Accession File.
Fill out Processing Checklist, place with archival material on shelf until arrangement and description is complete, then add to accession file.

F. Procedure for Answering Research Inquiries

All research inquires, including those made by Archdiocesan staff must be in writing addressed to the Archivist and delivered by post or email.

All request must be documented in the Reference Inquiries Log
Read the inquiry carefully to determine the records required.
Check the Access Policy in the Policy and Procedures Manual for a list of restricted records. Note that uncatalogued archival material is not accessible.
To search for the records in the Archives:
1. Depending on the item(s) being searched for search the appropriate fonds or records group.
2. Search the library if necessary, i.e parish histories, etc
3. Remove selected information, use as needed, and replaced when done.
Respond to the inquiry.
Outside requests are done on a first come, first serve basis as workflow allows.

G. Records Management Policy

1. Scope

The Archdiocese of Vancouver is responsible for maintaining records that enable it to fulfill its religious and legal obligations under Canon and civil law. The records management policy defines how the Archdiocese establishes control over the creation, use, maintenance and disposition of all recorded information made, received, or set aside in the course of day to day business regardless of format. The policy applies to all offices and agencies of the Archdiocese of Vancouver.

2. Definitions

Active Record: Record needed to perform current operations. Subject to frequent use and usually located near the user. Can be accessed manually or via a computer.
Administrative Record: A record that is related to budget, personnel and similar administrative operations common to all offices and agencies. It is distinguished from operational records that relate to an offices’ or agencies’ specific functions.
Disposition: The actions taken with regard to records as determined through their appraisal. It consists of transfer to storage, destruction or preservation for archival purposes.
Inactive Record: A record that does not have to be readily available but which must be kept for legal, fiscal, or historical purposes.
Non record: Document that is of short term value or which overtime becomes superseded. Such as draft documents, working copies, letters of transmittal, duplicate copies and print material from external sources.(See also transitory documents)
Office of primary responsibility: An office and/or agency designated to the maintain the official record or true copy of its parent institution.
Operational Record: Records that document detailed functions of an organization. It documents those activities of an organization that are directed towards the substantive purpose for which the organization was created. A record that assists an organization in performing its primary functions.
Permanent Record: Those records which must be retained permanently by a department for legal, historical or administrative purposes. Permanent records are retained for the life of the institution.
Record: Recorded information, regardless of medium or characteristics made or received by an organization that is evidence of its operations and has value requiring its retention for a specific period of time.
Record Audit: A records audit consists of periodic inspections to verify that a agency or office is in compliance with the records management program.
Semi‐active: A record that is infrequently referred to during a specific period of time.
Superseded: A record or document which has been substantially updated or revised and no longer useful for current operations.
Transitory Document: Document with short‐term value. The retention period is limited to the interval required for completion of the actions covered by the communication. There are six categories of transitory documents.
1. Temporary Information – Telephone messages, Post‐It notes, opened envelops, memos, notes and messages where the information has only immediate or very short term value.
2. Duplicates – Exact copies of a master document. If the duplicate is altered because of the substantial addition of hand‐written comments, notes or initials to it, the duplicate becomes a new document. If this information has future value it is no longer transitory in nature.
3. Draft documents and working materials – Source material used in the preparation of documents and earlier versions of the final draft. There are exceptions: drafts of working papers related to the preparation of policies, legal documents, budgets, standards, guidelines and procedures may not be transitory if your office is primarily responsible for its creations.
4. Publications – Books, magazines, periodicals, pamphlets, brochures, journals, newspapers and software documentation from outside sources. Master copies of publications produced by or for the Archdiocese are not transitory.
5. Direct Mail – Solicited and unsolicited information received from organizations or individuals advertising their products and services.
6. Blank Information Media – Anything that was created or acquired for the purpose of collecting or storing information but which has not been used and has become obsolete.
Vital Record: A record identified as essential for the continuation or survival of the organization if a disaster strikes. Such records are necessary to re‐create the organization’s legal and financial status and to determine the rights and obligations of employees, customers, stockholders and citizens.

3. Roles & Responsibilities

Chancellor and Vicar General: The Chancellor and Vicar General are ultimately responsible for overseeing and implementing the records management program policies and procedures for the Archdiocese of Vancouver. The Chancellor is the chair of the Archives Advisory Committee
Archives Advisory Committee: The committee consisting of the Chancellor, the Moderator of the Curia, a priest, an outside consultant and the Archivist/Records Manager is responsible for the records management policy of the Archdiocese of Vancouver. The Committee is responsible for approving all policies and procedures that affect active, semi‐active, and inactive records including but not limited to retention scheduling, filing guidelines and classification schemes. These functions are carried out through the Archives/Records Management Office with the approval of the Archives Advisory Committee.
Records Manager: The records manager is responsible for coordinating central filing, inactive records transfers, developing classification schemes and retention/disposition schedules. The records manager will also be responsible for training end‐users and overseeing compliance to the Personal Information Protection Act (PIPA) policy.
Archivist: The Archivist is responsible for the preservation and access of permanent and archival records of the Archdiocese of Vancouver.
All Employees‐ All records created by employees during their tenure at the Archdiocese are considered the sole property of the Archdiocese of Vancouver. As mandated by Canons 486 and 1283.

4. Policy

Chancellor and/or Vicar General is responsible for the interpretation of this policy, however in their absence this function may be designated to the Records Manager
Changes to the policy and procedures must be approved by the Archives Advisory Committee and where necessary the Archbishop of Vancouver.
Records of permanent value to the Archdiocese of Vancouver will be held in the office of origin, according to the Records Schedule.
All records will be maintained in a secure environment particularly records of a confidential or privileged nature in accordance to the Code of Canon Law and the Personal Information Protection Act.
On an annual basis the Records Manager will conduct an audit of the Archdiocesan departments.
Records will not be destroyed or retained longer than the retention policy dictates, except with prior approval of the Chancellor, Records Manager and/or the Archives Advisory Committee.

5. Procedures

a. Naming and Filing Conventions

All files must be coded with the records management classifications system designations followed by the name of the file and the year it was created.

ADM 155 − 55 Presbyteral Council 2004
Primary Secondary Year
Administration Committee Files Internal Committees Title of File Year
Only the filing clerk or Chancery secretaries may remove files from the central filing room, provided that they insert a File Removed Form in the place of the file.
All files will be closed at the end of each calendar year.

b. Access and Safekeeping

Access to and safekeeping of Archdiocesan records is the responsibility of the office of primary responsibility(1). Records are maintained according to the mandate of the office and the records management classification system.
Any records of a sensitive or privileged nature will be kept in a locked cabinet or secure area accessible only to authorized personnel.

c. Records Audit

The purpose of the records audit is to ensure that an office and/or department is compliant with the Records Management Policy as well as to the Archdiocesan Privacy Policy.
The Records Audit will be conducted every year for the first three years after department is incorporated into the Records Management program.
Once a department has had at least three years experience with the Records Management Program the audit will be conducted at the discretion of the records manager.
The audit will specifically review:
- Identification and transfer of records to the Archives.
- Adherence to retention and disposition guidelines.
- Protection of vital records and permanently valuable records.
- Access practices with a particular emphasis on privacy provisions encompassed within the Archdiocese Privacy Policy and Personal Information Protection Act (PIPA).
- Adherence to recommended naming and filing conventions.
- Handling of formal requests under Personal Information Protection Act (2004).

d. Records Destruction

All records destruction must be approved by the Archivist and/or the Archives Advisory Committee, except in cases stipulated in Canon Law.
All records destruction will be done in a confidential and secure manner. All confidential materials must be shredded or where necessary pulped. Certificates of Disposal are available from the Archives.
The offices wishing to destroy records before the approval of a records retention schedule must have completed an Unscheduled Records Disposition Form with requisite approval. Forms can be obtained from the Records Manager/Archivist.
A file list must be appended to either the Certificate of Disposal or to the Unscheduled Records Disposition Form.
Transitory documents or non records as defined in the Records Management Policy should be destroyed on an annual basis. If uncertain, please consult with the Records Manager/Archivist.
Records that do not need approval for destruction are:
- Duplicates: These are exact duplicates of official copies. This would include copies of correspondence, duplicates of internal publications, duplicates of external documents and publications. A duplicate is not to be destroyed is if there are significant annotations to the record.
- Working papers: Background notes and reference material used to prepare or complete other documents. Evidence of significant decisions, reasons and actions or information not in the final version of the official records they must be retained.
- Drafts: Early versions of an official record while still in the working phase. Drafts may not be destroyed if the following criteria apply:
  - Contain significant or substantial changes or annotations
  - Relate to the formulation of policy and procedures and contain evidence of processes involved or contain more information than the final version of the record; or
  - Are drafts of legal documents (contracts, tenders, etc.)
- Instructions and messages: This section includes post‐it notes, message pads, or work checklist form. These documents may be destroyed once the task has been completed. These documents may be deemed important if they contain instructions and/or decisions of continuing value to the organization. If they are important documents they should be left with the original document.
- Solicited and unsolicited advertising: Flyers, brochures and catalogues may be destroyed upon receipt or when they are no longer useful to the department.

If at any point an employee is uncertain as to the disposition of a record the Records Manager/Archivist should be consulted.

e. Records Transfer

Records should be transferred to the Archives at least every five years.
All departments are responsible for clearly labeling all boxes being transferred to the Archives.
All departments must complete a Records Transferal Form and append a box/file list to the form.

f. Accountabilities

Employees of the Archdiocese of Vancouver are responsible for observing guidelines for filing, confidentiality, and compliance with policy, procedures, and intent of the Records Management Office. This includes organization of files at their desk or on their computer, and adherence to the disposal of records according to the approved records retention schedules and maintenance of privacy in accordance with the Code of Canon Law and the Personal Information Protection Act.
Department Heads are responsible for creating and maintaining the proper operational and administrative records in their departments to ensure that the Archdiocese is able to meet its fiscal, administrative, and legal responsibilities.

H. Preservation Policy

The Archives of the Archdiocese of Vancouver is responsible for the preservation of records that have been transferred to its physical control. These archival records represent the history of the Archdiocese and have been transferred from Archbishops, the Chancery, parishes, and administration offices.

The Archives shall provide the best possible physical environment for archival records in all formats and all media. The preservation strategy for all archival records is ongoing and a key element of any long‐range planning.
Access to the archival records is restricted to the Archivist, Archbishop, Chancellor, designated staff, and contractors. Storage areas and facilities in the Archives shall be used only for archival records and archives related activities.
The Archives is responsible for ensuring that all archival records under its physical control are documented with respect to ownership, condition and any conservation treatment required.
The Archives is responsible for developing optimum environmental standards for the preservation of records. Control standards for temperature, relative humidity, lighting, and air cleanliness are established in consultation with qualified experts. The Archives is responsible for providing the facilities, equipment, and staff to achieve, regulate, and maintain these standards.
The Archives is responsible for providing protection of the holdings from damage or loss through fire, flood, water damage, theft, vandalism, accident, and damage from insects, pests, and vermin.
The Archives, in cooperation with the emergency plan of the Archdiocese, is responsible for establishing a disaster plan for the care of records in the event of physical emergencies such as fire, flood, accident, etc., and ensuring that all staff are thoroughly familiar with these procedures.
The Archives shall develop and maintain standards and procedures for handling, storage, copying, and exhibition of the archival records in order to ensure the preservation of the holdings. See also the Policy and Procedures Manual for the Archives of the Archdiocese of Vancouver.
The Archives shall provide in‐house training for all staff involved in handling and preventive care of archival records. Only staff with appropriate training will be permitted to handle archival records.
The Archivist is responsible for determining conservation priorities for all archival records, as well as the nature and extent of conservation treatments to be carried out. The Archivist will consult with qualified experts in the field of conservation before taking any course of action that may affect the physical state of the archival records.
This Preservation Policy will be evaluated and updated regularly to reflect the needs and priorities of the Archives of the Archdiocese of Vancouver.

I. Volunteers

Anyone interested in volunteering at the Archdiocese of Vancouver must:
1. Submit a letter of intent indicating:
  - Reasons why they would like to volunteer at the Archives.
  - Their background, training, experience, and particular interest in the
  - Archives.
  - The time and days that they are able to volunteer.
  - The length of time they would be willing to volunteer (month, year, or indefinitely)
2. Be interviewed by the archivist to ascertain:
  - The project they might be interested in.
  - Suitability of the candidate as a volunteer at the Archdiocese of Vancouver.
3. And sign an oath of confidentiality
There can only be two volunteers at the Archives at any given point in time due to space and time restrictions.
All volunteers are subject to the approval of the Chancellor and/or the Archbishop. Want to learn more about the Archdiocese of Vancouver and its history?

J. Deacessioning

Deaccessioning is the process of removing an item from the permanent collection of an archive. It incorporates the process of deselection in which items are physically removed. A thorough process of evaluation is undertaken before any item is removed from the collections of the Archdiocese.

Criteria for Deselection

Items selected for deaccessioning must fall under one or more of the following categories:

Item is duplicated elsewhere in the collection
Item has deteriorated to such an extent that retention of the content or copying is not practical.
Item has been lost or stolen
Item is a copy which has been replaced by a superior copy.
Item has become a danger to the safety of both staff and other material in the collection due to chemical decomposition and off‐gassing in which case every effort will be made to preserve content by migration onto a stable format.
Item is subject to stringent access restrictions that make it unusable.

Acquired from a Donor

Any item acquired from a donor identified for deselection will follow the wishes of the donor as indicated on the accession form.

If no wishes are indicated on the accession form then the donor is to be contacted to determine final disposition of item(s).

If no donor can be located the matter is to be brought to the attention of the Chancellor for final authorization on disposition.

Source of Acquisition Unknown

Any items where the source of acquisition is unknown shall follow the criteria for deselection; however final approval of the deselection will come from the Chancellor.

Methods of Disposal

Deselected items must be disposed of in an ethical manner. The items will be disposed of in the following manner in order of preference:

Return to donor or transferring agency
Transfer to another diocese/religious order
Sale to public institution
Sale to private institution
Destruction

(1) See Archdiocesan Records Management Policy, Section 2 – Definitions

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December 28, 2017

Assessment Levy (Cathedraticum)

December 8, 1992

Baptismal Certificates for Adopted Individuals

March 15, 2000

Baptism of Infants

Although the time frame for infant baptism is less strict than it was in the 1917 Code of Canon Law, which required that infants be baptized “as soon as possible,” it is very clear from canon 867 that baptism should not be postponed for more than a month:

§1. Parents are obliged to see that their infants are baptized within the first few weeks. As soon as possible after the birth, indeed even before it, they are to approach the parish priest to ask for the sacrament for their child, and to be themselves duly prepared for it.

§2. If the infant is in danger of death, it is to be baptized without any delay.

Occasionally, the Chancery receives a report of a situation where It is difficult or impossible for parents to fulfill their obligation. Some parishes offer baptismal preparation classes only once a month and will not schedule a baptism until the parents have attended, while others do not perform baptisms of infants during Lent. (While canon 856 commends the celebration of baptisms on a Sunday or, if possible, at the Easter Vigil, there is no legal basis not to celebrate infant baptisms during the Lenten season.)

Pope John Paul, addressing the German Bishops’ Conference last November, said that pastoral charity should “restrain pastors from making demands that are not required by the Church’s doctrine or law.” The Holy Father stated:

It is right that parents should be properly prepared for the baptism of their child by their pastor, but it is equally important than the first sacrament of Christian initiation should be seen primarily as God the Father’s gift to the child. The free and unmerited nature of grace is never so evident as on the occasion of a child’s baptism: “In this is love, not that we loved God but that he loved us and sent his Son to be the expiation for our sins” (1Jn4: 10).

The baptism of infants must take place year-round; neither the season of Lent nor the schedule of baptismal preparation classes should make it impossible for parents to have a child baptized within the first few weeks after birth. Any parish policies to the contrary should be revised.

Approved: March 15, 2000

+ Most Reverend Adam Exner, OMI
Archbishop of Vancouver

March 18, 2014

Catholic Cemeteries Advisory Board Terms of Reference

The Advisory Board exists and operates for the benefit of the Roman Catholic Archbishop of Vancouver (hereafter “the Archbishop”) and people of the Archdiocese, both living and those entrusted to our care interred at any of the Catholic Cemeteries of the Archdiocese of Vancouver (hereafter “the Cemeteries”), including: The Gardens of Gethsemani, Surrey; St Peter's Cemetery, New Westminster; St. Mary's Cemetery, Chilliwack; Our Lady of Good Hope, Hope; and other cemeteries that may be established by the Archbishop.

The Cemeteries, which in some cases also include mausoleum facilities, are owned and operated by the corporation sole of the Archbishop.

The Advisory Board assists the Archbishop in fostering the religious, charitable and educational interests of the Cemeteries, their beneficiaries in cemetery service and the related organizations and individuals engaged in the performance of the spiritual and corporal works of mercy.

A. Membership and Terms

The Board will have no less than five members and a maximum of eleven voting members.
At least one member shall be from the clergy incardinated into the Archdiocese of Vancouver. The other members shall be lay persons of the Archdiocese, practicing Catholics committed to the Church, selected on the basis of their expertise.
Board members serve at the invitation of the Archbishop. Anyone may recommend to the Archbishop potential members for his consideration.
Board members will normally serve for a term of three (3) years. This term may, with the Archbishop's approval, be renewed once.
The Vicar General, Archbishop’s Delegate for Administration and the Director are ex officio members. The Director is a non‐voting member.
The Board will meet at least four (4) times per year.

B. Purpose

The purpose of the Advisory Board is to act as an advisor to the Director and ultimately to the Archbishop:

To keep the overall mission clearly in focus and satisfy itself that the objectives of the Cemeteries are aligned with the mandate from the Archbishop of Vancouver;
To provide input for the performance review of the Director upon request;
To help prepare and review the long‐range strategic plans for the department;
To assist the Director in identifying and recommending opportunities for development and promotion of programs;
To review the policies and contractual obligations of the Cemeteries;
To evaluate any extraordinary situations influencing the operations of the Cemeteries;
To maintain ‐ subject to government regulatory requirements ‐ a proper schedule of fees and charges for lots, goods and services of the Cemeteries;
To ensure the long range stability of the Cemeteries;
To review the financial condition and current operations of the Cemeteries for the purpose of making recommendation regarding the proposed budget for the following year;
To advise on any matters or trends within the Archdiocese or the Province which affect the viability of the Cemeteries;
To establish subcommittees as deemed necessary;
To safeguard the assets of the Cemeteries by promoting their spiritual, physical and financial well‐being;
To perform other relevant tasks as requested by the Archbishop; and
To consider and recommend additional items, if desired, for inclusion in the Cemeteries Advisory Board mandate.
When a vacancy occurs or is foreseen in the position of Director, the Archbishop will appoint a Hiring Committee to include at least two members from the Advisory Board. The Hiring Committee will conduct the hiring process according to the hiring protocol established by the Human Resource Office of the Archdiocese of Vancouver.

C. Catholic Cemeteries Financial Controls Policy

Guiding Principles

Budget Approval
Formal approval of the annual budget for the Catholic Cemeteries rests with the Archbishop. The Cemeteries Advisory Board is responsible for review of the budget presented to ensure its overall integrity, completeness, financial soundness and to endorse its submission to the Archbishop and Finance Council for its approval as part of the wider RCA V budget process.
Overall Integrity of the Budget and Accounts
Once approved all budget numbers cited must tie back to the approved budget; categories should remain consistent as best as possible over time to allow for accurate year‐over‐year comparisons. At no time can previous year's numbers be restated unless endorsed by the Advisory Board and explicit approval has been duly received.
Variances
Once a budget is approved for a given year, no changes to the budget can be made without going through the approval process set out in item (a) above.
Ex‐budget Approval
In cases where the approved budget requires revision, the variance must be brought to the attention of the Advisory Board providing an explanation for the variance and whether additional budget is required. Budget approval will follow the process set out in (a).
Fungibility
Line items approved in the budget are not fungible and cannot be transferred to other areas of expenditure to make up a shortfall without approval by the Advisory Board and an appropriate justification given. Should a timely approval be required where it is not practical to seek the Advisory Board's endorsement the Director shall seek approval from his/her direct line manager and report back to the Advisory Board.
Extraordinary Payments
Extraordinary Payments must be presented to the Advisory Board as part of the annual budget exercise with sufficient explanation as to why the payment is recommended. Approval outside the annual budget cycle will follow the process outlined in (a) above.
Staffing
A staffing plan will form part of the annual budget documentation provided to the Advisory Board. It will outline full staffing complement and requests to amend this complement for the coming fiscal year (i.e. increase it; change its make up in terms roles and responsibilities). The budget for all hires will be broken out individually – both new and those already in situ. Salaries/benefits for each individual staff member are not fungible.

The Advisory Board (working in concert with the Director) may at its discretion appoint an ad hoc Budget Sub‐committee to assist the Director in his/her work and provide closer oversight of the budget making process.

Director's Spending Authority and Dual Control

Signing Authorities

For amounts under $10,000 the Director(1) and Operations Manager may sign individually without the need for a second signatory.
For amounts over $10,001 requires the Director’s signature plus either the Vicar General(2) or the Archbishop’s Delegate for Administration(3).

Annual Operating Budget – Process

Separate operating and capital budgets will be prepared annually by the Director and presented to the Advisory Board for review and approval. These documents will be prepared well in advance to ensure that submissions tie in with the wider RCAV annual operating planning process. Broad timelines include:

By 15 August: Draft Budget presented to Advisory Board for review using end of July actuals.

By 15 September: Revisions to draft budget using end August actuals and incorporating Advisory Board feedback.

By 30 September: Submission to RCAV Finance Council.

Business Performance Reporting

Business performance will be reported on a quarterly basis to the Advisory Board. The format of this Reporting will include, at a minimum, the following:

Year‐to‐date business performance metrics (gross sales breakout: pre versus at need sales; pre/at need breakout by body burial versus cremated burial) compared against approved budget.
Year‐over‐year comparisons by month (i.e., Jan 2012 versus Jan 2013).
In general, a monthly breakout of numbers should be presented using simple division into 12 equal amounts.
Year‐to‐date actuals should be presented as part of business performance reporting. Estimates for the balance of the financial year should be on a rolling basis, that is, 2‐ month, 3‐month, 4‐month, etc. rolling average.

Audited Accounts

Accounts for the previous financial year covering the Cemeteries’ business should be closed no later than the 3rd week of January of the following new fiscal year. Audited accounts should be prepared, presented and approved by the Advisory Board no later than the end of February.

CRA Reporting Requirements

Audited accounts should be furnished to the Canada Revenue Agency by the end of March to meet reporting requirement deadlines covering Registered Canadian Charities.

1 Currently Peter Nobes
2 Currently Reverend Father Joseph Nguyen
3 Currently Dan Moric

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February 26, 2021

Celebration of Confirmation within Mass

If Confirmation is conferred within Mass on Sundays during Advent, Lent, Easter, Holy Week, Solemnities, and All Souls, the Mass of the day is celebrated. On Sundays in ordinary time, feasts, memorials, and weekdays, the ritual Mass for the Conferral of Confirmation (page 1126 in the Roman Missal) should be used.

A. What is Needed before the Ceremony

Tray with lemon slices, pieces of bread and liquid soap;
Towel;
Two vessels of adequate size for the washing of the hands: one to be used after the conferral of the Sacrament and the second for the washing of the Archbishop's hands after the preparation of the gifts and after he has distributed Holy Communion. In the latter case, since the purpose of the washing of the hands is to remove any particles of the Sacred Species, the water collected in this second vessel is not to be poured down the sink but into a sacrarium or, in its absence, into the ground;
Purificator;
Sacred Chrism in a small bowl with cotton batten;
Either a cordless microphone or a microphone on a long cord so that the Archbishop can walk around if he is asking questions of the confirmandi;
Six altar servers: cross bearer, thurifer, candle bearers (2), mitre bearer, crozier bearer; and
Name tag with the name of the saint chosen by the confirmand and printed on it in large characters. It is best if the name tag is affixed to the gown or hung from around the neck. Or the sponsor may present a card to the priest accompanying the Archbishop. The confirmandi shall not handle these cards themselves.

B. The Liturgy of the Mass of Confirmation

The order of the procession is as follows:

Knights of Columbus (if there is an Honour Guard);
Confirmandi;
Thurifer;
Cross, flanked by two candle bearers;
Altar servers;
Deacon or priest with the Book of the Gospels;
Concelebrating priests;
Archbishop, then
Mitre bearer and crozier bearer.

All approach, bow to the altar two-by-two (or genuflect if the Blessed Sacrament is in the centre of the sanctuary), and go to their assigned places. The concelebrant priests stop at the foot of the altar leaving some space in the centre for the Archbishop. The Archbishop passes his crozier and mitre to an assistant priest, who in turn passes them to the mitre bearer and crozier bearer. The two immediate concelebrants then bow together with the Archbishop and kiss the altar as usual.

Incense should be used. The thurifer and boat bearer come forward, bow to the Archbishop, who remains at the middle of the altar and there, places incense in the thurible. The two immediate concelebrants accompany the Archbishop for the incensation of the cross and the altar. They do not hold the edge of the chasuble.

The Archbishop will then proceed to the chair for the Introductory Rites of the Mass.

1. Introductory Rites

The Archbishop gives the Greeting followed by the Penitential Rite. Then the Archbishop intones the Gloria. The Roman Missal is brought to the Archbishop at the chair by a server assigned to be book bearer, after which the Collect is chanted. He then sits and receives the mitre.

2. Liturgy of the Word

When Confirmation is celebrated on Sundays, during Advent, Christmas Season, Lent, feasts or solemnities, the Readings of the day are used. The First Reading, Responsorial Psalm, and Second Reading all take place as usual. When Confirmation is celebrated within Mass on any other day, including Sundays in ordinary, the reading of the day may be used or exchanged for a corresponding reading from the Lectionary for Ritual and Votive Masses, nn. 764-768. During the Easter season the First Reading must be taken from the New Testament (cf. 764). There should be no Readings from the Old Testament during Easter Season. Readers should read from the Lectionary already placed at the ambo before Mass. No copies of the readings should be brought up at the time of the reading. After the Second Reading, once the Gospel acclamation has begun, the thurifer and boat bearer go to the Archbishop at the chair, bow to him and kneel, so that, seated, he may conveniently place incense in the thurible and bless it. If there is no boat bearer one of the concelebrants holds the boat.

The deacon or concelebrant who is to proclaim the Gospel then stands before the Archbishop, makes a deep bow to him and asks for his blessing saying, "Your blessing, Father." The Archbishop blesses the priest with the usual formula. The priest signs himself with the sign of the cross and replies, "Amen." The deacon or priest, led by the incense and candles, proceeds to the ambo. If the Gospel Acclamation is not of sufficient duration, instrumental music should fill in the time until the arrival of the Gospel procession at the ambo. Please note that not just the Alleluia/Lenten Response should be sung but also the verse of the Psalm itself.

Then the Archbishop passes his mitre to the mitre bearer and receives the crozier from the crozier bearer.

Once the Gospel has been proclaimed, the Book of the Gospel is brought, open at the text of the Gospel, to the Archbishop at the chair, where he kisses it. It is then passed to a server who places it on the credence table or some other suitable location.

C. Sacrament of Confirmation

Confirmation takes place after the Gospel. No music should be played during the Confirmation.

1. Presentation of the Candidates: (mitre on)

The pastor presents those to be confirmed to the Archbishop.

2. Homily (mitre on)

The Archbishop gives his homily. He may ask the confirmandi some questions on the Church's faith and how they have prepared for Confirmation.

After the homily, the mitre bearer, the crozier bearer, and the book bearer, holding the Order of Confirmation, go to the center of the altar. The concelebrating priests join him.

3. Renewal of Baptismal Promises: (mitre on; with crozier)

The Archbishop asks the candidates to renew their baptismal promises.

4. Laying on of Hands: (mitre off; no crozier)

Then the Archbishop, facing the people and with hands joined, gives the invitation:

Dearly beloved, let us pray to God the Almighty Father, for these, his adopted sons and daughters, already born again to eternal life in Baptism, that he will graciously pour out the Holy Spirit upon them to confirm them with his abundant gifts, and through his anointing conform them more fully to Christ, the Son of God.

All pray in silence for a brief period.

Then the Archbishop extends his hands over all those to be confirmed (as do the assisting priests). But only the Archbishop says:

Almighty God, Father of our Lord Jesus Christ,
who brought these your servants to new birth
by water and the Holy Spirit,
freeing them from sin:
send upon them, O Lord, the Holy Spirit, the Paraclete;
Give them the spirit of wisdom and understanding,
the spirit of counsel and fortitude,
the spirit of knowledge and piety;
fill them with the spirit of the fear of the Lord.
through Christ our Lord.
R. Amen

5. Anointing with Chrism: (mitre on; with crozier)

The Archbishop approaches the confirmandi who present themselves either two-by-two (as for the reception of Holy Communion), or along the front of the sanctuary in a line, leaving the Archbishop ample room to maneuver. They also kneel along the altar rail.

The sponsor places his or her right hand on the candidate's shoulder and repeats the candidate's name to the Archbishop. A name tag in large font should be clearly visible and secured onto the candidate's robe. The candidates should not be holding any registration forms or paper of any kind. Their Confirmation name should be clearly visible on a name tag. If the candidate's hair covers the forehead, the sponsor should gently pull it back so that the Archbishop can anoint it.

The Archbishop dips his right thumb into the Chrism and makes the Sign of the Cross on the forehead of the one to be confirmed, as he says,

N., be sealed with the Gift of the Holy Spirit.
The newly confirmed responds: Amen.

The Archbishop then adds:

Peace be with you.
The newly confirmed responds: And with your spirit.

No gesture accompanies the greeting of peace.

All candidates should kneel or remain standing until the Archbishop has finished anointing all the confirmandi, which is indicated when he gives up the crozier. Before proceeding to the chair, he is met by a server holding a dish with some bread and lemon and another server holding a bowl and a jug of water, with a third server holding a towel. The Archbishop washes his hands.

6. General Intercessions

At the chair, the Archbishop gives up his mitre and introduces the general intercessions.

The intercessions given in the Order of Confirmation or other appropriate intercessions are then read. The first prayer should include a reference to "Francis, our Pope, and Michael, our Bishop." An intention for vocations to the priesthood and consecrated life should also be included. The intercessions should be placed at the ambo before Mass and should not exceed six.

Once he concludes the prayer, the Archbishop receives the mitre and sits.

Even on Sunday there is no Creed because the renewal of baptismal promises takes its place.

7. Liturgy of the Eucharist

The altar is then prepared for the Eucharistic Sacrifice. The chalice veil is removed and placed on the credence table. The Archbishop and the two main concelebrants proceed to the front of the altar to receive the gifts. Once the Archbishop comes around the altar, he gives up the mitre. At the altar, the deacon or concelebrant to his right passes the paten to him, and then prepares the chalice with the water and wine which he then passes to the Archbishop. If more than one chalice is used, then water is added only to the main chalice. The other concelebrant remains at the Archbishop's left assisting at the Missal and as otherwise needed.

Next the thurifer and boat bearer come forward, bow to the Archbishop, and go to him at the middle of the altar. The Archbishop places incense into the thurible and blesses it. He incenses the gifts, and then the altar and crucifix. As at the beginning of Mass, both immediate concelebrants accompany the Archbishop for the incensation of the altar, circling it with him. They do not hold the edge of the chasuble. The concelebrant to the Archbishop's right receives the thurible from him at the end of the incensation of the altar, proceeds to the side of the altar, bows to the Archbishop, incenses him with three double swings, bows again, and then hands the thurible to the thurifer who proceeds to incense the other clergy as a group and then the congregation also with three double swings.

Once the Archbishop has been incensed, two servers come forward, bow to him, assist in the washing of his hands, bow again, and return to their places.

After the Archbishop has chanted the Prayer over the Offerings, his zucchetto is removed and given to a server who places it on his chair.

The concelebrant to the Archbishop's right removes the pall at the epiclesis and replaces it after the consecration. He also removes it before and replaces it after the Per ipsum.

The invitation to the Sign of Peace is given by one of the concelebrants, when a deacon is not present.

Following the distribution of Holy Communion, two servers come forward to wash the Archbishop's hands at the chair, kneeling before him. Since this is done for the removal of any particles of the Body of the Lord, this water is not poured into a regular sink but only into a sacrarium or into the ground. The Archbishop purifies his fingers with a proper purificator. For the purification of the hands of the other concelebrants, an ablution cup filled with water, as well as a purificator, should be placed on the credence table, unless the one at the tabernacle suffices.

One of the concelebrants purifies all the sacred vessels.

8. Concluding Rites

After a suitable period of silence, the Archbishop chants the Prayer after Communion, after which he receives the mitre and sits for short and appropriate announcements. The congregation sits for the announcements. At this time, it is appropriate for the newly confirmed to present a Spiritual Bouquet to the Archbishop. The Archbishop will make a few remarks.

After the announcements all rise and the book bearer brings to the Archbishop the Order of Confirmation for the Prayer over the People.

9. Dismissal

The liturgical dismissal of the congregation is given by the deacon or one of the concelebrants.

Those just confirmed should genuflect or bow together while remaining in their pews to facilitate their exit. The Archbishop and the two immediate concelebrants then kiss the altar. They go to the front of the altar and bow or genuflect if the Blessed Sacrament is in the middle. The order for the procession out is as at the beginning of Mass, with the exception that the thurifer does not bring the thurible out but joins the other servers behind the cross and candles. The mitre bearer and crozier bearer follow behind the Archbishop.

Approved: 2021 February 06

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby SUPERSEDED:
Policy for Confirmation with Mass, issued January 6, 2017.

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June 22, 2018

Chart of Accounts

Effective Dates

Policy: 2018-June-22
COA Listing: 2020-May-21

A. Introduction

The chart of accounts (COA) is the backbone of the financial system. It provides the organizing framework for financial reporting using mostly numeric characters to designate the transactions that comprise the Balance Sheet and Profit and Loss Statement.

The chart of accounts is structured to ensure the parish can manage the stewardship of the parish'[s funds, produce financial statements for the Parish Finance Council, parishioners, and Archdiocese and adhere to regulatory requirements.

The structure of the COA takes advantage of the feature in QuickBooks Pro allowing for both top level or parent accounts and subaccounts, also known as child accounts. In some cases, there may be four levels of subaccounts. It is likely that parishes may not use every account initially.

When setting up the accounts in QuickBooks Pro, parishes are to ensure that the appropriate tax line is also set up. This will assist the parish during the annual preparation of the Registered Charity Return (T3010) for the Canada Revenue Agency.

Only the accounts that are listed in this document may be used; however, parishes are to be aware that the chart of accounts is a living or dynamic document meaning that it is continually edited and updated. All document revisions will be tracked and parishes will be notified when changes are made.

Parishes can request account modifications – additions, deletions or changes – by emailing the Internal Audit Office: parish.support@rcav.org. All submissions must be accompanied by a statement justifying the business reason for the modification.

B. Definitions

The following definitions are provided to assist bookkeepers in selecting the proper account to ensure consistency in the use of the COA.

Assets

An asset is a resource with economic value that the parish controls with the expectation that it will provide a future benefit. There are four account types:

Bank
Accounts Receivable
Other Current Asset
Fixed Asset

Liabilities

A liability is a legal financial debt or obligation that arises during the course of business operations. There are three account types:

Accounts Payable
Other Current Liability
Long-term Liability

Equity

Equity, also known as Net Assets, Reserves or Retained Earnings, is the entity's net worth, calculated as the total value of the assets less the total value of the liabilities. There is only one account type: Equity.

C. Accounts

The chart of accounts listing can be found below. The structure is designed to facilitate account set-up in QuickBooks Pro, the official accounting software of the Archdiocese (c.f. Accounting Software Policy). Parent and child accounts (subaccounts) have been employed. In a few of the account groupings, there are four levels of accounts. Unless obvious, descriptions of the accounts are also included.

Approved: June 22, 2018
Memorial of Sts. John Fisher and Thomas More

+ J. Michael Miller, CSB
Archbishop of Vancouver

July 1, 2018

Cheque Signing Authority

Effective July 1, 2018, two signatures are required on all cheques.

Signing authority is granted by the Archbishop or his designate, who notifies the official Archdiocesan banking and financial services provider(1) in writing whenever there is a change in signing officers.

Canon 532 defines the role of the pastor as the authoritative representative of the parish:

The pastor represents the parish in all juridic affairs in accord with the norm of law; he is to see to it that the goods of the parish are administered in accord with the norms of canons 1281-1288.

In this capacity, the pastor is to appoint at least two members of the Parish Finance Council to have cheque signing authority on all of the parish’s bank accounts except the gaming account.(2) Once the authority is granted by the Archbishop or his designate, the signature of one of the members and the signature of the pastor must appear on all cheques.

Parishes are to use cheque stock with two signatory lines; other cheque stock is to be destroyed.

All signatories are to become familiar with the following “best practices for cheque signing”:

Blank cheques are never signed.
Cheques presented for signature must be accompanied by documentation – invoices, receiving reports, purchase requisitions, etc. – that has been approved for payment and signed by the designated authority.
Signatories have the authority and responsibility to question unusual transactions.
Signatories do not prepare cheques and in fact, do not have any access to the cheque stock.
Once invoices have been paid, they are marked “PAID” and the payment date and cheque number are written on the invoice. In addition, cheque stubs are to be attached to the invoice.
Voided cheques are retained in a file in numerical order. The cheques are marked “VOID” and the signatory lines are removed.
Unused cheques are stored in a locked cabinet under limited access.

Procedures for Adding/Changing Signatories

The parish writes a letter to the Archbishop that includes the following information:
1. The parish’s branch address;
2. The account numbers of the bank accounts affected;
3. The names of the signing officers to be added;
4. The names of the signing officers to be removed; and
5. The effective date(s).
6. The start and end dates if temporary signing authority is assigned.
The Archbishop or the Vicar General writes a letter to the Archdiocesan representative at the financial institution authorizing the signing officer additions and/or changes. The representative is responsible for communicating the information to the parish’s branch. A copy of the letter will be sent to the parish.
The financial institution contacts the parish. The parish follows the instructions to register the current signing officers.

Approved: Easter Tuesday April 3, 2018

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby SUPERSEDED:
Signing Authority, effective July 11, 2012

(1) The current provider is the Bank of Montreal.

(2) The Gaming Policy & Enforcement Branch of BC requires two signatures on all gaming accounts: that of the pastor and that of the treasurer of the gaming event. This requirement remains unchanged.

June 28, 2021

Clergy Files

A. Overview

This policy regulates the main location and safeguarding of the files on members of the clergy (priests(1) and deacons) and governs access to them. There are three categories of these files:
1. General
2. Confidential
3. . Secure
This policy does not regulate the historical archives of the Archdiocese, which are subject to a separate policy.
All documents will be kept with the greatest of care and properly secured (c. 486 §§1-2, c. 487 §1). Documents must be preserved and catalogued according to professional archival standards.
The Chair of the Review Board, established pursuant to the current Archdiocesan Policy on Sexual Misconduct by Clergy, will have access to any file related to his or her mandate, regardless of its location.
Access to all clergy files, wherever located, including the secure clergy files, is granted to any independent investigator retained by the Archdiocese to investigate allegations made against clergy.
Except for documents in the secure clergy files, which are not to be removed, documents may be taken from the filing room only for a short time after the authorized person acknowledges receipt in writing pursuant to standard filing protocols.
The individuals referenced in n. 4 and n. 5 above are to be provided with adequate private working space so as to review files thoroughly without removing them.
The destruction of documents shall only be carried out pursuant to civil and canonical legislation and Archdiocesan policies.
When a seminarian is ordained a deacon, his file is taken from the Vocations and Seminarians Office and placed in the clergy files following the organizational scheme laid out by this policy. Until the deacon’s ordination to the priesthood, the Director of Vocations and Seminarians will have access to the transitional deacon’s file.

B. General Clergy Files

The following materials shall be filed in the general file of a priest or deacon:

letters of appointment
grants of faculties, marriage licenses, etc.
letters of permission (vacations, etc.)
routine correspondence
banking letters
letters of commendation

C. Confidential Clergy Files

The confidential file of a priest or deacon shall be stored in a special cabinet that will be kept locked except when in use. Filing and retrieval shall be limited strictly to the Archbishop, Vicar General, Chancellor/Vice-Chancellor and the Archbishop’s Delegate for Serious Misconduct by Clergy. Keys or combinations to this cabinet shall be possessed only by the individuals previously named. The Director of the Permanent Diaconate Office will have access to the confidential files of permanent deacons, which will be kept separately from the priests’ confidential files.
The following materials shall be filed in the confidential clergy file:
- Documents prior to ordination that of their nature are of a private nature: psychological assessments, admission interviews, faculty and self-evaluations, and parish placement evaluations
- Correspondence and documents relating to disciplinary matters
- Correspondence and documents relating to civil law matters
- Correspondence and documents concerning all evaluations or assessments of ministry
- Medical and psychological reports
- The priest’s will (in an envelope sealed by him) and funeral instructions
- Representation agreements, powers of attorney, etc. (in an envelope sealed by him)
- Any correspondence or document which the priest or deacon himself directs to be placed there
- Any document or correspondence which the Archbishop directs to be placed there
The use and storage of both the general clergy files and the confidential clergy files are governed not only by this policy but also by the Code of Canon Law, which requires that:
- all involved in the filing and handling of these records promise to fulfill their office faithfully and observe secrecy (c. 471)
- documents be kept with the greatest of care (c. 486 §1)
- documents be kept under lock and key (c. 486 §2)
- access to the file room be carefully restricted (c. 487 §1)
- documents not be removed from the file room except for a short time and with
  permission (c. 488); and
- the rights to a good reputation and to privacy be fully respected (c. 220)
The restricted access to the documents kept in the confidential clergy file does not meanthat they will not be disclosed in certain situations to individuals other than those named in C.10. While c. 220 provides fundamental rights to a good reputation and to privacy, these are not absolute. For example, pertinent information in the priest’s confidential file may be provided to the Consultors in the process of considering an assignment.
The priest or deacon shall have access to his confidential file. However, he cannot remove
or copy anything from the file. When reviewing his file the cleric shall be accompanied by
the filing clerk. For permission to access his file, the priest or deacon must contact the
Chancellor/Vice-Chancellor.

D. Secure Clergy Files

These files are to be maintained in strict accordance with canon law (cc. 489, 490, 1082, 1133, 1339, 1719), which requires that certain documents relating to disciplinary and penal processes be filed only in the secure clergy files. Secure clergy files are not to be confused with confidential clergy files.
Access to the secure clergy files is controlled only by the Archbishop and anyone to whom he delegates permission.
When the See is vacant (i.e., the Archdiocese is temporarily without an Archbishop), the secure clergy files are not to be opened except in a case of true necessity, and then personally by the Archdiocesan Administrator (c. 490 §2).

(1) Any priest of the Archdiocese with active ministry, either religious or diocesan, is considered in this policy.

Approved: Memorial of Saint Irenaeus
June 28, 2021

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby SUPERSEDED:
Priests’ Files, issued July 16, 2002

‍

August 11, 2022

Commission for Ecumenism and Interfaith Relations Terms of Reference

A. Name

Commission for Ecumenism and Interfaith Relations

B. Purpose

The purpose of the Commission is to act as an advisor to the Coordinator of Ecumenical and Interfaith Relations and it is entrusted with the discernment and promotion of ecumenical and interfaith relations in the Archdiocese of Vancouver.

C. Membership and Terms

The Commission will have no less than nine (9) members who are committed Catholics with demonstrated knowledge of ecumenism and interfaith relations. The Coordinator of Ecumenical and Interfaith Relations is also a member of the Commission.
Members of the Commission will serve for a term of two (2) or three (3) years, which, with the Archbishop’s approval, may be renewed

D. Mission and Priorities

To foster spiritual ecumenism through public and private prayer for unity and reconciliation and "change of heart and holiness of life." This includes promotion and participation in the Week of Prayer for Christian Unity, ecumenical Bible studies, Alpha, etc.;
To foster relations and mutual understanding between the Archdiocese and members of other faith communities;
To assist and encourage the life and work for unity in collaborating with parishes, archdiocesan offices, schools and ecclesial movements and new communities;
To implement programs for the ecumenical education and formation of clergy and laity which may be accomplished through conferences, workshops, website, etc.;
To initiate and support activities at the service of the common good (social action, justice and peace initiatives, service projects); and
To foster common witness to our Christian faith, encouraging parish communities to be attentive to occasions where they can stand together in proclaiming the Gospel of Jesus Christ (Good Friday Stations of the Cross, etc.)

E. Meetings

The Commission will meet three (3) times a year.

Approved: Memorial of Saint Clare
August 11, 2022

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby superseded:
Commission for Ecumenism and Interfaith Relations Terms of Reference,
issued on November 5, 2012

October 27, 1986

Communal Celebration of the Sacrament of the Anointing of the Sick

March 7, 2024

Confirmation of Adult Baptized Catholics

March 24, 2023

Conflict of Interest Policy

The John Paul II Pastoral Centre (Pastoral Centre) exists to assist the Archbishop in the exercise of his ministry of governance. Pastoral Centre personnel, comprised of clergy and laity who are either employees or volunteers, carry out important responsibilities on behalf of the Archdiocese of Vancouver. At all times they must act in its best interests and in a manner consistent with their duties, which include, but are not limited to, carefully stewarding its resources. They are to exercise particular care in conducting their affairs, so as to avoid conflicts (or the appearance of conflicts) between their own interests (including the interests of their family members and other related parties) and the interests of the Archdiocese.

For the purposes of this Policy, a conflict of interest is a circumstance in which the personal interests of an individual, or group of individuals, may potentially or actually be opposed to (or be perceived to be opposed to) the interests of the Archdiocese.

The Policy applies to all Pastoral Centre personnel. For greater clarity this includes all clergy, laity, employees and volunteers serving any of the offices and entities delineated on the following John Paul II Pastoral Centre organizational chart: https://rcav.org/about/administration/organizational-chart

This Policy identifies key areas in which conflicts of interest most often arise and outlines certain actions which, due to the potential for conflict, are to be avoided. It delineates procedures for addressing potential and real conflicts of interests. The guidelines and examples provided are not intended to be definitive or all-inclusive and do not purport to cover every situation that could give rise to a conflict of interest.

A. Areas of Potential Conflict of Interest

Personal Gain

A conflict of interest may occur when Pastoral Centre personnel receive a personal benefit from a business relationship with the Archdiocese or from an outside business with which the Archdiocese has a relationship.

Pastoral Centre personnel may not be involved in any negotiation or transaction on behalf of the Archdiocese where the individual has a personal or financial interest in the outcome of the negotiation or transaction unrelated to their role with the Pastoral Centre.

Family Members and Personal Relationships

A conflict of interest may occur when Pastoral Centre personnel have the ability to enhance or promote the interest of a family member.

Pastoral Centre personnel may not:

participate in a decision to hire, re-assign or promote a family member or a close friend;
supervise a family member nor have direct or indirect authority over employment or contract-related decisions pertaining to a family member or a close friend.

For the purposes of this part of the Policy, “family member” is defined as a spouse, child, parent, sibling, niece or nephew, aunt or uncle, cousin, grandparent, grandchild or in-law.

Situations may arise where broader familial relationships, friendships, dating a co-worker, or other close personal associations can cause real or perceived conflicts of interest. Pastoral Centre personnel should be sensitive to these concerns and demonstrate good judgement in the best interest of the Archdiocese and in keeping with the spirit and intent of this Policy. Any uncertainty should be discussed with the individual’s direct supervisor, with the Director of Human Resources or with the Delegate for Operations.

Outside Employment and Other Non-RCAV Activities

Pastoral Centre personnel are free to engage in outside business activities on their own time. However, these activities must not conflict, or have the potential to conflict, with the best interests of the Archdiocese or with an individual’s ability to fulfill properly their role with the Archdiocese.

As a general guideline, Pastoral Centre personnel may not work for, or be engaged in business activities for, businesses that supply goods or services to the Archdiocese.

It is a conflict of interest to have an outside interest that demands so much time and energy that it interferes with one’s ability to complete their Pastoral Centre work. This includes any personal, community, and charitable activities that require time and effort during normal working hours, except for situations where the individual is acting as a representative of the Pastoral Centre and with the explicit written permission of their direct supervisor.

Any uncertainty should be discussed with the personnel member’s director supervisor, with the Director of Human Resources or with the Delegate for Operations.

Information

Pastoral Centre personnel may not disclose or use for any personal reason, including personal gain, any confidential information gained through their working relationship with the Archdiocese.

Gifts and Benefits

For the purpose of this Policy, a “gift” may be any tangible item of value such as cash, gift certificates, artwork, etc. A “benefit” includes intangible items such as discounts, services, special privileges, etc. that are not available to the general public. Gifts and benefits can also include things that benefit the recipient’s family and friends. While the value of gifts and benefits may be difficult to quantify monetarily, they are often highly valued by the intended recipient and therefore have the potential to create undue influence and distort objectivity in making decisions that are in the best interest of the Archdiocese. Because of this, accepting gifts from contractors, suppliers, service providers, community partners etc. can be highly problematic.

Under no circumstances may a gift or benefit be offered or received that serves to influence the judgement or conduct of a person in a position of power, authority, or trust to try and obtain an advantage.

Gifts of cash or cash equivalent should not be authorized, offered or accepted, regardless of the amount.

Independent of the problems associated with gifts and benefits, it is natural to accept and receive gratitude, and to demonstrate good will. Because of this, there are limited circumstances where small gifts and benefits may be acceptable.

Acceptable gifts and benefits, offered or accepted in the normal course of business, should be less than $50 CAD in value and might typically include:

attendance at local sporting, cultural, or entertainment events
business lunches or dinners
hospitality at special events
small tokens of appreciation

Such expressions of gratitude and good will must be unsolicited, infrequent with any particular business or person, in good taste, and undertaken for legitimate business reasons.

Pastoral Centre personnel may not authorize, offer or accept, directly or indirectly, gifts or benefits to or from any organization or person having business dealings with the Archdiocese other than those in accordance with this Policy.

Because of the importance of not confusing appropriate expressions of gratitude and good will with inappropriate attempts to gain advantage and influence, reflecting upon the following questions is helpful:

Would the gift be considered normal and customary given the nature of your role with the Archdiocese?
If the gift or benefit was made widely known, would it be viewed by others as reasonable and appropriate?
Would you be completely comfortable disclosing the details of the gift or benefit to your colleagues and supervisor(s)?

When faced with the prospect of offering or accepting a gift or benefit, it is advisable for all Pastoral Centre personnel to discuss the issue with your supervisor, the Director of Human Resources or the Delegate for Operations.

Directors and managers with supplier selection, negotiation, purchasing or contract management roles within the Archdiocese are often subject to a higher level of scrutiny and accountability regarding gifts and benefits. They may be subject to more stringent purchasing requirements and/or may face additional challenges in maintaining appropriate relationships with suppliers, service providers and other entities. Directors and managers must, therefore, keep accurate records of all gifts and benefits received. When faced with the prospect of a gift or benefit of value greater than $50, that gift or benefit may not be offered or received without the explicit and written permission of the individual’s direct supervisor.

B. Procedures for Addressing Conflict of Interest

Duty to Disclose

A key element in successfully addressing potential conflicts of interest involves timely and accurate disclosure. This is the duty and responsibility of all Pastoral Centre personnel.

At times, Pastoral Centre personnel may be faced with a potential conflict of interest that does not appear to be related to their specific work. In such cases, the person(s) involved should disclose the existence and nature of the potential conflict of interest to their direct supervisor, the Director of Human Resources or the Delegate for Operations.

Disclosure shall be made promptly any time an actual, apparent, or potential conflict of interest arises and before the consummation of any contract, transaction or arrangement that is the subject of the conflict of interest.

Responding to Disclosures

Any supervisor receiving disclosure of conflict of interest from personnel will inform and raise the issue with the Director of Human Resources or the Delegate for Operations.

These three parties, hereafter referred to as the Conflict of Interest Committee (“COIC”), will meet to consider the issue diligently and systematically. Personnel with the potential or real conflict of interest may be asked to make a presentation, provide information, and answer questions at the meeting, but will leave the meeting during any subsequent discussion and/or voting on the transaction or arrangement in question.

If, following disclosure and initial consideration, the COIC determines that a conflict exists or that the perception of a conflict is material, a recommended remedy will be proposed and, if necessary, reviewed by legal counsel.

An accurate record of all disclosures of conflict of interest and the subsequent actions and decisions will be maintained by the COIC.

In some circumstances, a possible conflict of interest may not prohibit the Archdiocese’s agencies from allowing the transaction or activity. For example, the real or perceived conflict may not be material enough or be of sufficient practical importance to impede the employee’s proposed work, contract or relationship in question. In some situations, the COIC may deem it sufficient that personnel involved should not participate in any decision made about certain transactions.

In all circumstances, a careful examination of each potential conflict of interest and the application of appropriate procedures in accordance with policy are required.

C. Annual Statement of Compliance

Annually, employees in a senior role in the Archdiocese and any of its agencies will complete and sign a statement which affirms that they:

have received a copy of the Conflict of Interest Policy,
have read and understood the Policy, and
are in compliance with the Policy.

The statement will also elaborate on any instances where a conflict of interest was evident and will clearly outline the procedures followed and action taken to resolve the conflict.

Annual statements of compliance will be distributed and returned to the Director of Human Resources who will review all submissions and prepare an annual summative report to the Archbishop. The annual statements and summative report will be maintained for a minimum of seven years by the Director of Human Resources.

Violations of the Policy

If the appropriate supervisor finds that a member of Pastoral Centre personnel has failed to fulfill their obligations under the Conflict of Interest Policy, the supervisor will inform the member of this finding and will give the individual an opportunity to respond.

After hearing the response of the individual and making further investigations as necessary, the supervisor, and, if necessary, the Delegate for Operations or the Archbishop, will conclude whether the individual has failed to fulfill their obligations under this Policy.

In cases of a breach of this Policy, the appropriate disciplinary and/or corrective action will be taken.

‍

Conflict of Interest Annual Affirmation of Compliance and Disclosure Statement Conflict of Interest Scenarios

‍

Approved:
Memorial of Saint Oscar Romero
March 24, 2023

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby superseded: Employment of Relatives (JPII), issued on December 12, 2016.

‍

November 23, 2016

Council of Filipino Catholic Associations Terms of Reference

November 5, 1992

Daily Mass Requirement

October 7, 2024

Directory for the Formation of Permanent Deacons

Introduction

1. Jesus told His disciples that He had come “not to be served but to serve” (Mt 20:28; cf. Mk 10:45). During the Last Supper, after reminding His apostles that He was among them “as one who serves” (Lk 22:27), He washed their feet, a duty of servants, setting them an example to imitate (cf. Jn 13:1‐ 17). Jesus Himself was the first deacon, who “emptied himself, taking the form of a servant” (Phil 2:7), thereby giving us a model of all service in His Church.

2. Renewing the practice of the early Church, the Second Vatican Council restored the order of deacons as “a proper and permanent rank of the hierarchy.”(1) The permanent diaconate is meant to be “a driving force for the Church’s service or diakonia toward the local Christian communities and a sign or sacrament of the Lord Jesus Christ Himself.”(2) Because the deacon is a public and “living icon of Christ the Servant within the Church,”(3) his ministry encourages all the baptized to commit themselves to service of the ecclesial community and the world.

3. “The vocation of the permanent deacon is a great gift of God to the Church.”(4) In light of the teaching of the Second Vatican Council, the encouragement of recent Popes, as well as the recommendation of our Archdiocesan Synod, Archdiocesan Pastoral Council, and Presbyteral Council, the Archbishop has called permanent deacons for service in the Archdiocese of Vancouver. Permanent deacons are expected to play a key role in helping the Archdiocese become “a community of missionary disciples.”(5)

4. The diaconate is conferred through the prayer of ordination and the laying on of hands by the Archbishop, “not for the priesthood but for service.”(6) By imprinting an indelible spiritual mark,(7) diaconal ordination irrevocably configures the recipient to Christ, Lord and Servant of all, and communicates a specific sacramental grace that strengthens him for his mission of public ministry in the Church.

5. The deacon is closely associated with the Archbishop. The ordination rite expresses this special connection since the Archbishop alone imposes hands on the ordinand and invokes the outpouring of the Holy Spirit on him.(8) Moreover, at ordination the deacon promises obedience to his Archbishop, a promise which entails a spirit of trust, mutual respect, and accountability.

I. Ministry of Permanent Deacons

A. Threefold Mission of Service

6. The deacon shares in Christ’s threefold mission of teaching, sanctifying, and leading the People of God. While the unifying principle of his ministry is the service of charity, which shapes his service of the Word and of the liturgy, the three responsibilities are inseparably united. Diaconal formation will, therefore, encompass all three.(9)

i. Ministry of the Word

7. Sharing in the Church’s mission of evangelization, deacons are ordained to proclaim the Gospel and preach the Word of God at the liturgy, as well as to be a herald of this Word to the faithful and the world. They teach by providing catechetical instruction, adult faith formation, and preparation for reception of the sacraments; by giving retreats and spiritual direction; and by counselling and reaching out to inactive Catholics in the community, as well as those seemingly indifferent to the Gospel.(10)

8. Permanent deacons also evangelize the world of work and culture either explicitly or by their “active presence in places where public opinion is formed and ethical norms are applied.”(11) As evangelizers, they are called to “reach and as it were overturn with the force of the Gospel the standards of judgment, the interests, the thought‐patterns, the sources of inspiration and life‐styles of humanity that are in contrast with the word of God and with His plan for salvation.”(12)

ii. Ministry of the Liturgy

9. Together with the Archbishop and his priests, the permanent deacons foster the sanctification of the Catholic community, which has the “source and summit” of its life and worship in the Eucharist.(13) At the celebration of the liturgy, they are visible signs of the profound relationship that exists between the Church’s worship and her ministry of charity.(14)

10. Besides their liturgical role at Mass, permanent deacons can be authorized to baptize solemnly, witness marriages, bring Viaticum to the dying, and preside at funerals and burials, as well as at liturgies of the Word and Communion services. They can also officiate at Exposition and Benediction of the Blessed Sacrament, conduct prayer services for the sick and dying, administer sacramentals, and lead popular devotions such as the Way of the Cross.(15)

iii. Ministry of Charity

11. Because the deacons’ ministry is a visible sign of the Church’s service to the world, they will dedicate themselves to the works of charity and justice in the Archdiocese. We are “a Church which is poor and for the poor.”(16) Since “charity is at the heart of the Church’s social doctrine,”(17) they are expected to bring the poor to the Church and the Church to the poor, whether that poverty is material, spiritual, or cultural. In fact, the service of charity is “a fundamental as well as a key dimension for the commitment of deacons.”(18)

12. Permanent deacons must be publicly committed to the preaching and practice of justice as contained in the Church’s social teaching. Fostering this doctrine is a duty entrusted in a special way to their ministry.

13. Deacons personally serve those in need, such as aboriginal communities, and inspire others to join them in their ministry with the sick, the incarcerated, the abused, refugees, recent immigrants, migrant workers, the dying and bereaved, the deaf and disabled, those with troubled marriages, the homeless, victims of substance abuse, and street people.

B. Key Qualities of the Deacon

14. The key to the life and ministry of all deacons is fidelity: fidelity to the Word of God and sacred Tradition, fidelity to the teaching office of the Church, and fidelity to the mission of the new evangelization in the Archdiocese of Vancouver. Permanent deacons nurture a deep interior life in order to meet their obligations. Carrying out their ministry and apostolic activities, fulfilling family and social responsibilities, and maintaining an intense life of personal and liturgical prayer can only be attained if they have a profound friendship with Christ (cf. Jn 15:15).

II. Discernment of the Call

15. St. Paul’s First Letter to Timothy lists the qualities that deacons should have, recommending that they be tested before being entrusted with their mission: they must be dignified and honest, faithful in marriage, manage their children and households well, and hold fast to the mystery of faith with a clear conscience (cf. 1 Tim 3:8‐13).

16. The Code of Canon Law gives juridical expression to these same qualities: “Only those are to be promoted to orders who... have sound faith, are motivated by the right intention, are endowed with the requisite knowledge, enjoy a good reputation, and have moral probity, proven virtue, and the other physical and psychological qualities appropriate to the order to be received.”(19)

17. Discerning a vocation to the diaconate requires prayer, dialogue, and evaluation. The discernment process involves the candidate, his wife and family, his parish community, his formators, and the Archbishop. With the assistance of many, the Archbishop examines each individual’s suitability using objective criteria that rely on the Church’s Tradition and recognize the particular pastoral needs of the Archdiocese.

A. General Requirements

18. Since grace builds on nature, and most inquirers are mature men, the presence of the human and spiritual traits and dispositions that point to a diaconal vocation must be present. Subsequent formation can only build successfully on qualities that are already clearly evident.

19. Applicants should be capable of demonstrating the human qualities necessary for service to the Church as men of communion. Among these are psychological maturity, absence of any significant compulsions or addictions, a capacity for dialogue and communication, an ability to work collaboratively, a sense of responsibility, industriousness, psychological balance, prudence, and a capacity to lead, motivate and animate others.

20. A man will be admitted to a program of formation only if he is living a mature spiritual life. Among the spiritual and evangelical characteristics required of applicants are dedication to prayer, a solid sacramental life, a Eucharistic spirituality, devotion to Mary, fervent love for the Church, the practice of evangelical simplicity, a capacity for obedience and fraternal communion, long‐standing involvement in parish life and activities, work with the poor and the marginalized, and a commitment to social justice.(20)

21. Applicants may come from any social group and carry out any work or professional activity consistent with the diaconal state; they should have a stable record of employment. Most permanent deacons serve part‐time in the ministry and are not normally remunerated for their service, apart from their expenses. Those few appointed to full‐time positions receive a salary commensurate with that paid to lay people. The vast majority, however, continue to provide for their own needs and those of their families from their secular employment or retirement income.(21)

22. An applicant should be actively engaged in the life of his parish or some other apostolic endeavour.

23. Applicants must be sufficiently fluent in oral and written English so that they can participate successfully in the academic program and preach understandably once they are ordained. They may be requested to complete an assessment in written and spoken language skills.

24. Applicants must be between 35 and 65 years of age at the time of ordination, which takes place after four years of formation. The Archbishop reserves the right to dispense from this requirement.

25. All costs of the formation program are borne by the Archdiocese except for the cost of textbooks and incidental expenses such as those connected with travel.

B. Requirements Related to State of Life

26. Married or single men are eligible for the permanent diaconate. In the case of married men, only those who have been validly married for several years and have shown stability in their commitment should be admitted to diaconal formation. Moreover, their wives and children at home should be leading a Catholic life and enjoy a good reputation (cf. 1Tim 3:10‐12).(22) Should they become widowers after ordination, they must understand and accept the Church’s discipline that they cannot remarry.

27. Married men who wish to become deacons require the consent and support of their wives, who must be willing to participate, to the extent required, in their formation. The formation of candidates takes place on weekends, evenings, and holidays, so they need to have the time available to attend courses and spiritual events without compromising their family and work responsibilities.

28. Single men who wish to become deacons must be living as chaste celibates, and must understand and accept the Church’s discipline regarding perpetual celibacy after ordination.(23)

29. A precondition for accepting widowed candidates is that they have already provided for, or can adequately provide for, the human and Catholic upbringing of their children. They should also be living as chaste celibates, and must understand and accept the Church’s discipline that they cannot remarry after ordination.(24)

30. Men who are discerning a commitment to celibacy must be instructed on its meaning and value, given prudent advice on dealing with difficulties, and encouraged to make use of the human and spiritual resources available to live it faithfully.(25)

C. Admission Process

31. The Director of the Permanent Diaconate Office coordinates the admission process.

32. Telephone Interview: Most inquiries are initiated by a telephone call to the Director of the Permanent Diaconate, who discusses the basic requirements and sends more information about the permanent diaconate and Archdiocesan policies. A record of the telephone interview with pertinent information is kept for future reference. The applicant is to discuss the material with his wife and to schedule a personal interview with his pastor.

33. Recommendation: Should the man wish to apply, a letter of recommendation from his pastor is required before the admission process can proceed. The pastor’s letter to the Archbishop must attest that the man demonstrates the qualities, attitudes, experience, and spiritual maturity necessary for admission into diaconal formation; namely, that he is:

A practicing Catholic (in most cases, at least three years should elapse between a convert’s entry into full communion with the Church or a Catholic’s returning to the practice of the faith before admission as an aspirant);
Of good moral character and reputation;
In a valid and stable marriage; or is living celibately, if unmarried or widowed;
Involved very actively in his parish or in an ecclesial movement;
Living a deep spiritual life, as evidenced by
1. Attendance at Mass more than weekly,
2. Frequent reception of the Sacrament of Penance, and
3. Participation in activities such as retreats, days of reflection, spiritual direction, study of Scripture.

34. The Pastor’s Letter: This must indicate whether the applicant has good communication and relationship skills and must express a judgement as to his suitability to begin formation.

35. Deacon Perceiver Interview: If the information provided, together with the pastor’s recommendation, suggests that the applicant is suitable, the Director arranges for the Deacon Perceiver Interview. This is a 54‐question, recorded, low‐stress interview, designed by Selection Research Inc. to identify a man’s talents and gifts for diaconal ministry.

36. Initial Interview: The applicant and his wife then meet with the Director to discuss the results of the Deacon Perceiver Interview. Any questions or concerns the couple may have are answered at this time.

37. Application Form: If the results of the Deacon Perceiver Interview and the conversation with the applicant and his wife indicate that the individual may be suitable, formal application forms are then provided. Both husband and wife must complete the comprehensive application forms.

38. References: When completing the application form, the applicant provides confidential reference forms to two individuals in addition to the pastor (as noted above), which must be signed and mailed or emailed directly to the Permanent Diaconate Office. The referees must be priests, pastoral workers, office holders in parish or ecclesial organizations, employers, teachers, professors, and so forth. References are not accepted from friends and family members. Applicants are to be informed that their references may be contacted directly.

39. Documentation: The following documents will be requested at the time of the formal application:

A personal statement requesting admission into aspirant formation, indicating motives for seeking ordination to the diaconate, willingness to serve the Archdiocese of Vancouver, and ability to fulfill the formation requirements;
Certificates of Baptism, Confirmation and, if relevant, Marriage, issued within the past six months;(26)
Proof of age;
Proof of domicile in the Archdiocese;
Proof of a criminal background or police check as required by Archdiocesan policy;
An official transcript of all academic studies at the post‐secondary level;
A signed statement from the wife of a married applicant indicating her initial consent for his application and her willingness to participate in the formation program as required;
A written report from the rector of any seminary or house of formation attended by the applicant;(27)
A consent form regarding psychological consultation and the confidentiality of consultative reports, if applicable;(28) and
A medical report attesting to the applicant’s good health.(29)

40. Home Visit: A suitable married couple may interview the applicant and his wife in their home and provide a formal report to the Director and the Advisory Committee. This interview may be repeated during the years of formation.

41. Interview: Upon completion of the application process, the applicant is invited for an interview with three members of the Advisory Committee, who will make use of a standard questionnaire.

42. Assessment: Appropriate psychological consultation is part of the application process, but is always carried out with the applicant’s free, explicit and informed written consent.

43. Advisory Committee: Following completion of all documentation and testing, the Advisory Committee meets to discuss the suitability of the applicant for admission and makes a recommendation to the Archbishop. Three kinds of recommendations may be made to the Archbishop: (a) immediate acceptance, (b) deferral, or (c) refusal.

44. The Archbishop conveys his decision to the applicant by letter.

45. If the applicant wishes, documents submitted by one not admitted to the program will

be retained for three years, after which they will be destroyed.

D. Advisory Committee

46. The Advisory Committee is composed of the Director of the Permanent Diaconate Office, as well as a suitable number of priests, deacons, consecrated women and men, and lay faithful who represent the diversity of the Archdiocese. It also provides advice to the Archbishop and the Director on various matters which arise in the process of formation.

Members of the Committee are named by the Archbishop for a term stated in their letter of appointment, usually three years, and may be freely removed by him.
The Director of the Permanent Diaconate Office is an ex‐officio member; he will call and chair meetings of the Committee, and provide all necessary information to the members.
The duties and purposes of the Committee are the following:

47. Aspirant Path of Formation

To review the dossier of all applicants for admission as aspirants, and to identify those it judges as possessing the qualities necessary for successful completion of the aspirant path, distinguishing between those best‐suited to begin formation immediately, those who should be deferred to a future date, and those it deems unsuitable. When the Committee decides not to proceed to interviewing an applicant, it will express the reason(s) in writing to the Archbishop.
To conduct one or more interviews of those being considered for acceptance in the current cohort, in order to assess the applicant’s level of awareness of the diaconal vocation, and to obtain information about his family life, employment stability, financial commitments, and general aptitude for diaconal ministry. If he is married, his wife must take part in an interview during the aspirancy phase; if judged necessary, an interview can also involve any children living at home.
To recommend, in a written report to the Archbishop, individuals for admission to aspirant formation following the above process.

48. Candidate Path of Formation

To review the progress of each applicant for candidacy toward the end of the aspirancy period in order to determine his readiness for admission into the candidate path of formation.
To review all pertinent data on the aspirant.
To submit a report to the Archbishop, prepared by the Director of the Permanent Diaconate Office, that describes the aspirant’s personality and gives a judgment of his suitability.

49. Ministries of Lector and Acolyte & Ordination to the Diaconate

To assess the candidates prior to their installation in the ministries of lector and acolyte, and to make recommendations in this regard to the Archbishop.
To evaluate candidates prior to ordination to the diaconate and to make a recommendation in this regard to the Archbishop.

50. Other Duties

The Committee reviews and recommends applicants to the Archbishop for entry into aspirant and candidate formation, as well as applicants for admission to the rite of admission to candidacy, installation in the ministries of lector and acolyte, and ordination to the diaconate.
The Archbishop may assign other duties to the Committee, or to a subcommittee of it, as he deems useful.
In these and all matters, the Committee’s recommendations are advisory in nature. Upon reviewing its recommendations, the Archbishop decides who will be admitted, allowed to continue, or ordained.
The Committee may establish subcommittees to carry out its responsibilities to conduct interviews. The subcommittee will provide the Committee with a written report of each interview.
Recommendations to the Archbishop may be reached by consensus, but a secret vote shall be taken on the request of any member, in which case the results of the voting will be communicated to the Archbishop together with the Committee’s report.
For a meeting of the Advisory Committee the quorum is one‐half of the total number of members.
All members at the beginning of their term take an oath of secrecy as prescribed by the Archbishop, and are obliged in every way to protect the reputation of all those who apply for admission, whether accepted or not.

III. Formation of Permanent Deacons(30)

A. Four Pillars of Diaconal Formation

51. Over a period of at least four years, candidates spend an average of 35 hours per month in formation weekends, supervised pastoral education, personal study and spiritual gatherings.(31)

52. The formation program rests on four pillars: human, spiritual, theological and pastoral. While the fundamental human traits required for ministry must already be present in the candidates, the program fosters their ongoing maturity and capacity to collaborate with others as servant leaders.

53. Formation for the permanent diaconate is both grounded in the nature of diaconal ministry and adapted to the pastoral needs of the Archdiocese of Vancouver.(32) The program’s purpose is to help each candidate to mature spiritually and to develop the personal and pastoral skills which will enable him to be a servant of the Word, of the liturgy and of charity.

54. Permanent deacons must serve the multicultural and multiethnic Archdiocese of Vancouver. The formation program recognizes this, and respects and values the cultures and traditions of the candidates.

i. Human Formation

55. At the outset, it must be evident that a candidate can be “a bridge and not an obstacle for others in their meeting with Jesus Christ the Redeemer.”(33) Accordingly, a candidate must demonstrate a number of human qualities which show that he enjoys the trust of the community, is committed to pastoral ministry, and can work collaboratively with priests and laity. Human formation is provided to candidates but the fundamental traits required for diaconal ministry must be present from the beginning of formation.

56. At the root of the necessary capacity to relate to others is affective maturity, which must be evident in every candidate with a high degree of certainty. He must therefore demonstrate a mature sexuality and a willingness to grow in the virtue of chastity as it applies to his state of life. Likewise a candidate must show clear signs of developing interior freedom and an authentic moral conscience.

57. The human formation of aspirants includes their participation in Personality and Human Relations weekends (see n. 106 below). Throughout the candidacy phase, appropriately qualified speakers will provide lectures and workshops on the various dimensions of human formation and development identified in Appendix II.

ii. Spiritual Formation

58. Spiritual formation, which is the heart of all formation for diaconal ministry, is integral to each formation weekend. It is also accomplished by annual retreats, speakers on spiritual topics, and the regular guidance of a spiritual director. Spiritual formation helps candidates on the path to holiness and cultivates in them the spirit of service which is the distinctive characteristic of their diaconal ministry.(34)

59. Since service of the altar leads to service of the poor, the candidate should participate frequently and, if possible, daily, in the celebration of the Eucharist, so that he will live its mystery ever more deeply. Besides a Eucharistic spirituality, care must also be taken to receive regularly, preferably at least monthly, the sacrament of Penance.(35)

60. The spiritual life of deacons should be marked by reverence for the Word of God, the foundation of all authentic Christian spirituality. Because they are called to be authoritative preachers of the Word, the candidates must come to know the depth of that Word and seek in it constant nourishment for their spiritual life. Great care should be taken to ensure that candidates always cultivate the “reciprocity between study and prayer in their lives.”(36) Praying with Scripture, such as the daily exercise of lectio divina, is highly recommended.(37)

61. Praying in the name of the Church and for the Church is essential to the deacon’s ministry. This requires a reflection on the meaning of Christian prayer and the importance of the Liturgy of the Hours, but especially a practical initiation into it. A thorough introduction to the Liturgy of the Hours enriches a candidate’s spiritual life. To this end, it is important that he dedicate time daily to the Divine Office.(38)

62. All candidates will make an annual weekend retreat organized by the Archdiocese, which wives are also encouraged to attend.

iii. Theological Formation

63. Over a minimum of three years, candidates follow a comprehensive program of theological formation. They take courses in Sacred Scripture, fundamental and systematic theology, philosophy, spirituality, Church history, liturgy, canon law, homiletics, ecumenism, and social doctrine.

64. The academic component of theological formation is entrusted to St. Mark’s College, where the candidates will obtain either the Graduate Diploma in Pastoral Studies, whose credits may be applied toward obtaining a Master’s degree, or the Diploma in Pastoral Studies, which cannot be used toward a Master’s degree. Students in both academic tracks take part in the same program of study and attend formation weekends together. Attendance at all weekends is required.

65. Candidates in the Graduate Diploma track do the work required by St. Mark’s College for its graduate courses.

66. Candidates in the Diploma track will be assigned fewer readings and assignments than those in the Graduate Diploma track, namely one integrative assignment per course. They will be graded according to St. Mark’s College grading scale, providing their formators with information necessary for discernment.

67. Upon initial application to St. Mark’s College, candidates are placed in one of the two Diploma tracks, based on their past academic work and preparation.

68. All candidates who meet the requirements for the Graduate Diploma are to pursue this program.

69. A candidate assigned to the Graduate Diploma program/track who has a serious reason to change to the non‐credit program may seek permission for this from the Director of the Permanent Diaconate Office.

70. A candidate not assigned to the Graduate Diploma stream may, after consultation with the Director, petition the College to be accepted into the graduate program if he meets the College’s requirements for “non‐traditional learners” and other academic criteria.

71. Candidates cannot change academic tracks more than once.

72. Candidates cannot pursue their required academic courses as auditors.

73. Academic formation usually takes place during formation weekends from September to June during the candidacy phase, but also includes courses during the aspirancy phase.

74. A directed reading program is organized during the summer months.

75. Continuation in the formation program requires that the candidate achieve at least satisfactory status in every academic course.

76. Candidates’ wives are welcome to follow the program of theological formation. If they wish to participate actively as auditors, the Archdiocese will pay the tuition. If they wish to pursue the Graduate Diploma, they will be expected to meet the additional costs. They will pay for their own books and incidental expenses.

iv. Pastoral Formation

77. Pastoral formation relates the human, spiritual and theological training to the practical demands of the deacons’ ministry. Preparation is required for preaching, service at the altar, celebration of the sacraments, commitment to works of charity and justice, and the skills needed to work with small groups and leadership in guiding small communities, movements, and volunteers. Specific technical subjects such as psychology, teaching methods, sacred music, ecclesial administration, information technology, and so on may also form part of the curriculum. Pastoral formation is aimed at developing in candidates an ever greater identification with the diakonia of Christ.

78. The pastoral formation program, along with the academic courses, addresses the areas which are properly diaconal:

Proclamation and preaching of the Word in the varied contexts of ministerial service: homiletics, catechesis, preparation for reception of the sacraments;
Liturgical ministry: administration of the relevant sacraments and sacramentals, service at the altar;
Commitment to social justice and works of charity: in the Downtown Eastside, in prisons, hospitals, nursing homes, social service agencies; and
Servant leadership: exercising leadership as a servant of others.

79. Pastoral formation includes supervised fieldwork which fosters the integration of the entire formation process. This will take the form of supervised pastoral experiences in hospital, parish, prison or other ministry according to the needs of the individual and of the Archdiocese.

80. Recognizing the need to adapt formation to local needs and circumstances, the formation program will strive to achieve the “Model Standards for Readiness for the Ordination and Post Ordination Path” described in the National Directory for the Formation, Ministry and Life of Permanent Deacons in the United States.(39)

B. Those Responsible for Formation

i. The Archbishop

81. The Archbishop oversees the entire formation process of his permanent deacons. He “will therefore show great care for these vocations, for the discernment and formation of which he is ultimately responsible. [He] will seek in every way possible to know personally all the candidates for the diaconate.”(40) He is assisted in the exercise of his responsibility by the Advisory Committee and the Director of the Permanent Diaconate Office.

ii. Director of the Permanent Diaconate Office

82. The Director, who must be a priest or deacon, is appointed by the Archbishop.

83. Among the duties of the Director are co‐ordinating the various formators; supervising, inspiring and evaluating the human, spiritual, theological, and pastoral education and maintaining contact with the parishes of aspirants and candidates. Furthermore, he is responsible for presenting to the Archbishop the judgment of suitability of aspirants for formation, and of candidates for promotion to ministries and ordination following a meeting of the Advisory Committee.

84. During the application process, the Director ascertains whether there are any impediments to ordination.(41) If canonical dispensations are required, these should be obtained before admission to aspirant formation.

iii. Director of Formation

85. The Archbishop may appoint a Director of Formation, who must be a priest or deacon, to assist the Director of the Permanent Diaconate Office in his responsibilities for formation. He may also name members of a Formation Team or Committee to assist the Director of the Permanent Diaconate Office or, if one is appointed, the Director of Formation.

iv. Formation Team

86. The formation team is named by the Archbishop to assist the Director of the Permanent Diaconate Office in his duties as regards all aspects of the formation of candidates, as described below. The members will be priests or deacons.

87. The duties of the formation team are as follows:

Formation team members will meet with the Director bi‐monthly to discuss the progress of aspirants and candidates, and make efforts to come to know them and their wives.
The team will advise the Archbishop on questions of formation policies and procedures when these arise.
Members of the team may be asked to replace the Director at events he cannot attend.
The team will assist with annual formation interviews.
The team will prepare an annual plan for speakers on topics relating to human, spiritual and pastoral formation.
The team will prepare an annual program of supervised pastoral experiences and review the candidates’ participation in them.
The team will review academic questions arising from the relationship between the PDO and St. Mark’s College.

v. Teaching Faculty

88. The specific ministerial needs of the Archdiocese and the personal capabilities of the candidates are paramount in determining the academic program and its delivery.

89. The Archbishop is responsible for approving those who will teach aspirants and candidates, and for deciding how and where the theological formation of candidates takes place. All teachers of theology and related disciplines who are so eligible must have the mandatum given by the Archbishop.

90. The teaching faculty contribute significantly to the formation of future deacons. By their teaching they nourish the faith of the candidates and prepare them to be servants of the Word, liturgy and charity. They must not only have the necessary theological competence, sensus Ecclesiae, and pedagogical skills, but also witness by the probity of their lives to the truth that they teach.

vi. Formation Advisor or Mentor

91. Deacons ordained for the service of the Archdiocese may be called upon to serve as mentors to those in formation. A mentor closely follows his charge, offering support and advice for the resolution of problems, and helping to smooth the path of his formative journey.

vii. Spiritual Director

92. Each aspirant and candidate must choose a priest as a spiritual director, who is approved by the Director of the Permanent Diaconate Office. He helps to discern the working of the Holy Spirit in the soul and accompanies the candidate’s process of ongoing conversion. The spiritual director should also make practical suggestions which foster an authentic diaconal spirituality.

93. The spiritual director fulfills his responsibility in the internal forum. This relationship is completely confidential and does not enter into a candidate’s formal evaluation. The candidate signifies on his annual self‐evaluation that he is maintaining the relationship, and the spiritual director verifies this with his signature.

94. The Director will ensure that all aspirants are accompanied by an approved spiritual director and provide information about the diaconal vocation to them.

viii. Experts in Psychology

95. Since a vocation to the diaconate is God’s gift, its discernment lies outside the strict competence of a psychologist. Nevertheless, in some cases, recourse to psychologists during a candidate’s period of formation can prove useful. They can give formators an evaluation of the candidate’s psychic state and bring to light the presence of any psychological difficulties. Moreover, a psychologist can support the development of the relational qualities required for diaconal ministry. Such experts are not part of the formation team. They should be distinguished by their human and spiritual maturity, and inspired by anthropology congruent with a Christian vision of the human person.(42)

96. Psychological testing will be administered to all candidates at least before the beginning of the third year of the program. The results will be made known to candidates who are to give explicit, written permission that the formators have access to the report.

ix. Families and Parishes

97. A wife’s taking part in her husband’s formation program strengthens her awareness of the diaconal vocation and helps her to accept the challenges to be met, should her husband be ordained. Her participation also provides an opportunity for the formators to assess whether she has “the Christian moral character and attributes which will neither hinder [her] husband’s ministry nor be out of keeping with it.”(43) So that a candidate’s wife can give informed consent to her husband’s request for ordination, the Archdiocesan program pays attention to her needs.

98. At some time during each stage of formation, the spouse is interviewed by a panel of two members of the Advisory Committee, at least one of whom will be a woman.

99. For aspirants and candidates, the family is of great assistance in formation. Consequently, family members are invited to accompany the formative journey with prayer, respect, the good example of domestic virtues, and spiritual and material help, especially in difficult moments.(44)

100. Except for the “Human and Spiritual Formation for Aspirancy” weekends described below, and where space is limited, wives are welcome at all events and activities held in connection with diaconate formation, without cost.

101. Aspirants’ wives are not, however, required to attend all events; they will be informed of those at which their participation is required. Depending on the circumstances, the level of involvement will differ but active support is essential.

102. In suitable ways the children of candidates are included in the formation process. Among other considerations, this depends on their ages, circumstances and interests. Such occasions can provide parents and children with opportunities to support one another in keeping communication open and expectations clear about what is involved in diaconal ministry.

103. The parish community is also called to accompany its aspirants and/or candidates for the diaconate with its prayer. Parishioners should be made aware of the diaconal ministry as a gift to the Church so they can support the aspirants and/or candidates in their vocational discernment and formation.(45)

104. Both aspirants and candidates are expected to participate in all major Archdiocesan celebrations and events, such as ordinations, men’s conferences, and other special gatherings.

IV. Stages of Formation

105. There are two distinct but related stages in our Archdiocesan program for the formation of permanent deacons: the aspirant (or propaedeutic) path and the candidate path.

106. Should it prove necessary to dismiss an aspirant or candidate who has been accepted into formation, the Archbishop makes the final decision and confirms it by letter.

A. Aspirancy Phase

107. The aspirancy phase is an initial one year period of formation

108. Aspirants take part in “Human and Spiritual Formation for Aspirancy,” a program based on PRH (Personality and Human Relations) formation. The program takes place over six weekends, Friday evening to Sunday. The weekends include a Holy Hour, Liturgy of the Hours and the Eucharist. The workshops are completely confidential and no reports are made of matters discussed in the workshops.

109. During this period, the aspirant and his wife need to assess prayerfully and realistically how her own life, his ministry and their family will be affected if he proceeds to ordination. For the unmarried aspirant, it is a time to discern his readiness for a permanent commitment to celibacy.

B. Candidacy Phase

i. Admission

110. When an aspirant decides to petition for candidacy, the following documents are required: his personal, handwritten petition to the Archbishop requesting admission to the candidate path of formation and reception of the rite of admission to candidacy; and, if he is married, his wife’s personal letter of consent for the Archbishop.

111. Toward the end of the aspirancy period, the Advisory Committee will review all pertinent data on the aspirant and make a recommendation to the Archbishop on his suitability.

112. The Archbishop meets with each aspirant and then selects those to be admitted to candidacy. All aspirants are informed in writing whether or not they are admitted to candidacy.

ii. Period of Formation

113. The candidacy phase of formation lasts at least three years, in addition to the initial year of aspirancy.(46) If a candidate already has some theological preparation, the Archbishop may dispense him from courses covering material already studied but not from the other elements of the formation program.

114. Formators annually assess a candidate’s readiness for ordination by ascertaining his understanding of the diaconal vocation with its responsibilities and obligations, his human and affective maturity, his growth in the spiritual life, his knowledge of theology, and his practical skills in pastoral ministry.

iii. Rite of Admission to Candidacy for the Diaconate

115. As soon as possible after the aspirant is admitted to the candidate path of formation, the liturgical rite of admission to candidacy for the diaconate is celebrated in Holy Rosary Cathedral.

116. Aspirants are to prepare themselves for this rite by a day of recollection.

117. Admission to candidacy does not constitute a right to diaconal ordination; nor does it entail entry into the clerical state or any financial claim on the Archdiocese. Rather, candidacy is the first official recognition of the positive signs of a vocation to the diaconate, which must be confirmed in the subsequent years of formation.

iv. Ministries of Lector and Acolyte

118. The Advisory Committee will review each candidate’s fitness prior to the candidates’ installation in the ministries of lector and acolyte. The ministry of lector is usually conferred at the beginning of the second year of formation. The ministry of acolyte is also usually conferred at the beginning of the third year of formation.(47)

119. After receiving the recommendation of the Advisory Committee, the Archbishop selects those to be admitted to the specific ministry, after they have made petition, and informs them of his decision in writing.

120. A retreat or day of recollection will precede the reception of each ministry. The rite should be celebrated on a Sunday or feast day. Special attention is given to the participation in the rite of the wives and children of married candidates.

v. Ordination to the Diaconate

121. A meeting of the Advisory Committee is held for the evaluation of candidates prior to ordination to the diaconate. The Advisory Committee will include in its considerations the assessment and recommendation of the candidate’s pastor. The Advisory Committee will provide its recommendation to the Archbishop.

122. After receiving the recommendation of the Advisory Committee, the written petition of the candidate, and the formal written consent of his wife, the Archbishop selects those candidates to be ordained and informs them of his decision in writing.

123. An interval of at least six months must elapse between conferring the ministry of acolyte and ordination to the diaconate.(48)

124. A five‐day retreat is required before ordination at a time and place determined by the Archbishop.(49)

125. Prior to diaconal ordination, the ordinand must make the profession of faith before the Archbishop or his delegate.50 He must also take the oath of fidelity and make a personal declaration concerning his freedom to be ordained and his grasp of the obligations and commitments entailed.51

126. An unmarried candidate must make a declaration regarding the obligation of celibacy. This declaration must be handwritten by the candidate and expressed in his own words.52

vi. Additional Norms and Directives

127. Canadian norms for the formation of permanent deacons have not yet been approved by the Holy See. When national norms are promulgated, they will supersede any contrary provisions of this directory.

128. The Archbishop may issue additional formation instructions from time to time.

Approved: October 7, 2014
Feast of Our Lady of the Rosary

+ J. Michael Miller, CSB
Archbishop of Vancouver

Appendix I may be read in full in the PDF version.

Appendix II may be read in full in the PDF version.

(1) Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium (21 November 1964), n. 29.

(2) Paul VI, Apostolic Letter Ad Pascendum (15 August 1972), introduction.

(3) Congregation for Catholic Education, Basic Norms for the Formation of Permanent Deacons (22 February 1998), n. 11.

(4) St. John Paul II, Address to the Plenary Assembly of the Congregation for the Clergy (30 November 1995), n. 2.

(5) Francis, Encyclical Letter Evangelii Gaudium (24 November 2013), n. 24.

(6) Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, (21 November 1964) n. 29.

(7) Cf. Code of Canon Law, c. 1008.

(8) Cf. Code of Canon Law, c. 1009 §2.

(9) Cf. Code of Canon Law, c. 1009 §3.

(10) Cf. Code of Canon Law, c. 757, 762, 764, 767§1.

(11) Congregation for the Clergy, Directory for the Ministry and Life of Permanent Deacons (22 February 1998), n. 26.

(12) Paul VI, Post‐Synodal Apostolic Exhoration Evangelii Nuntiandi (8 December 1975), n. 19.

(13) Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy Sacrosanctum Concilium (4 December 1963), n. 10.

(14) Cf. Code of Canon Law, c. 276.

(15) Cf. Code of Canon Law, c. 835 §3, 861 §1, 1108 §1, 910 §1, 943, 1168, 1169 §3.

(16) Francis, Encyclical Letter Evangelii Gaudium (24 November 2013), n. 198.

(17) Benedict XVI, Encyclical Letter Caritas in Veritate (29 June 2009), n. 2.

(18) Benedict XVI, Address to the Parish Priests and Clergy of Rome (7 February 2008).

(19) Code of Canon Law, c. 1029.

(20) Cf. Congregation for Catholic Education, Basic Norms, (22 February 1998), nn. 32‐33.

(21) Cf. Code of Canon Law, c. 281 §3.

(22) Cf. Paul VI, Apostolic Letter Sacrum Diaconatus Ordinem (18 June 1967), n. 13.

(23) Cf. Code of Canon Law, c. 1037.

(24) Ibid.

(25) Cf. Code of Canon Law, c. 277 §1.

(26) If the information regarding Confirmation or Marriage is not recorded in the baptismal record, separate certificates for Confirmation and Marriage are to be obtained (cf. Code of Canon Law, c. 1050 §3). If applicable, annulment documents must also be obtained.

(27) Cf. Code of Canon Law, c. 1051, 1°.

(28) Ibid.

(29) Ibid.

(30) Cf. Code of Canon Law, c. 1027.

(31) Cf. Congregation for Catholic Education, Basic Norms for the Formation of Permanent Deacons (22 February 1998), n. 82.

(32) Ibid, n. 55.

(33) St. John Paul II, Post‐Synodal Apostolic Exhortation Pastores Dabo Vobis (1992), 43.

(34) 34 Cf. Code of Canon Law, c. 276 §2, 4°.

(35) Cf. Code of Canon Law, c. 276.

(36) Benedict XVI, Post‐Synodal Apostolic Exhortation Verbum Domini (30 September 2010), n. 82.

(37) Cf. Code of Canon Law, c. 276.

(38) Cf. Code of Canon Law, c. 276 §2, 3°; cf. Canadian Conference of Catholic Bishops, Decree 17.

(40) St. John Paul II, Post‐Synodal Apostolic Exhortation Pastores Gregis (16 October 2003), n. 49.

(41) Cf. Code of Canon Law, cc. 1040‐1042.

(42) Cf. Congregation for Catholic Education, Guidelines for the Use of Psychology in the Admission and Formation of Candidates for the Priesthood (30 October 2008), nn. 5‐6.

(43) Congregation for Catholic Education, Basic Norms (22 February 1998), n. 37.

(44) Cf. St. John Paul II, Post‐Synodal Apostolic Exhortation Pastores Dabo Vobis (25 March 1992), n. 68.

(45) Cf. Congregation for Catholic Education, Basic Norms (22 February 1998), n. 27.

(46) Cf. Code of Canon Law, c. 236, §3

(47) Cf. Code of Canon Law, c. 1035 §1.

(48) Cf. Code of Canon Law, c. 1035 §2.

(49) Cf. Code of Canon Law, c. 1039.

(50) Cf. Code of Canon Law, c. 833, 6°.

(51) Cf. Congregation for Divine Worship and the Discipline of Sacraments, Circular Letter on Scrutinies Regarding

Suitability of Candidates for Orders, Prot. N. 589/97 (28 November 1997).

(52) Cf. Code of Canon Law, c. 1037.

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September 10, 2024

Directory for the Formation of Seminarians

A. Introduction

The Roman Catholic Archdiocese of Vancouver (RCAV) is the metropolitan archdiocese in British Columbia. It began as the Apostolic Vicariate of British Columbia in 1863 and became an archdiocese in September 1908 when it was established by Pope St. Pius X, with Archbishop Augustin Dontenwill, OMI as the first Archbishop.

Seminarians have been training for the priesthood in the Archdiocese of Vancouver since that time.

Archbishop William Mark Duke founded the Seminary of Christ the King (SCK) in 1932 as an archdiocesan seminary; the Seminary was entrusted to the Benedictines in 1939. The Archdiocese of Vancouver and Westminster Priory signed a contract formalizing this in 1948. The theology program began at SCK in 1951, and it was the general practice to send archdiocesan seminarians to SCK for all their studies until 1970, when Archbishop Carney decided to send seminarians to St. Peter's Seminary and the Pontifical Beda College in Rome. Since signing an agreement with Westminster Abbey on June 29, 2017, the Archdiocese has primarily sent men to live, be formed, and study at SCK in Mission. If the situation warrants it, the Archbishop may decide to send a man elsewhere for all or part of his seminary formation.

In 2013, the Archdiocesan Missionary Seminary Redemptoris Mater (RMS) of Vancouver was established. This missionary seminary provides priests who will serve not only for the Archdiocese of Vancouver, but also for the evangelization of Asia. The Redemptoris Mater seminaries were born as a fruit of the Neocatechumenal Way, and all their vocations come from members of its communities. RMS seminarians live at and are formed at this Seminary, under the supervision of its Rector, while receiving their academic training at SCK.

All seminarians referred to in this Directory are seminarians for the Archdiocese of Vancouver – whether their vocation arises from within the local Church or from the Neocatechumenal Way. Sometimes distinctions will be made; for the sake of clarity in these cases, the seminarians will be referred to as RCAV seminarians or as RMS seminarians.

B. Discernment of the Call: Application Process

Discerning a vocation to the presbyterate requires prayer, dialogue and evaluation. The discernment process involves the candidate, his parish community, his formators, and the Archbishop. With their assistance, the Archbishop examines each individual’s suitability using objective criteria that rely on the Church’s Tradition and recognize the particular pastoral needs of the Archdiocese.[1]

1. General Requirements

By the time of ordination to the diaconate, candidates should demonstrate the human qualities necessary for service to the Church as men of communion. Among these are psychological maturity, absence of any significant compulsions or addictions, a capacity for dialogue and communication, an ability to work collaboratively, a sense of responsibility, industriousness, psychological balance, prudence, and a capacity to lead, motivate and animate others.

An applicant should also be:

a practicing Catholic living a deep spiritual life, as evidenced by
- attendance at Mass more than weekly
- frequent reception of the Sacrament of Penance
- participation in activities such as retreats, days of reflection, spiritual direction, study of Scripture
of good moral character and reputation
living celibately
involved very actively in his parish or in an ecclesial movement;

Applicants must be sufficiently fluent in oral and written English, so that they can participate successfully in the academic program and, once they are ordained, preach understandably. They may be requested to complete an assessment of written and spoken language skills.

Costs of the formation program are borne by the Archdiocese of Vancouver, or by the seminarian, depending on the stage of formation, location of the seminary he is attending, and whether he is a RMS seminarian. The policy is based on the premise that seminarians should contribute to the costs of their education, and that the Archdiocese is willing to help those in need of financial assistance.[2]

2. Requirements Related to State of Life

Single men
Those who wish to become priests must be living as chaste celibates and must understand and accept the Church’s discipline regarding perpetual celibacy after ordination (cf. Code of Canon Law, c. 1037).
Men who are widowers
A precondition for accepting widowed candidates is that they have already provided for, or can adequately provide for, the human and Catholic upbringing of their children. They should also be living as chaste celibates, and must understand and accept the Church’s discipline that they cannot remarry after ordination. The same precondition is to be met by men whose marriages have been annulled.

3. Requirements Related to Age / Experience in the Faith / Cultural Experience

Men who have completed high school are eligible to apply to pre-theology to undertake philosophy studies at the undergraduate level. If a minor, there are times when the permission of the man’s parents will also be required (i.e. medical examination, canonical impediments, etc.).

Those who have recently been baptized Catholic or entered into full communion with the Catholic Church must have at least three years after Baptism or full communion before entering the seminary.

4. Applicants from Outside the Archdiocese of Vancouver

While candidates from outside the Archdiocese can be accepted, there are significant challenges in this regard. Applicants are asked to arrange their own immigration and travel to Vancouver and reside in the Archdiocese for at least two years prior to applying to the seminary. This enables candidates from outside the Archdiocese to become acculturated to the local social and ecclesial setting.

These requirements do not apply to applicants for the RMS due to the unique missionary nature of their structure.

RMS Seminarians
The RMS is an international seminary. All candidates are available to be sent to any RMS in the world. Those sent to Vancouver are selected by the international team of the Neocatechumenal Way which, after diligent scrutiny, determines their readiness to enter the seminary.

5. Initial Period of Discernment

The first step in discerning a vocation to the priesthood is a period of private prayer and discernment, followed by eventual contact with the Archdiocesan Vocations and Seminarians Office.

For men wishing to study for the Archdiocese of Vancouver
A man who feels called to the diocesan priesthood meets initially with the Director of Vocations and Seminarians (Director) or the Assistant Director. They will meet regularly over some months. The discerner may be asked to meet with a counselor. Active participation in the ongoing diocesan priesthood discernment group is generally expected at this stage. There are two types of accompaniment: individual and together with other discerners. During this period, the man will be expected to demonstrate the proactive initiative to meet regularly with a spiritual director. To journey forward without any clear pastoral connection is unacceptable. At some point, the man will be encouraged or discouraged from proceeding to the formal application process. Should the Director need to discourage someone from proceeding, he will consult with the Vocations Team and, if prudent to do so, also with the Vocations Advisory Committee. If the man chooses to apply and he is refused or deferred and invited to reapply after a period of time, he will be informed of the reasons for the refusal in writing, and a copy of the letter will be kept in his file.
For men wishing to enter RMS
Discerners will approach the catechist of their Neocatechumenal Way community about entering the seminary. After a time of discernment in a vocational group, prospective seminarians will be encouraged to attend a retreat, after which they may be assigned to any of the Redemptoris Mater seminaries around the world. If a man is sent to Vancouver by the Neocatechumenal Way, he is considered accepted for admission and will enter the RMS here. RMS processes the necessary immigration papers required for the candidate to enter Canada. Once in Vancouver, he must provide, within a six-month period, documentation to complete “all that is required for admission as a seminarian for the Archdiocese of Vancouver.” (Rule of Life, RMS (2021), A.2.)
Formal application process

For men wishing to study for the RCAV
Should the man be encouraged to begin the formal application process, he will be required to complete the following[3]:
- A formal, scripted interview with the Director of Vocations and Seminarians
- A review of the canonical impediments
- An autobiography, which includes:
  - family background, significant childhood and youth experiences, educational interests, religious practices and attitudes, character strengths and weaknesses, reasons for considering the priesthood, so as to give an accurate picture of the candidate’s readiness for seminary life;
  - Employment history with dates and places of employment along with phone numbers, email contact and addresses of employers.
- Documents to be submitted:
  - Baptismal certificate
  - Confirmation certificate
  - Academic transcripts from all previous high schools, universities, or other postsecondary institutions or seminaries
  - Letter of reference from pastor
  - Letter of reference from employer
  - Letter of reference from someone not a family member
  - Government ID – if applicant is not Canadian, a copy of documents permitting applicant’s entry into Canada
  - Digital photo that clearly shows the face
  - Others, if applicable:
    - If the applicant has been a seminarian elsewhere, the applicant should ask the rector to forward “his file” to the Director
    - If the applicant has been a postulant, novice or professed member of a religious institute, he must ask the superior to forward the a letter of reference and any evaluations to the Director

Once these have been submitted, the applicant will be asked to arrange for the following, the costs for which will be paid by the Vocations and Seminarians Office:

A medical evaluation by a competent physician (according to questions provided by the Vocations and Seminarians Office)
A psychological assessment by a designated psychologist, carried out with the applicant’s free, explicit and informed written consent
Police record check from countries where the applicant has lived for more than a year

Applicants to seminary should, at an early stage, be advised of their rights regarding privacy, confidentiality, and freedom of information. This includes being informed of laws and policies related to storage, access, and protection of their personal information Protocols adhering to the Freedom of Information and Protection of Privacy Act (FIPPA). They should also be made aware of the RCAV’s Policy on Pastoral Conduct for Priests and Deacons Engaged in Ministry, Safe Environment Policy for Archdiocesan and Parish Employees, and the Safe Environment Policy for Archdiocesan and Parish Volunteers. Applicants should also be informed of their rights and the special care the Church has for keeping them safe from boundary violations during their seminary formation. This should include identifying the safe environment contact person they can inform of any concerns about boundary violations they may experience; for example, the Safe Environment policies at SCK.

When the above steps of the application process have been completed, the man will meet with three members of the Vocations Interview Committee, who will provide their written assessments to the Director. The Director will review everything and provide his assessment to the Vocations Advisory Committee which will vote and make a recommendation to the Archbishop.

Three kinds of recommendation may be made to the Archbishop: (a) immediate acceptance, (b) deferral or (c) refusal. The final decision regarding whether to accept a man as a seminarian is made by the Archbishop. He conveys his decision to the applicant by letter, and a copy of this letter will be kept in the applicant’s file.[4]

On occasion, the Vocations Advisory Committee and the Archbishop may choose to “conditionally accept” a candidate for seminary. In this case the conditions of acceptance should be conveyed to the applicant in writing. This letter should include the expectation that progress in these identified areas or conditions be assessed at a subsequent point.

Once he has been accepted, the seminarian will sign a Seminarian’s Agreement, which is included in the Policy on Pastoral Conduct for Seminarians Engaged in Ministry.

There are two distinct acceptances: the Archbishop’s decision to accept a man as a seminarian, and, later, that seminarian’s acceptance into a specific seminary.

ii. For men wishing to enter RMS

In addition to completing the application process for the Archdiocese of Vancouver, RMS also requires the candidate:

to obtain a police record check from the country where the candidate is from (cf. RMS Statutes (2015), II.6) as well as from any other countries where he has lived for more than one year
to become proficient in English during his seminary studies (cf. RMS Statutes (2015), II.8)

The application process to become a seminarian of the Archdiocese of Vancouver begins once the man enters the Seminary. Once a man has been accepted as a seminarian for the Archdiocese of Vancouver, the RMS Vice-Rector will “carry out the procedures for admission and are responsible for relations with the Archdiocesan Seminary of Christ the King” (cf. RMS Rule of Life (2021), E.28).

6. Stages of Formation[5]

Seminary formation takes place in a gradual process over many years. As a seminarian moves from one stage to the next, the expectations of increased thresholds of human, spiritual, intellectual, and pastoral development must be met. These will be outlined in this Directory.

In each of the stages, the seminarian will be evaluated in his human, spiritual, intellectual, and pastoral development. In order to move from one stage to the next, the applicant will need to have met the minimum threshold.[6] The stages are:

Propaedeutic, which includes the spirituality year
Discipleship, which includes pre-theology, Arts (philosophy)
Configuration, which includes theology, and can also include summer internships and/or a pastoral year
Vocational synthesis

A man interested in studying for the priesthood begins as an inquirer. Once he applies and is accepted as a seminarian, he then enters the three main stages of formation, followed by the vocational synthesis stage. His application information follows him through the different stages.[7]

Propaedeutic stage, which includes the spirituality year
1. RCAV seminarians
  Once an application has been accepted, the Director of Vocations and Seminarians will forward the complete application packet to the seminary designated by the Archbishop for RCAV seminarians to attend the spirituality year. Once this year is completed, the Rector of the particular seminary will forward the files and evaluations to the Archbishop of Vancouver and the SCK Rector for evaluation and approval. There may be some additional requirements that he must complete: for example, at SCK he will have to provide:
  - English Proficiency Certificate (for ESL students)
  - Student Enrolment Agreement
2. RMS seminarians
  RMS seminarians are excused from participating in the spirituality year. They begin their formation in Vancouver with the requirement of the propaedeutic year having already been met through the formation received in their Neocatechumenal community and through the vocational centres in their country of origin.

7. Four Dimensions of Priestly Formation

The four dimensions of priestly formation are: human, spiritual, intellectual, and pastoral. These four aspects address the formation of the whole person.[8]

While the fundamental human traits required for ministry must already be present in the candidates, the seminary program fosters their ongoing maturity and capacity to collaborate with others as servant leaders. Formation for the priesthood is both grounded in the nature of priestly ministry and adapted to the pastoral needs of the Archdiocese of Vancouver. Priests must serve the multicultural and multiethnic population of the local Church. The formation program recognizes this diversity and respects and values the cultures and traditions of the candidates, including the contributions of Indigenous Peoples.

RCAV seminarians
To support the four aspects of formation, life at SCK includes:
- Daily Mass
- Liturgy of the Hours (prayer in common with community)
- Daily meditation
- Scriptural reading (15 minutes / day)
- Spiritual reading (30 minutes / day)
- Personal examination of conscience (every evening)
- Having a spiritual director
- Sacrament of Reconciliation (encouragement of biweekly confession)
- Keeping silence (especially 9 pm until breakfast)
- Twice a week a group sports activity
- Daily community time (from supper until 7:15 pm – obligatory)
- Apostolic work[9]
- Home weekend once a month
RMS seminarians
Men attending RMS receive their intellectual/academic formation at SCK. The other formational aspects of their life take place at RMS, where life includes (cf. RMS Rule of Life (2021), B.11, 16, 17):
- Daily Mass
- Morning and evening prayer
- Daily rosary
- Regular meditation on Sacred Scripture (Scrutatio)
- Daily personal prayer
- Full day of spiritual retreat each month
- Sacrament of Reconciliation (every 3 weeks )
- Frequent spiritual direction
- Frequent Eucharistic adoration
- Spiritual theology class by Seminary’s spiritual director once a week
- Two years of missionary experience (itinerancy)
- Apostolic / pastoral work in parishes
- Regular interactions with their Neocatechumenal communities
  
  Furthermore, RMS aims to form priests incardinated in the Archdiocese with a special missionary charism. They are formed to foster the new evangelization through the Neocatechumenal Way and can be sent as missionaries anywhere in the world. The RMS in Vancouver is established particularly for the evangelization of Asia. The candidates’ formation at RMS reflects the fostering of this special charism.
Human dimension
The Ratio Fundamentalis Institutionis Sacerdotalis (8 December 2016) (RFIS), published by the Holy See, and the CCCB’s Program for Priestly Formation for English-Speaking Canada (26 July 2022) (PPF) highlight the significance of the human dimension of priestly formation. Since the “proclamation of the Gospel takes place through the human person and is mediated through his humanity” the fostering of affective and human maturity is a focus of this dimension of seminary formation (PPF, n.112). For this reason, the PPF encourages a continuity between the psychological assessment at time of admission and the seminarian’s personal program for human growth during his formation (cf. PPF, n.118). The Archdiocese of Vancouver encourages seminarians to take advantage of resources offered to assist in this process including the growth counseling made available in the seminary. This growth counseling is distinct from the kind of in-depth long-term psychotherapy that, when determined necessary, is best engaged with prior to or outside seminary formation. The Archdiocese has a policy in place to provide for any costs related to seminarians accessing this growth counseling.[10]

Particular attention should be paid to an awareness of a healthy priestly identity, the danger of a culture of clericalism, the importance of the role of women and laity in the Church’s life (cf. PPF, n.115), and engaging ongoing tools to assess one’s progress in human formation.

i. RCAV seminarians
According to the PPF: “Human development aims at developing within the candidate for Holy Orders a growing inner freedom, an appropriate level of maturity, and a capacity for healthy relationships fitting for priestly life and ministry” (n.112). It continues: “self-awareness and the integration of various facets of personal identity, the candidate grows toward greater human maturity” (n.113). The human dimension includes “integration among the following areas: physical, psychological, moral, aesthetic, and social” (n.114).

At the root of the necessary capacity to relate to others is affective maturity, which must be evident in every candidate with a high degree of certainty. He must therefore demonstrate a mature sexuality and a willingness to grow in the virtue of chastity as it applies to his state of life.[11] Likewise, a candidate must show clear signs of developing interior freedom and an authentic moral conscience.

ii. RMS seminarians
The human formation of the seminarians is grounded in the Neocatechumenal communities, which aim at forming Christians with an adult faith. This involves a journey that aims at holiness and configuration to Christ. It is of paramount importance that the RMS seminarians take part in their Neocatechumenal community where this formation is given.

The development of interior freedom, of an appropriate level of maturity, and of a healthy relationship with God and neighbor (cf. PPF, n.112) are qualities that are achieved in the catechumenal journey. In the same way, the development of humility, courage, common sense, magnanimity, right judgement, discretion, tolerance, transparency, love of truth, and honesty (cf. PPF, n.113), are qualities and fruits of the spiritual journey undertaken in the Neocatechumenal community.

The formators are responsible for ensuring that the seminarians live and make progress in this Neocatechumenal formation which is also carried out at RMS.
Spiritual Dimension

i. RCAV seminarians
Spiritual formation is accomplished through the prayer life in the seminary, among which are found: prolonged and silent prayer, daily reading and meditation of Scripture, silence and solitude, the daily celebration of the Eucharist, adoration of the Blessed Sacrament, the Liturgy of the Hours, the regular practice of the Sacrament of Reconciliation, the daily examination of conscience, regular days or weekends of recollection, and annual retreats.

As the PPF counsels, “Each seminarian is to choose his [Spiritual] Director with complete freedom from the Priests designated by the Bishop for this ministry” (n.129) with whom the seminarian meets at least every two weeks. It is recommended – but not required – that the spiritual director is also the seminarian’s regular confessor (cf. PPF, n.129). At the beginning of each academic year the seminarians are provided a list of approved spiritual directors, both monastic and diocesan priests, from whom they can select their spiritual director. Special requests of directors not on this list will be determined on a case-by-case basis by the SCK Rector.

The PPF also states: “Seminary formators have a vital responsibility to train seminarians in mature obedience so that they may grow in the ability to give their assent within the context of priestly life” (n.133).

The seminary also forms men in a spirit of simplicity of life and self-sacrifice (cf. PPF, nn.134; 144-147), in celibacy (nn.136-140), and in apostolic obedience (nn.141-143).

ii. RMS seminarians
Spiritual formation is directed at nourishing and sustaining communion with God and with our brothers and sisters. […] This intimate relationship forms the heart of the seminarian in that generous and sacrificial love that marks the beginning of pastoral charity. The heart of spiritual formation is personal union with Christ, which is born of, and nourished in, a particular way by prolonged and silent prayer. By prayer, listening to the Word, devout participation in the sacraments, in the liturgy and in community life, the seminarian fortifies he’s personal union with God after the example of Christ. (RFIS, nn.101-102.)

The purpose of the daily proclamation of the Word of God during the liturgies is not to learn the Scripture passage by heart, to be acquainted with stories of Scripture, or to master special skills of exegesis, but to establish a real interior dialogue with Christ. The goal is an encounter with Christ who speaks through his Word in the concrete history of the seminarian.

Spiritual formation at RMS follows this order: first, the rediscovery of the liturgy, in particular the Eucharistic liturgy, source and summit of Christian life[12], which is the fulcrum of the Neocatechumenal path; and second, the active participation of the assembly.

The Christian community is a constitutive, essential and determining aspect of the Neocatechumenal Way, and thus also of the seminary. Each seminarian belongs to his own Neocatechumenal community based in a parish. The seminary community is temporary, transitory. The Neocatechumenal community to which every seminarian belongs is permanent, the rock for him to lean on in times of difficulty.
Intellectual dimension

i. RCAV seminarians
Candidates will study both philosophy and theology (cf. PPF, n.148). Their “comprehensive and extensive education… must be pastorally oriented, sensitive to ecumenical and interreligious realities, and responsive to the individual seminarian” (PPF, n.149; cf. n.202).

Over a minimum period of six years, candidates follow a comprehensive program of philosophical and theological formation, which is entrusted to the SCK. There the candidates will do philosophical studies and complete a Bachelor of Arts (BA), followed by theological studies to complete the Master of Divinity (MDiv).

ii. RMS seminarians
The academic formation of the RMS seminarians takes place at SCK.
Pastoral dimension
i. RCAV seminarians
Pastoral formation relates the human, spiritual and theological training to the practical demands of the priest’s ministry. Preparation is required for preaching, service at the altar, celebration of the Sacraments, engagement with works of charity and justice, and the skills needed to guide small communities, movements and volunteers. Specific subjects such as psychology, teaching methods, sacred music, ecclesial administration, information technology, and so on may also form part of the curriculum.

The PPF affirms: “the whole program must be permeated by a pastoral spirit … The meaning of the Priest as shepherd … includes a deep sense of communion and cooperation with laity, Permanent Deacons, consecrated men and women, fellow Priests, and the Bishop” (n.151.1).

In order to help the seminarian develop a pastoral disposition of openness and attentive accompaniment, he is to take specific Pastoral Theology courses as part of the formation curriculum. In addition, the supervised pastoral placement, as part of the pastoral dimension of formation, offers participation in apostolic activities; these involve pastoral placements, the pastoral year, and the Vocational Synthesis stage. (PPF, n.152.)

A coordinator of pastoral formation is responsible for the placement, ongoing support and evaluation of each seminarian’s pastoral formation experience throughout his various stages of formation (cf. PPF n.190). This coordinator assists the SCK Rector and the Director of Vocations and Seminarians in ensuring a well-rounded and individually tailored program of pastoral formation.

Seminarians must be prepared for “collaborative ministry at all levels” and for “the call for the Church to shift from a maintenance mode to a missionary-evangelization mode” (PPF, n.154).

During their formation, seminarians are to take part in “apostolic activities” (cf. PPF, nn.157-159). The culmination of their preparation takes place during the pastoral year (configuration stage) when “the Bishop selects the Pastor who can make the apostolic activity of the seminarian truly profitable by supervision and direction” (PPF, n.160). This pastoral year “enables the seminarian to learn and discern through observation, participation, theological reflection, and evaluation” (PPF, n.160).

ii. RMS seminarians
Pastoral formation takes place at different levels. Every seminarian is asked to engage, possibly every year, in the initial catechesis of the Neocatechumenal Way taking place in archdiocesan parishes. This catechesis is an intense pastoral and theological experience that lasts for two consecutive months. In addition, twice a week every seminarian attends the Liturgies with his own community.

Usually, between the study of philosophy and theology, the seminarians experience two years of itinerancy. This is a time of mission when they can be sent anywhere and can experience all levels of collaborative ministry.

During the summer, the seminarians have an opportunity to engage in pastoral work, usually outside the Archdiocese. The theologians engage in the summer parish placements arranged by the Archdiocese after their second and fourth year of theology.

C. Agents of Formation

Those engaged in the formation of future priests include “the Bishop, the seminarian, the presbyterate, Seminary formators, administrative personnel, professors, specialists, families, and laity” (PPF, n.168).

1. Archbishop

The Archbishop oversees the entire formation process of his priests (cf, PPF, n.169). He is to show great care for the discernment and formation of the candidates, for whom he is ultimately responsible. “By frequently visiting the Seminary and inviting seminarians to diocesan celebrations, the Bishop manifests his closeness to and support of the seminarians” (PPF, n.170).

2. Seminarian

The seminarian is responsible for collaborating with all agents of formation in his ongoing growth. He “must grow in awareness that the principal agent of his formation is the Holy Spirit” (PPF, n.173). The seminarian owes “obedience to [his] Bishop and formators who are appointed to assist and accompany him in the various stages of formation” (PPF, n.173). The seminarian is also to proactively be his brothers’ keeper at the seminary, journeying forward with them in a collaborative way. The cohesiveness of the seminary brotherhood is of the utmost importance. This level of relating and being united is then to be further developed in the presbyterate.

3. Presbyterate

“Priests of the local Diocese support the seminarians through their prayers as well as by visiting the Seminary and inviting seminarians to parish celebrations” (PPF, n.179). Opportunities for seminarian involvement in diocesan and parish life are encouraged throughout their formation.

4. Director of Vocations and Seminarians

The Director, who must be a priest, is appointed by the Archbishop.

The Director’s duties include

to oversee all efforts involving the recruitment of diocesan vocations for men within the Archdiocese of Vancouver. The Director is responsible for implementing the vision for the Vocations and Seminarians Office, promoting a culture of vocations, accompanying discerners in their discernment for the priesthood, and forming seminarians. For seminarians enrolled in the Archdiocesan Missionary Seminary Redemptoris Mater, the Director collaborates with the Rector of the RMS according to its statutes.[13]

5. Community of Formators

“The members of the Formation Team … have the responsibility as a team, presided over by the Rector, to recommend candidates to their Bishops after a serious accompaniment and a thorough examination of their suitability for priestly ministry” (PPF, n.184). Wherever possible, it is desirable that diocesan priests be part of this community of formators alongside the monastic faculty at SCK.

6. Teaching Faculty

The specific ministerial needs of the Archdiocese and the personal capabilities of the seminarians determine the most suitable academic program and its mode of delivery.

The Archbishop is responsible for approving those who will teach seminarians, and for deciding how and where the theological formation of candidates takes place. All teachers of theology and related disciplines must receive the mandatum given by the Archbishop.

7. Spiritual Director

Each seminarian must choose a priest as a spiritual director. The spiritual director helps to discern the working of the Holy Spirit in the seminarian’s soul and accompanies his process of ongoing conversion. The spiritual director also makes practical suggestions which will foster an authentic priestly spirituality.

The spiritual director fulfills his responsibility in the internal forum. This relationship is completely confidential and does not enter into a seminarian’s formal evaluation. Available seminary spiritual directors are approved by the Rector of each seminary and the Archbishop of Vancouver. The onus is on the seminarian to treat this vital relationship as a priority.

D. Stages of Formation

Although there are distinct stages of formation from inquiry through to ordination, those who are ordained must recognize that formation is lifelong in all aspects – “humanly, spiritually, intellectually, and pastorally” – so that the priest can continue to grow “into the likeness of Christ” (PPF, n.77).

1. Propaedeutic Stage: Spirituality Year

The propaedeutic stage is “a real time of vocational discernment, undertaken within community life, and a ‘start’ to the following stages of initial formation” (RFIS, n.60). This is a “a program distinct from that of the Major Seminary” which “‘should have its own house’” (PPF, n.80, citing RFIS, n.60), and which should have its own director and formators. This stage lasts for one year (ten months).

The focus of this stage is to “‘provide a solid basis for the spiritual life and to nurture a greater self-awareness for personal growth.’ Seminarians begin to deepen their spiritual life through instruction on various ways of prayer and more fruitful participation in the Church’s Sacraments… instruction on and celebration of the Liturgy of the Hours, teaching on the Word of God… practice of periodic times or days of silence, disciplined use of communications and social media platforms … mental prayer, and spiritual reading… ‘overall familiarity with Christian doctrine by studying the Catechism of the Catholic Church and by developing the dynamic self-giving through experiences in the parish setting and charitable works’” (PPF, n.82, citing RFIS, n.59).

The studies for the spirituality year are “supportive of the integral goal of this stage, that is, the foundation of a sustaining spiritual life and a growth in self-awareness.” Usually courses “of a non-credit status” are taken in the following areas:

Reading Scripture within the context of its central role in the life and spirituality of a seminarian
Principles and forms of the liturgy of the Church, especially the Mass, the Liturgy of the Hours, and the Sacraments
Study of the Catechism of the Catholic Church
Introduction to the documents of the Second Vatican Council and other important texts of the Magisterium
Introduction to the schools of spirituality of the Church and its Saints through the study of the classic texts of Catholic spirituality
Human development and principles of human formation within the seminary context, including aspects of sacrifice and self-giving
Study of aspects of contemporary culture, especially in areas of social media, relativism, etc., and practical solutions to avoid negative influences (cf. PPF, n.203)

During this time, spiritual direction and retreat experiences are undertaken. “If there are any intellectual or academic lacunae in the experience of the seminarian, this period could be used to address them (PPF, n.204).

In Vancouver, the spirituality year originally took place at SCK. Since the fall of 2022, the Archdiocese of Vancouver has sent students elsewhere for this initial stage. RMS seminarians do not participate in the spirituality year due to the Neocatechumenal formation they receive prior to entering seminary.

2. Discipleship State: Arts / Philosophy

During the discipleship stage, students study philosophy as a preparation for the study of theology (cf. PPF, n.205). If they already have an undergraduate degree, they may study for two years. If they do not have an undergraduate degree, they must complete one (cf. PPF, nn.85, 206).

The minimum philosophical requirements include (cf. PPF, n.207.1):

logic (one 3-credit course)
history of philosophy (four 3-credit courses)
- Ancient
- Medieval
- Modern
- Contemporary
systematic philosophy (four 3-credit courses)
- Philosophical anthropology
- Epistemology
- Thomistic metaphysics
- Nature (cosmology)
  
  Additional philosophy courses could include (cf. PPF, n.207.2):
- Aesthetics
- Ethics
- Philosophy of religion
- Political philosophy (PPF, n.207.2)

Those completing a BA degree are encouraged to study sociology and psychology (PPF, n.207.3).

3. After the Discipleship Stage

“After the Discipleship Stage, the seminarian may petition for admission as a Candidate for Sacred Orders … Candidacy signifies the Church’s willingness to call the seminarian to discern and prepare more intensely for Holy Orders in the Configuration Stage” (PPF, n.88). Typically, candidacy takes place after one year of theology studies.

4. Configuration Stage

The configuration stage lasts four years, during which seminarians study theology and receive different ministries toward ordination.

By the end of configuration stage, seminarians should demonstrate the following: Evidence of living the Cardinal and Theological Virtues, the Evangelical Counsels, particularly a healthy understanding and living out of celibate chastity; daily habits of personal prayer, including full recitation of the Liturgy of the Hours for each day; daily participation in the Sacrament of the Eucharist and monthly celebration of the Sacrament of Penance; docility to the inspirations of the Holy Spirit; sound pastoral judgment; respectful communication with his Bishop and other Diocesan officials; competence in Theology; pastoral skills; and the practical ability to apply Canon Law to concrete pastoral situations. (PPF, n.93.)

a. Study of theology

The four-year theology program should include the following 3-credit courses (cf. PPF, n.209):

Introduction to Old Testament / Pentateuch and Historical books
Psalms and Wisdom Literature
Prophetic Literature
Introduction to New Testament
Synoptic Gospels
Pauline Literature
Johannine Literature
Church History: Early Christianity
Church History: Mediaeval
Church History: Reform Era
Church History: Modern
Foundations of Theology/Introductory Theology
Theology of the Trinity
Christology
Theological Anthropology
Ecclesiology
Sacramental Theology I: Sacraments in general, Baptism and Confirmation
Sacramental Theology II: Eucharist
Sacramental Theology III: Reconciliation, Anointing of the Sick, Marriage and Orders
Integrative course – connection between doctrine and pastoral practice – includes “the elaboration of a theological synthesis as well as a comprehensive examination”
Introduction to Moral Theology
Catholic Social Teaching
Bioethics: moral issues
Married Love and Sexuality in the Christian Tradition
Introduction to Pastoral Theology
Pastoral Counselling
Liturgical Theology
Introduction to Canon Law
Canon Law of Sacraments
Introduction to Liturgical Homiletics

Other suggested and recommended areas of study (cf. PPF, nn.210-215):

Languages – Biblical Hebrew and Greek; Latin
- Introduction to Ecclesiastical Latin
- Elementary New Testament Greek.
- Introduction to Biblical Hebrew
Patristic Theology
Mariology
Ecumenism
Christianity and World Religions
Pastoral Catechetics
Classic Christian Spiritualities
Spiritual Direction
Pastoral course on the celebration of the Eucharist and all the sacraments
Homiletics
Art of the Good Confessor
Preaching Practicum
Preparation for celebrating: Mass, Baptism, Marriage, Anointing of the Sick, Funerals
Ministry of Sacrament of Reconciliation
Ministry in the Sacrament of Marriage
Priestly spirituality
Christian Art and Music
Parish Administration Seminar

b. Summer expectations

RCAV seminarians
After completing the first year of theology and every year thereafter, seminarians will receive a summer pastoral placement. The placements will be evaluated by the seminary and by the Director of Vocations and Seminarians.

Besides placement in a parish, other summer possibilities include: Clinical Pastoral Education (CPE) through Providence Health Care, or the Institute for Priestly Formation’s Summer Program for Diocesan Seminarians at Creighton University in Omaha, Nebraska.
RMS seminarians
Given the missionary charism of the RMS and also its archdiocesan nature, the seminarians studying theology will alternate between one summer of missionary experience with the Neocatechumenal Way and pastoral placement in the Archdiocese. The placements will be coordinated between the RMS Rector and the Director of Vocations and Seminarians.

c. Candidacy and Ministries
During the configuration stage, the seminarian will petition for and, if granted, receive:

Candidacy
Lector
Acolyte

The seminarian will have time to exercise these ministries “both in the Seminary and in parish communities, where possible” (PPF, n.94). Scrutinies will be conducted before the reception of each of these ministries (cf. PPF, n.95).

Although evaluation is ongoing throughout the man’s years in the seminary, at “five points in the journey of priestly formation, the Bishop must be informed in writing by the Rector and community of formators regarding the suitability of each candidate. These five scrutinies have a clear ecclesial consequence and are related to:

Admission to candidacy for Orders
The ministry of lector
The ministry of acolyte
Diaconate
Priesthood (PPF, n.259)

Scrutinies must be in writing, and must provide reasons – whether positive or negative – ‘to verify the actual presence of the qualities and personal circumstances of a candidate’ (PPF, n.260). When scrutinies are requested, the Rector of the respective seminary must inform the Archbishop of the following:

Request of the candidate written in his own hand
Most recent evaluation assessment report from the Rector (cf. c. 240 §2)
Endorsement of the pastor of candidate’s parish of origin, or of the parish where he has domicile, when appropriate
Report from those “to whom the candidate was sent for his pastoral service” – also insight from “women who know the candidate” (PPF, n.261)
1. RCAV seminarians
  At the end of each academic year, the SCK Rector makes a recommendation to the Archbishop as to the seminarian’s suitability for the ministry. This recommendation is presented to the Vocations Advisory Committee and a recommendation made to the Archbishop, who makes the final determination. The timing of the reception of the ministry is managed by the Director and the Archbishop. Except for ordination to the diaconate and priesthood, this celebration may take place in a local parish.
2. RMS seminarians
  The RMS Advisory Council “has the responsibility of evaluating the seminarians at least yearly, and also when it is necessary for candidacy, promotion to the ministries of lector and acolyte, and ordination. The RMS Rector is to send written annual reports on individual candidates to the Archbishop, who will then consult with the appropriate Archdiocesan bodies regarding their suitability for continuing formation” (RMS Statutes (2015), IV.23). The Rector and the Archbishop determine the timing and place of the reception of each ministry. Ordination to the diaconate and priesthood take place in Holy Rosary Cathedral.
3. Candidacy
  At the beginning of theology studies, the seminarian is admitted to candidacy through the liturgical rite of admission to candidacy for the priesthood. Admission to candidacy does not constitute a right to ordination; nor does it entail entry into the clerical state or any financial claim on the Archdiocese. Rather, candidacy is the first official recognition of the positive signs of a vocation to the priesthood, which must be confirmed in the subsequent years of formation.
4. Lector
  The Director will coordinate with SCK and RMS for the reception of the minister of lector.
  
  The Vocations Advisory Committee will review each candidate’s fitness prior to the candidate’s installation in the ministry of lector. This ministry is usually conferred at the beginning of the second year of theology. After receiving the recommendation of the Vocations Advisory Committee, the Archbishop selects those to be admitted to the specific ministry. After they have made petition, he informs them of his decision in writing.
  
  A retreat or day of recollection will precede the reception of each ministry. The rite should be celebrated on a Sunday or feast day.
5. Acolyte
  A retreat or day of recollection will precede the reception of each ministry. The rite should be celebrated on a Sunday or feast day.
  
  The Vocations Advisory Committee will review each candidate’s fitness prior to a candidate’s installation in the ministry of acolyte. This ministry is usually conferred at the beginning of the third year of theology. After receiving the recommendation of the Vocations Advisory Committee, the Archbishop chooses those to be admitted to this ministry. After they have made petition, he informs them of his decision in writing.
  
  A retreat or day of recollection will precede the reception of the ministry of lector and the ministry of acolyte. The rite should be celebrated on a Sunday or feast day.
6. Ordination to Diaconate
  In the Archdiocese of Vancouver, ordination to the diaconate normally takes place six months or more after completing theology at SCK. At the discretion of the Archbishop, ordination could be sooner. An interval of at least six months must elapse between conferring the ministry of acolyte and ordination to the diaconate (cf. c. 1035 §2).
  
  A meeting of the Vocations Advisory Committee is held for the evaluation of candidates prior to ordination to the diaconate. This Committee will include in its considerations the assessment and recommendation of the SCK administrators and faculty. For RMS candidates, the Committee will consider the recommendations made by the RMS Advisory Council. The Vocations Advisory Committee will provide its recommendation to the Archbishop.
  
  After receiving the recommendation of the Vocations Advisory Committee and the written petition of the candidate, the Archbishop discusses the candidate’s readiness with the College of Consultors who vote on their recommendation. The Archbishop makes the final decision and informs the candidate of his decision in writing.
  
  A five‐day retreat is required before ordination at a time and place determined by the candidate and approved by the Director (cf. c. 1039). For RMS candidates its place and time is determined by their Rector. The costs of this retreat are paid for by the Vocations and Seminarians Office.
  
  Prior to diaconal ordination, the ordinand must make the profession of faith before the Archbishop or his delegate (cf. c. 833, 6°). He must also take the oath of fidelity and make a personal declaration concerning his freedom to be ordained and his grasp of the obligations and commitments entailed.
  
  An unmarried candidate must make a declaration regarding the obligation of celibacy. This declaration must be handwritten by the candidate and expressed in his own words (cf. c. 1037).
  
  Those being ordained to the diaconate will be incardinated in the Archdiocese of Vancouver, including those studying at RMS (cf. RMS Statutes (2015) III.16).

5. Vocational Synthesis Stage

The vocational synthesis stages begins when the man leaves the seminary – sometimes as a deacon, but perhaps not yet (PPF, n.97). During this stage, the seminarian is to be accompanied by “an experienced and holy Priest” (PPF, n.97). The seminarian is assigned to a parish (PPF, n.99). “From the time of leaving the seminary until priestly ordination, this stage, under the direction of the [Arch]bishop, has as one of its goals the induction of the future priest into the pastoral life” (PPF, n.165).

During this stage the seminarian will meet on a regular basis with an authorized instructor in order to serve the integration of his ministry experience with his academic and personal growth.

Ordination to Priesthood
The Code of Canon Law gives juridical expression to the qualities of those who are to be ordained: “Only those are to be promoted to orders who ... have sound faith, are motivated by the right intention, are endowed with the requisite knowledge, enjoy a good reputation, and have moral probity, proven virtue, and the other physical and psychological qualities appropriate to the order to be received” (c. 1029).Ordination to the priesthood normally takes place after the deacon has completed six months in a parish. Before ordination, the Rectors of SCK and RMS must verify for the Archbishop:
- Prescribed period of formation has been completed
- Candidate possesses the necessary human and spiritual qualities
- No impediments or irregularities are present
- Requisite Sacraments have been received
- Spiritual exercises have been completed as required (cf. PPF, n.262)

The final decision to proceed toward ordination belongs to the Archbishop (cf. PPF, n.263).

E. Evaluation Throughout the Stages

Throughout seminary formation, and particularly at the end of each stage, it is important “to assess whether the aims of that particular period of formation have been achieved, taking account of periodic evaluations (preferably each semester, or at least annually), which the formators will prepare in writing’” (PPF, n.79, citing the RFIS, n.58). “These evaluations, which also take into account the seminarian’s self-evaluation of his own progress, help both seminarian and formators to engage the process of discernment seriously” (PPF, n.79).

In accordance with the goals of each of the four stages of initial formation, an assessment of the seminarian is required at each stage:

Human: affective maturity (relational); self-discipline; self-knowledge and transparency; health; use of technology.

Spiritual: prayer and spiritual life; chastity and celibacy; vocational discernment; personal relationship with Christ.

Intellectual: acquisition of knowledge and integration; study habits; ability to communicate the truth of the faith.

Pastoral: pastoral knowledge; pastoral skills; pastoral charity. (cf. PPF, n.166)

There are different steps in the evaluation process: the student’s self evaluation, and the evaluation of the seminary faculty and formators.

Evaluation takes place by the:

Seminarian himself
Seminary community
Vocations and Seminarians Office
Vocations Advisory Council
Archbishop

Both evaluation and discernment come into play when arriving at a decision concerning readiness for ordination: “The process of coming to a decision on readiness for Holy Orders involves and objective and a subjective aspect. The decision is the responsibility of the person himself, the Formation Team, and the Seminary Rector” (PPF, n.255).

Evaluation processes should always be transparent; the student should be aware of the results of his evaluations (cf. PPF, n.256).

On an annual basis the Archbishop receives evaluations, recommendations and academic records prepared by the seminary authorities with regard to each seminarian. All aspects of the seminarian’s formation are reported on.

Seminarian’s Self Evaluation
At SCK, every year by March 1 seminarians are to submit their self-evaluations which they complete with the assistance of a Faculty Advisor. The self-evaluation is a form with questions concerning human and moral qualities, spiritual qualities, intellectual qualities, apostolic work, and vocational commitment. This self-evaluation will be sent to the Archbishop. This evaluation will also form part of the information evaluated by the Seminary faculty and formators.
Seminary Faculty and Formators’ Evaluations
1. RCAV seminarians
  At SCK, the following formal evaluation process is followed:
  1. Monthly Meditation Reports: The seminarians are expected to be in church at 6 am every morning for meditation and 6:40 am on Sundays. At end of each month, they are expected to submit, in writing to the Rector, how many times they were late or how many they missed. The purpose is to encourage accountability. This report is not included in their files and is not part of a formal report, but their attendance/absence is duly noticed.
  2. Annual Peer Evaluations: The seminarians send to the Rector a completed questionnaire used to evaluate their peers.
  3. Annual Self-Evaluations: The seminarians submit to the Rector a 4-6 page self-evaluation, answering specific questions.
  4. After summer and pastoral week, the theologians submit a 2-page reflection, including summary of experiences. Arts students complete a summer report.
  5. Formator Meetings (Every 1 to 4 weeks): The seminarian meets regularly with his formator one-on-one to discuss various issues. The frequency depends on the seminarian’s particular needs.
  6. Rector Meetings (monthly): The seminarian meets regularly with the Rector one-on-one to discuss various issues.
  7. Feedback on Apostolic work: Reports are submitted to the Rector after any apostolic work is completed during the summer and/or the school year.
  8. Faculty may provide written or oral feedback annually before evaluations on:
    - Class deportment
    - Academic performance
  9. The Director is invited to the Seminary for this annual evaluation meeting. He listens and asks questions, but he does not vote.
    The information is collected and the Rector prepares a report for the annual evaluation meeting with the faculty. At the evaluation meeting, faculty provide feedback.
    At this meeting, there is a secret ballot regarding recommendations about a seminarian’s continuing to the next step of seminary formation and/or for advancement to ministry or orders. For each 4th Year Arts student, a secret ballot is cast to determine his readiness to go on to theology.
    The Rector collects the feedback and prepares a draft report. This report is reviewed by the Vice Rector and two formators. The draft is also reviewed by the Rector and seminarian to discuss any clarifications, agreements and disagreements. After an agreement is reached with the seminarian, the Rector prepares three final copies that are printed and signed by the Rector.
    - One copy is kept in the seminarian’s file
    - One copy is given to the seminarian
    - One copy is submitted to the Archbishop who then forwards it to the Director of Vocations and Seminarians
2. RMS seminarians
  The RMS Advisory Council “has the responsibility of evaluating the seminarians at least yearly, and also when it is necessary for candidacy, promotion to the ministries of lector and acolyte, and ordination. The Rector is to send written annual reports on individual candidates to the Archbishop, who will then consult with the appropriate Archdiocesan bodies regarding their suitability for continuing formation” (RMS Statutes (2015) IV.23).
  
  The evaluation of each seminarian depends upon:
  1. Regular meetings with the Rector
  2. Regular meetings between the seminarian and the Advisory Council
  3. Scrutinies made by the Advisory Council at important moments of the life of the seminarian (i.e., reception of the ministries and of ordinations)
  4. Feedback from missionary work
  5. Feedback from parish pastoral activity
  6. Academic reports

F. After Ordination

Once a man is ordained a priest he is no longer a seminarian. He becomes a member of the junior clergy. Priests ordained seven years or fewer are provided additional formation opportunities as outlined in the Ongoing Formation and Support for Junior Clergy policy.

G. Leaving or Being Asked to Leave the Seminary

Sometimes a man chooses to leave the seminary, or he is asked to leave. His personal information is regulated by the Files of Former Seminarians policy.

Approved:
September 20, 2024
Saint Andrew Kim Tae-Gŏn,
Saint Paul Chŏng Ha-Sang
and Companions

+ J. Michael Miller, CSB
Archbishop of Vancouver

Bibliography

This Directory has incorporated information from the following documents:

Ad Hoc Seminary Review Committee for the Archdiocese of Vancouver: Final Recommendations (31 May 2022).

Congregation for the Clergy, Ratio Fundamentalis Institutionis Sacerdotalis,”The Gift of the Priestly Vocation” (RFIS) (8 December 2016).

Canadian Conference of Catholic Bishops, Ratio Formationis Sacerdotalis Nationalis, “Program for Priestly Formation for English-Speaking Canada” (PPF) (2022).

Archdiocese of Vancouver, Files of Former Seminarians (11 June 2021).

____, Guidelines on Seminarians Seeking Psychotherapy (11 July 2023).

____, Ongoing Formation and Support for Junior Clergy (24 March 2023).

____, Policy of Financial Assistance for Seminarians and Those Ordained to the Transitional Diaconate (29 June 2023).

____, Policy on Pastoral Conduct for Seminarians Engaged in Ministry (7 October 2019), including the Seminarian’s Agreement.

____, Priestly Formation Policy (12 September 2018).

____, Seminary Admission Requirements (21 September 2018).

____, Vocations Advisory Committee Terms of Reference (1 January 2016).

United States Conference of Catholic Bishops, Program for Priestly Formation, 6^th edition (2022).

[1] Canon 1029 of the 1983 Code of Canon Law gives juridical expression to the qualities of those who are to be ordained: “Only those are to be promoted to orders who … have sound faith, are motivated by the right intention, are endowed with the requisite knowledge, enjoy a good reputation, and have moral probity, proven virtue, and the other physical and psychological qualities appropriate to the order to be received.”

[2] RCAV’s Policy on Financial Assistance for Seminarians and Those Ordained to the Transitional Diaconate is available upon request from the Vocations and Seminarians Office.

[3] Cf. Seminary Admission Requirements.

[4] Documents submitted by those not admitted to the program will be retained for ten years, after which they will be destroyed.

[5] Cf. RCAV’s policy on Priestly Formation which outlines this process more fully.

[6] See USCCB, Program for Priestly Formation, Sixth Edition (2022), nn. 59-61.

[7] The stages are described more fully in section D below.

[8] Cf. St. John Paul II, Post-synodal Apostolic Exhortation Pastores Dabo Vobis (25 March 1992), nn. 43-59; CCCB, Program for Priestly Formation (2022), nn. 108-166.

[9] Cf. Policy on Pastoral Conduct for Seminarians Engaged in Ministry.

[10] The RCAV’s Guidelines on Seminarians Seeking Psychotherapy is available upon request from the Vocations and Seminarians Office.

[11] Cf. Policy on Pastoral Conduct for Seminarians Engaged in Ministry, which highlights standards of behaviour.

[12] Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy Sacrosanctum Concilium, 10.

[13] Summary of Responsibilities, Director of Vocations and Seminarians Ministry Description (June 29, 2023).

[14] Cf. Congregation for Divine Worship and the Discipline of Sacraments, Circular Letter on Scrutinies Regarding Suitability of Candidates for Orders, Prot. N. 589/97 (28 November 1997).

‍

November 22, 2020

Directory for the Liturgical Ministry of Permanent Deacons

“The service of the deacon is the Church’s service sacramentalized. Yours is not just one ministry among others, but it is truly meant to be, as Paul VI described it, a ‘driving force’ for the Church’s diakonia. By your ordination, you are configured to Christ in His servant role. You are also meant to be living signs of the servant-hood of His Church.” - St. John Paul II, Address to the Permanent Deacons of the USA, Detroit, (19 September 1987)

When the deacon comes to serve, he must empty himself from all selfish concerns. He must see himself as servant of the liturgy and never its master. He must minister to the priest and to the altar with the humility of Him whose very Body and Blood were offered on the altar of the cross.

When he comes to proclaim the Gospel, the deacon must empty himself of all his worldly wisdom that he might be filled only with the wisdom of God. He must decrease so that the Word of God might take root in him and those who hear his voice may hear not him, but Christ Jesus who lives in him. His acclamation of “the Gospel of the Lord” must ring authentic and true.

When he proclaims intercessions or invites the people to prayer, the faithful must recognize in him the trustworthy and compassionate man to whom they may go with any of their needs. The poor must know him as their friend. Orphans must see him as their father, and all who are alone, afraid or confused must see in him a refuge in the model of Christ Jesus. All must have such trust in his prudence and charity that his wise guidance is spontaneously welcomed.

Finally, all who receive the Saviour’s Precious Blood from his hands must receive the chalice as from one who knows the meaning of sacrifice, of being poured out for God’s people, and of striving for holiness of life. The deacon too must take up the cup of salvation as one whose very life is a hymn of praise to the Lord. For the cup he bears is his salvation and a model of the life to which he is called as a deacon.

What The Roman Missal and the Church ask of the deacon is to become more like Christ. To participate in His paschal death and resurrection: by how he lives and how he prays, by what he does and who he has become.

This is the mystery of diaconal ministry at the altar. It is the mystery of the Church and the mystery of all who are called to the Supper of the Lamb!(1)

I. Liturgical Principles for Diaconal Ministry

A. Liturgical Presence of a Deacon

The deacon has a particular role in the liturgical action of the Church. Lumen Gentium states that “strengthened by sacramental grace, in communion with the bishop and his group of priests, deacons serve the People of God in the ministry of the liturgy, of the word, and of charity.”(2) His threefold ministry flows from the grace and gift of Holy Mass.After the priest, by virtue of his ordination, the deacon holds first place among those who minister in the Eucharistic celebration.
A deacon does not concelebrate at Mass. A priest or bishop will always be the celebrant; the deacon’s role is to assist. Whenever a deacon is present at Mass, he should exercise his office, unless there are more deacons than the celebration requires. As the celebrant’s primary assistant at Mass, he should always ensure that everything is prepared for the celebration. The focus of the assisting deacon is always on the action of the liturgy: proclaiming the Gospel, preparing and serving at the altar, ministering to the principal celebrant, and distributing the Eucharist to the faithful. The deacon does not share any of the duties or prayers that belong to the celebrant, nor does he directly address God; he assists.
The deacon’s role is one of humble service and he is to follow the direction of the celebrant. All liturgical roles that are available for the deacon during the liturgy are exercised at the direction of the celebrant. For example, chanting the petitions of the second Penitential Act or reading the general intercessions should be discussed with the celebrant before the celebration and not done during Mass. A respectful, private conversation may take place after the celebration to discuss variations from the norms, if necessary.
A deacon’s place at Mass is in the sanctuary, expressing both the Church’s hierarchical structure and the diversity of functions. During Mass or other liturgical celebrations he leaves the sanctuary only as directed by the rubrics (e.g. to assist the priest as he receives the Offertory gifts), to transfer the Blessed Sacrament to or from a chapel outside the sanctuary, or to distribute Holy Communion, when this is done outside the sanctuary (the practice in many parishes without a Communion rail). He does not leave the sanctuary to exchange the kiss of peace or to join a schola or choir.
At those liturgical celebrations where no priest is present and the deacon is the celebrant, he takes on a different role. He is no longer one who assists, but the one who leads those assembled in prayer. See section V below for more about such celebrations, and section III.E for more about celebrating the Liturgy of the Hours.
Deacons should be very familiar with the contents of the General Instruction of the Roman Missal, particularly nos. 171–186, 279-280 and 284-287 (reproduced in Appendix I), which pertain to the celebration of Mass with a deacon, the purification of sacred vessels and Holy Communion under both species.

B. Liturgical Vesture for a Deacon

The dalmatic is the normal vestment of the deacon for the celebration of the Mass. Redemptionis Sacramentum states that “The proper vestment of the Deacon is the dalmatic, to be worn over an alb and stole. In order that the beautiful tradition of the Church may be preserved, it is praiseworthy to refrain from exercising the option of omitting the dalmatic.”(3) However, the GIRM states it may be omitted “either out of necessity or on account of a lesser degree of solemnity” such as a weekday Mass or celebration of the Liturgy of the Hours.(4) It is proper to wear the dalmatic for a more solemn celebration of the Liturgy of the Hours such as Sunday Vespers.

In most cases, the deacon may use the dalmatic only when the priest uses the chasuble. Exceptions to this rule exist when a deacon accompanies the Archbishop or a priest who wears a cope in a solemn celebration of the Liturgy of the Hours or Benediction of the Blessed Sacrament, and when he presides at a Sunday celebration in the absence of a priest.

The deacon does not use the dalmatic in other celebrations of the sacraments outside of Mass, such as funeral services.
When fulfilling his ministry within the Eucharistic Liturgy, the deacon should be appropriately vested. It is desirable that the colour and design of the deacon's vestments match the vestments of the presiding celebrant.
As a norm, it is the responsibility of the parish to which the deacon is assigned to ensure that dalmatics are provided in each liturgical colour.
The colours chosen for the celebration of Ritual Masses, Masses for Various Needs and for Votive Masses have their own directives.(5)
Albs worn by deacons are to be white (or cream) in colour, not wheat-coloured or gray. The alb should be simple, not ornate, nor should it have excessively full sleeves or a cowl. The alb may be tied at the waist with a cincture. The alb should cover one’s street clothes at the neck; if it does not, an amice should be worn. The alb should be long enough to reach to the bottom of the leg of the pants, but not be so long that it poses a tripping hazard.
A diaconal stole is worn over the left shoulder, drawn across the chest, and fastened at the right side. The stole should be of the proper liturgical colour. The stole is never worn without the alb except, optionally, when distributing Holy Communion to the sick.
A dalmatic is worn over the stole (the stole is never omitted and is always underneath the dalmatic) and is never worn without an alb.
When the deacon presides at a funeral vigil or committal service, alb and stole (white, violet, or black) are proper.
Deacons invited to participate formally at ecumenical gatherings hosted by churches or ecclesial communities not in full communion with the Catholic Church shall wear attire appropriate to the occasion. At ecumenical prayer services or liturgical celebrations, they may wear clerical shirt and collar or stole and alb, depending on the nature of the service and with the agreement of their host.
The deacon vests in alb, cincture, and stole when presiding at the following celebrations:
- the Sacrament of Baptism(6)
- the Sacrament of Matrimony(7)
- a vigil for the deceased(8)
- a funeral liturgy outside of Mass(9)
- Rite of Committal
- Public recitation of the Liturgy of the Hours(10)
- Eucharistic adoration(11)
- Blessings celebrated communally, especially in a church or with special solemnity.
The cope is optional for Matrimony, Baptism, a funeral liturgy outside of Mass, Eucharistic adoration, and special blessings.
For Benediction, the alb, cincture, white stole, cope, and humeral veil are proper vesture.
If the deacon receives the exchange of vows during a Nuptial Mass, the proper vestment is the dalmatic.

C. Signs of Reverence, Movement and Posture

The gestures and bodily posture of both the priest, the deacon, the ministers, and the people, must be conducive to making the entire celebration resplendent with beauty and noble simplicity, to fostering the true and full meaning of its different parts, and to encouraging the participation of all.(12)

a. Veneration of the Altar and the Book of Gospels

According to traditional practice, the veneration of the altar and of the Book of Gospels is done by means of a kiss.(13)

b. Genuflections and Bows

A genuflection, made by bending the right knee to the ground, signifies adoration and therefore is reserved for the Most Blessed Sacrament, as well as for the Holy Cross from the solemn adoration during the liturgical celebration on Good Friday until the beginning of the Easter Vigil.
A genuflection is also made on the Solemnities of Christmas and the Annunciation during the words of the Creed: “and by the power of the Holy Spirit … and became man.”(14)
During Mass, three genuflections are made by the priest celebrant: namely, after the elevation of the Host, after the elevation of the chalice, and before Holy Communion. Certain specific features to be observed in a concelebrated Mass are noted in their proper place (cf. nos. 210–251).

If, however, the tabernacle with the Most Blessed Sacrament is situated in the sanctuary, the priest, the deacon, and the other ministers genuflect when they approach the altar and when they depart from it, but not during the celebration of Mass itself.

Ministers carrying the processional cross or candles bow their heads instead of genuflecting.
A bow signifies reverence and honour shown to the persons themselves or to the signs that represent them. There are two kinds of bow: a bow of the head and a bow of the body.
- A bow of the head is made when the three Divine Persons are named together and at the names of Jesus, of the Blessed Virgin Mary, and of the Saint in whose honour Mass is being celebrated.
- A bow of the body, that is to say, a profound bow, is made to the altar; and in the Creed at the words “and by the Holy Spirit…and became man”. The same kind of bow is made by the deacon when he asks for a blessing before the proclamation of the Gospel.
When the Archbishop is the principal celebrant, the following norms are observed:
- The Archbishop is greeted with a profound bow by all who approach to assist him, leave after assisting him or pass before him.
- If the Archbishop is seated behind the altar, the ministers reverence either the altar or the Archbishop depending upon which they are about to approach.
- When crossing between the altar and the Archbishop, the minister bows to the altar.
- If there are several bishops and/or priests in the sanctuary, a bow is made only toward the one presiding.(15)

c. Placement of Hands

When walking from place to place or standing, it is customary for the deacon’s hands to be joined unless they are holding something. Hands joined means holding the palms sideways and together before the breast and pointed upwards at a forty-five-degree angle.(16)
Whenever performing an action with one hand, the deacon should always place his unused hand on his breast so that it not be awkwardly suspended in the air.(17)
When seated, hands should be placed upon the knees.(18)
In order not to distract the congregation, deacons are not to wear wrist bands, earrings, etc.

d. Incensation

Thurification or incensation is an expression of reverence and of prayer, as is signified in Sacred Scripture (cf. Psalm 141.2; Revelation 8.3).

Incense may be used optionally at any Mass:
- during the entrance procession;
- at the beginning of Mass, to incense the cross and the altar;
- at the procession before the Gospel and the proclamation of the Gospel itself;
- after the bread and the chalice have been placed on the altar, to incense the offerings, the cross, and the altar, as well as the priest and the people;
- at the elevation of the Host and the chalice after the Consecration.
Incense is also used in other celebrations according to the norms of the liturgical books (i.e. at exposition of the Blessed Sacrament when the monstrance is used, at funerals, etc.).(19)
When incensing, the deacon holds the top of the censer chain in his left hand, the bottom near the censer in his right hand, so that the censer can be swung back and forth easily. The deacon incensing should take care to carry out this function with grace, not moving head or body while swinging the censer, holding the left hand with the top of the chain near the chest and moving the right arm back and forth with a measured beat.

The deacon lifts the thurible to be about in line with his heart and with a slight push of the forearm (only to start the movement), and by pivoting his wrist he “throws” the thurible in controlled swings toward the person or object to be incensed. During each swing, the thurible may lightly touch the chain upon its downward fall. Moreover, between each swing there is a very brief pause as the censer is slightly lowered.(20)
The thurible is usually swung straight whenever incensing but, in a case of incensation of the Book of Gospels and of groups of people, it is customary to incense them in a fanned pattern: to the center, to the left, and to the right.(21)
Before and after an incensation, a profound bow is made to the person or object that is incensed, except for the altar and the offerings for the Sacrifice of the Mass.

Three double-swings of the thurible are used to incense: the Most Blessed Sacrament, a relic of the Holy Cross and images of the Lord exposed for public veneration, the offerings for the Sacrifice of the Mass, the altar cross, the Book of Gospels, the Paschal candle, the priest, and the people.(22)
The deacon may accompany the celebrant as he incenses the altar by walking beside or immediately behind him. The deacon also bows whenever the celebrant does.(23)

e. Chanting

Deacons should be familiar with chants specific to the parts of the Mass, such as the acclamations at the Gospel, the invitation to the Sign of Peace and the formulas for dismissal found in The Roman Missal.
Prayers uniquely sung by the deacon, such as the Exsultet, the Solemn Intercessions of Good Friday, the Announcement of Easter and Moveable Feasts, the Proclamation of the Nativity of Our Lord Jesus Christ, etc. are found in Appendix 1 of The Roman Missal and should be reviewed by the deacon before each occasion.
The deacon does not chant at Mass unless the celebrant does so. An exception to this general rule may occur at the Gospel greeting with or without chanting the Gospel passage, by agreement with the celebrant.
The deacon should refrain from chanting any parts of the Mass if he cannot sing. Decisions to chant any parts of the Mass should always be discussed beforehand with the principal celebrant.

f. Addressing the People

In addition to the invitation to the Sign of Peace and dismissal, the deacon is entrusted with the duty to give directions to the people to stand, sit, kneel, etc.
The following are standard instructions a deacon may use in addressing the congregation:
- Let us kneel.
- Let us stand.
- Let us offer each other the sign of peace.
- Bow down for the blessing.
- Dismissals:
  - Go forth, the Mass is ended.
  - Go and announce the Gospel of the Lord.
  - Go in peace, glorifying the Lord by your life.
  - Go in peace.

g. Proclaiming the Word

Liturgical proclamation of the Sacred Scriptures is regulated by the norms of the Lectionary for Mass.(24)
Great care must be given that the living Word of God is communicated effectively to its hearers. Texts are to be pronounced in a loud and clear voice. The deacon’s voice should correspond to the genre of the text itself, that is, depending upon whether it is a reading, a prayer, an explanatory comment, an acclamation, or a sung text.(25)
Deacons should be aware that the Workbook for Lectors, Gospel Readers, and Proclaimers of the Word – Canadian Edition, published annually, is a suitable resource for assisting to proclaim the Word and practice the Gospel readings beforehand.

II. The Deacon’s Role in the Celebration of Holy Mass

A. The Importance and Dignity of the Eucharist

When he is present at the celebration of the Eucharist, a deacon should exercise his ministry, wearing the appropriate liturgical vesture.(26) Specifically, the deacon:
- Assists the priest and walks at his right side
- Ministers at the altar, assisting with both the chalice and The Roman Missal
- Proclaims the Gospel and may, at the direction of the priest celebrant, give the homily(27)
- Guides the faithful by giving appropriate instructions
- Announces the intentions of the Prayer of the Faithful
- Assists the priest celebrant in distributing Holy Communion, and purifies the sacred vessels
- Carries out the duties of other ministers, if necessary, when none of them is present
Before the liturgy begins, the deacon should discuss with the celebrant the options chosen, including the penitential rite, the use of incense, instruction regarding the use of chanting, the placement of ribbons in The Roman Missal, dismissal, and any others. It is also courteous for the deacon to assist the priest, sacristan or other ministers with the necessary preparations for the Mass.
The deacon stands and sits to the immediate right of the celebrant. If a second deacon is present, he stands and sits to the immediate left of the celebrant. If there is a third deacon, he may sit next to one of the other two deacons, or wherever appropriate. This remains the same whether or not priest concelebrants are present.
The deacons must avoid causing confusion between his ministerial role and that of the celebrant at Mass. Some actions and gestures are presidential in nature and the deacon therefore must refrain from using them. For example, the raising of the hands in the orans position should not be done by deacons during the Our Father or at the invitations, “The Lord be with you,” or “Let us offer each other the sign of peace.” In addition, the deacon makes no gestures with his hands during the Eucharistic Prayer and makes no bows as the celebrant elevates the Host and chalice during the Consecration. If, however, the deacon is unable to kneel during the Eucharistic Prayer, he should make a profound bow as the celebrant genuflects. Kneeling deacons should not bow. Likewise, the deacon should never recite or even mouth the words to the Eucharistic Prayer, the final doxology, or any other spoken parts reserved to the celebrant.

B. Celebration of the Mass with One Deacon

50. The principal liturgical ministry of the deacon is to “proclaim the Gospel, prepare the sacrifice, and give the Lord’s Body and Blood to the community of believers.”(28) The following norms are guidelines drawn from the General Instruction of the Roman Missal, and the rite itself, on the deacon’s liturgical function at Mass. Some of the functions of the deacon in the celebration of the Mass (e.g., purification of the vessels) may also be done by an instituted acolyte, but should not be done by an altar server. Therefore, when an instituted acolyte is present, his function should be distinguished from that of the deacon.

51. The deacon should see to it that the necessary liturgical books, vessels, and vestments are properly arranged for the celebration. He should also assist the instituted acolytes and other servers in their preparation of their liturgical roles, as appropriate. Special attention should be given when incense is to be used.

a. Introductory Rites

i. Entrance Procession and Reverence to the Altar

The typical order of the entrance procession to the altar is:
- Thurifer, carrying a thurible with burning incense
- Cross bearer, with corpus facing to the front
- Candle bearers, carrying lighted candles
- Lectors/Readers
- Deacon, carrying the Book of Gospels
- Concelebrating priests
- Celebrant
The deacon walks immediately before the celebrant in the procession carrying the Book of Gospels slightly elevated. If the Book of Gospels is not carried – for instance, on a weekday – the deacon walks to the right of the priest. If there are concelebrants, the deacon carrying the Book of Gospels precedes them. The Lectionary should at all times remain on the ambo; it is never carried in the Entrance Procession.
When he reaches the sanctuary, the deacon does not bow or genuflect, but proceeds directly to the altar and places the Book of Gospels flat upon the centre of the altar, leaving room for the celebrant to kiss the altar. He awaits the arrival of the celebrant and then, together with the celebrant, venerates the altar with a kiss, without placing his hands on the altar.
When the Book of Gospels is not carried, the deacon makes a profound bow to the altar with the celebrant in the customary way and, with him, venerates the altar with a kiss, without placing his hands on the altar.

ii. Incensation of the Altar

If incense is used, the thurifer will bring the thurible and boat to the celebrant. The altar server will hand the boat to the deacon. The deacon will open the boat and hold it close to the thurible, while the celebrant places incense in the thurible. When the celebrant has finished filling the thurible, the deacon closes the boat and hands it to the thurifer, who then passes the thurible to the deacon. The deacon then offers the thurible to the celebrant.
The celebrant and the deacon move to the centre of the altar, with the deacon to the right of the celebrant, and face the altar. There is no bow before or after incensing the altar.(29) If desired by the celebrant, the deacon can hold back the celebrant’s chasuble while the celebrant incenses the altar. The deacon begins a slow procession to the right, around the altar, and leads the celebrant to the middle of the altar in front. Upon arriving at the middle of the front of the altar, both the deacon and celebrant bow to the cross. The celebrant incenses the crucifix (during the Easter season, the Paschal candle is also incensed). The deacon and celebrant bow again to the cross (and in the Easter season, the Paschal candle) and the deacon starts the procession again to the back of the altar. The celebrant returns the thurible to the deacon, who hands it to the thurifer.

iii. Greeting the Assembly

After the incensation of the altar, the deacon and celebrant go to their respective places, with the deacon always to the immediate right of the celebrant. The deacon stands beside him while the celebrant greets the assembly. The celebrant may very briefly introduce the Mass of the day. This introduction may also be delegated to the deacon.

iv. Penitential Rite

The deacon stands at the right side of the celebrant during the Penitential Rite. If the first or second form is used, the priest leads. The deacon or choir may lead the Kyrie which follows. The celebrant always says the absolution.
If the third form is used, the deacon may recite or intone the tropes. A choir may also do this, instead of the celebrant or deacon. The Penitential Rite should give the faithful sufficient time to reflect; therefore, the deacon should pause for a moment before beginning the tropes. Additional invocations for the third Penitential Rite are found in The Roman Missal on pages 488-494.
If the rite of sprinkling is used, particularly in the Easter season, the deacon assists the celebrant; however, he may receive the permission of the celebrant to sprinkle the people himself. The sprinkling rite may be found in The Roman Missal, Appendix II.

v. Collect

If an altar server is not present, the deacon may assist the celebrant with The Roman Missal for the Collect. Otherwise, he continues to stand at the celebrant’s right.

b. Liturgy of the Word

During the readings, until the Gospel, the deacon remains seated at his place.
The Lectionary should be used by the readers (which should be placed reverently on the ambo before the Mass begins). It is removed after the period of silence following the Second Reading, if the Book of Gospels is used.

i. Gospel

The deacon is the ordinary minister of the Gospel. Only in the absence of a deacon is the celebrant or a concelebrant to proclaim the Gospel.
If incense is to be used at the Gospel, the thurifer brings the thurible and boat to the deacon at the beginning of the Gospel Acclamation. The deacon accepts the boat from the thurifer, opens the boat, and holds it close to the thurible. The celebrant places incense on the charcoal. When the celebrant is finished, the deacon closes the boat and hands it to the thurifer.
The deacon makes a profound bow before the celebrant and asks for his blessing, saying in a low voice, “Your blessing, Father.” The celebrant says in a low voice: “May the Lord be in your heart and on your lips that you may proclaim his Gospel worthily and well, in the name of the Father and of the Son  and of the Holy Spirit.” The deacon signs himself with the Sign of the Cross and replies: “Amen.”
After receiving the blessing, the deacon proceeds to the altar, bows, and lifts the Book of Gospels. He then goes in procession to the place where the Gospel is proclaimed.
The order of the Gospel Procession is:
- One thurifer carrying the thurible
- Two servers carrying candles
- Deacon carrying the Book of Gospels
- Or, depending on the space in the sanctuary:
- One thurifer carrying the thurible
- One server carrying a candle
- Deacon carrying the Book of Gospels
- One server carrying a candle
The Gospel Procession should be of sufficient length and dignity to highlight the reverence that the Church extends to the proclamation of the Gospel as the Word of God. The procession should also be visible to the assembly.
When the procession arrives at the ambo, the two candle bearers stand on either side and face each other, and the thurifer faces the assembly, standing near the deacon. The deacon places the Book of Gospels on the ambo and, with hands joined, chants or says to the faithful: “The Lord be with you.” The assembly responds: “And with your spirit.” “A reading from the Holy Gospel according to N.” These are the only words to be used. The deacon makes the Sign of the Cross on the Book of Gospels with his thumb, and then on his forehead, lips, and heart.

When chanting, the deacon follows the tones found in The Roman Missal.(30) These are the only tones to be used and may not be replaced with others. The tone used by the priest in the Preface Dialogue is not appropriately used in this context.
Incense is then used to venerate the Book of Gospels.(31) The deacon takes the thurible. He bows to the Book of Gospels and incenses it three times: two swings to the centre, two swings to the left, and two swings to the right. He bows again and returns the thurible to the thurifer.
The deacon then proclaims the Gospel, either by reading or by chanting. At the conclusion of the Gospel reading, after a brief pause, he chants or says: “The Gospel of the Lord.”
While the people respond “Praise to you, Lord Jesus Christ,” the deacon venerates the Book with a kiss, saying quietly, “Through the words of the Gospel may our sins be wiped away.” When the Archbishop is celebrating, after proclaiming the Gospel, the deacon brings the Book of Gospels to the Archbishop for veneration.
No bow is made to the Book of Gospels before or after its proclamation. The only time the deacon bows to the Book of Gospels is when it is incensed.
After its veneration, the deacon may carry the Book of Gospels to the credence table or another appropriate and dignified location. It should not usually be placed under the ambo. The carrying should be done briefly and without ceremony.
If the celebrant is delivering the homily, the deacon returns to his seat; if the deacon is preaching, he returns to the ambo and begins.

ii. Creed

78. The deacon remains at the right side of the celebrant and visibly joins in prayer with the assembly. At the words, “and by the Holy Spirit…and became man,” all make a profound bow. When the Apostles’ Creed is used, the bow takes place at the words, “who was conceived by the Holy Spirit, born of the Virgin Mary.”

iii. Prayers of the Faithful

79. After the introduction by the celebrant, it is the deacon who announces the intentions of the Prayer of the Faithful from the ambo.
80. The deacon is the primary minister of the Prayer of the Faithful. Others, such as lectors or lay readers, should not read the intentions unless a deacon is not present or if it is a liturgy with special considerations. The deacon may prepare the intercessions. This should be done according to the norms of the general intercessions and local custom. The number of intercessions should not be excessive.
81. The series of intentions is usually to be:(32)
- For the needs of the Church
- For public authorities and the salvation of the whole world
- For those burdened by any kind of difficulty
- For the local community
- For the faithful departed
Examples of formularies for the Prayer of the Faithful are found in The Roman Missal, Appendix V.
In the Archdiocese of Vancouver, the Prayer for Vocations or Prayer of Reverence for Life – or another suitable prayer – may follow the intercessions, before the celebrant’s concluding prayer.

c. Liturgy of the Eucharist

i. Preparation of the Gifts

After the Prayer of the Faithful, the celebrant remains at the chair while the deacon prepares the altar. Although he is assisted by the altar servers and/or acolytes, it is the deacon’s role to take care of the sacred vessels. The deacon should be the only person placing the vessels on the altar, unless there are an unusually large number of them.
The altar servers may place the corporal(s) and The Roman Missal on the altar. Then the deacon places the chalice, ciboria (if needed), and purificators on the altar. He should place The Roman Missal to the left of the corporal and open it to the appropriate page.
The creases in the corporal are there for a practical reason: to catch any Host fragments. The corporal should be placed on the altar with the creases pointing down and the “fold” facing up, with the cross at the bottom, in the centre of the altar, and with the bottom of the corporal at the edge of the altar nearest to the deacon. The paten should be placed off the corporal and just to the right. The chalice (and any vessel not in the offertory procession) should be placed on the right side of the altar where the deacon will pour the water and wine after the reception of the gifts. Any ciboria containing unconsecrated hosts (and not in the offertory procession) should be placed appropriately on the altar so as to allow the celebrant to place the ciboria, paten, and chalice on the corporal.
As a rule, the deacon should not place the paten on the corporal. He should hand it to the celebrant to symbolize that the gifts come from the community.(33)
The deacon removes the pall(s) from the chalice(s) and sets it near the chalice and to its right in a way that it might be easily picked up again.
If one chalice is not sufficient for Holy Communion to be distributed under both species to the concelebrants or to the faithful, several chalices filled with wine may be brought to the altar at this time and placed at the side of the altar. A drop of water may be placed either only in the principal chalice or in all of the chalices present.(34)
The deacon assists the celebrant in accepting the gifts brought in the Offertory Procession. It is permissible for the deacon to receive the gifts by himself, if directed by the celebrant. The deacon returns to the altar and offers the paten to the celebrant. The deacon pours sufficient wine into the chalice. He then pours a very small amount of water into the chalice. While pouring the water, the deacon prays quietly, “By the mystery of this water and wine may we come to share in the divinity of Christ, who humbled Himself to share in our humanity.” The deacon then offers the chalice to the celebrant. If incense is used, the deacon assists the celebrant as at the beginning of the Mass.
After the gifts, the cross and the altar have been incensed, the celebrant and deacon face each other and the celebrant hands the thurible to the deacon. They bow to each other and the deacon incenses the celebrant with three double-swings (two swings each time). They bow to each other again.
The deacon then incenses with three double-swings as follows:
- Archbishop, if present
- Other concelebrants, if present in the sanctuary
- Concelebrants seated with the congregation
- Deacons, if there is more than one
- Congregation
The deacon may also give the thurible to the thurifer to incense some or all of these people. The deacon then returns to the right side of the celebrant. If incense is used, the washing of the celebrant’s hands occurs while the deacon is incensing.

ii. Eucharistic Prayer

During the Eucharistic Prayer, and leaving sufficient space for the celebrant to extend his hands, the deacon stands to the right, slightly behind the celebrant, usually one step back,
The deacon exercises his ministry near the altar, assisting whenever necessary with the chalice and the Missal.

When concelebrants are present, in so far as possible, the deacon stands back slightly, behind the concelebrating priests, who stand around the principal celebrant in such a way that they do not obstruct the deacon whenever he needs to approach the altar.(35)
As the celebrant begins the Eucharistic Prayer and invites the faithful to “Lift up your hearts,” the deacon should not lift his hands in a ministerial gesture but keep them folded close to his chest in a prayerful position.
The deacon is to kneel from the beginning of the Epiclesis, when the celebrant extends his hands over the paten, until the celebrant elevates the chalice after consecrating the Precious Blood.(36) As the celebrant rises from his genuflection and intones, “The mystery of faith,” the deacon also rises. The deacon remains standing through the rest of the Eucharistic Prayer.
If there is a pall on the chalice, the deacon may assist the celebrant by removing the pall before he kneels after the Consecration. If the celebrant so desires, the deacon may cover the chalice again after they have both risen to their feet.
If there is a medical issue and a deacon cannot kneel, he should assume a posture of reverence. In that case, the following applies: after the Consecrations of the Body of Christ and of the Precious Blood, the deacon should make a profound bow toward the altar.(37)
At the Doxology, the deacon stands to the right of the celebrant and, while the celebrant raises the paten with the Host, he raises the chalice to the same level, until the people have responded, “Amen.” The deacon does not recite the Doxology with the celebrant but joins the congregation in the Great Amen.
After the assembly has responded “Amen,” the deacon hands the chalice back to the celebrant. He may place the pall back on the chalice if the celebrant so desires.

iii. The Lord’s Prayer

The invitation to the Lord’s Prayer belongs to the celebrant, not the deacon. During the prayer, the deacon stands at the celebrant’s side, slightly behind him and visibly joining in the prayer. The deacon does not raise his hands and arms in a ministerial gesture (the celebrant raises and extends his arms, inviting all to pray). The deacon should hold his hands together in a prayerful stance.

iv. The Sign of Peace

After the celebrant has greeted the faithful with “The peace of the Lord be with you always” and they have responded, the deacon faces the people and, with hands joined, chants or says, “Let us offer each other the sign of peace.” These are the only words to be used.

The deacon does not chant the invitation unless the priest has chanted the greeting.

Then he himself receives the Sign of Peace from the celebrant and may offer it to those other ministers who are close to him. It is not necessary to greet every minister present. If there are concelebrants, those who are nearer to the principal celebrant receive the Sign of Peace from him before the deacon does.(38)

v. Fraction and Distribution of Holy Communion

In ordinary circumstances, the celebrant alone performs the fraction of the Host. At the beginning of the rite of fraction of the Host, and before the singing of the Lamb of God, the deacon should remove the pall from the chalice.
If there are a large number of Hosts, the deacon may assist the celebrant in placing them into additional ciboria during the Lamb of God. When a very large number of Hosts are needed, they should be placed in the additional ciboria before the Mass begins, if possible. The deacon assists the celebrant by bringing the ciboria from the tabernacle. He genuflects after opening the tabernacle and when he returns the ciboria he genuflects before closing it.
Just prior to the celebrant’s Communion, he genuflects. The deacon remains standing and does not bow. After the celebrant’s Communion, the deacon receives Holy Communion while standing from the celebrant: first the Host and then the chalice. He does not kneel. The deacon is strictly forbidden from self-communicating and never holds the Host during the “Behold the Lamb of God” as concelebrants do.
When circumstances require a deacon to minister at a third Mass on a Sunday or Solemnity he is dispensed from the requirement of Canon 917 that prohibits the reception of Holy Communion a third time in a single day.(39)
Depending upon numbers, circumstances, and logistics, the deacon will step away for a moment to allow the concelebrants to approach the altar for the Precious Blood. The deacon does not administer Holy Communion to the concelebrants, although he may be asked to bring the Body of Christ or the Precious Blood to the priests at a large concelebration.
The deacon assists the celebrant in administering Holy Communion to the altar servers and Extraordinary Ministers of Holy Communion, and then to the faithful. If Holy Communion is to be given under both species, the deacon should distribute the Hosts and the Extraordinary Minister of Holy Communion should administer the chalice. The deacon should distribute Hosts only if:
1. Holy Communion is given under one species; or,
2. an Extraordinary Minister would be required to stand beside the celebrant for the distribution of the Hosts; or,
3. there are more deacons present than chalices to be administered.
If Holy Communion is given under both kinds, when the distribution is completed, the deacon immediately and reverently consumes at the altar all of the Blood of Christ that remains, assisted, if necessary, by other deacons and priests, prior to the consolidation of remaining consecrated Hosts.(40)
Since priests and deacons are ordinary ministers of Holy Communion, they must not sit and allow an extraordinary minister to distribute Holy Communion in their place, unless they are infirm and unable to do so.
After Holy Communion has been distributed, the deacon returns to the altar and collects any remaining consecrated Hosts. This consolidation should be done over a corporal, if possible. All consecrated Hosts are placed in a ciborium and returned to the tabernacle before the deacon continues with the purification of the sacred vessels. The deacon genuflects before closing the tabernacle door.
The deacon carries the chalice and other sacred vessels to the credence table where he purifies them in the usual way.(41) Wherever possible, purification by the deacon takes place at the credence table, not at the altar. The deacon does not pray the celebrant’s prayer (“What has passed our lips, as food, O Lord.”).
The corporal should be folded carefully so that any possible particles will not be shaken onto the altar or floor. It should not be left on the altar from one Mass to another.
Once the altar has been cleared and the sacred vessels arranged on the credence table, the deacon returns to his chair.

vi. Concluding Rites and Recessional

Once the Prayer after Communion has been said, the deacon may make brief announcements to the people, unless the celebrant prefers to do this himself.(42)
If a solemn blessing is used, then after the celebrant chants or says, “The Lord be with you,” and the assembly responds, the deacon chants or says, “Bow down for the blessing.” If the celebrant sings, the deacon may chant; otherwise, he says the invitation.
After the blessing, the deacon dismisses the people. The only formulas to be used are those found in The Roman Missal: “Go forth, the Mass is ended,” or “Go in peace, glorifying the Lord by your life,” or “Go and announce the Gospel of the Lord,” or “Go in peace.” The deacon does not chant the dismissal unless the priest has chanted the blessing. The deacon reverences the altar with the celebrant, makes a profound bow, and departs in a manner similar to the procession beforehand.
At Masses during the Octave of Easter, and again on Pentecost, the double alleluia is added to the end of certain dismissals, as found in The Roman Missal: “Go forth, the Mass is ended, alleluia, alleluia,” or “Go in peace, alleluia, alleluia.”(43)
The Book of Gospels is not carried out in the procession at the end of Mass.
As servants of charity, deacons continue to help after Mass concludes, usually assisting the celebrant with the removal of vestments and the sacristan or other ministers in carrying the Books of Gospels and sacred vessels from the sanctuary to the sacristy.

C. Celebration of the Mass with Two or More Deacons

If several deacons are present at Mass, they distribute ministerial duties among themselves and perform different parts of the same ministry or duty.(44)
When there are two deacons, one serves as the Deacon of the Word, proclaiming the Gospel and also praying the petitions of the Prayer of the Faithful, while the other deacon be the Deacon of the Altar, assisting the celebrant at the chair and altar.
In the entrance procession, the deacon carrying the Book of Gospels should precede the other vested deacon(s) and concelebrants. The Entrance Procession to the altar is:
- Thurifer, carrying a thurible with burning incense
- Cross Bearer, with corpus facing to the front
- Candle Bearers, carrying lighted candles
- Lectors/Readers
- Deacon of the Word, carrying the Book of Gospels (if there is no Book of Gospels, he enters with the Deacon of the Altar, as below)
- Deacons who are assisting, two-by-two
- Priests who are concelebrating, two-by-two
- Celebrant, flanked by the Deacon of the Altar on his right.(45)
Deacons should be seated at the immediate right and left of the celebrant – the Deacon of the Word on the right and the Deacon of the Altar on the left.
Other than for the Passion read on Palm Sunday and Good Friday, the proclamation of the Gospel is the ministry of only one deacon; it is not to be split between multiple readers.
The variations from the Celebration of the Mass with One Deacon are as follows:

a. Introductory Rites

The Deacon of the Altar enters in procession at the right side of the celebrant. The Deacon of the Word carries the Book of Gospels and enters in front of other vested deacons, concelebrants, and the principal celebrant.(46)
If incense is used, the Deacon of the Altar assists the celebrant. 129. If an altar server is not present, the Deacon of the Word may assist the celebrant with The Roman Missal for the collect. Otherwise, he continues to stand at the right side of the celebrant.

b. Liturgy of the Word

The proclamation of the Gospel is done by the Deacon of the Word.
It is the Deacon of the Word who normally announces the intentions of the Prayer of the Faithful.

c. Liturgy of the Eucharist

The Deacon of the Altar prepares the altar. He may be assisted by an altar server or by other deacon(s).
The Deacon of the Altar stands to the right and slightly behind the celebrant.
The Deacon of the Word may assist by turning pages in The Roman Missal if appropriate.
At the Consecration, the Deacon of the Word may place incense in the thurible and incense the Host and the chalice at the elevations.

III. Deacons and Other Liturgies and Rites

A. The Sacrament of Matrimony

The deacon may assist at marriages when at least one of the parties is a Latin-rite Catholic. Deacons may not witness validly a marriage in which one or both parties is an Eastern‐rite Christian; only a priest validly assists at such marriages.(47)
Specific or general delegation from the proper pastor or local Ordinary is necessary for the validity of a marriage at which a deacon assists. Faculties from the Archbishop, as well as the authorization of the civil authorities to assist at marriages are also required.
A deacon is granted general delegation to witness marriages within the parish to which he is assigned. However, he must have written delegation from the pastor of any other parish in which he is to witness a marriage, even if the parties reside in the parish to which the deacon has been assigned.
As the Church’s witness of the sacrament, the deacon follows all the norms and liturgical requirements set down in the Ritual as found in the Order of Celebration Matrimony.(48)
For the Rite of Celebrating Marriage Outside Mass, the deacon shall be vested in alb, cincture, white stole and, if desired, a cope. The liturgical colour is white. A dalmatic is not appropriate.
When a marriage takes place outside Mass, the deacon may act as celebrant of the ceremony. He should then fulfill all the offices appropriate to the celebrant. Most appropriately, the ministries of lector and cantor should be performed by someone else. The distribution of Holy Communion is not permitted at such a ceremony. The Rite of Celebrating Marriage Outside Mass is to be used.
At a Nuptial Mass, the deacon fulfills his proper role for Eucharistic celebrations, and should be vested in a white dalmatic. The priest-celebrant must be the one to receive the vows. In general, it is not appropriate for a deacon to receive the vows of a couple during a Nuptial Mass, regardless of the personal relationship he may have with the couple. However, in rare circumstances the Archbishop may grant approval. The nuptial blessing is given by the celebrant, as in the Rite of Marriage.
Besides the other responsibilities entrusted to him in the celebration of the Sacrament of Matrimony (see nn. 138-141), the deacon may assist the pastor in the completion of required Archdiocesan marriage papers(49) and assist in preparing the couple through instruction.(50) He should also advise the couple in the choice of readings, prayers, and music for the celebration.
When preparing couples for the Sacrament of Matrimony, the deacon must follow the policies and procedures of the Archdiocese of Vancouver, especially polices on Canonical Form and Inter-Rite Marriages. Guidelines for Marriage have also been created to assist couples in their decision to marry in the Catholic Church, which can be discussed at the beginning of their preparations.
Deacons are not to exempt a couple from the requirement of attending the Marriage Preparation course. Only the pastor may grant this exemption under appropriate circumstances, such as an older couple seeking convalidation of marriage in the Catholic Church.
146. While completing marriage papers, the deacon should refer to the manual Marriage Papers: Instructions and Notes for the Parish,(51) developed by the Archdiocese, consulting the pastor if questions arise. If he is entrusted with this duty, the deacon should pay particular attention to the documentation needed and suggested timelines to ensure all canonical requirements are fulfilled and papers are submitted in a timely manner to the Chancery office for processing.
In the case of two parties who are civilly married and seeking convalidation of marriage in the Catholic Church, completion of the necessary marriage papers is required, and the appropriate process followed pursuant to the Archdiocesan marriage papers manual. For a convalidation of a marriage between two Catholics who are civilly married, have never been previously married and have no other impediments to marriage, the necessary marriage forms are to be completed but are not required to be sent for processing to the Chancery office.
Prior to submitting marriage papers to the Chancery office for processing, the deacon should ensure the parish retains copies of all documentation for their files to comply with appropriate record-keeping and avoid delay in processing in the event papers are misplaced in transition.

B. The Sacrament of Baptism

The deacon may solemnly baptize infants with all the rites and ceremonies of the Rite of Baptism for Children. The deacon does not baptize adults (anyone over seven years of age) or receive them into full communion with the Church. However, in danger of death, the deacon may baptize adults.
For Baptism outside Mass, the deacon should be vested in alb and stole and, if desired, a cope. The vestments are white. A dalmatic is not appropriate.
If the Baptism takes place during Mass, the deacon may act as the minister of Baptism, at the discretion of the presiding priest. A dalmatic may be worn.
Together with the pastor, it is also the duty of the deacon, especially when he is the presiding minister of the Sacrament, to assist families in the preparation for the Baptism of their children and to help them in the task of Christian formation that they have undertaken.
The deacon, through visitation and catechetical preparation of the parents, may assist the pastor in determining the readiness of parents to accept the responsibilities of raising their children as Christians.
Before beginning the rite, the following should be in place: the Paschal Candle (lit), water in the font, Oil of the Catechumens and Sacred Chrism, a baptismal candle, a vessel for pouring water, and a towel. The deacon should verify that the parents or godparents have brought a baptismal garment.
For a deacon to perform a Baptism outside of the parish to which he is assigned and within the Archdiocese, he must have the permission (written or verbal) of the pastor of the parish in which the Baptism is to take place.

C. The Sacrament of Confirmation

It is common for deacons to be asked to assist at Confirmations with the Archbishop or his delegate.
The Mass for Confirmation found in The Roman Missal, with the Preface of the Holy Spirit, is the proper Mass text. Red vestments should be worn, except on Sundays or other solemnities.
If a deacon assisting at Mass is also a sponsor of a confirmand, he should not assist the Archbishop during the Rite of Confirmation with the oil of Chrism, instead, allowing the pastor to assist (cf. n. 161). The Archbishop and the pastor should be advised of this arrangement prior to the start of Mass.

When the time comes for the deacon to take his place as sponsor, he reverently steps down from the sanctuary and takes his place behind the confirmand until the anointing is complete and the newly confirmed have returned to their seats. At this time, the deacon rejoins the Archbishop for the remainder of the Rite.

a. Preparations

159. The deacon should help to ensure that the following are prepared before the Confirmation liturgy:

A lemon sliced in half, plus a large bowl with a pitcher of clean water, and a large towel. This must be separate from the bowl and pitcher used for the washing of the celebrant’s hands during the Preparation of the Gifts.
Sacred Chrism (from the parish), an appropriate vessel to contain the Chrism during the anointing, and a hand towel.
Servers in place to assist with the mitre, crosier, and Missal.

b. The Liturgy

Immediately after the Gospel, the pastor presents the candidates to the Archbishop. The Archbishop addresses the candidates and the assembly in the homily. Following the homily and any questions asked of the confirmandi, the Archbishop leads the candidates in the renewal of the Baptismal Promises and Profession of Faith from the Rite of Confirmation.
Then the Archbishop, without mitre, moves to the centre of the sanctuary and, reading from the Rite, held by a server or a deacon, calls down the power of the Holy Spirit. Those to be confirmed kneel at this time while everyone else stands.
Following the Prayer is the anointing, when the Archbishop wears the mitre and carries the crosier. The deacon should stand at his side with the chrism, unless the pastor chooses to do so. He should have a hand towel draped over his arm, so that, if necessary, the Archbishop can wipe the excess Chrism from his hand.
After the anointing, the Archbishop, without crosier, will wash his hands with the lemon and water. Two servers should bring this to him at the celebrant’s chair. The Creed is not said, because the Profession of Baptismal Faith takes its place. The Liturgy of the Eucharist proceeds as normal with the deacons performing their usual roles.

D. Ministry of Preaching

A deacon may preach the homily at any Mass, as requested by the celebrant. However, the homily should ordinarily be given by the celebrant himself and only given by the deacon occasionally according to special circumstances.(52) The deacon may also preach on the following occasions when he is the minister of a liturgical rite or prayer service:
- Baptism of infants
- Sacrament of Matrimony
- Benediction of the Blessed Sacrament
- Vigil services, cemetery services, or church services of Christian burial
- Morning or Evening Prayer, or other rites of the Liturgy of the Hours
- Sunday celebrations in the absence of a priest, following Archdiocesan guidelines
- Communion Services in nursing homes, hospitals, prisons and other approved locations
- During visitation of the sick and while giving Viaticum
- Ecumenical gatherings and services, as requested
- Retreats, days of recollection, missions, novenas, etc.
Preaching is a very significant opportunity for the deacon to influence the hearts of parishioners. This requires him to consider with sensitivity their spiritual and human situation and to adapt his preaching accordingly.
Although a pastor may occasionally need to take a different approach, the tone of the deacon’s preaching is to be both gentle and positive.
The content of the homily should be simple, practical, and personal. The key message should be capable of summary in one sentence – the one point that the listeners should take away with them. Unfamiliar religious terminology should be avoided, favouring the language of daily life instead. The message should be connected to the congregation’s daily lives, including illustrations from one’s own life, or the life of a friend or a saint.
The purpose of a parish homily is to change hearts. It is helpful to repeat certain key spiritual insights over and over again. It is beneficial if all parishioners hear a similar message; that is, the same key insight, on a given Sunday. Pastors and parish deacons would do well to develop a comprehensive plan of key messages for the liturgical year. The plan may include a number of Sundays devoted to more detailed teaching of doctrine and moral principles (e.g. once a month) or to the promotion of particular spiritual activities.
“The preacher needs to speak in such a way that his hearers can sense his belief in the power of God. He must not lower the standards of his message to the level of his own personal witness, fearing that he will be accused of not practicing what he preaches. Since he is preaching not himself, but Christ, he can, without hypocrisy, point out the heights of sanctity, to which, like every other individual, in his pilgrim faith he is aspiring.”(53)
When formally invited by a church or ecclesial community not in full communion with the Catholic Church, deacons may preach at a prayer service or liturgical celebration. When asked to preach at a Eucharistic celebration in such a church or ecclesial community, a deacon requires the permission of the Archbishop. Deacons will dress in accordance with n. 14 of this directory.

E. The Liturgy of the Hours

In collaboration with his pastor, the deacons may preside at the Liturgy of the Hours and lead the people in daily prayer according to the General Instruction of the Liturgy of the Hours. Mandated to pray Morning Prayer and Evening Prayer, the deacon is called in a particular way to preside at public celebrations of the Liturgy of the Hours.
When vestments are worn, the deacon vests in a stole, worn over the alb; he does not wear a dalmatic (unless assisting a priest-celebrant who is wearing a cope in a solemn celebration) and does not wear a cope.(54) He should lead the prayer from the chair. As the celebrant, he should greet the people, recite the introductory verse, recite the antiphon before each psalm, begin the Lord’s Prayer, say the concluding prayer, bless, and dismiss the people.
Prior to beginning the celebration, the deacon should divide the assembly into two halves (A and B) so the psalms can be prayed antiphonally; alternatively, the people may chant the psalm responsorially, or chant the entire psalm directly, according to the custom in the parish. He may also select a lector for the reading and someone to lead the intercessions.
With the assembly standing, the deacon either begins at the chair; or processes into the sanctuary, reverences the altar, and proceeds to the chair. He opens the liturgy by making the Sign of the Cross and intoning the introductory verse: “God come to my assistance.” After the people’s response, the deacon leads the doxology, “Glory to the Father.” It is a good practice to sing the hymn, although it can be chanted or read. After the hymn, all are seated.
The psalmody follows along with the associated antiphons. The deacon says (or chants) the first antiphon and then leads side A in the first strophe. Side B follows with the second strophe, and so forth. The doxology is recited and all repeat the antiphon. A short period of silence should follow, and then the deacon may recite the optional psalm prayer.
The reading follows the psalmody, and all continue to remain seated. The lector should move to the ambo and proclaim the appropriate scripture reading. The reading is not introduced as it is at Mass (“A reading from…”) nor is it concluded with the phrase “The Word of the Lord.” It is simply proclaimed and followed by a period of silence. The deacon may offer a short homily.
After the homily, the deacon (or the reader) leads the responsory by reciting the first line. The assembly responds with the appropriate response.
After the responsory, all stand and the deacon says (or chants) the antiphon. All recite the appropriate Gospel Canticle, the doxology, and repeat the canticle antiphon. As they begin the Canticle, all make the Sign of the Cross.
All remain standing for the intercessions. These may be prayed antiphonally with the deacon leading the first part of each intercession and the assembly reciting the second part. Or the intercessions may be prayed as at Mass, with the deacon stating the entire intention and the assembly responding with the appropriate response. The deacon may invite the assembly to offer their own intercessions. At Evening Prayer, the final intention is always for the dead.
The intercessions lead into the Lord’s Prayer. The deacon may make a brief introduction to the prayer, such as, “Now let us pray as Christ the Lord has taught us.”
The deacon says the concluding prayer immediately after the Our Father. Finally, he gives the blessing and dismissal, as is done at Mass: “The Lord be with you….May Almighty God bless you… Go in peace.”
When the Liturgy of the Hours is combined with Exposition and Benediction of the Blessed Sacrament, there is only one Eucharistic Blessing imparted. This occurs when the Sign of the Cross is made once over the people with the monstrance, in silence. No other blessing is to be given.

F. Funeral Rites

The deacon may be asked to preside at vigil services, funerals and burial services. Since funerals usually takes place in three stages (funeral vigil, Mass at the church, and interment at the cemetery), it is proper that the deacon rightly fulfills his office at each stage. The deacon may assist the family in making the proper preparations for the funeral (selection of readings, music, etc.)
The deacon may conduct a vigil ceremony using the Vigil Service in the Order of Christian Funerals. Appropriate vesture is alb and stole in either white, violet, or black. A stole worn over a business suit is not appropriate in church, but may be suitable when the service is held at a funeral home or other approved location. At the request of the family, other traditional prayers such as the Rosary may be incorporated into this service.
If a deacon is asked by a family or funeral home to conduct a vigil or funeral service, he should inform the proper pastor of the death of his parishioner.
Eulogies, if requested by the family, may be permitted in accordance with the burial guidelines which state, “If there is to be a eulogy, the following order of preference regarding its placement is to be observed: at the conclusion of the vigil service; before the beginning of the Funeral Mass; following the Prayers of Committal at the cemetery.”(55) Eulogies must never take place during Mass.
The deacon may be asked to conduct a Funeral Liturgy outside of Mass using the rite found in the Order of Christian Funerals. In such cases, the deacon will preside. Holy Communion is not to be distributed at such services. However, most funerals are conducted within the Mass. At the Mass, the deacon fulfills his proper role in the Eucharistic Liturgy.
Typically, the deacon accompanies the priest to the casket for the Introductory Rites and assists him with the holy water and the pall. Following the Prayer after Communion, the deacon stands next to the priest for the final commendation. If the brief litany or invocations are used, the deacon may offer the petitions. The deacon may also receive the body at the door of the church and conduct the final commendation if the celebrant so desires.
Incense may be used at the beginning of Mass, the proclamation of the Gospel, and the preparation of the gifts, in the usual manner.

It is also customarily used in the Rite of Final Commendation. When it is used in this Rite, it is the priest who incenses the casket, accompanied by the deacon if space allows.
The music at a funeral liturgy must be liturgically appropriate, relating to themes of the Lord’s suffering, death, and resurrection.
The deacon may conduct committal services at the cemetery, using the Order of Christian Funerals. He may wear alb and stole, or a business suit and stole, as he judges most appropriate.
The ministry of charity during funeral celebrations is paramount for the deacon.

G. The Ministry to the Sick

The rites for visitation and Communion to the sick and dying are found in the Pastoral Care of the Sick.(56) The deacon has the right to confer blessings and sprinkle holy water under the circumstances described therein.
The deacon has always been closely associated with the pastoral care of the sick, the aged, and the dying. While he may not administer the Sacrament of Anointing of the Sick, the deacon is a minister of Holy Communion to the sick and of Viaticum. Thus, the deacon should be particularly sensitive to the needs and wishes of the sick in the parish: in private homes, in nursing homes, and in hospitals. He should work closely with pastors, chaplains, and extraordinary ministers of Holy Communion so that Holy Communion may be brought frequently to the sick – weekly, even daily.
In his ministry of Communion to the sick, the deacon may remove the Eucharist from the tabernacle and place it in the pyx during Mass, after Communion, or he may remove the Eucharist later, after the Mass.
When visiting the sick, the deacon wears the vesture appropriate to the time and place. For communal services such as at nursing homes, an alb, and white stole are proper. In visits to hospitals and private homes, the deacon may wear a clerical collar.
The deacon uses a pyx when taking Holy Communion to the sick unless a ciborium is required for communal services. He may make use of a crucifix or candles if the circumstances suggest.
The pyx must be purified using clean water. The Water and Host particles must be consumed immediately and the pyx wiped clean with a purificator. The purificator must be returned to the church for proper laundering.
Whenever possible, Hosts that remained unconsumed should be returned to the tabernacle. As an ordinary minister of Holy Communion, the deacon may consume those left over if necessary.
The ordinary ministers of Viaticum are the pastor and assistant pastor, the hospital chaplain, and the superior of clerical religious houses. Viaticum is brought to the sick by a deacon only if no priest is available. In this case, a deacon follows the rite prescribed in the Pastoral Care of the Sick. Only the priest is the celebrant of the Sacrament of the Anointing of the Sick.

H. Eucharistic Exposition and Benediction

The ordinary minister for exposition of the Eucharist for adoration is a priest or deacon. The deacon should vest in an alb and a white stole. For Benediction with the Blessed Sacrament, he also wears a cope. The rites of exposition and benediction can be found in Holy Communion and Worship of the Eucharist Outside Mass. For exposition of the Blessed Sacrament in the monstrance, four to six candles are lit, as at Mass, and incense is used. For exposition of the Blessed Sacrament in a ciborium, at least two candles should be lit and incense may be used.(57)
The humeral veil should be worn during the act of Benediction and while the Blessed Sacrament is taken to and from the tabernacle.
When the deacon is the celebrant of Eucharistic Adoration, the following is observed:
- The deacon puts on the humeral veil and brings the Sacrament from the place of reservation. A Eucharistic hymn is sung for the entrance.
- When the Eucharist is to be exposed, the custodia (also known as the ‘pyx’) is to be taken from the tabernacle to the altar. The luna (also called the ‘lunette’) is then removed and inserted into the monstrance, which is turned to its side before the luna is inserted. The monstrance is then turned to face the people.
- The deacon then kneels before the monstrance and incenses the Blessed Sacrament.
- Adoration follows.
- The deacon rises and says, or sings, one of the prayers taken from Holy Communion and Worship of the Eucharist Outside Mass, n. 98.
- The deacon, after the prayer, puts on the humeral veil, genuflects, and takes the monstrance. In silence, Benediction is given by making the sign of the cross over the congregation with the monstrance.
When the Liturgy of the Hours is combined with Exposition and Benediction of the Blessed Sacrament:
- The deacon leads the assembly in reciting the Divine Praises.
- The deacon then replaces the Blessed Sacrament in the tabernacle and genuflects.
- When the Eucharist is reposed, the monstrance is first turned to its side, then the luna removed, returned to the custodia and taken from the altar to the tabernacle.
  
  This is the only Eucharistic Blessing imparted.
When carrying the Blessed Sacrament between the tabernacle and the altar, and vice versa, the deacon should hold the custodia close to his chest and not elevated in a processional manner.

I. Sacramentals

206. It belongs to the ministry of a deacon to administer sacramentals and preside at those blessings that are so indicated in the Book of Blessings and other liturgical books.(58) However, whenever a priest is present, it is more fitting that the office of presiding be assigned to him and that the deacon assist by carrying out those functions proper to the diaconate.(59)

J. Rite of Christian Initiation of Adults (RCIA)

Besides assisting in and leading sessions of catechesis, the deacon, when requested by the pastor, may also exercise liturgical functions in the Rite of Acceptance, Rite of Election, the minor exorcisms, and blessings of the catechumens. The deacon assists the bishop or priest in the Rites of Initiation during the Easter Vigil.

K. Penance Celebrations

A deacon functions in the communal forms of Reconciliation as one who invites the people to penance, by leading the people in the intercessions, and in the proclamation of the Gospel.

IV. Mass with the Archbishop as Celebrant

A. General

At the most important liturgical celebrations at which the Archbishop presides, there should be, if possible, at least three deacons: one to proclaim the Gospel, one to assist at the altar, and one to assist the Archbishop as directed.(60) If there are two deacons, the roles may be divided into the customary Deacon of the Word and Deacon of the Altar. If more than three deacons are present, either the Master of Ceremonies (M.C.) or the deacons themselves should divide the ministries accordingly. At a parish that has a deacon, he should minister at the Mass with the Archbishop.
In addition to assisting the Archbishop before, during, and after the celebration, a deacon usually serves as the M.C. during the celebration, unless another cleric or seminarian is available. The parish deacon and/or the M.C. should be certain of the readiness of the thurible, boat, and lighter, and that the aspergillum and bowl are in place if holy water is to be used in the rite. It is a courtesy for the parish deacon to ensure that all items are in place for the celebration of the Mass even if there is a sacristan.
Unless done by the M.C. or acolyte, the Deacon of the Altar should turn the pages in The Roman Missal for the Archbishop, as well as open it to the proper pages for the presidential prayers.
Deacons of the parish will ordinarily serve as Deacon of the Word and Deacon of the Altar just as they would for any Sunday celebration of Mass. One of them, or a deacon serving as M.C., will also prepare the vestments and The Roman Missal before Mass, presenting the Missal to the Archbishop for review, placing the homily in the ambo, and putting the Missal on the credence table.
The actual role of the deacon will vary with the circumstances of each celebration.

B. Assistance with the Vesting of the Archbishop

The Archbishop will bring his own alb and accessories; the parish will provide the chasuble and stole. These are laid out in advance. The M.C. will ordinarily assemble the crosier before Mass and disassemble it after Mass, returning it to its case.
The Archbishop vests in this order: amice, alb, cincture, pectoral cross, stole, chasuble, zucchetto, and mitre. A deacon may help to clip on a wireless microphone.

C. An Overview of the Celebration Including the Distribution of Holy Communion

After vesting, elements of the celebration should be discussed with the Archbishop. The Archbishop should be informed of the number and names of the concelebrants that are expected and how they will be seated.
If the Kyrie is to be sung, the Archbishop will lead the congregation in the “I confess to almighty God…” If the Kyrie is not to be sung, the Deacon of the Word may announce the petitions of the Penitential Rite (third option).

D. Order of the Mass

The order of the entrance procession is as follows:
- Knights of Columbus or others (Knights of Malta, etc.)
- Thurifer carrying a thurible with burning incense; he may be followed by a server carrying the incense boat
- Cross-bearer with corpus to the front
- Candle-bearers carrying candlesticks with lighted candles
- Deacon of the Word, carrying the Book of Gospels; if there is no Book of Gospels, he enters with the Deacon of the Altar, as below
- Deacons who are assisting, two-by-two
- Priests who are concelebrating, two-by-two
- Deacon of the Altar
- Archbishop wearing the mitre and carrying the crosier in his left hand
- Mitre and Crosier Bearers
The Mass proceeds as usual. The functions of the deacons depend on how many deacons are present. In general, the instructions for Mass as outlined in section II will be followed, with the changes identified below.

E. Introductory Rites

After the Archbishop genuflects (or bows) at the entrance to the sanctuary, the M.C. receives the mitre and crosier from the Archbishop and hands them off to assigned altar servers. He leads the servers to their place by the credence table.
The Deacon of the Altar should assist the Archbishop and lead him in incensing the altar.
After incensing, the Archbishop and deacons go to their chairs, with the Deacon of the Word to his immediate right, and the Deacon of the Altar to his immediate left. The M.C. takes his place at another location.
If the Archbishop does not use the Missal for the Introductory Rite and Penitential Act, the Missal should be opened to the Collect and brought to the Archbishop as the Gloria is finishing (or the Kyrie, if there is no Gloria).

F. Liturgy of the Word

After the Collect, the M.C. brings the mitre to the Archbishop to be worn during the first and second readings.
After the second reading, the preparation of incense occurs as usual and the Deacon of the Word asks for the blessing using the ordinary formula. The Archbishop blesses him and the M.C. receives the mitre from the Archbishop, passing it to the mitre bearer. After the signing on the forehead, lips, and heart (as the people say “Glory to you, O Lord”), the M.C. presents the crosier to the Archbishop from the crosier carrier. The Archbishop stands holding the crosier during the proclamation of the Gospel.
After proclaiming the Gospel, the deacon brings the Book of Gospels to the Archbishop for veneration. The deacon then closes the Book of Gospels. The Archbishop may also bless the assembly with it. The deacon then proceeds to place the Book of Gospels on the credence table or other appropriate place. The M.C. receives the crosier from the Archbishop and presents the mitre to him.
The Archbishop delivers the homily wearing the mitre. At the conclusion, the M.C. may offer the Archbishop a glass of water.
The M.C. opens the Missal to the Creed and the server presents it to the Archbishop. The Archbishop hands off the mitre to the M.C. and leads the Profession of Faith.
The M.C. will present the mitre to the Archbishop after the Prayer of the Faithful. It is a proper role for the Deacon of the Word to lead the Prayer of the Faithful.

G. Liturgy of the Eucharist

After the gifts, the cross and the altar have been incensed, the celebrant and deacon face each other and the Archbishop hands the thurible to the deacon. They bow to each other and the deacon incenses him with three double-swings (two swings each time). They bow to each other again.
The deacon then incenses with three double-swings as indicated in nos. 32 - 35 above.
The liturgy proceeds as usual with the following exceptions:

At the presentation of the gifts, the Archbishop, wearing the mitre, will receive the gifts assisted by the deacons. Servers may assist if necessary. The gifts are brought to the altar. The Archbishop will hand off the mitre to the M.C. as he approaches the altar. The Deacon of the Altar hands the paten to the Archbishop and proceeds to mingle the water and prepare the chalice as usual. The main chalice is handed to the Archbishop. If possible, all ciboria and chalices are placed on the corporal(s).
After the Prayer over the Gifts and before the Archbishop says, “The Lord be with you,” he will take off his zucchetto, which he prefers to remove himself. The M.C. receives the zucchetto and places it on the arm of the Archbishop’s chair.
At the Sign of Peace, the Archbishop will give it to any concelebrating priests before he approaches the deacons.
During the Lamb of God, the deacon goes to the tabernacle for the ciboria.
Priests will receive the Body of Christ from the Archbishop. He may ask a priestconcelebrant or the Deacon of the Altar to assist him. The Archbishop will give Communion under both species to the deacons after he has fully communicated. The M.C. should guide the Archbishop to where he is to distribute Communion, and direct other ministers to their places as need be. If a deacon, the M.C. will normally assist with Communion at an assigned station.
Following the Prayer after Communion, the M.C. will present the mitre to the Archbishop. This is the appropriate time for words from the pastor and any announcements. Following this, the Archbishop will begin the final blessing and reach for the crosier from the M.C.
If a solemn blessing is being given, the crosier should be given to the Archbishop at the “Amen” of the third blessing.
For the recessional, the Archbishop and the deacons will reverence the altar and move to the front of the altar for the bow or genuflection, in the same order as the procession.
The deacons may assist the Archbishop with unvesting in the sacristy.

V. Celebrations of the Word and Holy Communion

Liturgical assemblies celebrated in the absence of a priest must be carefully distinguished from the Mass itself, and the deacon must explain to the faithful that these assemblies are in no way equal or equivalent to the Mass. These communities should understand that their gathering is not “an assembly without a priest” but “an assembly in expectation of a priest.”
These celebrations do not necessarily include the distribution of Holy Communion and, if confusion is created among the laity over the nature of the rite they are attending, then Holy Communion should not be distributed.
A deacon who is to preside at any such celebration should consult the Permanent Diaconate Office to obtain the appropriate Rite for the celebration.

A. Sunday Celebrations in the Absence of a Priest

“All deacons or lay members of Christ’s faithful who are assigned a part in such celebrations by the diocesan Bishop should strive to keep alive in the community a genuine hunger for the Eucharist, so that no opportunity for the celebration of the Mass will ever be missed, also taking advantage of the occasional presence of a priest who is not impeded by Church law from celebrating Mass.”(61)
These celebrations may never be held without the explicit permission of the Archbishop, or the Vicar General, and must never be celebrated regularly at any parish in Metro Vancouver. Where permission has been granted, every effort should be made by the canonical pastor or priest responsible to schedule Mass for the faithful at some regular interval (monthly or quarterly).
The deacon is called in a special way to lead these Sunday assemblies, which are either celebrations of the Liturgy of the Hours or services of the Word. The deacon presiding should act in the usual manner and according to the usual rubrics in regard to the introductory rites (including the Penitential Rite), the Liturgy of the Word, and the distribution of Holy Communion. The prayers and readings should be taken from the Mass for the Sunday, found in The Roman Missal and the Lectionary for Mass. Nothing proper to the Eucharist, especially the Presentation of the Gifts or the Eucharistic Prayer, is to be a part of the celebration.
The deacon should be vested in alb and stole and may wear the dalmatic as circumstances suggest. He may not be seated in the presidential chair.(62)

B. Weekday Celebrations in the Absence of a Priest

Guidelines for the Rite of Distributing Holy Communion Outside of Mass have been established for use in the Archdiocese of Vancouver and should be followed when such an occasion arises. These Guidelines form Appendix III of this directory.
The deacon should instruct the faithful so that, even if they receive Holy Communion outside of Mass, they are closely united with the Sacrifice which perpetuates the Sacrifice of the cross.(63)
The Liturgy of the Word is an integral part of these celebrations and Holy Communion may not be distributed without it.
Where the parish community has the service of a deacon, he will preside at these liturgies.(64) The deacon proclaims the Gospel, preaches the homily, and ministers Holy Communion. Lay members of the community proclaim the Scripture readings before the Gospel. They may also, as necessary, assist in distributing Holy Communion.
The deacon should be vested in alb and stole and may wear the dalmatic as circumstances suggest.(65) He may not be seated in the presidential chair.
Careful preparations should be made by the deacon before leading the celebration:
- A check of the Ordo to see if the day is a memorial, feast, or solemnity.
- Setting of the Lectionary for the readings of the day. On weekdays, the cycle of readings is usually followed unless the day is a feast or solemnity.
- A check of The Roman Missal to see if a Collect is assigned to the particular day.

VI. The Celebration of Holy Week

During the ceremonies of Holy Week, the deacon is called upon to exercise his ministry in special ways. The following is a list of appropriate functions of the deacon on each of the major days of Holy Week. The actual role of the deacon will depend upon parish practice and the pastor’s preference.
Since the distribution of the Eucharist is permitted outside of Mass only to the sick on Holy Thursday and Good Friday and only to the dying on Holy Saturday, there can be no other public celebrations at which Holy Communion is distributed to the faithful.

However, where the people are completely unable to participate in the Sacred Triduum due to the absence of a priest, some forms of pious exercise may be organized by the deacon to remember these days, such as the Stations of the Cross on Good Friday, but without distribution of Holy Communion.

The Easter Vigil is a celebration of the Eucharist and thus cannot be presided over by a deacon.

In communities where Mass cannot be celebrated on Easter Sunday, the deacon may distribute Holy Communion outside of Mass according to nos. 239 – 242 of this Directory.

A. Passion (Palm) Sunday

During the Blessing of the Palms, the deacon:
- Proclaims the Gospel of the entry into Jerusalem.
- Initiates the procession, saying, “Dear brethren (brothers and sisters)... let us go forth in peace.”
- Assists in incensing the altar at the end of the procession
- Helps the celebrant change from the cope if used, to the chasuble
During Mass, the deacon proclaims the Passion. The Passion may be divided into various parts. It is appropriate for the celebrant to be involved in the reading of the Passion; he should take the part of Christ. If there are no priests or deacons available for these parts, the lay faithful may proclaim them, but only the deacon asks for the blessing before the Passion. There is no greeting before the Passion, and no candles or incense are used.

B. Chrism Mass

258. Deacons should make every effort to attend the Chrism Mass celebrated at Holy Rosary Cathedral. They will be vested in alb and stole and will process two by two in front of the concelebrants.

C. Holy Thursday

During the Washing of the Feet, if it takes place, the deacon assists the celebrant in removing the chasuble (if necessary) and may help the celebrant to wash and dry the feet.
During the Liturgy of the Eucharist, the deacon may receive the Eucharist from the priest for the homebound and the sick, if it is to be brought to them that same day.
When the Eucharist is to be transferred to the Altar of Repose, the deacon:
- Prepares the ciborium on the altar, after Communion, to be transferred to the Altar of Repose
- Assists with incensation of the Eucharist before the procession, helps the celebrant with the humeral veil, and gives him the ciborium
- Walks next to the celebrant during the procession, and at the place of reposition, he assists with the incensing of the Eucharist
- Places the Blessed Sacrament in the tabernacle at the end of the transfer to the Altar of Repose
- Helps with the stripping of the altar after the procession, at an appropriate time

D. Good Friday

A deacon is not permitted to preside at the Good Friday solemn liturgy. Even though there is no consecration of the Eucharist, the Celebration of the Passion of the Lord requires a priest celebrant.
The deacon, vested in red dalmatic and stole, prostrates (or kneels) along with the celebrant. The Passion as on Palm Sunday and may give a brief homily after the Passion.
The deacon chants or says the invitatory of each of the intercessions. He may also invite the people to kneel and to stand.
If the Adoration of the Holy Cross takes the First Form, the deacon:
- Brings the cross to the celebrant before the altar
- Assists him in unveiling the cross as the celebrant sings, “Behold the wood of the Cross”. If invited by the celebrant, the deacon may assist in the singing
- May hold the cross for adoration
If it takes the Second Form, the deacon:
- May carry the uncovered cross in procession from the rear of the Church and makes three stops and chants: “Behold the wood of the Cross…”
- Places the cross at the entrance to the sanctuary and adores it after the celebrant
When it is time for Holy Communion, the deacon, wearing the humeral veil, brings the ciborium from the place of reposition to the altar and uncovers it. After Communion, he returns the ciborium to the place of private reposition.

E. Easter Vigil

During the Service of Light:
- The deacon may assist in the preparation of the new fire and the lighting of the candle.
- Carrying the candle, he leads the procession and sings three times: “The Light of Christ” or “Lumen Christi”.
- He assists the celebrant with incense and incenses the Paschal Candle and Book of Gospels.
- He asks for and receives the blessing before the Exsultet, which he chants. This is the proper function of the deacon. If the deacon’s voice is not adequate, a priest or cantor may sing the Exsultet. It is not a choir hymn.
During the Liturgy of Baptism and Confirmation, the deacon:
- May sing the Litany of the Saints if there are no cantors
- May help lower the candle into the water (if this is done)
- Assists the celebrant in all aspects related to Baptism
- Assists the celebrant during the anointing of those to be confirmed
- Assists in sprinkling the people with the baptismal water

During the Concluding Rites, the deacon chants the dismissal, with its double “Alleluia”.

Approved: Solemnity of Christ the King
22 November 2020

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby superseded:
Directory for the Liturgical Ministry of Permanent Deacons, issued October 24, 2019

(Appendix 1 to 6 can be found in the original PDF file which can be downloaded from the top of the page.)

(1) Monsignor James P. Moroney, “The Deacon and the Liturgy: a Search for Identity,” Address to the National Association of Directors of the Permanent Diaconate, Notre Dame, Indiana (April, 2003).

(2) Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium (21 November 1964), n. 29.

(3) Congregation for Divine Worship and the Discipline of the Sacraments, Redemptionis Sacramentum (25 March 2004), n. 125.

(4) General Instruction of the Roman Missal (Third English Typical Edition for the Dioceses of Canada), n. 119.

(5) Cf. General Instruction of the Roman Missal, n. 347.

(6) Cf. Rite of Baptism for Children (1970), n. 35.

(7) Cf. Canadian Conference of Catholic Bishops, The Order of Celebrating Matrimony, (2017), nos. 30 & 38.

(8) Cf. Canadian Conference of Catholic Bishops, Order of Christian Funerals, (2016), n. 94.

(9) Cf. Canadian Conference of Catholic Bishops, Order of Christian Funerals, (2016), n. 353.

(10) Cf. General Instruction on the Liturgy of the Hours, n. 255.

(11) Cf. Sacred Congregation for Divine Worship, Holy Communion and Worship of the Eucharist Outside Mass, Chapter 3: Forms of Worship of the Holy Eucharist, 1. Exposition of the Holy Eucharist, (1974), n. 88.

(12) Cf. General Instruction of the Roman Missal, n. 42.

(13) Cf. General Instruction of the Roman Missal, n. 173, 175; Cf. nos. 53-54, 57.

(14) Cf. General Instruction of the Roman Missal, n. 275b.

(15) Cf. Ceremonial of Bishops, nos. 76-78.

(16) Cf. Ceremonial of Bishops, n. 107.

(17) Cf. General Instruction of the Roman Missal, n. 167.

(18) Cf. Ceremonial of Bishops, n. 109.

(19) Cf. Ceremonial of Bishops, n. 87.

(20) Cf. Louis Tofari, “Thurifer at High Mass,” Ceremonial Notes, (Kansas City: Romanitas Press, 2010).

(21) Cf. Ceremonial of Bishops, n. 74.

(22) Cf. General Instruction of the Roman Missal, n. 277.

(23) Cf. Ceremonial of Bishops, n. 131.

(24) Cf. General Instruction of the Roman Missal, n. 356-362

(25) Cf. General Instruction of the Roman Missal, n. 38.

(26) Cf. General Instruction of the Roman Missal, n. 171.

(27) Cf. General Instruction of the Roman Missal, n. 66.

(28) International Commission on English in the Liturgy, Ordination of a Deacon, “Homily”, The Roman Pontifical (1978), p. 177.

(29) Cf. General Instruction of The Roman Missal, n. 277.

(30) Cf. The Roman Missal, pgs. 498 – 499.

(31) Cf. General Instruction of the Roman Missal, n. 277.

(32) General Instruction of the Roman Missal, n. 70.

(33) Msgr. Peter J. Elliot, Ceremonies of the Modern Roman Rite: The Eucharist and the Liturgy of the Hours (San Francisco: Ignatius Press, 2005), 102.

(34) Cf. Elliott, Ceremonies of the Modern Roman Rite, The Eucharist and the Liturgy of the Hours, 103.

(35) Cf. General Instruction of the Roman Missal, n. 215.

(36) Cf. General Instruction of the Roman Missal, n. 179.

(37) Cf. General Instruction of the Roman Missal, n. 43.

(38) Cf. General Instruction of the Roman Missal, n. 239.

(39) See Response of the Pontifical Commission for the Authentic Interpretation of the Code of Canon Law (7 August 1984).

(40) Cf. General Instruction of the Roman Missal, n. 182.

(41) Cf. General Instruction of the Roman Missal, n. 279.

(42) Cf. General Instruction of the Roman Missal, n. 184.

(43) Roman Missal, Sunday of the Resurrection, The Easter Vigil, n. 69.

(44) General Instruction of the Roman Missal, n. 109

(45) Cf. Elliot, Ceremonies of the Modern Roman Rite: The Eucharist and the Liturgy of the Hours, 337.

(46) General Instruction of the Roman Missal, n. 51.

(47) Cf. Canon 1108 §3; Francis, Apostolic Letter Motu Proprio De concordia inter Codice (15 September 2016); Miller, Inter‐Rite Marriages (17 October 2018).

(48) Cf. Canadian Conference of Catholic Bishops, The Order of Celebrating Matrimony, (2017), 23-38.

(49) cf. Code of Canon Law, cc. 1067.

(50) cf. Code of Canon Law, cc. 1063.

(51) A copy of the manual can be accessed through the Clergy section of the RCAV website.

(52) Cf. General Instruction of the Roman Missal, n. 66.

(53) Congregation for Divine Worship and Discipline of the Sacraments, Homiletic Directory (29 June 2014), n. 7.

(54) Cf. Congregation for Divine Worship, General Instruction of the Liturgy of the Hours (2 Feb 1971), n. 255.

(55) Bishops of BC and Yukon, Guidelines for Funerals & Burials in the Catholic Church in the Dioceses of BC and the Yukon, 15 December 2016

(56) Cf. Sacred Congregation for the Sacraments and Divine Worship, Pastoral Care of the Sick: Rites of Anointing and Viaticum, 11 December 1982

(57) Sacred Congregation for Divine Worship, Eucharistiae Sacramentum, Promulgating the editio typica of rites for Holy Communion and Worship of the Eucharist Outside Mass, 21 June 1973

(58) Cf. Code of Canon Law, cc. 1168, 1169 §3.

(59) Cf. International Commission on English in the Liturgy, Book of Blessings (Catholic Book Publishing: New York, 1990), n. 18.

(60) Cf. Ceremonial of Bishops, n. 26.

(61) Congregation for Divine Worship and the Discipline of the Sacraments, Redemptionis Sacramentum, (23 April 2004), n. 164.

(62) Cf. Congregation for Divine Worship, Directory for Sunday Celebrations in the Absence of a Priest, (2 June 1988), n. 38.

(63) Cf. Congregation for Divine Worship, Holy Communion and the Worship of the Eucharist Outside Mass, (21 June 1973), n. 15.

(64) Cf. Congregation for Divine Worship, Holy Communion and the Worship of the Eucharist Outside Mass, (21 June 1973), n. 17.

(65) Cf. Congregation for Divine Worship, Holy Communion and the Worship of the Eucharist Outside Mass, (21 June 1973), n. 20.

‍

August 10, 2015

Directory for the Ministry of Permanent Deacons

I. Introduction

A. Directory for the Ministry of Permanent Deacons

The formation, ministry, and governance of permanent deacons in the Archdiocese of Vancouver follow the provisions of the Code of Canon Law, the Basic Norms for the Formation of Permanent Deacons (Congregation for Catholic Education, 1998), and the Directory for the Ministry and Life of Permanent Deacons (Congregation for the Clergy, 1998).
This Directory establishes the particular law governing the permanent diaconate in the Arch‐ diocese of Vancouver, without prejudice to the provisions of canon law. The administration of the formation program for permanent deacons is the subject of a separate document, Directory for the Formation of Permanent Deacons in the Archdiocese of Vancouver.
The directives and policies in this Directory are intended to provide a sound foundation upon which permanent deacons can pursue their ministry in service of the Church in the Archdiocese of Vancouver.
Exceptions to the directives and policies in this Directory are reserved to the Archbishop of Vancouver, while dispensations in individual cases may also be granted by the Vicar General, a local ordinary with the mandate to do so, or another delegate of the Archbishop.

B. The Permanent Diaconate

Jesus told His disciples that He had come “not to be served but to serve” (Mt 20:28; cf. Mk 10:45). During the Last Supper, after reminding His apostles that He was among them “as one who serves” (Lk 22:27), He washed their feet, a duty of servants, setting them an example to imitate (cf. Jn 13:1‐17). Jesus Himself, who “emptied himself, taking the form of a servant” (Phil 2:7), is the model of all service in His Church.
Renewing the practice of the early Church, the Second Vatican Council restored the order of deacons as “a proper and permanent rank of the hierarchy.”(1) The permanent diaconate is meant to be “a driving force for the Church’s service or diakonia toward the local Christian communities and a sign or sacrament of the Lord Jesus Christ Himself.”(2) Because the deacon is a public and “living icon of Christ the Servant within the Church,”(3) his ministry encourages all the baptized to commit themselves to service of the ecclesial community and the world.
The diaconate is conferred through the prayer of ordination and the laying on of hands by the Archbishop, “not for the priesthood but for service.”(4) By imprinting an indelible spiritual mark,(5) diaconal ordination irrevocably configures the recipient to Christ, Lord and Servant of all, and communicates a specific sacramental grace that strengthens him for his mission of public ministry in the Church.
“The vocation of the permanent deacon is a great gift of God to the Church.”(6) In light of the teaching of the Second Vatican Council, the encouragement of recent Popes, as well as the recommendation of our Archdiocesan Synod,(7) Archdiocesan Pastoral Council, and Presbyteral Council, the Archbishop has called permanent deacons for service in the Archdiocese of Vancouver. Permanent deacons are expected to play a key role in helping the Archdiocese become “a community of missionary disciples.”(8)

C. Ministry of Permanent Deacons: Threefold Mission of Service

The deacon shares in Christ’s threefold mission of teaching, sanctifying, and leading the People of God. While the unifying principle of his ministry is the service of charity, which shapes his service of the Word and of the liturgy, the three responsibilities are inseparably united.

i. Ministry of the Word

Sharing in the Church’s mission of evangelization, deacons are ordained to proclaim the Gospel and preach the Word of God within the liturgy, as well as to be heralds of this Word to the faithful and the world. They teach by providing catechetical instruction, adult faith formation, and preparation for reception of the sacraments; by giving retreats and spiritual direction, if qualified; and by reaching out to inactive Catholics in the community, as well as those seemingly indifferent to the Gospel.(9)
Permanent deacons also evangelize the world of work and culture either explicitly or by their “active presence in places where public opinion is formed and ethical norms are applied.”(10) As evangelizers, they are called to “reach and as it were overturn with the force of the Gospel the standards of judgment, the interests, the thought‐patterns, the sources of inspiration and life‐ styles of humanity that are in contrast with the word of God and with His plan for salvation.”(11)

ii. Ministry of the Liturgy

Together with the Archbishop and his priests, permanent deacons foster the sanctification of the faithful of the local Church, which has the “source and summit” of its life and worship in the Eucharist.(12) Within the liturgy, they are visible signs of the profound relationship that exists between the Church’s worship and her ministry of charity.(13) The deacon’s presence also reminds the congregation to pray for those members of the community who cannot be present because of age, illness, poverty, or crime.
Besides their liturgical role at Mass, permanent deacons can be authorized to baptize solemnly, assist at marriages, bring Viaticum to the dying, and preside at funerals and burials, as well as at Liturgies of the Word and the Rite of Distributing Holy Communion Outside Mass. They can also officiate at Exposition and Benediction of the Blessed Sacrament, conduct prayer services for the sick, and lead popular devotions such as the Way of the Cross.(14) They may administer sacramentals and impart blessings in accordance with the liturgical books.(15)

iii. Ministry of Charity

Because the deacons’ ministry is a visible sign of the Church’s service to the world, they will dedicate themselves to the works of charity and justice in the Archdiocese. We are “a Church which is poor and for the poor.”(16) Since “charity is at the heart of the Church’s social doctrine,”(17) they are expected to bring the poor to the Church and the Church to the poor, whether that poverty is material, spiritual, or cultural. In fact, the service of charity is “a fundamental as well as a key dimension for the commitment of deacons.”(18)
Permanent deacons must be publicly committed to the preaching and practice of justice as contained in the Church’s social teaching.(19) Fostering this doctrine is a duty entrusted in a special way to their ministry.
Deacons personally serve those in need and inspire others to join them in their ministry to youth, the elderly, First Nations communities, Christians of other Churches and ecclesial communities, members of other religious faiths, recent immigrants, refugees, migrant workers, travelers, the sick, the dying and bereaved, the incarcerated, the abused, the deaf and disabled, those with troubled marriages, the homeless, and victims of substance abuse.

II. General Principles for the Ministry of Permanent Deacons

A. Relationship with Jesus

The deacon is called to be an icon of Jesus the Servant. “The primary and most fundamental relationship must be with Christ, who assumed the condition of a slave for love of the Father and mankind. In virtue of ordination the deacon is truly called to act in conformity with Christ the Servant… As servant of the Father in the work of salvation Christ constitutes the way, the truth and the life for every deacon in the Church… Thus deacons should strive to model their lives on Christ, who redeemed mankind by his obedience to the Father, an obedience ‘unto death, death on a cross’ (Phil 2:8).”(20) The deacon’s service, like that of Jesus, is first and foremost the service of God, expressed in the pastoral care of the people to whom he is sent.

B. Relationship with Mary

Deacons, like other clerics, are exhorted to honour the Blessed Virgin Mary with particular veneration.(21)
“Love for Christ and for His Church is profoundly linked to love of the Blessed Virgin Mary, handmaid of the Lord. With her unique title of Mother, she was the selfless helper of her divine Son’s diaconia (cf. Jn 19:25‐27). Love of the Mother of God, based on faith and expressed in daily recitation of the Rosary, imitation of her virtues and trust in her, are indeed signs of authentic filial devotion.”(22)

C. Spiritual Qualities of the Deacon

The key to the life and ministry of deacons is fidelity: fidelity to Sacred Scripture and Sacred Tradition, fidelity to the teaching office of the Church, and fidelity to the mission of the new evangelization in the Archdiocese of Vancouver. Permanent deacons must nurture a deep interior life in order to meet their obligations. Carrying out their ministry and apostolic activities, fulfilling family and social responsibilities, and maintaining an intense life of personal and liturgical prayer can only be attained if they have a profound friendship with Jesus Christ (cf. Jn 15:15).
Permanent deacons are clerics who “have a special obligation to seek holiness in their lives, because they are consecrated to God by a new title through reception of Orders and are stewards of the mysteries of God in the service of his people.”(23)

“The deacons, who, waiting upon the mysteries of Christ and of the Church, should keep themselves free from every vice, should praise God, and give a good example to all in everything” (I Tim 3:8‐10). Clerics, called by the Lord and set aside as His portion, and preparing themselves for the ministerial duties under the watchful eyes of shepherds, are bound to conform their minds and hearts to such high calling, persevering in prayer, fervent in love, thinking about whatever is true, just, and of good repute, doing everything for the glory and honor of God.”(24)

“Let the deacons, as those who serve the mysteries of Christ and the Church... endeavor to be always pleasing to God, ‘ready for every good work’ (cf. II Tim 2:21) for the salvation of men. By reason, therefore, of the order received they must surpass by far all the others in the practice of liturgical life, in the love for prayer, in the divine service, in obedience, in charity, in chastity.”(25)
Deacons are faithfully and untiringly to fulfill the obligations of their pastoral ministry.(26) They are to nourish their spiritual life at the twofold table of Sacred Scripture and the Eucharist. They are therefore earnestly invited to participate daily in the Eucharistic sacrifice.(27)
At ordination permanent deacons undertake to celebrate the Liturgy of the Hours faithfully for the Church and for the world. They shall recite the principal Hours of the Divine Office every day, namely Morning and Evening Prayer, as prescribed by particular law for Canada.(28)

D. Relationship to the Archbishop

The deacon is closely associated with the Archbishop. The ordination rite expresses this special connection since the Archbishop alone imposes hands on the ordinand and invokes the outpouring of the Holy Spirit on him.(29) Moreover, at ordination the deacon promises obedience to his Archbishop, a promise that entails a spirit of trust, mutual respect, and accountability. In making this promise, “the deacon takes as his model Christ, who became the servant of his Father. The bishop also enters into a relationship with the deacon since the deacon is his collaborator in the service of God’s People.”(30)
The promise of obedience made to the Archbishop, for a deacon as for a priest, relates primarily to the exercise of the ministry and to all that pertains directly to it, and is quite different in rationale to the vow made by religious or other consecrated persons in the Church. The promise of obedience that the deacon makes does not have a direct bearing on his day‐to‐ day family life or his secular employment, except insofar as these may impinge directly on his ministry or are unbecoming of, or foreign to, his clerical state.(31)

E. Relationship to Priests

Priests and deacons are “collaborators in ministry, sharing in complementary ways in the sacrament of orders.”(32) Recognizing the particular faculties and callings of their separate orders, priests and permanent deacons participate together in the one apostolic mission conferred by Christ upon the apostles and their successors. A spirit of communion and loyalty, genuine respect and fraternal cooperation between priests and deacons witnesses to their sacramental bond and shared mission, in communion with the Archbishop in the service of God’s People.
Even when a deacon is not assigned to the parish he attends, his pastor should show particular concern and consideration for him, including him in the Prayers of the Faithful at the time of his ordination and on the feast days of the deacon martyrs St. Stephen and St. Lawrence.
The newly ordained deacon is to preach at a principal Mass in his parish church and/or the church to which he is assigned. After that liturgy, the parish community and his guests will be invited to a reception provided by the parish.
The formal assignment of a deacon to a parish is usually celebrated at a Mass at that parish. During the Mass, the deacon is presented to the parish and his wife is welcomed, usually by the pastor. “Introducing the deacon to those in charge of the community... and the community to the deacon, helps them not only to come to know each other but contributes to a collaboration based on mutual respect and dialogue, in a spirit of faith and fraternal charity.”(33)
Deacons will be welcomed to participate in deanery gatherings. As members of the parish staff, deacons should be invited to attend parish staff meetings and other events and will attend as their employment allows.

F. Relationship with Other Deacons and Those in Formation

Ordination unites deacons in a sacramental fraternity that witnesses to Christ by its visible bonds of charity, obedience to the Archbishop, prayer, collaboration, friendship and mutual support. Deacons will support not only one another but also the wives and families of other deacons.
To those in diaconal formation, the permanent deacons are “a precious support in the discernment of their vocation, in human growth, in the initiation to the spiritual life, in theological study and pastoral experience.”(34)

G. Relationship to the Laity

“True union with Christ the head cannot but foster true love for His body which is the Church.”(35) Having been chosen from among men already accustomed to collaborating with others in parish life and ministry, a crucial part of the deacon’s service is supporting and strengthening the gifts of the laity. “As servant leaders they not only respect the diverse gifts of others but also assist in sustaining and developing them.”(36)
Deacons “promote a collaborative spirit in fulfilling their responsibilities, especially by fostering the charisms of the lay faithful with whom they are co‐workers in the Lord’s vineyard.” The ministry of deacons “must support, and never obscure or obstruct, the vocation and mission of the lay faithful.”(37)
While deacons are members of the clergy, the great majority of them also have secular employment and do not work exclusively for the Church. “This combination of an ordained minister with a secular occupation and personal and family obligations can be a great strength, opportunity and witness to the laity on how they too might integrate their baptismal call and state in life in living their Christian faith in society.(38) Deacons are well suited to actively promote lay apostolates whereby the laity participate, by right and obligation, in the mission of the Church.

H. Relationship to the Poor and the Marginalized

The deacon makes present in the Church and in society, without distinction, the love and service of Christ, especially to the poor and to those most in need.(39)

I. Relationship to Other Christians, Non‐Christians and Non‐Believers

All Christians are called to the work of ecumenism and to dialogue with those of other faiths or none. The deacon, by virtue of his presence in the secular world and his ministry in hospitals, care facilities, prisons, marriage preparation and care for the bereaved, has special opportunities for personal ecumenism and interfaith dialogue. While committed to the fullness of the truth, he must make every effort to be welcoming and respectful of the diverse beliefs held by those whom he encounters.

J. Celibacy and Every Deacon

38. “In one way or another, celibacy affects every deacon, married or unmarried. Understanding the nature of celibacy – its value and its practice – is essential to the married deacon. Not only does this understanding strengthen and nurture his own commitment to marital chastity, but it also helps to prepare him for the possibility of living celibate chastity should his wife predecease him.”(40)

K. The Married Deacon

Marriage “is a gift from God and should be a source of nourishment for the spiritual life of those deacons who are married.”(41)
1. Since the grace of a sacrament acts in the person receiving it, ordination to the diaconate has its effect on the permanent deacon so ordained. While this particular sacramental grace is not transmitted from the husband to his wife, she does, however, benefit from the sanctification and spirit of service produced in her husband by the grace of the diaconate. The diaconate does not then, by itself, increase the grace proper to the Sacrament of Matrimony, and must never undermine the bond between husband and wife.
2. The ceaseless support of the deacon’s wife is absolutely crucial to his ministry. From her husband’s initial call, she is there to encourage, sustain and accompany him in the step he has taken, a path that will inevitably influence the couple’s relationship and demand considerable adjustment. From the moment the deacon commits himself more fully to the Church, family and married life will necessarily be affected by the considerable time required by the nature of the ministry to which he is called.
3. While the spouse is enriched by her husband’s ordination and ministry, if others are to benefit from her experience and talents it will be on account of her own charisms, pursued and developed in their own right.
“In particular the deacon and his wife must be a living example of fidelity and indissolubility in Christian marriage before a world which is in dire need of such signs. By facing in a spirit of faith the challenges of married life and the demands of daily living, they strengthen the family life not only of the Church community but of the whole of society. They also show how the obligations of family life, work and ministry can be harmonized in the service of the Church's mission. Deacons and their wives and children can be a great encouragement to others who are working to promote family life.”(42)
A married deacon should have clear priorities. Most of the time, the first of these—after God—is his wife and family, but deacons are challenged to integrate the responsibilities of marriage, family, work, and ministry. This is also true for deacons with grown children and grandchildren. All policies concerning the permanent diaconate, including those of this Directory, must therefore be interpreted and applied with an understanding of the need to integrate these essential aspects of the deacon’s life.

L. The Celibate Deacon

The single permanent deacon is similar in every respect to other permanent deacons except that he is not married, and he is obliged to the promise of celibacy made at ordination. “The Church is conscious that this gift [of celibacy], accepted and lived for the sake of the Kingdom of God (cf. Mt. 19:12), directs the whole person of the deacon towards Christ who devoted Himself in chastity to the service of the Father so as to bring man to the fullness of the Kingdom.”(43) “And so [the deacon’s] celibacy should not be considered just as a legal norm … but rather as a value that is profoundly connected with ordination … whereby a man takes on the likeness of Jesus Christ … as a full and joyful availability in his heart for the pastoral ministry.”(44)

M. The Widowed Deacon

“The death of a married deacon’s wife is a ‘particular moment in life which calls for faith and Christian hope.’ The death of the wife of a married deacon introduces a new reality into the daily routine of his family and ministry. Charity should be extended to the widowed deacon as he assesses and accepts his new personal circumstances, so he will not neglect his primary duty as father to his children or any new needs his family might have.

Both initial and continuing formation should assist all deacons to understand the trials posed by the loss of a spouse along with the challenges of celibate living in the widowed state. A widowed deacon should be assisted to seek professional counsel and spiritual direction as he encounters and integrates the bereavement process.”(45)

III. The Structure of the Permanent Diaconate in the Archdiocese

A. The Archbishop

The Archbishop oversees all aspects of the permanent diaconate in the Archdiocese of Vancouver. The Director of the Permanent Diaconate Office and the Permanent Diaconate Advisory Committee assist him in the exercise of his responsibility.

B. Permanent Diaconate Office

The Permanent Diaconate Office serves the deacons of the Archdiocese in three areas: formation, ministry and life, and the administration of their assignments. The structure of this office is set out below, as are the policies governing the election and/or appointment of advisory bodies concerning the permanent diaconate.

i. Director of the Permanent Diaconate Office

The Archbishop appoints the Director, who must be a priest or deacon.
The Director serves the diaconal community of the Archdiocese in matters concerning the selection, formation, personnel policies, placement and continuing education of all candidates and permanent deacons. He shall carry out the policies established in this Directory under the general supervision of the Archbishop.
The Director maintains pastoral contact with the families of candidates in formation and this pastoral care continues after ordination. In particular, the Director will offer support to a deacon and his family when difficulties arise, whether these impinge on his capacity to exercise his diaconal ministry or directly result from the exercise of that ministry.

ii. Formation

Diaconal formation is governed by the Directory for the Formation of Permanent Deacons in the Archdiocese of Vancouver.

C. The Assignment of Deacons to Ministry

The primary objective when permanent deacons are assigned to ministry will be to meet the needs of the People of God in the Archdiocese of Vancouver, as determined by the Archbishop. All deacons are ordained to serve the local Church, not a specific parish, institution or ministry per se.

i. Role of the Permanent Diaconate Advisory Committee

The Advisory Committee is composed of the Director of the Permanent Diaconate Office,as well as a suitable number of priests, deacons, consecrated women and men, and lay faithful who represent the diversity within the Archdiocese.
The Director of the Permanent Diaconate Office is an ex officio member; he will call and chair meetings of the Advisory Committee, and provide all necessary information to the members.
The Archbishop names and removes members of the Advisory Committee at his discretion.
1. The term of service, usually three years, will be stated in the Archbishop’s letter of appointment.
2. Members may normally serve up to two consecutive terms. The Archbishop may ask members to serve longer, as needed.
3. The Archbishop may, at his discretion, direct the diaconal community to elect one or more permanent deacons to serve as representative members of the Advisory Committee.
In addition to its functions prescribed in the Directory for the Formation of Permanent Deacons in the Archdiocese of Vancouver, nos. 46‐50, the Advisory Committee has the following responsibilities:
1. To assist the Director in effectively supporting deacons in active ministry.
2. To make recommendations to the Archbishop regarding ministerial assignments and transfers for deacons, in order to ensure their effective distribution throughout the Archdiocese. The Archbishop, with the College of Consultors, will make the final decisions on assignments and transfers.
3. To conduct personnel interviews at least once every five years with each deacon regarding his assignment and ministry. A minimum of two members of the Advisory Committee will be present at each interview.
4. To conduct a mandatory personnel interview whenever a change of assignment is requested.
5. To conduct personnel interviews more frequently in special circumstances, or when deemed necessary or appropriate by the Archbishop, the Director of the Permanent Diaconate Office, or the Advisory Committee.
6. To assist in the development of policies and procedures relating to the permanent diaconate.
7. To serve as a source of information for parishes and institutions seeking applications from a deacon for full‐ or part‐time employment in a parish or institution. Employment of a deacon by a parish or Archdiocesan institution requires written permission from the Archbishop.
8. In all matters, the Committee’s recommendations are advisory in nature.

ii. Assignments

Deacons may be assigned either to parish ministry, or a ministry of service (e.g. prison or hospital ministry, or the work of an Archdiocesan agency).
Deacons will be assigned to parish ministry only with the consent of the pastor, who should consult his Parish Pastoral Council.
A deacon assigned to an agency will also be directed by the Archbishop to exercise his liturgical ministries in a “home parish” when he is available and with the consent of the pastor. This home parish is usually his parish of residence, if there is no other deacon assigned there.

Due to his primary ministerial assignment, he is not available for other diaconal ministry in the parish.
The Advisory Committee will make recommendations for ministerial assignments and transfers to the Archbishop who, after consultation with the College of Consultors, will confirm or make another assignment in his letter of appointment.
1. In preparing a ministerial assignment, the Director will consult with the deacon, the current and proposed priest supervisors, and any other relevant parties.
2. In the assignment process, significant consideration will be given to the deacon’s wife, family, employment, and personal circumstances.
3. Before a ministerial assignment is publicly announced, all parties are bound by confidentiality until the Archbishop signs the letter of appointment.
Ministry assignments will normally be for 36 months, and may be renewed. The ultimate duration of any ministry assignment is at the discretion of the Archbishop.
Ministry assignments will automatically terminate upon a change of pastor/supervisor in the parish/institution to which a deacon is assigned. A new letter of assignment is required for a continuation of ministry under the new pastor/supervisor (see n. 69).
Pastors/supervisors cannot remove a deacon from a canonical assignment nor may deacons remove themselves from a canonical assignment. Deacons may not negotiate new assignments or move from their parishes/institutions without reassignment or direction by the Archbishop or, by his delegation, the Director of the Permanent Diaconate Office. The change of a canonical assignment requires the action and decree of the Archbishop.(46)

iii. Letter of Appointment

The duties and responsibilities of an individual deacon, and the designation of his pastor or supervisor, will be clearly outlined in a Ministry Agreement, as described below in nos. 64‐70, that will form part of the letter of appointment signed by the Archbishop. The Director of the Permanent Diaconate Office, the pastor/supervisor, and the deacon collaborate in preparing this letter.
Deacons receive a canonical assignment that is binding until the Archbishop signs a new letter of appointment. Assignments or changes in assignments become effective only upon receipt of the letter of appointment from the Archbishop. As members of the clergy, deacons are obligated to undertake and fulfill faithfully the duties entrusted to them by him.(47) The Archbishop alone can remove a deacon from an assignment.

iv. Ministry Agreements

The ministry agreement will specify the kinds and degree of ministerial activity expected of the deacon in the course of his assignment. This agreement is to be drafted in consultation with the deacon, his wife, the pastor/supervisor, and the Director of the Permanent Diaconate Office, and signed by them before submission to the Archbishop.
The pastor should consult the Parish Pastoral Council concerning the ministerial tasks proposed for the deacon.
Care is to be taken that the deacon’s ministry does not replace the present service of parishioners. It is appropriate to consult with existing parish leaders when identifying suitable areas of ministry.
A ministry agreement is required at the time of a deacon’s first assignment after ordination, and thereafter upon each reassignment or transfer. In the case of long‐term assignments, an updated ministry agreement is required every three years.
Each parish or Archdiocesan ministry to which a deacon is assigned will make a monthly contribution to the Diaconal Formation Fund, in an amount determined by the Archbishop, to help defray the costs of the permanent diaconate program in the Archdiocese of Vancouver.(48)
When a new pastor or Archdiocesan ministry supervisor is named, a new ministry agreement is to be completed as soon as possible (see n. 60).
Sample ministry agreements are provided in Appendix 1 (Parish) and Appendix 2 (Agency).

IV. Diaconal Ministry

A. Pastoral Supervision

71. Especially at the beginning of their ministry, deacons should be supervised and supported by an exemplary priest appointed to this task by the Archbishop.(49)
1. For a deacon in parish ministry, the priest supervisor is the pastor of the assigned parish.
2. For a deacon in a ministry of service, the priest supervisor may be either a priest who is in direct contact with him through the particular apostolic work, or another appropriate priest named by the Archbishop.
3. The Director of the Permanent Diaconate Office will be available to the priest supervisor to offer support in the continuing formation of the new deacon.
Deacons will meet formally with their priest supervisors as often as necessary, but at least quarterly, for fraternal support and to discuss any relevant issues.
When there is a serious unresolved issue between a deacon and his supervisor (i.e. the priest supervisor, pastor or agency supervisor), either party may refer it to the Director of the Permanent Diaconate Office or the Archbishop, who will resolve it by mediation and/or a change of assignment.

B. Annual Diaconal Ministry Report

Every active deacon will complete an annual diaconal ministry report detailing the ministry he has exercised during the previous year, with particular reference to his ministry agreement. It will also report on his participation in continuing education, attendance at the annual Deacons’ Retreat, and record the dates of meetings with his clerical supervisor(s).
Retired deacons will submit an annual diaconal ministry report appropriate to their circumstances and obligations.

C. Reassignment

The process of reassignment can be initiated at any time by a deacon, his pastor/supervisor, or the Archbishop. Normally, a deacon requesting a change of assignment will send a letter to the Director, preferably at least six months prior to expiration of his current assignment.
A request for reassignment initiated by the deacon’s current pastor/supervisor shall be presented to the Director of the Permanent Diaconate or to the Archbishop and will include the reason for the request.
The Archbishop may initiate reassignment procedures upon assessment of current Archdiocesan needs. In these cases, the Director may be asked to consult with the Advisory Committee.
In any reassignment, consideration shall be given to the personal circumstances of the deacon and his wife and family.

D. Remuneration

i. Part‐time Ministry

A deacon will provide for the needs of himself and his family from the proceeds of his employment, pension, or other income.(50)
Reasonable expenses incurred in the normal course of the deacon’s ministry (e.g. mileage, meals, incidentals, etc.) will be reimbursed to him by the pastor/supervisor on the presentation of receipts and/or a mileage log.51 Expenses of a more significant nature (e.g. travel and accommodations, etc.) should be approved in advance by the deacon’s pastor/supervisor.

ii. Full‐time Ministry

A deacon who is assigned to a full‐time ministry is to receive remuneration commensurate with the salaries and benefits provided to lay men and women similarly employed, always taking into account, if he is married, his responsibility for the support of his wife and children.(52) Expenses incurred in full‐time ministry will be handled according to the policies of the employer.

iii. Church Employment

A deacon who, independently of his diaconal ministry, is employed by the Church in some full‐time or part‐time position (e.g. accountant, secretary, etc.) retains his rights as an employee.

iv. Offerings on the Occasion of the Administration of the Sacraments and Sacramentals (“Stole Fees”)

Permanent deacons will follow the same laws and policies which apply to priests in the Archdiocese of Vancouver concerning the offerings made on the occasion of the celebration of sacraments, funerals, or the administration of sacramentals.(53)

E. Secular Employment

While some deacons may be retired or financially independent, others will continue to be active in their career or profession. While the ministry of the deacon is usually exercised on a part‐time basis, he is a deacon at all times and in all circumstances. This fact brings with it both unique pastoral opportunities and particular challenges. The deacon will take care to ensure that his full‐time employment is both practically and morally consistent with the exercise of the ministry.(54)

F. Attire and Forms of Address

The Code of Canon law exempts permanent deacons from the obligation to wear clerical attire in view of their duties and engagement in the secular world.(55)
In keeping with the general practice in most countries, the daily dress of deacons is that which is dignified and appropriate for a layman in similar circumstances. Deacons may wish to have their identity recognized by wearing a distinctive lapel cross.
The proper vestment for a deacon at Mass is an alb (with an amice, if required), cincture (if required), a stole worn in the diaconal manner, and a dalmatic. The stole and dalmatic should be the liturgical colour corresponding to the celebration.
1. When an appropriate dalmatic is unavailable, deacons may preside or assist at liturgical celebrations wearing an alb and stole, which are never to be omitted. For more solemn occasions every effort should be made to wear a dalmatic.
2. The deacon wears the dalmatic only when the priest wears the chasuble. It is not worn for a rite of distributing Holy Communion outside Mass.
  
  An exception to this rule occurs when a deacon accompanies the Archbishop or a priest who wears a cope in a solemn celebration of the Liturgy of the Hours or for Benediction with the Blessed Sacrament.
3. The proper vestment for celebrations such as Baptisms, weddings, funerals and the like outside of Mass is the alb and stole. A cope may also be worn.
4. Dalmatics, stoles and albs will be of a simple and tasteful design suitable to the order of deacons. Elaborate and personal symbols are not appropriate.
A deacon preparing to vest or engaged in ministry not requiring vestments must be dressed appropriately. T‐shirts, shorts, sport wear, and sport shoes should never be worn.
In ministry situations outside the parish (e.g. hospital or prison chaplaincy), when it may be pastorally helpful for identification purposes, a deacon may wear clerical attire. The deacon should discuss with the pastor other occasions of ministry where clerical attire might be appropriate; the pastor should consult with the Director when making a decision. The Permanent Diaconate Office will provide identification badges to be worn whenever the deacon is exercising his ministry.
The appropriate form of address, whether in writing or speech, is “Deacon,” which precedes the name. In writing: Deacon John Smith, or Deacon John and Mrs. Jane Smith. In speech: Deacon John or Deacon Smith, according to preference.

V. Administrative Policies

A. Ongoing Formation

i. Annual Retreat

92. Once a year the Permanent Diaconate Office will organize a retreat for the deacons. Attendance is mandatory for all deacons,56 and the wives of married deacons are welcome and encouraged to attend.

93. The primary purpose of the annual retreat is to develop the human and spiritual dimensions of the deacon community. Themes and retreat masters will be selected with a view to the edification and rejuvenation for ministry of those in attendance. In addition to reflective talks on the spiritual life, the retreat time will include opportunities for silence and reflection, quiet conversation, and opportunities for the Sacrament of Reconciliation.

ii. Study Days

In order to foster relationships between those who share the Sacrament of Orders, whenever it is appropriate deacons will be invited to participate in ongoing formation activities organized for the priests of the Archdiocese, either in their entirety or for select parts of the events.

iii. Continuing Education

Permanent deacons in active ministry are required to complete 18 contact hours of continuing education each pastoral year (from 1 July to 30 June).
1. Eligible continuing education opportunities include clergy study days, all Archdiocesan‐ sponsored institutes and conferences, online courses or seminars approved in advance by the Director.
2. The Archbishop may require obligatory attendance at specific continuing education activities.
Participation in continuing education will be reported in the annual diaconal ministry report to be submitted to the Permanent Diaconate Office each June.
Insofar as possible, spouses of deacons are encouraged to participate alongside their husbands in ongoing formation opportunities.
Persistent failure to fulfill the ongoing formation requirements may result in the temporary loss of authorization for some or all ministerial functions.

B. Leaves of Absence

Deacons must be sensitive to the impact of their decisions on the communities they serve. This applies to leaves of all kinds, including vacation leave and extended leave. The deacon must be conscientious in planning his leaves so as to do justice to all his responsibilities, including family, work and community. The community or ministry must not be left in difficulty due to improper planning of vacations and other more extended leaves of absence. Any serious problem that cannot be solved by the parties concerned should be referred to the Director for resolution.
Deacons are not to be absent from the Archdiocese for more than four weeks without the permission of the Archbishop.(57) Reasons for requesting a voluntary leave of absence from the Archdiocese or from ministerial duties include health and family issues, employment changes or difficulties, or professional responsibilities.
A voluntary leave of absence is normally no more than three months in length, though longer terms will be considered if appropriate.
Deacons on any form of leave remain obliged to pray the Liturgy of the Hours (see n. 23.)

i. Requesting a Leave of Absence

Before submitting a formal written request, a deacon considering a voluntary leave of absence is advised to first consult with his pastor/supervisor.
Requests for vacation and other types of leave must be submitted in writing to the pastor/supervisor, with a copy sent to the Director. Absences longer than three weeks, other than vacations, require the Director’s permission.

ii. Types of Leaves of Absence

VACATION

Every deacon is entitled to an appropriate annual vacation.(58) Deacons should be prepared to dedicate at least ten months each year to their ministry responsibilities. Deacons employed in full‐time ministry will receive paid vacation according to the vacation policy in effect at their place of employment.
Deacons in secular employment may take their vacations in accordance with their employers’ schedules. They should not, however, be absent from ministry at Christmas or for the sacred Triduum. The deacon will consult with his pastor/supervisor when scheduling vacations.

SICK LEAVE

When illness precludes a deacon from fulfilling his ministry obligations, he must inform his priest/supervisor in a timely fashion. He should inform the Director of any serious illness.

STUDY LEAVE

A study leave is an absence from ministerial duties for the purpose of spiritual or pastoral enrichment or education. A deacon of the Archdiocese of Vancouver may request a study leave, usually once every seven years. Study leaves may be granted to a maximum length of six months. At his discretion, the Archbishop may grant exceptions to these limitations.
Expenses related to study leaves are met by the deacon.
The Permanent Diaconate Office will develop procedures for requesting and granting study leaves.

INVOLUNTARY ADMINISTRATIVE LEAVE

The Archbishop may place a deacon on involuntary administrative leave pending investigation into alleged violations of canon law. The Archbishop may also place a deacon on involuntary administrative leave for violations of the civil law, the seriousness and circumstances of which can reasonably be expected to compromise his ability to minister effectively. When a deacon is placed on involuntary administrative leave he will be relieved of his ministerial assignments and is prohibited from exercising his diaconal faculties at Mass, preaching, baptizing, presiding at vigils or funerals, or assisting at weddings – unless the Archbishop’s letter imposing leave expressly indicates otherwise.

C. Temporary Relocation

i. Temporary Ministry Outside the Archdiocese

A deacon who is required to relocate to another diocese (e.g. a transfer related to his employment) must immediately inform the Director of the Permanent Diaconate, who will in turn notify the Archbishop and the Advisory Committee.
If the deacon desires to function and minister as a deacon during his temporary relocation, he must contact the appropriate authorities of the other diocese to inform them of his relocation and request information on local procedures for obtaining a temporary assignment.
If the other diocese responds affirmatively, the Director will request a Letter of Suitability for Ministry from the Archbishop of Vancouver and will coordinate obtaining and forwarding any other documentation that may be requested by the other diocese.
If the deacon does not intend to function as a deacon during his temporary relocation, or if the other diocese does not permit temporary ministry assignments, the deacon must request an extended leave of absence.

ii. Temporary Ministry in the Archdiocese

Deacons who are temporarily relocating to the Archdiocese of Vancouver or who are seeking incardination here must receive from the Archbishop a decree of appointment as a visiting deacon before beginning any ministry in the Archdiocese.
Visiting deacons and local pastors must not negotiate any ministry agreement or make any commitments regarding opportunities to minister without first contacting the Permanent Diaconate Office to initiate the process. The process of obtaining a letter of appointment will include interviews with the visiting deacon, scrutiny of the deacon’s history of ministry and personal situation, and the securing of references from his home diocese.
The protocol for the temporary ministry of a permanent deacon in the Archdiocese of Vancouver is as follows:
1. The deacon makes a written request to the Archbishop indicating that he wishes to minister temporarily in this Archdiocese.
2. The deacon requests that his diocesan ordinary write a letter of recommendation to the Archbishop of Vancouver.
3. The deacon requests that his previous pastor or ministry supervisor write a letter of recommendation to the Permanent Diaconate Office.
4. The Permanent Diaconate Office sends a letter to the deacon’s diocese of incardination requesting a copy of his personnel file, and arranges for the deacon to be interviewed by the Advisory Committee.
5. The deacon presents a current criminal record check and a Letter of Suitability for Ministry from his diocesan ordinary.
6. If approved, the Archbishop will write a letter of appointment assigning the visiting deacon for an initial period of six months.
When the initial period expires, the Director of the Permanent Diaconate will review the temporary assignment by interviewing the deacon and the pastor/supervisor. The Director will make a recommendation to the Archbishop and, if circumstances warrant, the assignment may be extended for additional six‐month periods or longer, if deemed appropriate.

iii. Occasional Ministry in the Archdiocese

A deacon incardinated in another diocese or in an institute of consecrated life or society of apostolic life may exercise his ministry at the altar for a period not exceeding three weeks if he has presented a letter of introduction to the pastor. If he wishes to preach or perform some other ministerial function, he must obtain authorization from the Archdiocese pursuant to current policies governing visiting clergy.

D. Incardination and Excardination

A deacon ordained in the Archdiocese of Vancouver is incardinated, which means he is enrolled as a cleric under the jurisdiction of the Archbishop of Vancouver, to whom he is accountable.59 If a deacon incardinated in the Archdiocese of Vancouver moves to another diocese, he remains under the jurisdiction of the Archbishop of Vancouver until he is excardinated.
The norms and protocols to be followed for excardination (the releasing of a cleric from the jurisdiction of the diocese in which he is incardinated) and incardination (the enrolment of a cleric under the jurisdiction of the Archdiocese of Vancouver) are the same for permanent deacons as that for other clerics in the Archdiocese.(60)

E. Personal Difficulties

By virtue of his ordination, the deacon assumes a public role in the Church: his gifts, talents and generosity can become a source of inspiration for the community, while his problems, mistakes, and bad decisions may cause scandal and diminish his effectiveness as a minister of the Gospel. Deacons and their spouses are not immune to the stresses, problems, and temptations that affect other individuals and married couples.
A deacon or his spouse who is undergoing personal difficulties may request from the Permanent Diaconate Office the reimbursement of counselling fees in an annual amount equal to that provided by the Catholic Independent Schools of the Vancouver Archdiocese benefits program.
A deacon who is considering separation from his spouse is expected to consult in a timely way with the Director or the Archbishop. If the deacon and his wife decide to separate, the Archbishop will determine whether it is appropriate for him to continue in ministry and whether a decree of separation is appropriate, following the norms of canon law.(61)

F. Suspension

If a permanent deacon’s ministry becomes ineffective or harmful, the Archbishop will withdraw his ministerial assignment and faculties temporarily or permanently, in accord with canon law.
The offenses enumerated in the Code of Canon Law which lead to canonical proceedings and subsequent penalties will also prohibit any exercise of the deacon’s ministry. In particular, the permanent deacon is subject to the penalties provided for clerics(62) and others violating the obligations of ecclesiastical office.(63)

G. Loss of Clerical State/Laicization

In very grave cases, in conformity with canonical norms or by decision of the Apostolic See, a deacon may lose the clerical state, along with its rights and privileges.(64)

H. Retirement

On reaching the age of 75, a deacon is requested to submit his resignation from his ministry assignment to the Archbishop, who, after consultation with the deacon and his pastor/supervisor, will decide to accept or defer it.(65)
Significant family or work‐related matters beyond the deacon’s control, and which can reasonably be expected to inhibit his ability to exercise diaconal ministry, may justify retirement before age 75. Only the Archbishop can approve an early retirement.
The Archbishop may require that a deacon retire from his ministry assignment before his seventy‐fifth birthday.
Unless explicitly revoked or modified by the Archbishop, faculties remain in effect after retirement. A retired deacon is retired from assigned ministry only, and not from the order of deacons. Accordingly, he and his wife remain welcome to participate in liturgical celebrations and Archdiocesan functions for deacons and their wives. The Archdiocesan faculties of retired deacons are valid only within the Archdiocese of Vancouver.
With the permission of the Archbishop, retired deacons of the Archdiocese may exercise their diaconal faculties at a parish or an agency, with the consent of the pastor/supervisor. The Permanent Diaconate Office must be kept informed of ministry of this nature, which may require continuing participation in child protection or other safe environment programs.
Retired deacons and their wives are welcome and encouraged to attend the annual Deacons’ Retreat.

I. Death

The death of a deacon is a significant event not only in the life of his family but also in the Archdiocese, the community of deacons, and his parish. A death will be announced following the same protocol used when a priest dies.
A deacon’s funeral is an occasion for people and clergy to honour the deacon’s service to the Church and his collaboration with the Archbishop. The Archbishop will normally celebrate the funeral Mass for a deceased deacon in the Cathedral. (See Appendix 3 for further guidelines.)
Within the boundaries set by liturgical norms, the highest priority will be given to the wishes of the family of the deceased deacon.
Widows of deacons are invited and encouraged to participate in the activities of the diaconal community.
The diaconal community is to pray regularly for its deceased members.

J. Ministerial Status

Deacons incardinated in the Archdiocese of Vancouver are identified as belonging to one of the following classifications:
1. Active: Functioning within a parish, institution or ministry to which they are assigned by appointment of the Archbishop, and fulfilling the liturgical and ministerial obligations of their office according to Archdiocesan policy.
2. Visiting: Holding a temporary letter of appointment from the Archbishop of Vancouver.
3. Retired: Retaining faculties but, because of age or infirmity, no longer bound by any appointment to ministry in a parish or an agency.
4. Seconded: Temporarily serving in another diocese with the written permission of both the local ordinary and the Archbishop of Vancouver.
5. Involuntary Administrative Leave: Relieved from active ministry and any canonical appointment for a prescribed period, during which he may not function or represent himself as a deacon and is prohibited from exercising his faculties pending resolution of the reason(s) for the leave of absence.
6. Suspended: Formally suspended from active ministry and the use of all faculties by decree of the Archbishop. Suspended deacons are removed from all Archdiocesan listings of deacons.
7. Laicized: Voluntarily, with the Archbishop’s endorsement, or involuntarily, at the Archbishop’s request, returned to the lay state by the Holy Father.
8. Deceased: Listed in the necrology of deacons as having died in good standing.

VI. General Guidelines and Policies Applicable to Deacons

Confidentiality: Deacons will strive for the highest standard of confidentiality in all of their personal interactions, and particularly in the context of ministry, in accordance with the principle expressed in canon 220: “No one is permitted to harm illegitimately the good reputation which a person possesses nor to injure the right of any person to protect his or her own privacy.”(66)
Marriages: Upon ordination, a competent official of the Archdiocese will apply to the Province of British Columbia on behalf of the deacon for civil registration to perform marriages.
Safe Environment Policy: Deacons will comply with the Safe Environment Policy of the Archdiocese of Vancouver and any additional requirements of safe environment training as requested by the Archbishop.
Sexual Misconduct: As clerics, permanent deacons are subject to the Policies and Procedures Regarding Allegations of Sexual Misconduct by Clerics, administered by the Archbishop’s Delegate for Serious Misconduct of Clergy.
Code of Conduct: Deacons will also sign the Archdiocesan Code of Conduct for Permanent Deacons. (See Appendix V.)
Social Media: Deacons will comply with the RCAV Social Media Policy.
Public Office: Notwithstanding the provisions of canon 288, the Archbishop has decreed that permanent deacons require his permission before assuming public office,(67) playing an active role in political parties or in directing trade unions.(68)
Armed Services: As with other clerics, deacons require permission to volunteer for the armed services.(69)

A. Approval of this Directory

149. These directives are particular law for the Archdiocese of Vancouver and may be amended only by the Archbishop.

Approved: 2015 August 10
Feast of St. Lawrence, Deacon and Martyr

+ J. Michael Miller, CSB
Archbishop of Vancouver

(Appendix 1 to 5 can be found in the original PDF file which can be downloaded from the top of the webpage.)

(1) LG, n. 29.

(2) Blessed Paul VI, Apostolic Letter Motu Proprio, Ad Pascendum (15 August 1972), introduction.

(3) BN, n. 11.

(4) LG, n. 29.

(5) Cf. CIC, c. 1008.

(6) St. John Paul II, Address to the Plenary Assembly of the Congregation for the Clergy (30 November 1995), n. 2.

(7) Archbishop Raymond Roussin, Let Us Act: Declaration on the Archdiocesan Synod (3 December 2006), Proposition n. 37.

(8) Francis, Apostolic Exhortation Evangelii Gaudium (24 November 2013), n. 24.

(9) Cf. CIC, cc. 757, 762, 764, 767 §1.

(10) DMLPD, n. 26.

(11) Blessed Paul VI, Post‐Synodal Apostolic Exhortation Evangelii Nuntiandi (8 December 1975), n. 19.

(12) Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy Sacrosanctum Concilium (4 December 1963), n. 10.

(13) Cf. CIC, c. 276.

(14) Cf. CIC, cc. 835 §3, 861 §1, 910 §1, 943, 1108 §1, 1168, 1169 §3.

(15) Cf. CIC, cc. 1168, 1169 §3.

(16) Francis, Apostolic Exhortation Evangelii Gaudium (24 November 2013), n. 198.

(17) Benedict XVI, Encyclical Letter Caritas in Veritate (29 June 2009), n. 2.

(18) Benedict XVI, Address to the Parish Priests and Clergy of Rome (7 February 2008).

(19) Cf. CIC, c. 287 §1.

(20) DMLPD, n. 47.

(21) Cf. CIC, c. 276 §2 5°

(22) DMLPD, n. 57.

(23) CIC, c. 276 §1.

(24) LG, n. 41.

(25) SDO, n. 25

(26) Cf. CIC, c. 276 §2 1°.

(27) Cf. CIC, c. 276 §2 2°.

(28) Cf. Canadian Conference of Catholic Bishops, Decree no. 17, Official Decree no. 576 (1 December 1987); cf. CIC, c. 276 §2 3°.

(29) Cf. CIC, c. 1009 §2.

(30) ND, n. 41.

(31) Cf. CIC, c. 285 §§1‐2.

(32) Archbishop J. Michael Miller, Pastoral Letter on the Restoration of the Permanent Diaconate (22 February 2011).

(33) DMLPD, n. 77.

(34) BN, n. 26

(35) DMLPD, n. 57.

(36) Archbishop J. Michael Miller, Pastoral Letter on the Restoration of the Permanent Diaconate (22 February 2011).

(37) Archbishop J. Michael Miller, Pastoral Letter on the Restoration of the Permanent Diaconate (22 February 2011).

(38) ND, n. 56.

(39) Cf. BN, n. 73; cf. CIC, c. 287 §1.

(40) ND, n. 72.

(41) DMLPD, n. 61.

(42) St. John Paul II, Allocution to the Permanent Deacons of the USA, Detroit (19 September 1987), n. 5.

(43) DMLPD, n. 60.

(44) St. John Paul II, Post‐Synodal Apostolic Exhortation Pastores Dabo Vobis (25 March 1992), n. 50.

(45) ND, n. 73; cf. Directory for the Formation of Permanent Deacons in the Archdiocese of Vancouver (7 October 2014), n. 26

(46) Cf. CIC, cc. 273‐274.

(47) Cf. CIC, c. 274 §2.

(48) In 2016 the amount is $400 per month.

(49) Cf. DMLPD, n. 77.

(50) Cf. CIC, c. 281 §3.

(51) Cf. ND, n. 96 (2).

(52) Cf. ND, n. 96 (1); cf. CIC, c. 281 §3.

(53) Cf. CIC, cc. 531, 848, 1181, 1264 2°, 1267.

(54) Cf. CIC, c. 285 §2.

(55) Cf. CIC, c. 288.

(56) Cf. CIC, c. 276 §2 4°‐5°

(57) Cf. CIC, c. 283 §1.

(58) Cf. CIC, cc. 283 §2, 533 §2.

(59) Cf. CIC, c. 266 §1.

(60) Cf. CIC, cc. 267‐272.

(61) Cf. CIC, c. 1152, §3

(62) Cf. CIC, cc. 1392‐1396.

(63) Cf. CIC, cc. 1378‐1381, 1384‐1386, 1389.

(64) Cf. CIC, cc. 290‐293.

(65) Cf. CIC, c. 538 §3.

(66) CIC, c. 220.

(67) Cf. CIC, c. 285 §3.

(68) Cf. CIC, c. 287 §2.

(69) Cf. CIC, c. 289 §1.

‍

September 29, 2020

Donations for Project Advance

A. Introduction

Project Advance is the primary fundraising appeal of the Archdiocese of Vancouver. The funds raised are used for the renovation of our secondary schools, the founding of new parish communities, the care of the needy and marginalized, works of evangelization, and programs that enrich the faith of youth and young adults.

The appeal is launched in the spring of each year, and is managed by the Development Office of the John Paul II Pastoral Centre in coordination with parish-based Project Advance Teams. Since its inception in 1980, the appeal has raised more than $200 million for the Archdiocese and parish communities. More than half of the amount raised has been returned to the parishes through the Project Advance Rebate Program. (1)

B. Donating Directly through the Development Office

At any time during the year, parishioners can donate directly to Project Advance in the following ways:

1. Online

Through the following link: https://support.rcav.org/donate-project-advancehttps://support.rcav.org/donate-project-advance

By completing the online form, parishioners can select their parish to ensure that it receives the Project Advance Rebate.

2. Mail

By mailing their donation to the Development Office, along with a completed pledge form or written instructions identifying their parish. Payment options include credit card, direct debit or cheque.

3. Phone

By phoning the Development Office and verbally arranging a donation. These donations are typically paid by credit card or direct debit.

C. Donating through the Parish

Parishioners can donate to Project Advance through the parish. Cheques are to be made payable to Project Advance. The parish is to forward these cheques to the Development Office for deposit. Official charitable donation receipts will be issued by the Archdiocese of Vancouver to the donor. To receive a receipt, the cheques must be dated no later than December 31 of the current year and must be received by the Development Office no later than January 7 of the following year.

If the parish receives cash donations to Project Advance, the parish is to deposit these donations in the parish bank account and write a cheque to the Archdiocese to cover the total.

To properly account for these donations, the parish is to post the contributions to account number 2010 – Project Advance Payable. The parish must then process a cheque equal to the balance of the liability account and made payable to Project Advance. This cheque, along with the appropriate documentation, including a list of the donors and their donations, is to be sent to the Development Office. To ensure that the donors receive their donation receipts for income tax, the cheque must be dated no later than December 31 of the current year. The cheque and the accompanying documentation must be received by the Development Office no later than January 7 of the following year. Official charitable donation receipts will be issued by the Archdiocese of Vancouver to the donor.

(1) Each parish is assigned a Project Advance fundraising goal. Once the goal has been met and applicable expenses have been deducted, the parish is entitled to a rebate. Rebates are issued monthly, beginning in June.

Approved: The Feast of St. Michael, St. Gabriel and St. Raphael
29 September 2020

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby SUPERSEDED:
Accounting for Project Advance Donations, effective February 11, 2011.

August 15, 2019

Episcopal Vicar for Catholic Schools

A. Responsible to the Archbishop of Vancouver

The Episcopal Vicar must always act with the Archbishop's mind and remain closely in contact with him. Canon 480 requires the Vicar to report to the Archbishop "concerning more important matters, both those yet to be attended to and those already dealt with."

Even though the Vicar enjoys ordinary power in his own right, his power is vicarious and is exercised in close coordination with the Archbishop, who has the responsibility of personally coordinating his work.

B. Role Provided by the Code of Canon Law

Canon law equates an Episcopal Vicar to the Vicar General in all ways except the extent of his responsibilities and authority, although the Vicar General holds a preeminent place within the Archiodesan curia.

Canon 476 defines the office of Episcopal Vicar: "As often the good governance of the Diocese requires it, the Diocesan Bishop can also appoint one or more Episcopal Vicars. These have the ordinary power which the universal law gives to a Vicar General, in accordance with the following Canons. The competence of an Episcopal Vicar, however, is limited to a determined part of the Diocese or to a specific type of activity, or to the faithful of a particular rite, or to certain groups of people."

C. Determination of Authority

The Episcopal Vicar for Catholic Schools is competent in matters relating to Catholic education (Canons 793 - 806), excluding the institutions of higher studies; that is, St. Mark's College, Catholic Pacific College, Corpus Christi College, and the Seminary of Christ the King.

D. Specific Duties

Assists the Archbishop in the exercise of his responsibilities towards the Superintendent's Office and the Catholic Independent Schools of Vancouver Archdiocese.
Serves on the Board of Catholic Independent Schools of Vancouver Archdiocese and chairs it at the request of the Archbishop.
Reviews and approves programs, speakers and publications in the realm of catechetics or religious education before these are promoted or sponsored by schools.

E. Reserved Matters

To permit the use of the title "Catholic" by a school, university or other entity
To create or confer any ecclesiastical office.

F. Term

The term of this office is three (3) years from the date of appointment.

Approved: Solemnity of the Assumption of the Blessed Virgin Mary
August 15, 2019

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby superseded:
Episcopal Vicar for Catholic Schools issued April 23, 2013.

January 27, 1986

Fast and Abstinence

A. Decree No. 8: Fast and Abstinence

In accordance with the prescriptions of Canon 1253, the Canadian Conference of Catholic Bishops hereby decrees that the days of fast and abstinence in Canada are Ash Wednesday and Good Friday.

Fridays are days of abstinence but Catholics may substitute special acts of charity or piety on this day.

This decree is effective immediately.

B. Commentary

Decree No. 8, approved by the Conference, October 23, 1984, was reviewed by the Apostolic See (letter of Apostolic Nunciature, Prot. No. 20506, March 8, 1985).

Canon 1249 reminds all Catholics of their obligation to do penance; this obligation comes from the divine law itself. However, to be joined in a common observance of penance, penitential days are prescribed in which the faithful in a special way pray, exercise works of piety and charity, and deny themselves by fulfilling their responsibilities more faithfully and especially by observing fast and abstinence from meat.

Ash Wednesday and Good Friday are days of fast and abstinence in Canada.

All persons who have completed their fourteenth year of age are bound by the law of abstinence. Those who have completed their eighteenth year of age are bound by the law of fasting up to the beginning of their sixtieth year.

Fridays are penitential days. However, instead of observing the universal law of abstinence from meat on Fridays, Catholics may substitute special acts of charity or piety on this day. The decree of the Episcopal Conference does not specify which particular acts of piety or charity are to be performed on Fridays; this is left to each Catholic to determine.

In virtue of Canons 87 and 88, the diocesan bishop may dispense from all or some of the specific provisions of this decree, if by so doing he would contribute to the spiritual well-being of the faithful.

Likewise, according to Canon 1245, the pastor in individual cases can dispense from the obligation to fast and abstain from meat on the appointed days or can commute the obligation to other pious works.

June 11, 2021

Files of Former Seminarians

This policy regulates the main location and safeguarding of the files on former seminarians and governs access to them. There are two types of documents in these files:
1. General documents; and
2. Confidential documents.
A seminarian who has left formation in the Archdiocese of Vancouver will have his file removed from active filing and stored in the Vocations and Seminarians Office.
All documents will be kept with the greatest care and properly secured in the Vocations and Seminarians Office. Documents will be preserved and catalogued according to the professional archival standards stated in section 35 of the Personal Information Protection Act (PIPA):
Retention of personal information
1. Despite subsection (2), if an organization uses an individual's personal information to make a decision that directly affects the individual, the organization must retain that information for at least one year after using it, so that the individual has a reasonable opportunity to obtain access to it.
2. An organization must destroy its documents containing personal information, or remove the means by which the personal information can be associated with particular individuals, as soon as it is reasonable to assume that
  1. the purpose for which that personal information was collected is no longer being served by retention of the personal information, and
  2. retention is no longer necessary for legal or business purposes.
Access to the former seminarian files is controlled by the Director of the Vocations and Seminarians Office and those to whom he delegates permission.
Documents may be taken from the office only for a short time after the authorized person acknowledges receipt in writing pursuant to these standard filing protocols.
The destruction of documents shall be carried out after ten years and only by the director or assistant in the Vocations and Seminarians Office.
Certain documents will be preserved in perpetuity and moved to the Archives:
- Internship Evaluations;
- Legal documents;
- Letters from the Archbishop;
- Self-Evaluations;
- Seminary Faculty Responses; and
- Other documents that the Vocations Director deems important, for example: safeenvironment violations, etc.

Approved: Solemnity of the Most Sacred Heart of Jesus
June 11, 2021

+ J. Michael Miller, CSB
Archbishop of Vancouver

August 25, 2020

Food & Household Expenses

August 11, 2022

Fraud

A. Introduction

The Archdiocese of Vancouver, including its parishes and organizations, is committed to maintaining the highest standards of honesty, integrity and ethical conduct and has adopted this policy to ensure consistent and effective investigation, reporting and disclosure of fraud occurrences within the Archdiocese.

B. Scope

This policy applies to any suspected fraud involving employees and the clergy, as well as consultants, vendors, contractors and any other parties with a business relationship with the Archdiocese.

C. Definition

Fraud is defined as any intentional act or omission designed to deceive others, resulting in the victim suffering a loss and/or the perpetrator achieving a gain. Actions constituting fraud include, but are not limited to:

Forgery or alteration of any document or account belonging to the Archdiocese;
Forgery or alteration of a cheque, bank draft, or any other financial document;
Theft of funds, securities, supplies, or other assets;
Impropriety in the handling or reporting of money or financial transactions;
Profiteering as a result of insider knowledge of Archdiocesan activities;
Disclosing confidential or proprietary information to outside parties;
Disclosing to other persons business activities engaged in or contemplated by the Archdiocese;
Providing or accepting gifts of material value to/from contractors, vendors or other persons doing or attempting to do business with the Archdiocese that are intended to influence a business decision or selection process;
Destruction, removal or inappropriate use of Archdiocesan records, furniture, fixtures, and equipment; or
Any similar or related inappropriate conduct.

D. Responsibility

The prevention, detection and reporting of fraud is the responsibility of all employees, clergy and parishioners of the Archdiocese. Pastors are further expected to be familiar with the types of improprieties that might occur within their parishes and to be alert for any indication of fraud or irregularity.

E. Policy

Fraud in any form will not be tolerated. All suspected cases of fraud are to be reported to the Archbishop’s Office as detailed in Section F, and the Archdiocese provides assurance against recrimination.

Fraudulent acts will be subject to disciplinary action, up to and including termination, and civil and/or criminal prosecution. The Archdiocese will pursue full recovery of all losses resulting from an act of fraud.

All employees involved in an investigation of suspected fraud or irregularity maintain their rights, privileges and protections afforded to them through applicable law.

F. Reporting Procedures

Employees, parishioners or clergy who detect or suspect a fraud has occurred must report the incident immediately to their immediate supervisor or manager or directly to the Archbishop’s Office. Managers and supervisors will, in turn, forward the report to the Archbishop’s Office.

Whoever reported the incident should not conduct any investigation or interviews related to the fraudulent act or contact the suspected individual in an attempt to determine facts or demand restitution.

All information received will be treated confidentially to the extent possible while still allowing a full investigation to be conducted into the suspected fraud. The Archdiocese reserves the right to pass on any information to the proper law enforcement agency, so that it may determine whether criminal charges are warranted.

The Archbishop’s Office has the primary responsibility to assess the accusations and to coordinate the examination of all suspected fraudulent acts reported under this Policy. If the Archbishop’s Office determines that an investigation is warranted, the Archdiocesan Parish Financial Services Office will conduct a parish review. If the information gathered during the parish review process corroborates seemingly fraudulent activities, the Parish Financial Services Office will recommend to the Archbishop that an official investigative audit be conducted. Any investigative activity required will be conducted without regard to the suspected wrongdoer’s length of service, position/title, or relationship to the Church.

Care will be taken in the investigation of suspected improprieties or wrongdoings so as to avoid mistaken accusations or alerting suspected individuals that an investigation is under way. All inquiries concerning the activity under investigation from the suspected individual, his or her attorney or representative, or any other inquiries should be directed to the Vicar General.

During an investigation, no information concerning the status of the inquiry shall be given out, unless authorized by the Archbishop. At that time, all information will be released through the Archdiocese Communications Office.

Based on the results of the investigation, the Archbishop, together with the appropriate Archdiocesan personnel will determine an action plan for employee discipline, any referral to the applicable law enforcement agency and/or changes to processes or controls.

Decisions to prosecute by way of civil proceedings or refer the examination results to the appropriate law enforcement and/or regulatory agencies for independent investigation will be made in conjunction with Archdiocesan legal counsel.

Approved: Memorial of Saint Clare
August 11, 2022

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby superseded:

Fraud, effective February 17, 2011.

December 13, 2016

Guidelines for a Eulogy at a Funeral Service

March 19, 2020

Guidelines for Altar Servers

A. Introduction

Altar servers accept an important responsibility: serving Holy Mass. Their assistance is invaluable because it helps the faithful to worship God with attention and devotion. When altar servers fulfill their tasks with dignity, care and devotion, they help others to pray and draw closer to God. By serving them in this way, altar servers are imitating Christ himself, “For the Son of Man came not to be served but to serve” (Mk 10:45). Altar servers serve their parish families as well as the priest who is offering the Eucharist. Above all, they are serving Christ the High Priest. The commitment to serving at the altar is far more than a task, far more than a responsibility, far more than an honour. It is a truly holy service to the People of God.

B. Preparing for Mass

Servers should assemble in the sacristy or assigned vesting area at least 20 minutes before Mass, and vest in approved attire: alb and cincture, or cassocks and surplices (cf. GIRM, n. 339).

Servers should wear clothing appropriate for assisting at Mass, paying particular attention to wearing shoes that are not distracting.

Prior to leaving the sacristy the priest, deacon or principal altar server may lead the servers in a preparatory prayer; then all reverence, with a bow, the cross or sacred image in the sacristy.

During Mass, servers should minimize chatter among themselves, so as not to distract the congregation. Servers should participate fully in all aspects of the Mass, such as singing, congregational responses, reciting the Creed, and so forth.

C. Procession:

If incense is to be used, it should be put into the thurible prior to the procession.

The thurifer leads the procession, followed by the cross bearer, candle bearers, other servers, extraordinary ministers of Holy Communion, lectors, a deacon or lector carrying the Book of the Gospels, and finally the celebrant.

In procession all look straight ahead; those not carrying anything should have hands joined.

All proceed with proper spacing at a steady but unhurried pace.

On arriving at the sanctuary step and following the lead of the celebrant, those not carrying anything should bow to the altar, or genuflect to the tabernacle if one is present in the sanctuary. Genuflection is not necessary if the tabernacle is located elsewhere than directly behind the altar. Those carrying objects do not genuflect, but should bow their heads.

During the Mass all further gestures of reverence are now made only to the altar.

After placing the cross and candles in their proper locations, the servers move to their appropriate places.

Approved: Solemnity of St. Joseph,
Spouse of the Virgin Mary
March 19, 2020

+ J. Michael Miller, CSB
Archbishop of Vancouver

Click Here to Vacation Days Carried Forward Report

February 26, 2021

Guidelines for Confirmation for Pastors and Teachers

The Sacrament of Confirmation is conferred usually on students in grade seven. However, confirmandi must be at least in grade five. If there are any Ukrainian Rite Catholics in the Confirmation class, please see page 4, Appendix I: Ukrainian Catholic Students.

A. Sponsors for Confirmation

Neither the father nor the mother of a candidate can be a sponsor for the Sacrament of Confirmation. (Code of Canon Law, c. 893; cf. c. 874 §1 5°)
It is desirable that the godparent at Baptism, if available, also be the sponsor at Confirmation (c. 893 §2). This expresses more clearly the link between Baptism and Confirmation. Nonetheless, the choosing of a special Confirmation sponsor is not excluded.
Sponsors must be at least sixteen (16) years old and Catholic (cf. c. 874 §3).
The sponsor need not be of the same sex as the candidate.

B. Prayers of the Faithful

The first prayer should include a reference to "Francis, our Pope, and Michael, our Bishop." A prayer for vocations to the priesthood, diaconate and consecrated life should also be included. Six intercessions is the maximum number to be offered.

C. The Mass

It is customary in the Archdiocese of Vancouver for the Sacrament to be administered during the celebration of Mass. The Mass to be used is one of the ritual Masses for Confirmation (cf. Roman Missal pp. 1126-1130), unless the Mass of the day takes precedence, as it does on Sundays of Advent, Lent and Easter and on Solemnities, and during Holy Week.

Readings: readings from the Mass of the day may be used or exchanged for a corresponding reading from the Lectionary nn. 764 - 768. During the Easter season the First Reading must be taken from the New Testament (cf. n. 764). There should be no Readings from the Old Testament in Easter Season.
The Gloria is said or sung when Confirmation is celebrated.
Eucharistic Prayer: note the appropriate inserts for Eucharistic Prayer I, II, and III on p. 1127 of the Roman Missal.

D. Music

Music should be appropriate to the liturgical season and to the celebration of Confirmation. The texts should be doctrinally sound.

The parts of the Mass should be sung, using the ICEL chants only for the Lord Have Mercy, Gloria, Holy Holy Holy, and Lamb of God. Three of these chants can be found in the Roman Missal of 2011: the Lord Have Mercy (p. 494), Holy Holy Holy (pp. 506-507) and Lamb of God (p. 644). 1 The Psalm response should also be sung.

Before the ceremony, the choir director should briefly meet with the Archbishop, so that he knows when to expect singing.

E. The Ceremony

The confirmandi should be seated all together in groups on the left and right of the centre aisle. They do not have to be separated according to gender. The sponsors should be seated in corresponding groups behind them. Confirmandi and sponsors should not be intermingled in the seating.

After the homily and questioning of the candidates, the confirmandi should stand for the Renewal of Baptismal Promises.

Immediately after the Prayer for the Laying on of Hands, the first two groups of confirmandi, one from the left and one from right of the centre aisle, are to form a single line across the front of the sanctuary, with their sponsors lined up behind them. Rather than all the young people waiting in place for the Archbishop to finish confirming the whole line, when the Archbishop reaches the centre of the church and has finished confirming the group from one side of the aisle, they should return to their places, together with their sponsors, while the Archbishop continues to confirm those remaining in line. The next group should immediately come forward and be in place on their side of the line. The same process should take place on the other side of the church, so that there is a continuous line of young people for the Archbishop to confirm, with no interruptions in the flow of the Rite until all have been confirmed.

Please contact the Archbishop's Office in advance if you plan on using a different method of bringing the confirmandi to the Archbishop; for example, if you prefer to have the Archbishop confer the Sacrament as the confirmandi approach one-by-one as they do for the reception of Holy Communion.

The sponsor should be instructed to place his or her right hand on the candidate's shoulder before the Archbishop comes to him/her and to keep the hand on the shoulder until after he has moved on to the next candidate.

F. Spiritual Bouquet

It is a traditional practice for the confirmandi to offer a spiritual bouquet to the Archbishop, to be presented to him after the Post-Communion Prayer and before the Final Blessing.

G. Photographs

Pastors are to tell their congregation not to take photographs during the Rite of Confirmation. If the pastor desires, one designated photographer may stand off to the side and take pictures during the ceremony. The same applies for the taking of videos.

Group photographs must be taken before the ceremony. If at all possible, it is advisable to arrange for group photos outside the church building; for example, in the school or parish hall.

The Archbishop will be pleased to provide opportunities for individual photographs after the celebration. The newly confirmed must remain in their robes for photos with the Archbishop.

Approved: 2021 February 26

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby SUPERSEDED:
General Guidelines for Confirmation with Pastors and Teachers, effective November 22, 2018.

Appendix I: Ukrainian Catholic Students (Ukrainian Rite Catholics)

The following memo concerns certain procedures in connection with Ukrainian Catholic Students in anticipation of the Sacrament of Confirmation being conferred in the Latin Rite. It was sent by the Albert Inter-Rite Committee on September 9, 1976, to all parish priests and principals of Catholic schools within the jurisdiction of the Alberta Bishop's Conference. These same guidelines apply in the Archdiocese of Vancouver.

In the Ukrainian Catholic Church, Confirmation is administered immediately after Baptism. Problems arise when Ukrainian Catholic students fail to realize that they have already been confirmed. To obviate difficulties, the following guidelines are to be observed:

The certificate of Baptism issued by the Ukrainian Catholic parish states explicitly that the person has been not only baptized but also confirmed. Thus Baptism certificates of potential candidates for Confirmation in the Latin Rite are to be personally reviewed by the pastor (and principal) in the event of the candidate is enrolled in the Confirmation class. Only in rare cases where a baptismal record cannot be located is it permissible to accept an affidavit.
If a Ukrainian Catholic child has been baptized and not confirmed, the matter should be referred to the proper pastor of the child. If this is not possible, because no Ukrainian Catholic priest resides or serves in that locality or region, the Ukrainian Catholic Chancery should be notified before any steps are taken to enroll an Ukrainian Catholic child in the Latin Rite Confirmation class.

(1) Music for the Gloria, as well as the other ICEL chants, can be found at http://www.icelweb.org/musicfolder/openmusic.php.

October 4, 2016

Guidelines for Extraordinary Ministers of Holy Communion

A. Purpose

In order to preserve its dignity and integrity, the Church places certain requirements on the celebration of Liturgy. Our culture places a high premium on individual freedom of expression and frowns upon any hint of legalism or control. The Church, however, is not primarily an institution or mere association of individuals. She is a faith community and, even more fundamentally, a communion in Christ and with Christ. This communion is initiated and maintained by Him through the visible bonds of the Sacraments.
As the custodian of the sacred Liturgy, the Church is responsible for ensuring that the Lord’s intention is preserved in its celebration and that its universal character is handed down and safeguarded. The Lord has entrusted to the universal Church the mission of protecting the “deposit of faith.” As St. John Paul II writes in the introduction of the Catechism of the Catholic Church, “Guarding the deposit of faith is the mission which the Lord entrusted to his Church, and which she fulfills in every age.”
While the Second Vatican Council provides for various ways in which the Liturgy can be adapted to different cultures, circumstances and situations, it always remains the Church’s communal worship shared by all members of the Body of Christ throughout the world. The Church’s Liturgy is not the property of any individual, particular priest or community. It belongs to the whole Church and to all the ages.
The Church, therefore, provides certain guidelines and regulations to express the universal nature of her worship. The essential character of the Liturgy is shared by all Catholics around the world. It is received as part of a dynamic tradition extending back to its very origin in Christ’s own actions, while at the same time providing for sufficient adaptability, which enables the Liturgy to be at home in every local situation.

B. Ordinary Ministers of Holy Communion

According to the norm of the law, the ordinary minister of the Holy Eucharist is a bishop or priest. “The only minister who, in the person of Christ, can bring into being the sacrament of the Eucharist is a validly ordained priest” (canon 900 §1). It is most fitting that he distributes Holy Communion to the faithful. The bishop, the priest and the deacon are, by virtue of their sacred ordination, the ordinary ministers of Holy Communion (cf. canon 910).

C. Extraordinary Ministers of Holy Communion

“In addition to the ordinary ministers there is the formally instituted acolyte, who by virtue of his institution is an Extraordinary Minister of Holy Communion even outside the celebration of Mass. Moreover, if reasons of real necessity prompt it, another lay member of Christ’s faithful may also be delegated by the diocesan bishop, in accordance with the norm of law, for one occasion or for a specified time” (Redemptionis Sacramentum, 155).
“This function is to be understood strictly according to the name by which it is known, that is to say, that of Extraordinary Minister of Holy Communion, and not ‘special minister of Holy Communion’ nor ‘extraordinary minister of the Eucharist’ nor ‘special minister of the Eucharist,’ by which names the meaning of this function is unnecessarily and improperly broadened” (Redemptionis Sacramentum, 156).
The Holy See emphasizes that mandating Extraordinary Ministers must be based on the genuine needs of the community and the unavailability of ordinary ministers (cf. Redemptionis Sacramentum, 157). Such circumstances are present when:
1. the number of priests and deacons is not sufficient to distribute Holy Communion to the faithful in a reasonable amount of time;
2. the priest himself is unable to distribute Holy Communion by himself because of ill health and/or advanced age; or
3. the communicants are so great in number that the celebration of Mass would be unduly prolonged.
Extraordinary Ministers are limited to exercising their ministry in the parish, hospital or nursing home to which he or she is mandated.

D. Role of the Priest

Extraordinary Ministers always serve at the discretion of the priest. He decides if the requirements for the use of Extraordinary Ministers are present and how many will be needed. For larger Archdiocesan gatherings (outside the regional high schools), the priest in charge of the Liturgy consults with the Archbishop regarding the use of Extraordinary Ministers.
The pastor or hospital chaplain may appoint mandated Extraordinary Ministers to serve the sick in hospitals, nursing or private homes provided that:
1. there is an objective pastoral need, e.g. the sick persons desire more frequent reception of Holy Communion than the priest’s usual visitations can provide;
2. the Extraordinary Minister supplements rather than replaces the ministry of the priest; and
3. priests are available when needed for the Sacraments of Reconciliation and Anointing of the Sick.

E. Selection of Extraordinary Ministers of Holy Communion

Parishes in the Archdiocese are encouraged to select individuals who are well qualified to serve as Extraordinary Ministers of Holy Communion, and not simply to ask for volunteers when needed.
Pastors should also develop their own additional criteria for selecting Extraordinary Ministers, which might consist of participation in Eucharistic Adoration, for example. The purpose is to select individuals of exemplary Catholic life and morals.
Accordingly, the preferred order of choosing Extraordinary Ministers is: duly installed acolytes, major seminarians, consecrated men and women, catechists, other lay faithful.(cf. Immensae Caritatis, 4).

F. Personal Qualifications

“The faithful who are Extraordinary Ministers of Communion must be persons whose good qualities of Christian life, faith and morals recommend them. Let them strive to be worthy of this great office, foster their own devotion to the Holy Eucharist and show an example to the rest of the faithful by their own devotion and reverence toward the most august sacrament of the altar. No one is to be chosen whose appointment the faithful might find disquieting” (Immensae Caritatis, 6).
Those who are called to exercise this ministry should reflect on the privilege of serving their brothers and sisters in the faith. They should acknowledge their service with true humility and gratitude. They must receive the gift of the Eucharist with grateful hearts and share that gift generously and joyfully with others, both in the ministry of giving Holy Communion and in their daily lives.
An Extraordinary Minister must be a person who is striving to develop a personal and intimate relationship with Jesus Christ: in the Eucharist and through a life of prayer. This may include spiritual activities such as daily attendance at Mass, visits to the Blessed Sacrament and taking part in other forms of Eucharistic Adoration. Wherever Eucharistic Adoration is a practice in the parish, the Extraordinary Ministers play a crucial role in inculcating the importance of this devotion in the rest of the parish family by their own participation. Simply put, they should seek, like all Christians, to cultivate holiness, especially through frequent confession and personal prayer, especially before the Blessed Sacrament.
Those who minister the Bread of life and the Chalice of salvation should develop a sense of compassion, justice and charity in their daily lives.
The Extraordinary Ministers should also seek to have a sound knowledge and appreciation for the doctrine of the Church, especially through study of Scripture and the documents of the Magisterium.
Willingness to serve others should mark Extraordinary Ministers. They must always respect those who approach them to receive the Eucharist. This entails giving particular consideration to young communicants, people with disabilities and those who are frail and elderly.
In the Archdiocese of Vancouver the minimum age for Extraordinary Ministers of Holy Communion is twenty-one (21) years. However, persons older than the minimum should generally be chosen.
In order to serve as an Extraordinary Minister of Holy Communion, every person must complete formal training. Through the Liturgy Commission, the Archdiocese offers periodic sessions for this purpose. If it is not possible for a person to attend one of these sessions, then the pastor must offer at least one session to review the Archdiocesan guidelines before mandating that person to be an Extraordinary Minister of Holy Communion.
If an Extraordinary Minister finds it difficult to live a life appropriate to the function, he or she might ask to be excused for a time from the distribution of Holy Communion. If necessary, a pastor might ask such an individual not to continue serving in the ministry.

G. Formation and Training

An Extraordinary Minister must know what the Church teaches about the Real Presence of the Lord Jesus in the Eucharist, his self-giving Sacrifice, and the grace which flows from this awesome Sacrament of Christ’s love. Therefore, Extraordinary Ministers should never become casual in the way they serve at the Liturgy. They should always maintain a sense of wonder and awe at the Sacrament they are privileged to distribute to others.
Recalling the words of Jesus, the Church professes that, in the celebration of the Holy Eucharist, bread and wine become the Body and Blood of Jesus Christ through the power of the Holy Spirit and the instrumentality of the priest. Jesus says: “I am the living bread that came down from heaven. Whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world…For my flesh is true food, and my blood is true drink” (Jn. 6:51-55). The whole Christ is truly present – Body, Blood, soul and divinity – under the appearances of bread and wine. This is what the Church means when she speaks of the “Real Presence” of Christ in the Eucharist. The risen Christ is present to his Church in many ways, but most especially through the sacrament of his Body and Blood.
Jesus gives himself to us in the Eucharist as our spiritual nourishment because he loves us and wants to abide with us: “Those who eat my flesh and drink my blood abide in me and I in them” (Jn. 6:56). By eating his Body and drinking his Blood, we become one with the person of Jesus Christ, true God and true man. Our mortal and corruptible nature is transformed by being joined to the very source of life: “Just as the living Father sent me, and I live because of the Father, so whoever eats me will live because of me” (Jn. 6:57).
The Body and Blood of Christ present under the appearances of bread and wine through the mystery of transubstantiation are treated with the greatest reverence both during and after the celebration of Holy Mass. For example, the tabernacle in which the consecrated Bread is reserved should be distinguished and lead people to prayer. According to the tradition of the Church, one should genuflect in the presence of the tabernacle containing the reserved Sacrament. This liturgical gesture reflects the reverence, respect and adoration that is due to the Holy Eucharist.

H. Appointment

The Archbishop of Vancouver delegates parish pastors, chaplains and Archbishop’s Representatives in the regional high schools for which they are responsible to mandate Extraordinary Ministers of Holy Communion. In the case of necessity, the priest may commission suitable members of the faithful, but only for a specific occasion.
A person mandated to serve as an Extraordinary Minister in his or her parish, particular hospital or school is authorized to serve only in that specific parish, hospital or school. He or she does not serve as Extraordinary Minister of Holy Communion in another parish, hospital or school.
“It is never allowed for the Extraordinary Minister of Holy Communion to delegate anyone else to administer the Eucharist, as for example a parent or spouse or child of the sick person who is the communicant” (Redemptionis Sacramentum, 159).

I. Term of the Mandate

The term of the mandate is for three years, renewable for a second term. If there are exceptional reasons for appointing someone for a third term (or more), the pastor, chaplain or Archbishop’s Representative must give his permission.
Unless a newly appointed pastor decides otherwise, the term of the Extraordinary Minister of Holy Communion continues.

J. Procedures for Mandating

After ensuring that the proposed members of the community are properly instructed on their future role as Extraordinary Ministers of Holy Communion, the pastor, the hospital chaplain or Archbishop’s Representative in a regional high school, and in the case of other Catholic high schools, the chaplain appointed by the Archbishop, provides a written mandate to those persons chosen to serve as Extraordinary Ministers of Holy Communion.

K. Rite of Commissioning

Those mandated by the pastor, chaplain or Archbishop's Representative are to be commissioned during a liturgical celebration using the proper Rite (see Appendix I). The usual date for commissioning is the Solemnity of Christ the King.
When the priest celebrant deputes a layperson as an Extraordinary Minister for one particular Mass, he uses the Rite found in the Missal (see Appendix II).

L. Procedures for Serving at Mass

Being aware of the specific role that is assigned to them, the Extraordinary Ministers of Holy Communion prepare themselves both inwardly and outwardly to participate in the most solemn prayer of the Church, the celebration of the Eucharist. Assuming their responsibility to assist the priest in serving the community, as prayer leaders they are to manifest dignity and decorum at all times.
1. The Extraordinary Minister may walk in the entrance and recessional processions and have a designated place in or near the sanctuary, or they may sit anywhere in the congregation signifying their being particularly called from among the people. If this is so, they may neither enter nor leave in procession along with the priest celebrant and altar servers at the beginning and end of Mass.
2. The Extraordinary Ministers participate in the entire Mass when they fulfill this ministry, even though they may have attended a previous Mass.
3. The Extraordinary Minister does not assist in breaking the Host.
4. The Extraordinary Minister does not take the ciborium or the chalice from the altar either for Holy Communion themselves or for distribution. The vessel is handed to him or her by the priest or deacon.
5. The Extraordinary Minister may receive Holy Communion under both species according to established parish custom. He or she is then given the ciborium by the celebrant and proceeds to the designated Communion station. The Ministers wash their hands at the credence table before and after distributing Holy Communion.
6. When distributing Holy Communion, the Extraordinary Minister raises the Host and says: “The Body of Christ,” waits for “Amen,” and then places the Host on the tongue or in the hand of the communicant.
7. When Holy Communion is given to the faithful under both species, the Extraordinary Minister may be asked to administer the chalice.
8. When presenting the chalice, the Extraordinary Minister says “The Blood of Christ,” to which the communicant responds “Amen.” After the communicant has received the Blood of the Lord, the Extraordinary Minister wipes the inner and outer lip of the chalice with the purificator. This is done at the distribution of the Precious Blood to each person.
9. When Holy Communion is given under both species by intinction, the Extraordinary Minister dips the Host into the Precious Blood and places it on the tongue of the recipient. The communicant is not to dip the Host into the Precious Blood.
10. If an Extraordinary Minister sees a person walk away after receiving Communion without consuming the Host, the Extraordinary Minister needs to follow that person discreetly and ensure that the Host is either consumed or placed back in the ciborium or placed on the paten.
11. Care must be taken not to drop the Host on the floor. If a Host falls on the floor, it is reverently consumed by the Extraordinary Minister or placed on the paten and brought to the altar.
12. After distributing Holy Communion, the Extraordinary Minister returns the ciborium or chalice to the priest at the altar.
13. The Extraordinary Minister does not bring the ciborium from the tabernacle nor return it there at the end of the distribution of Holy Communion, unless specifically asked to do so by the priest in exceptional circumstances.
14. The Extraordinary Minister does not purify the sacred vessels, as this is reserved for priests, deacons or instituted acolytes.
15. The Extraordinary Minister of Holy Communion does not perform any other distinct role (e.g. lector, cantor, usher, choir member) at the same Mass.
16. The Liturgy does not call for a special blessing to be given at Communion time, but where the custom has arisen of the priest offering a blessing to those who do not receive Holy Communion, the Extraordinary Minister may simply say: “May God bless you” (cf. Catechism of the Catholic Church, 1669; canon 1169).
17. Each parish may decide on the vesture of the Extraordinary Minister, e.g. whether an alb should be worn. Otherwise the clothing should reflect the dignity of this ministry. It is the pastor’s responsibility to ensure proper dress and decorum.

M. Visiting the Sick or Shut-ins

Bringing Holy Communion to sick or elderly persons unable to attend the community celebration of the Eucharist enables them to participate in the Holy Sacrifice of the Mass. Bringing Holy Communion to them manifests the support and concern of the community for its members who cannot be present at the celebration.
When Holy Communion is brought to the home, the Extraordinary Minister must ensure that proper reverence to the Eucharist is manifest and fitting dignity is shown to the Eucharistic Lord before, during and after the sick/elderly has received Holy Communion.
To assist the pastor who may be physically unable to visit every sick and elderly shut-ins on a regular basis:
1. The Extraordinary Minister may be mandated to bring Holy Communion to the sick in hospitals, nursing homes or in private homes.
2. The Host placed in a pyx and put in a burse (pouch) should be carried with great reverence, usually around the neck.
3. Holy Communion is taken directly from the Church to the sick and is never to be carried while running errands or carrying out other duties.
4. The proper ritual for administration of Holy Communion to the sick is to be followed.
5. Whenever possible, the pyx should be filled at Sunday or weekday Masses, and the Communion calls made following the Mass, so that the congregation and the sick individuals may be more conscious of their unity in the Holy Eucharist. Other arrangements may be made at the priest’s discretion.
6. Always consult with the priest before Mass, if you wish to fill the pyx before bringing Holy Communion the sick.
7. In the case when a communicant has received the Host into the mouth and then, for some reason, rejects it, that Host is to be put into a small receptacle of water and placed away in the tabernacle or some other secure place in the church. When it has fully dissolved, the priest pours the water into the sacrarium.

We thank you for the nourishment you give us through your holy gift. Pour out our Spirit upon us and in the strength of this food from heaven keep us single-minded in your service.

(Appendix 1 to 4 can be found in the original PDF file which can be downloaded from the top of the page.)

February 5, 2020

Guidelines for Funerals and Burials in the Catholic Church in the Dioceses of BC and the Yukon

A. Foreword

These Guidelines for Funerals and Burials in the Catholic Church provide Catholics with the Church’s teaching on matters related to Christian burial.

B. Death in the Christian Context

The events which surround death call for a community response. While the immediate family bears the burden of sorrow, relatives, friends and parishioners provide prayerful support.

C. Church Law

“The funeral of any deceased member of the faithful should normally be celebrated in the church of that person’s proper parish” (canon 1177, § 1).

“However, any member of the faithful, or those in charge of the deceased person’s funeral, may choose another church; this requires the consent of whoever is in charge of that church and a notification to the proper parish priest of the deceased” (canon 1177, § 2).

“When death has occurred outside the person’s proper parish, and the body is not returned there, and another church has not been chosen, the funeral rites are to be celebrated in the church of the parish where the death occurred, unless another church has been designated by particular law” (canon 1177, § 3).

D. Vigil Service

In her funeral rites, the Church commends the dead to God and offers Christian hope to those who mourn. For this reason, it is customary to have a gathering of the family and friends of the deceased before the Funeral Mass.

The wake or prayer service may take the form of one of the vigil services contained in the funeral ritual or a similar service, such as the prayer of the Rosary. It usually happens on the day preceding the funeral. Preferably, it is held in the church but may take place in the funeral home or the home of the deceased.

E. Funeral Mass

The Mass, the memorial of Christ’s death and resurrection, is the principal celebration of the Christian funeral. While following the directives of the Church’s ritual in planning the liturgical celebration, the choice of music, colour of vestments, biblical readings and homily should reflect the family’s wishes, acknowledging as well the community aspect of faith which remains unbroken in death.

The Funeral Mass is customarily celebrated on the day of burial. However, for pastoral reasons the Mass may be celebrated at some other time before the burial, such as the previous evening. In any event, there should be only one Funeral Mass.

Since the proper setting for Mass is a sacred place, Mass is not to be celebrated in a funeral home or similar facility.

The body of the deceased should be present in church for the Funeral Mass or “Mass of Christian Burial.” The term “Mass of the Resurrection” is incorrect for the Funeral Mass.

Keeping in mind that liturgical roles are ordinarily to be fulfilled only by Catholics, members of the family who are Catholic are encouraged to assume the role of readers and assist in the offertory procession. They may receive Holy Communion under both species. Non-Catholics may serve as pallbearers.

The casket remains closed during the funeral and should be covered with a white pall in remembrance of the baptismal garment. In addition to its liturgical significance, the pall serves a very practical purpose: it avoids ostentation, prevents possible embarrassment of the poor and emphasizes Christians’ equality before God.

Apart from distinctions based on sacred orders and the respect due to civic dignitaries, no special honours are paid to any private person or classes of persons, whether in the ceremony or by external display.

F. Eulogy

The Order of Christian Funerals states that “a brief homily based on the readings is always given after the Gospel reading ... but there is never to be a eulogy.” The homily relates Christian death to the Paschal Mystery of our Lord’s death and resurrection. Attentive to the grief of those present, the homily properly includes an expression of praise and gratitude to God for the gift of a Christian life and such virtues or strengths apparent in the deceased’s life.

A brief eulogy may take place, but in this order of preference: at the conclusion of the vigil service; before the Funeral Mass begins; following the prayers of committal at the cemetery; or at the Funeral luncheon.

The speaker should have the written text approved beforehand by the officiating priest. There should be only one eulogist and that person must be of upright reputation.

G. Funeral Liturgy Outside of Mass

Generally speaking, Mass may not be offered as part of the funeral rites for those not entitled to a Catholic funeral according to Church law. Following careful consideration of the deceased’s relationship with the Church, the needs and wishes of the bereaved family, and the attitude of the community, the pastor may offer a funeral liturgy outside Mass. This rite may also be appropriate for a deceased Catholic when no members of the family practice the faith. The body of the deceased should be present for the service.

The funeral liturgy outside Mass is ordinarily celebrated in the parish church, but may be celebrated in the home of the deceased, a funeral home or in a cemetery chapel.

Even though Mass may not be celebrated as part of the funeral rite in these situations, it may be offered at another time for the repose of the soul of the deceased and for the spiritual wellbeing of the relatives and friends.

H. Ecumenical Considerations

When requested by the Catholic relatives of a deceased baptized non-Catholic, a priest may conduct a prayer service for the non-Catholic in a funeral home.

In particular circumstances where the deceased non-Catholic was well disposed to the Church, and the family requests Mass, it may be celebrated with the body present in church.

I. Place of Burial

Whenever possible, those who were part of the Catholic community are buried in a Catholic cemetery. As well as being a sacred place, it recalls the community of all the faithful, living and deceased. When a Catholic is to be interred in other than a Catholic cemetery, the priest will bless the individual space and then follow the usual ritual.

J. Rite of Committal

This service at the cemetery is the last farewell, in which the Christian community honours one of its members before the body is buried or entombed. With priest and mourners accompanying the body to the cemetery, the rite is celebrated at the grave or tomb or in a cemetery committal chapel.

When a non-Catholic is to be buried in a Catholic cemetery, the minister of the deceased’s faith community may conduct the burial service according to the minister’s own ritual. If the family of the non-Catholic deceased person requests a Catholic priest to conduct the burial service, the priest will celebrate a rite which is appropriate.

For those involved in civic organizations and those with additional affiliations, patriotic or fraternal services may also be conducted following the burial rite.

K. Cremation

Through the centuries, the Church has followed the practice of burial or entombment after the manner of Christ’s own burial. This expresses respect for the human body as a member of Christ and faith in the resurrection of the body. “The Church earnestly recommends that the pious custom of burial be retained; but it does not forbid cremation, unless this is chosen for reasons which are contrary to Christian teaching” (canon 1176, §3).

It is the priest’s responsibility to verify the proper motivation and to determine that those arranging for the funeral have made satisfactory provision for the cremated remains, preferably in a Catholic cemetery. When these required conditions are met, the various elements of the Catholic funeral rite are conducted in the usual way.

In most cases, it is recommended that cremation take place following the celebration of the Funeral Liturgy; however, it is permissible for cremation to take place before the Funeral Liturgy.

In this case, the ashes are to be placed on a small table covered with a white cloth. The table is placed in front of the altar, not in the place that the casket usually occupies, but a little to the side. The paschal candle, holy water and incense may be used; the alternative form of the dismissal is used.

Cremated remains should never be scattered. They should be placed in their entirety in a secure vessel and buried in a grave or inurned in a columbarium niche, preferably in a Catholic cemetery.

L. Funeral Offerings

An offering to the parish for funeral services is customary and may be suggested according to the approved diocesan schedule for such offerings. However, a funeral service, including Mass in the church with the body present and a committal service, is given to the poor free of charge.

M. Pastoral Elements

Arrangements for funeral, burial or cremation should be discussed with the priest before being finalized. This contact with the bereaved family affords the priest an opportunity to offer his condolences and encouragement. At the same time, the priest can conveniently counsel the family about the liturgical rites.

Prearranged plans for funeral and cemetery needs are recommended.

Mass and prayers offered for the deceased are important practices of Catholic life. The Paschal Sacrifice offered for the dead assures that the deceased obtains spiritual help and the living receives the consolation of hope. Also commendable are gifts offered to worthwhile charities, especially those which carry out the mission of the Church, in memory of the deceased.

N. Related Questions

Unbaptized Children

The Church’s funeral rites may be celebrated for a child who died before baptism and whose parents intended to have the child baptized.

Burial of Stillborns and Fetuses

The Church urges that stillborns and fetuses of Catholic parents be interred whenever possible. The decision and procedure for the interment is left to the parents and their pastor.

Disposal of Amputated Limbs

Amputated limbs should be buried in a blessed place, if possible. However, hospital personnel may dispose of portions of bodies in a manner they deem most suitable. Hygienic cremation is not excluded, but the preference of the individual or the family should be considered.

Organ Transplants & Donations of Bodies for Medical Science

“Organ donation after death is a noble and meritorious act and is to be encouraged as an expression of generous solidarity” (Catechism of the Catholic Church, n. 2296). Likewise, the donation of bodies is legitimate. However, in keeping with Christian respect for the body, there should be reasonable assurance that the remains will be disposed of in a reverent manner upon completion of the research.

Revised by the Bishops of BC and Yukon
on the Memorial of St. Agatha,
5 February 2020.

The following policy is hereby superseded:
Guidelines for Funerals & Burials in the Catholic Church in the Dioceses of BC and the Yukon, issued December 15, 2016.

Appendix A: Explanatory Notes for a Eulogy during Funeral Rites

The following Notes are provided in addition to the “Eulogy” section in the Guidelines for Funerals and Burials in the Catholic Church:

The Order of Christian Funerals states that “a brief homily based on the readings is always given after the Gospel reading...but there is never to be a eulogy. The homily relates Christian death to the paschal mystery of our Lord's death and resurrection. Attentive to the grief of those present, the homily properly includes an expression of praise and gratitude to God for the gift of a Christian life and such virtues or strengths apparent in the deceased’s life” (n. 27).
If family members wish to remember their loved one during the Funeral Rites, they must ask and obtain permission from the officiating priest or deacon at the time of the planning for the funeral.
It is important to distinguish between a eulogy, which takes place before or after the Liturgy, from remarks about the deceased, which take place in a non-liturgical setting, such as at a reception following the Vigil or Funeral Mass.
If there is to be a eulogy, the following order of preference regarding its placement is to be observed:
1. at the conclusion of the Vigil Service
2. before the beginning of the Funeral Mass
3. following the Prayers of Committal at the cemetery.
The officiating priest, who needs to care for both the integrity of the Liturgy and the reputation of the deceased, should make every effort to ensure that the eulogist is of upright character. He should feel free to see and edit the text beforehand.
The eulogy itself should be brief and should concentrate on the life of the loved one, highlighting his or her virtues and faith journey, without “canonizing” the deceased.

Approved by Archbishop J. Michael Miller, CSB, 15 December 2016.

May 15, 2014

Guidelines for Parish Pastoral Councils

A. General Principles

In accordance with the recommendation of Canon 536, every parish in the Archdiocese of Vancouver must have a Parish Pastoral Council.
It is the purpose of the Parish Pastoral Council to work with the pastor, who in virtue of his office has the pastoral care of the parish (c. 536), in fostering its pastoral life and activity. As an instrument of ecclesial communion, this Council serves the orderly collaboration of the faithful in offering advice to the pastor.
“The Pastoral Council enjoys only a consultative vote, and is governed by the norms established by the diocesan bishop” (c. 536§2). Thus, while the Parish Pastoral Council must assist the pastor in all areas, its principal role is consultative.
While financial issues are not properly the competence of the Parish Pastoral Council, but rather of the Parish Finance Council, it is appropriate that the Parish Finance Council report periodically to the Parish Pastoral Council. Financial issues have spiritual and pastoral import, and every financial transaction must reflect the mission of the Church. Hence, the Parish Pastoral Council, together with the pastor, must deal with financial issues by setting priorities. The Parish Finance Council, however, is not a subcommittee of the Parish Pastoral Council; it has its own juridical autonomy and configuration.
Every Parish Pastoral Council in the Archdiocese of Vancouver must operate in accordance with Canon Law and this Decree. If a Council chooses to have its own constitution, that constitution must be approved by the Archbishop.

B. Composition

The members of the Parish Pastoral Council should come from the various spheres of the life and pastoral activity of the parish: liturgical, educational, charitable and social. They may also come from various organizations, movements and other bodies, though never in an exclusive way.
Since in all juridical matters the pastor acts in the person of the parish (c. 532), the pastor is ex officio the chairman of the Parish Pastoral Council. Assistant pastors are ex officio members of the Council as are deacons assigned to ministry in the parish.
The pastor has the right to appoint up to five members to the Parish Pastoral Council.
Additional members may be elected by means of a parish election or selected by means other than appointment.
The members of the Parish Pastoral Council must be practicing Catholics of proven faith and sound morals, at least 18 years of age, and have belonged to the parish for at least one year. They must also demonstrate wisdom, prudence and willingness to collaborate.
The minimum number of members of the Parish Pastoral Council is five and the maximum fifteen.
The pastor may decide to establish terms for the appointment or a selection of all the Council members.
The presence of the pastor or his delegate is necessary for the Parish Pastoral Council to conduct its business.
It is the right and responsibility of the pastor to remove or dismiss a member from the Parish Pastoral Council for grave reasons.
When the pastor is transferred or dies, the Parish Pastoral Council ceases. It will be the duty of the new pastor to reconstitute it or form a new Parish Pastoral Council within six months of his appointment.

C. Responsibilities

With prayer and docility to the Holy Spirit, the Council will foster the parish’s planning, programs and services.
The pastor sets the agenda and presides at Council meetings. He may choose to delegate the responsibility to chair meetings to another member.
In setting the agenda, the pastor must take into account the legitimate desires and aspirations of all parishioners, as presented by the Parish Pastoral Council members.
The Parish Pastoral Council must work to build unity in the parish. Thus, in its deliberations it strives for consensus by discussion and by sharing information and ideas.
A secretary is to keep accurate minutes of each meeting.
Meetings are to be held at the call of the pastor at least six times a year.

D. Decree

Granted, with the approval of the Presbyteral Council of the Archdiocese of Vancouver, on this Fifteenth Day of May, in the Year of our Lord, Two Thousand and Fourteen, at the John Paul II Pastoral Centre in Vancouver.

Approved: 2014 May 15

+ J. Michael Miller, CSB
Archbishop of Vancouver

June 14, 2008

Guidelines for Sharing of Catholic Churches with Other Church and Ecclesial Communities

The Archbishop of Vancouver has established norms for the Sharing of Catholic Churches with other Christian communities that request the use of them for public worship.

The norms are in conformity with the "Directory for the Application of Principles and Norms on Ecumenism" issued by the Secretariat for Promoting Christian Unity on March 25th, 1993, that states:

“Catholic churches are consecrated or blessed buildings which have an important theological and liturgical significance for the Catholic community. They are therefore generally reserved for Catholic worship. However, if priests, ministers or communities not in full communion with the Catholic Church do not have a place or the liturgical objects necessary for celebrating worthily their religious ceremonies, the diocesan Bishop may allow them the use of a church or a Catholic building and also lend them what may be necessary for their services. Under similar circumstances, permission may be given to them for interment or for the celebration of services at Catholic cemeteries.” (No. 137)

The Archbishop of Vancouver or his delegated representative will customarily grant permission to all requests from Catholic pastors who would like to allow another Christian community to use their church building for public worship. However, pastors should seek permission from the Archbishop before entering into any agreement. In an emergency situation such as a fire, or a flood, a pastor may proceed by granting provisional permission on the presumption that the Archbishop would customarily grant such a request.
Pastors should arrange that the Blessed Sacrament is removed from the tabernacle on these occasions.
Pastors are not to enter into agreements to share the use of their church building with other Christian communities that extend beyond a year at a time. Any written agreements should be sent to the Chancery for the Archdiocesan records.
Christian communities using a Catholic church should be required to keep an inventory of any of their goods that may be stored in the church.
Financial compensation from other Christian communities shall be set at the discretion of the pastor and parish finance council.

The preceding norms are promulgated on the Fourth Day of June, 2008, and will take effect on the Fourteenth Day of June, 2008.

This policy does not replace the Policy for Use of Church Property for Filming, issued February 4, 1993, nor the directives of the Congregation for Divine Worship on Concerts in Churches issued November 5, 1987.

March 7, 2018

Guidelines for the Rite of Distributing Holy Communion Outside of Mass

December 3, 2020

Guidelines for Ushers

A. Introduction

1. Ushers offer an invaluable service to the faithful gathered to celebrate the Sacred Liturgy. They are agents of the Father’s mercy as they serve God’s people with charity, patience, compassion, and kindness.

2. Ushers cooperate closely with altar servers, Extraordinary Ministers of Holy Communion, lectors, music ministers, and all who serve the People of God gathered for the Liturgy.

B. Usher Selection and Training

3. It is important to select dedicated and trustworthy members of the parish to form teams of ushers assigned to each of the Sunday Mass times. The Mass attendance, capacity of the church and the number of aisles should determine the ideal size of the team.

4. Each Mass should have a lead usher of the team.

5. It is helpful to appoint a coordinator to manage the schedule, liaise with the Pastor and supervise the training of new ushers.

6. New ushers should be given suitable training. All ushers will benefit from periodic refreshers on their role and duties. It is highly recommended to hold regular workshops where all the ushers can come together to learn, enjoy fellowship and be encouraged.

C. Before the Celebration of Mass

Preparation

7. Ushers should arrive at the church at least 20 minutes before the celebration.

8. Each usher should arrange for a substitute if they are unable to serve at a Mass they are scheduled for.

9. Upon arrival, it is appropriate to have a time of prayer and spiritual preparation.

10. Wearing nametags is strongly encouraged.

11. The lead usher ensures that either his team or another designated person sees to it that:

Lights are turned on;
Temperature is seasonally adjusted to a comfortable level;
The table for the offerings is prepared and supervised by the ushers;
The number of collections during the Mass is determined and the collection baskets are ready;
Gift-bearers are selected for the Offertory procession;
Bulletins are ready for distribution after Mass.

Entrance and Exits

12. The main entrance of the church is usually designated for greeting and welcoming the faithful. The priests may be joined by the deacon, Extraordinary Ministers of Holy Communion, lectors, greeters and ushers to extend a warm welcome to those arriving for Mass. A smile and courteous assistance help to set the tone for the celebration.

13. Ushers are assigned at the entrance(s) of the church to welcome the congregation and watch for visitors. Newcomers are welcomed in a special way to make them feel at home. A warm welcome to all who arrive will help to set the tone for the liturgical celebration; for example: “Welcome to our parish community. We are happy you decided to join us today. May I help you find a place to sit?” If there is a designated place for people in wheelchairs, be sure to point it out to those who may need it. This location should allow for easy access to receive Holy Communion. Ushers should know where parish registration forms are kept, in case someone asks.

14. The ushers are to ensure that all designated exits are kept clear at all times. In case of emergency, the ushers are responsible for directing people to the exits in an orderly manner. The coordinator or team lead usher should ensure that each usher is assigned a specific area to observe and offer assistance as needed.

Table for the Offerings

15. Before Mass, a suitable and secured table may be prepared at the back of the church, covered with a clean white cloth, for the gifts that will be presented during the Offertory: the ciborium filled with host, cruets for wine and water, and any other gifts for the poor according to local custom.

Gift-Bearers

16. Some parishes have a schedule of people to bring the gifts to the altar during the Offertory. Where this is not the case, the lead usher should be watchful, while people are arriving for Mass, for a family or group of people who are appropriately dressed to serve as gift-bearers. The lead usher should politely ask them if they are willing to bring the gifts up to the altar, and then instruct them regarding when and how to do so.

Seating the Congregation

17. Ushers may courteously and quietly guide the people to available seats. On special occasions like Christmas or Easter, when the church is crowded, extra patience may be necessary. When more space is needed, ushers can ask the congregation to move toward the centre aisle so that others can come in from the side aisles. There should be no standees at all if there are seats available. If all the seats are full and the church is at standing room only, standees should not block aisles, pathways or exits.

18. Congregational participation from the beginning to the end of the celebration is the ideal. People with valid reasons to arrive late, or to leave early, may nonetheless create distractions. Ushers must face this situation with tact and courtesy in order to minimize disturbances. Ushers may seat latecomers:

during the entrance song;
between the Readings and Responsorial Psalm;
after the homily but before the Profession of Faith.

19. Ushers may reserve seats for themselves at strategic locations, in order to maximize their ability to serve and to minimize unnecessary distractions while carrying out their necessary functions. Keep in mind that ushers are also to be active participants of the liturgy.

.....

Download the PDF to read the complete set of guidelines

May 1, 2025

Guidelines on the Building and Restoration of Church Edifices

A. Introduction

In the Catholic Church, the Bishop is the moderator, promoter and custodian of the whole liturgical life of the Church committed to him (cf. canon 835, 1). One duty clearly laid upon the diocesan Bishop within his office to sanctify is that of moderating the building and restoration of churches within his diocese. In fact, no church is to be built or renovated without the express written consent of the diocesan Bishop (cf. canons 1215, 1216).

B. The Parish Church

From the early days of Christianity, the name “church” has been given to that building in which the Christian community gathers to hear the word of God, to pray together, to celebrate the Sacraments and, above all, to participate in the Eucharist. At the Second Vatican Council, the Fathers dealt with the well-planned construction of sacred buildings, the shape and construction of altars, the nobility, placing and securing of the tabernacle, the suitability and dignity of the baptistery, and the proper ordering of sacred images. (cf. Sacrosanctum Concilium, n. 128)

The basic liturgical principles for designing and renovating churches today are drawn from the documents of the Second Vatican Council and the documents that implemented its decrees: Sacrosanctum Concilium, the Third General Instruction of the Roman Missal (GIRM, 2008), the Order of the Dedication of a Church and an Altar, the Ceremonial of Bishops, the various sacramental rituals and the Code of Canon Law. While the Church offers no universal blueprint for the design of a church building, attention to the following principles ensures that the ritual requirements of the Sacred Liturgy will receive the priority they deserve in the design process.

The following guidelines are to be followed in the Archdiocese of Vancouver in the construction of new church buildings and chapels for public worship and in the renovation of existing churches and chapels.

C. The Parish Church – External

Our Catholic churches should be surrounded by attractive grounds and walks, with easy access for the disabled, and provide ample parking. Classrooms, meeting rooms, social halls, kitchens, etc. should ordinarily not be attached to the church, except by covered walks, and never in a way that obscures the vision of the church. A cross is the traditional sign of the Catholic church and should be visible. The church building is to be readily identified as Catholic and of noble simplicity.

D. The Parish Church – Internal Features

Sanctuary

The sanctuary is the place of the altar, and therefore the most prominent part of the church. The sanctuary is not a stage for performances. On the contrary, it is the place reserved for the Church’s principal act of worship, the celebration of Holy Mass, and other liturgical ceremonies. The special character of the sanctuary is emphasized and enhanced by the distinctiveness of its design and furnishings. The sanctuary must be spacious enough to accommodate the full celebration of the various rituals of the Word and the Eucharist with their accompanying movement, as well as those of the other Sacraments celebrated there.

Altar

The altar is a symbol of Christ, the holy table of the Lord on which the Sacrifice of the Cross and the Body and Blood of Christ are made present, and around which the People of God are called together to share in the mysteries of salvation. Since the Church teaches that the “altar represents Christ,” its composition should reflect the nobility, beauty, strength and simplicity of the One it represents.

The altar is a natural focal point of the sanctuary and must allow the priest “to walk around it easily” (GIRM, n. 299). The altar should be centered in the sanctuary. The architectural design of the building should make it evident that the altar is the most important furnishing in the building.
Ordinarily, the altar should be fixed and with a table or mensa made of natural stone or other worthy material, since it represents Christ Jesus, the Living Stone (cf. 1 Peter 2:4).
Although there is no specified size or shape for the altar, it should be in proportion to the church. The mensa should be large enough to accommodate the priest and assisting deacon(s) who minister there and be able to hold the Roman Missal and the sacred vessels. The style of the altar should be in harmony with the other major furnishings in the sanctuary.
The practice of placing authentic relics of Saints under the altar to be dedicated is to be retained (cf. GIRM, n. 302).

Tabernacle

The tabernacle is the receptacle where the Blessed Sacrament is reserved. It is to be immovable, made of solid and opaque materials, and locked so that the danger of profanation may be avoided. The Holy Eucharist must be reserved in every parish church and in only one tabernacle in the church, unless there is a separate Adoration Chapel.

The tabernacle is to be located in an elevated position in the sanctuary of the church, along the central axis behind the main altar (“Norms for the Placement of the Tabernacle in the Parish Churches of the Archdiocese of Vancouver”- January 12, 2010).

Ambo

The ambo, sometimes called the lectern or pulpit, is the place from which the Word of God is proclaimed by the ministers. It is to be reserved for the scriptural readings, the responsorial psalm, the sequence, the Gospel, and the homily. It is positioned in the sanctuary to the left of the altar, when seen from the congregation in the nave, and should be visible from everywhere in the church. Its composition should be of suitable material, design and nobility, in harmony with the altar and the chair of the celebrant. There is to be only one ambo. If a lectern is needed for the cantor, leader of song, commentator or reader of the announcements, a simple lectern can be used. The lectern should not aesthetically compete or conflict with the ambo and be placed for the necessary visibility and audibility. It should be temporary and not fixed.

Nave

This is the main body of the church, the central open space between the sanctuary and the narthex or vestibule. It is the proper place for the congregation and should be suited to the celebration of the Liturgy in such a way as to ensure the active participation of the faithful, enabling them to carry out their individual functions properly.

Aisles

There should always be a centre aisle in the nave of every parish church. In addition, there may be two or more side aisles. The centre aisle is usually wider than the side aisles; nonetheless, all aisles should be wide enough to provide comfortable passage to seats and for processions, observing all safety code regulations. It is helpful to have an extended or a broader section at the top of the center aisle to accommodate the turning of a casket at funerals and for easy passage by the casket.

Baptismal Font

The baptismal font should be in a place of prominence and is to be constructed of material to harmonize with the dignity and beauty of the altar, ambo and chair of the celebrant. There should be room near the font for the Easter candle and its stand; ideally, the ambry or repository for the holy oils should be located nearby.

Seats and Kneelers

There are to be seats (generally pews) and kneelers for the congregation in the nave of every parish church. It is very important to have adequate space between the rows of seats. Kneelers of the right width and height above the floor are to be provided, and they should be padded. Care must be taken that seating not be so located in the areas to the left and right of the ambo and altar as to make it difficult or impossible for the homilist or celebrant to have proper eye contact with the congregation.

"Crying Room"

Every church should include a room that is easily accessible for families with small children who, due to their circumstances, may be better served in a separate space that is soundproofed from the rest of the church. This room should be designed to provide an ample view of the sanctuary and include a good sound system.

Confessionals

The Code of Canon Law states that confessionals with a fixed grille between the penitent and confessor are to be located in such a way that the faithful who wish to make use of them may do so freely (cf. c. 964 §2). It is necessary that a secondary access be available for the confessor. In accordance with the Code, if a room is used as a confessional, it should provide penitents the option of confessing their sins and seeking sacramental absolution through a face-to-face exchange with the priest, provided that there is appropriate separation between priest and penitent. In practice, the same space must accommodate both forms of confession, (e.g., through a fixed grille or face-to-face).

Confessionals in sufficient number are to be located in the nave of the church – in the rear, or on the sides. Provision should be made for access to reconciliation areas by the handicapped.

Organ and Choir

The organ and choir must be located in a position outside the sanctuary so as to avoid being a focal point for the congregation.

Narthex or Vestibule

The narthex or vestibule is one of the main divisions of the church, and has both liturgical and practical uses. It is here that processions are formed, wedding groups are assembled, and the body of the deceased greeted. It is the usual place for holy water fonts and announcement boards; and it serves as a shelter from inclement weather and as a preparatory area before entering or leaving church. It is to be located just beyond the main exterior doors of the church and just before the doors leading into the nave.

Vesting Room

A vesting room or sacristy should be located to favour the procession of cross, candles, books and ministers through the midst of the congregation to the sanctuary and altar area. Ideally it is situated at the rear and outside the nave of the church and is accessible to the narthex for the forming of processions. It should contain a vestment case and vestment closet and a lavatory.

Sacristy

In front of the church building, behind the sanctuary or to either side or both sides of the sanctuary, are located one or more sacristies. Where there are two of these forward sacristies, the one is reserved for the sacristan where he or she supervises storage and care of everything used at Mass and other rites. The other sacristy is for the altar servers and other ministers. Here are kept the cassocks and surplices and/or albs. At least one of these sacristies should be equipped with a sacrarium, a lavatory, and a sink for handling flowers and plants.

Other Facilities and General Access

All churches must follow local building requirements consistent with buildings that are for general public use and access. Local building codes for public assembly facilities will have minimum requirements for men’s and women’s washrooms in relation to the size and capacity of the church. Accommodation must always be made so that persons with disabilities, and/or require wheel-chair use, can fully and easily access all church facilities. The design must also make provision for the hearing impaired and for adequate storage areas.

E. Conclusion

Parishes of the Archdiocese of Vancouver must be clearly identified as Catholic and must eloquently express to all people the significance the Catholic Church places on divine worship. We are a sacramental people, a people of outward signs bespeaking our inner relationship to the Lord and to one another. These signs must be recognisably Catholic. Our church edifices, therefore, must openly, obviously, reverently, artistically say this is a Catholic Church of the Archdiocese of Vancouver.

Approved:
May 01, 2025
St. Joseph the Worker

+ J. Michael Miller, CSB
Apostolic Administrator
Archdiocese of Vancouver

The following policy is hereby superseded: Building and Restoration of Church Edifices, issued on March 24, 2010.

Appendix I: Technical Design Guidelines for Churches and Chapels

These technical guidelines support the Guidelines on the Building and Restoration of Church Edifices. Where discrepancies, conflicts or gaps exist, the designer is to make a Request for Information to the Archdiocesan Liturgical Commission for resolution or determination. It is not intended that all churches be identical; each will have its own character reflective of the community as well as its size and context. All dimensions provided here are to be considered minimums and all commentary is meant to be informative.

Pastors are to confirm design direction early in the process as final approval for the design of any church or chapel is given by the Archbishop, in consultation with the Liturgical Commission and Sacred Art Sub-Committee.

The Parish Church – External

Consideration should be given to drop-offs for weddings and funerals (including moving caskets).

Consideration should be given to providing covered exterior areas for congregating and socializing after Mass. Additionally, careful consideration should be given to provide close and convenient access from the church to the Parish Hall or Pastoral Center for after-Mass gatherings (anecdote: "You will lose half of the people in a group every time you ask them to turn direction, so make convenient wayfinding!").

For security, utilize CPTED (Crime Prevention Through Environmental Design) principles. All windows and exterior doors should have laminated glass vision panels. Provide fully monitored intrusion/fire/CO and camera monitoring security system to all doors, windows, and rooms. Coverage to include parking areas and yards. Consider additional conduits with pull-strings for futureproofing.

Narthex (Vestibule)

The narthex is a transition space that separates the ordinary from the sacred. It is a place of welcome that helps believers transition from everyday life to the celebration of the liturgy. After the liturgy, it helps them return to daily life to live out the mystery that has been celebrated. It also aids in keeping the nave reverent.

Aside from the efficient and safe movement of people, consideration should be given for the setting up of information tables, bulletin boards, umbrella stands, and offertory (votive) candles with prie-dieus.

Nave

Holy Water
Used to remind us of our Baptism, holy water is placed in a stoup or font at each entry and exit door. If using a single stoup, it should be placed centrally. Consideration should be given to the procession of caskets and the exit of the congregation.

Pews
Test to ensure there is sufficient space for kneeling in the pews. Kneelers are to be hinged, fitted with rubber bumpers/pads and upholstered with medium-hard density foam or soft neoprene (anecdote: if pews are too tight or kneelers are too uncomfortable, then people won’t use them). Pews with kneelers can be omitted where impractical (e.g., hospital chapel or seniors’ home). In this case, it is encouraged to have a few chairs with kneelers for those who are sufficiently ambulatory to use them.

Aisles
Center aisles to be 8'-0" minimum (9'-0" recommended) (6'-6" in chapels); Side aisles to be 5'-0" minimum (6'-0" recommended) (3'-8" in chapels); side aisles can be reduced if wheelchairs are in front pews.
Provide a minimum of 9'-0" from first pew to sanctuary step (5'-0" in chapels)
If raked seating is provided, grade should not exceed 2.5% slope.

Sanctuary

Whenever possible, the sanctuary should be on the east side of the nave, opposite the entrance.

The sanctuary should be elevated from the nave a minimum of one riser.

Altar
The minimum dimensions to be considered are 6'-0"L (4'-6" in chapels) x 2'-6"W x 3'-3" H, fixed down and centered in the sanctuary and main aisle.

Tabernacle
To be 3'-6" high. If on a table, it should have smaller LxW dimensions so that it remains in proper hierarchy, be fixed down and located centrally in the Sanctuary and on axis with the main aisle. The location of the tabernacle should be "marked" by the presence of an oil or wax candle sanctuary lamp. Electric lamps are prohibited.

Ambo (Lectern, Pulpit)
Locate a minimum of 4'-0" to the left of the altar as viewed from the pews. Surface should be large enough to comfortably support the lectionary. Consider location of microphone and space underneath to store lectionary, pastor's homily, announcements, lighter, candle snuffer and retractable step (for children using the ambo).

Presider's Chairs
Provide on the right of the altar as viewed from the pews. Should be visible from all parts of the nave. Benches for altar servers can be on either side.

Credence Tables
Locate 16"x30" tables in the sanctuary.

Crucifix
Size, type and materials to be complementary and in proportion to the sanctuary and Nave. Provide 4'-6" (minimum) between the tabernacle and altar; 5'-0" (minimum) in front of the altar (4'-0" in chapels);
Provide adequate space for candles, processional cross, flowers, Christmas trees, advent wreath, and crèche. Consider providing discrete power supply for decorations (to prevent unsightly extension cords).
Consider inclusion (or future addition) of communion rail with padded kneelers.

Sacristy

Sacrarium
Used for the reverent disposal of sacred substances, a sacrarium is to be provided whenever possible. It is a small 12” sink with hinged lid that is piped directly to a rock pit in the earth. It does not have a faucet and is not connected to municipal or septic sewers. Drainage from other sources is not to be combined. If a sacrarium is not provided, then a clear disposal procedure is to be developed, approved by the Liturgical Committee and posted.

Sink
Provide a single bowl sink with gooseneck faucet for cleaning and filling of vases, fonts and vessels.

Millwork
Provide a minimum of one 4'-0" wide x 5-shelf bookcase. Provide minimum of 4'-6" clear counterspace with banks of drawers and cabinets underneath, upper cupboards to have open and adjustable shelving and under-counter lighting. Provide cylinder locks for all cabinets (cabinet for temporary storage of offertory collections to be keyed separately). Consider appropriate requirements for storage of the processional cross, monstrance, thurible, vessels, linens, unconsecrated hosts, etc. No storage is to be permitted atop the cabinets.

Vestments
Provide minimum of 8'-0" wide x 2'-3" deep closet (5'-0" wide in chapels) with heavy duty rod and interim supports for vestments. Provide separate 3'-0" wide closet for altar server albs and cinctures. Provide coat hooks for altar server jackets. Consider providing sturdy 3" hooks for vestment garment bags for visiting priests or the Archbishop.

Powder Room
Provide a 2-piece washroom with 36" high counter and dual-flush HC toilet with elongated bowl. Include a handicapped grab bar for convenience.

Reconciliation Space (Confessionals)

Reconciliation space should be located within, and accessed from, the nave of the church. The reconciliation space should be accessible for all persons with sufficient size to accommodate the necessary furnishings for penitent and confessor.

It should contain a kneeler and screen or fixed grille to ensure the option of anonymity for all penitents; but may also allow for face-to-face confessions for those who wish to do so. If face-to-face, then a physical 3’-6” high barrier with separate entries must be in place.

The space should be soundproof with partitions and/or sound masking technology (such as white noise or a fan) to achieve a STC-52 rating. When the penitent is present, there should be a “occupied” sign or light system.

Lighting should be warm and inviting. Consideration for braille signage or amplification for those with hearing disabilities is encouraged but should not compromise the confidential nature of the Sacrament.

Sacred art that expresses the gift of God’s mercy, a crucifix symbolic of Christ’s victory over sin and death, and icons or images reflective of Baptism and the Eucharist should be considered to enhance the atmosphere of prayer.

Choir

Music ministry is an integral part of the liturgy; churches and chapels are to have a dedicated space. The choir (including musical instruments and hymn list board) are not to be located in the sanctuary or detract from the importance of the altar. The choir is to be seen as a part of the congregation. The stand for the song leader is to be distinct from the ambo.

"Crying Room" (Family Room)

Churches are to provide space for families, sized proportionally to the congregation and with direct view of the sanctuary such that it feels part of the celebration of the Liturgy. Walls to meet STC-48, windows to be double glazed and have audio speakers with volume control. Consider providing lower sill height glazing, handrail for toddlers, easy to clean flooring and more space per row of pews for convenience. Also consider providing extra space in front of pews for children to manoeuvre. Consider a parent in a wheelchair.

Audio & Visual Technology

Whilst audio visual considerations are an important part of the Mass, it should enhance the celebration of the Mass and not be visually distracting from the altar or architecture. Avoid placing speakers and monitors in the sanctuary.

Mixing boards, amplifiers and other sound reinforcing technology should be concealed, yet readily available for the music director to adjust during the services. Design should allow for some flexibility/renewal and equipment changes over time, as well as provisions to conceal cabling to avoid trip hazards and clutter. Consider additional conduits with pull-strings for futureproofing.

The acoustic properties of the nave and sanctuary should be designed such that it has reduced echo and reverberation. Acoustic treatments should not be distracting or interfere with the noble architecture of the space. T-bar and acoustic tile ceilings are prohibited.

Lighting

Multi-staged and dimmable lighting for the sanctuary, altar, nave and side aisles is to be provided for all churches and chapels such that its quality enhances the Liturgy, quiet adoration, and artwork. Consider ordinary Operational/Maintenance (O&M) requirements for the eventual replacement of lamps or fixtures.

Accessibility and Safe Environment

Parishes should emphasize inclusion of people with differing disabilities such that they are welcomed with dignity and able to participate equally in all ministries of the Liturgy where possible. This includes people with physical mobility, hearing, neurological, developmental and visual disabilities.

Consideration should be given to providing handicapped parking stalls in excess of the minimum requirements stipulated in local parking bylaws (no change in total number).

To safeguard priests and lay people, principles of Safe Environment are to be implemented. Provide a minimum of 3sft of clear vision panels in all doors to offices, work rooms, meeting rooms, confessionals and sacristy. Locate glazing such that people in wheelchairs can also use it.

Religious and Liturgical Art

The creation of a noble worship space should be fundamental to the building and restoration of churches. Each church in the Archdiocese must include an image or statue of the Blessed Virgin Mary. Statues or images of St. Joseph and the patron saint of that parish should also be given priority. Duplication of images of saints is prohibited in the sanctuary.

Sacred images should add to the overall cohesiveness of the architecture and not distract from the central experience of the Liturgy. The location of sacred imagery within a church should always be the result of thoughtful deliberation and part of the formation process (anecdote: Abstraction leaves room for interpretation. Images and symbols should not be left for interpretation).

When considering the commissioning or acceptance of donations of religious art, it should be clear that it meets certain criteria for authenticity, quality, and appropriateness as determined by the Archbishop, working in consultation with the Liturgical Commission and its Sacred Art & Architecture Sub-Committee. It is strongly recommended that parishes and building committees confer early with the Liturgical Commission to confirm direction, before promises are either made or implied.

Other Considerations

Washrooms
Male, female and universal washrooms should all have baby change tables.

Storage Spaces
Provide sufficient storage for seasonal decorations and liturgical items. Keep separate from chairs, books, janitorial and O&M spaces.

Sustainability and Energy Efficiency
The designed lifespan of the building to be a minimum of 60 years with emphasis on providing good indoor air quality and low energy consumption.

Sprinklers
Sprinkler piping is visually disruptive; it is strongly encouraged to conceal it in the nave and sanctuary.

HVAC
Mechanical systems are to be discrete (separate from other spaces) and not kick on with a "whoosh."

September 14, 2017

Guidelines Regarding the Funeral Rites for Those Who Have Asked for Euthanasia or Physician-Assisted Suicide

A pastoral matter of great importance has arisen because of the legalization of euthanasia and physician-assisted suicide in Canada, one which has caused great confusion about the morality of such choices. The Supreme Court's decision to strike down the law against euthanasia was gravely wrong, and the federal government's assisted suicide legislation has legalized morally evil actions: euthanasia and physician-assisted suicide both entail the deliberate taking of human life in violation of the Fifth Commandment. As we are now beginning to realize, this change in the law will endanger the human rights and lives of all Canadians: the sick and the dying, the disabled and the mentally ill, medical professionals and families.

A. What does the Church teach about legalized euthanasia and physician-assisted suicide?

Our society still recognizes suicide itself as an evil and an alarming social problem. Although modern cultures generally agree that suicide should no longer be viewed as a criminal act, sparing families and survivors from various penalties and burdens, it is still understood as an act which brings great social pain, not only to family members and friends but also to the wider community. A human life comes to an end; but the suffering continues and is passed on to others. Experience demonstrates that people who are vulnerable or easily influenced may in turn become victims of another's suicide. We see this especially among young people.

Now, however, euthanasia and physician-assisted suicide are being presented as "morally acceptable," expressions of "free choice" and even "socially responsible solutions" to the suffering caused by terminal disease and perhaps long-term disability. These false views can place subtle and not so subtle pressure on individuals weakened by pain and suffering, coercing them to make an immoral choice.

Moreover, the consciences and careers of health-care professionals are even now being threatened with the prospect of professional dismissal or censure if they do not cooperate in euthanasia or physician-assisted suicide. The Church has - and must always - speak out as a defender of the rights of conscience of individuals and institutions, as well as the rights of the vulnerable and the suffering.

The Church defends and respects all human life from conception to natural death as a magnificent gift of God the Creator. Her mission is to proclaim the Gospel of Jesus Christ and his gift of salvation and divine life. This Good News has a special significance for what we might call "the world of suffering." The Son of God became man to take upon himself the burden of human sin and suffering; to redeem us and to teach us how the universal experiences of suffering, illness and death can lead us to practise selflessness, grow in love and find salvation. Because of the Incarnation, he is our model in all that we experience. The Church proclaims that there is a Christian meaning to our suffering; that the Cross of Jesus transforms the crosses of our lives and gives significance to what might otherwise bring hopelessness and despair. As a result, death, the natural end of our human life, becomes for believers an act of confident surrender to God; its acceptance expresses our sorrow for sin and our trust in his merciful forgiveness.

B. What does the Church do on behalf of the suffering and dying?

In imitation of Jesus' own actions of caring for the sick and suffering, through her health-care mission the Church has distinguished herself by doing good to those who suffer, and she teaches all of us to do good with and through our suffering. Loving care for the sick - whether family, friend or stranger - marks the life of believers and ennobles human hearts.

Suffering can be alleviated and transformed, even when a cure is impossible or death is imminent. As Catholics, we also believe in the best possible symptom control and pain management in such circumstances. We are strong advocates of making palliative care more accessible to all Canadians. In good conscience a patient may request all the medication needed to control pain; but to request death by euthanasia or physician-assisted suicide is always wrong and objectively sinful. It is even more gravely evil than suicide because it involves another human being; in this case, medical professionals become the patient's agents or proxies in taking life. This entails the moral abuse of other persons, and this too is objectively sinful.

C. What will the Church do to help me when I am coping with a terminal diagnosis?

When our own life or the life of a loved one is threatened by illness, accident or advanced age, the best thing we can do is to call for a priest as soon as possible. He will be able to offer the merciful love of Christ in the healing power of the Sacraments. He may also help to answer any moral questions about medical treatments and give the reassurance needed to overcome spiritual suffering. Moreover, he may answer concerns and requests in planning the Funeral Mass. We should never be afraid of calling for a priest's services. Even though a person may have lived apart from the Church for a long time, Christ's arms and his heart are always open.

If a Catholic brings up the idea of physician-assisted suicide as a potential choice for himself or herself, the priest must do everything in his power to explain the Church's teaching and gently move the person to accept natural death as essential to the duty of accepting God's plan for our lives, a plan which includes death. No human person is the arbiter of his or her own life or death. We do not choose when we come into this world; we do not have the authority to choose when we leave it. God alone is life's Author; we may never force his hand. A priest can help the patient and family to experience the loving presence of Jesus in the mystery of the Cross, and find strength to accept "a death like his." He will help the patient to prepare for the "life of the world to come," and he will also dedicate his own prayers and penance to dissuade the sick person from death by euthanasia or suicide.

If the person cannot be dissuaded and does choose either euthanasia or physician-assisted suicide, the Church still hopes that God will be merciful and that the dying person will turn to him in repentance, seeking forgiveness in the last moments, even without the visible help of the Sacraments. For all God's children for whom Christ suffered and died, we pray "Lord, have mercy" at Mass every day.

D. What about a Funeral Mass for those who have died by euthanasia or physician-assisted suicide?

Funeral rites are very important expressions of honour, affection, human relationships, and religious faith. In our secular age, traditional religious funerals are often replaced by memorial services, "celebrations of life" or similar rituals. A funeral does not take away all our grief or remove our bereavement, but it marks an important step in this process. For Catholics, the Funeral Mass is the highest expression of prayer that can be offered for a deceased loved one and the greatest expression of comfort for the living. In the Funeral Mass, the life of the deceased person is lifted up to the Father in union with Christ's loving and sacrificial death. The Funeral Mass testifies that this person was the object of Jesus' love and is offered to implore forgiveness for his or her sins. It is also an act of evangelization for the living, teaching us the true meaning of life and death, and reminding us that we will all come to stand before the Lord, who is loving and just. We must neither take Heaven for granted nor presume that our choices are without consequences.

Oftentimes, priests are not approached by the sick or their family members before death has occurred. Instead, a call is made to arrange a funeral after the fact, and often by a funeral home. This makes it very difficult for the bereaved to experience the healing support of the Church that would have been consoling earlier. It may also happen that wishes and plans are made without the Church's input and without understanding her principles. The family's expectations may not be in accordance with Catholic belief and practice, which may result in disappointment.

In the case of euthanasia or physician-assisted suicide, this final action of a person's life has been chosen in violation of the clear teachings of the Church; it is an act which expresses a serious defect in belief and in unity with the faithful. It is not a death like Christ's. Some family members may have disagreed with their loved one's decision and now feel morally conflicted because of it. It is the Church's practice that a Catholic Funeral Mass is not appropriate when such a wrongful act and separation of belief has taken place (see canon 1184).

It is true that the Church offers Funeral Masses in most cases of suicide. But there are clear differences between an individual death by suicide and euthanasia by physician-assisted suicide. When a person takes his or her own life, the response is one of sadness, sorrow and the feeling of helpless loss; the most common thought spoken is, "He or she didn't really know what they were doing." Such a death is ascribed to fear or some uncontrollable psychological compulsion, usually acted on in isolation. It is because of these factors which indicate that the person's free will is not fully involved that the Church can offer a Funeral Mass.

Physician-assisted suicide, however, is presented as a fully reasonable, rationally chosen and competent response to terminal illness and suffering. It has its own "eligibility requirements" including multiple assessments, a "waiting period" after the decision has been made, and on-going confirmation of "informed consent" right up to the final moment before the fatal dosage of medication is administered. This is a completely different process meant to emphasize the dying patient's autonomy and "free choice." It is not an acceptance of death as part of God's plan, because it fails to express hope and trust in the final and decisive choice of our life on earth: dying a holy death in Christ.

Our faith requires us to be clear and consistent in our beliefs and practices. We do not approve or condone in any way euthanasia or physician-assisted suicide; nor do we want to give scandal to those who may be sacrificing greatly to remain faithful to Christ's teachings and their practical demands in daily life. In ethical terms, "scandal" means an action which causes someone else to stumble or to make it harder for them to act in a morally good way. We do not seek to punish the dead or the living by refusing a Funeral Mass. We simply wish to remain true to the One to whom we all belong: Christ Jesus "who will come to judge the living and the dead."

E. What else can a priest do in individual cases?

While excluding the Funeral Mass, other services and signs of the Church's compassion and love can appropriately be offered to the family: the deceased person may be buried in a Catholic cemetery or a blessed family plot in a public/private cemetery; a priest or deacon may conduct a graveside service at the cemetery; and a public Mass may be offered for the deceased with family members some time after the burial has taken place. The Church has a long and rich tradition of prayer for the dead, where family members and friends can find many sources of strength and support for their own grief and healing.

On a very rare occasion there may even be certain circumstances in which, by way of exception, a Funeral Mass may be granted: such as the deceased suffering from a grave defect of judgement concerning the gravity of the action. In all such cases the permission of the Archbishop or Vicar General must first be obtained. If permission for such a Funeral Mass is granted, however, no eulogy must be given nor any sign that the choice of suicide has or ever could be approved. The focus of the Mass, as with any funeral, must be the Paschal Mystery of Jesus Christ who has gone before us to prepare for us a place in his Father's house.

Approved: 2017-September-14
Feast of the Exultation of the Holy Cross

+ J. Michael Miller, CSB
Archbishop of Vancouver

October 17, 2018

Inter-Rite Marriages

On 31 May 2016, in his apostolic letter given ‘Motu Proprio’ De Concordia inter codices (harmonizing the codes), Pope Francis observed certain discrepancies between the norms found in the Code of Canon Law and those of the Code of Canon Law of the Eastern Churches regarding inter-rite marriages.

By this Motu Proprio, several changes were made to the Code of Canon Law in order to harmonize the two codes.

Art. 6: c. 1108 will from now on contain a third paragraph with the following text:

§3. Only a priest validly assists at marriages between Eastern parties or between one Latin party and one Eastern party whether Catholic or non-Catholic.

Art. 10: c. 1116 will from now on contain a third paragraph with the following text:

§3. In judging the cases, mentioned in §1, nn. 1 and 2, the local ordinary can give to any Catholic priest the faculty of blessing the marriage of the Christian faithful of an Eastern Church which does not have full communion with the Catholic Church if [those faithful] voluntarily ask for this, as long as nothing stands in the way of a valid and licit celebration [of the marriage]. The same priest, always with necessary prudence, is to inform the competent authority of the non-Catholic Church, who are concerned, of the fact.

Art. 11: The first paragraph of c. 1127 is entirely replaced with the following text:

The prescripts of c. 1108 are to be observed for the form to be used in a mixed marriage. Nevertheless, if a Catholic party contracts marriage with a non-Catholic party of an Eastern rite, the canonical form of the celebration must be observed for liceity only; for validity, however, the presence of a priest is required and the other requirements of law are to be observed.

Therefore, only a priest validly assists at marriages between Eastern parties or between one Latin party and one Eastern Catholic or non-Catholic party (c. 1108 §3; cf. The Order of Celebrating Matrimony, Pastoral Notes, CCCB, 2017, #17, p.6).

When interviewing prospective spouses, it is important to pay careful attention to the question of Rite. Members of an Eastern Rite Church, even if they are attending a Latin Rite Church, do not belong to the Latin Rite. Even Baptism in the Latin Rite does not necessarily mean the person belongs to the Latin Rite, if the parents are members of an Eastern Rite Church.

As a result, Eastern Rite Catholics cannot validly marry someone other than a Latin Rite Catholic before a Latin Rite priest without a special faculty to perform the wedding granted by the Eastern Rite Ordinary.

If both prospective spouses belong to an Eastern Rite (e.g., Ukrainian, Chaldean, Syro-Malabar, Greek-Melkite, Maronite), even if they are attending Latin Rite Churches, they must be married in accordance with their own rite. If they wish to marry in the Latin Rite, then permission and proper delegation must first be obtained from their own ordinary.

At the time of the wedding, or during marriage, a spouse can decide to transfer to the Church of the other spouse (i.e., Eastern Rite to Latin Rite and vice versa). However, if the marriage has ended, the person can freely choose to remain in their new Rite or return to his/her own Church sui iuris (c. 112 §1 2°).

Children born of inter-rite unions can be baptized in the Latin Rite if both parents have chosen by mutual agreement to have their offspring baptized in the Latin Rite. If there is no mutual agreement, however, the child is enrolled in the Church to which the father belongs.

If only one of the parents is Catholic, the baptized child is ascribed to the Church to which the Catholic parent pertains.

Anyone seeking Baptism who has completed the fourteenth year of age can freely choose to be baptized in the Latin Rite or in an Eastern Catholic Rite; in this case, the person thereafter belongs to the Church which he or she has chosen (c. 111).

A number of Eastern Rite Churches sui iuris have a presence in Vancouver. The Ukrainian Catholic Eparchy of New Westminster is located here. There are Syro-Malabar and Greek-Melkite parishes here which belong to their respective Canada-wide Dioceses. The Maronite community in Vancouver also has a Bishop for Canada to whom they look.

Approved: Memorial of St. Ignatius of Antioch
October 17, 2018

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby superseded:
Inter-Rite Marriages, issued on April 25, 1986.

June 14, 2020

Liturgy of the Word with Children Mandate

The Office of Catechetics assists parishes in the development and implementation of Liturgy of the Word with Children (LWC). LWC provides young children with an opportunity to participate in Mass while hearing God’s Word proclaimed in a way they can relate to and understand.

A. Directory for Masses with Children

The Church must show special concern for baptized children who have yet to be fully initiated through the sacraments of confirmation and Eucharist as well as for children who have only recently been admitted to holy communion. The circumstances of contemporary life in which children grow up are less favourable to their spiritual progress. In addition parents sometimes scarcely fulfill the obligations they accepted at the baptism of their children to bring them up as Christians.(1)

In the upbringing of children in the Church a special difficult arises from the fact that liturgical celebrations, especially the Eucharist, cannot fully exercise their inherent pedagogical force upon children. Although the vernacular may now be used at Mass, still the words and signs have not been sufficiently adapted to the capacity of children. (2)

Excerpts from Directory for Masses with Children, with Index, New Edition, Copyright © Concacan Inc., 1996. All rights reserved. Used by permission of the Canadian Conference of Catholic Bishops. ww.cccbpublications.ca

B. Celebrating the Liturgy of the Word with Children: Guidelines for Practice

Liturgy is a celebration; it is an event that children experience…Liturgy and catechesis are intimately related, but different. Both are powerful formative tools in Christian life, but each accomplishes its task in a very different way…(24)

Arts and crafts or pencil and paper activities have no place among adults at Mass; neither are they a part of the liturgy of the word celebrated with children. (36)

If we consider the Sunday Eucharistic celebration, there are at least twenty-five actions or movements of the gathered assembly. We do not sit quietly and still for an hour…children too need to do all these movements and more. (38)

The Directory for Masses with Children is insistent that children are an integral part of the Sunday assembly and every effort be made to honour the presence of children and make necessary adaptations throughout the Sunday Liturgy. There are a variety of reasons why a parish may decide to establish a Liturgy of the Word with Children as part of its plan for pastoral care of children (72)

December 6, 2018

Mass Offerings

A. General Information

A Mass offering is a monetary contribution given to a priest in connection with a request for the celebration of Mass for an intention of the donor. Separate Masses are to be offered for each intention for which an offering has been made and accepted, however small. Following the strict regulations for collective intentions described below, Mass may be offered for the intentions of more than one donor.

The offerings must not pass through the parish books but must be given directly to the priest who is offering the Mass.

B. Mass Offering Policy

All Mass offerings must be recorded in a special register dedicated for that purpose that includes space for the number of Masses requested, the intentions, and the offerings made, with space for the priest to sign once the Mass has been offered (Code of Canon Law, cc. 955 §4, 958 §1).

The current customary offering is $10, and no larger sum may be requested, although a greater voluntary offering may be accepted, or even a lesser one (c. 952 §1).

Priests are urged to celebrate Mass for the intentions of the faithful, especially those in need, even if they do not receive an offering (c. 945 §2).

When a priest celebrates more than one Mass on the same day, he may apply an intention for each Mass celebrated, but he may retain only one offering for himself. The other Mass offerings are to be remitted to the Chancery Office where they will be credited to the Vocations Fund. On Christmas Day, a priest who celebrates more than one Mass (up to three Masses) may retain the offering for each Mass celebrated (c. 951 §1).

In the case of concelebration, a priest may accept an offering if the Mass is the only Mass offered by the priest or if it is his first Mass of the day. A priest who concelebrates a second Mass on the same day may not accept another Mass offering, even for the Vocations Fund (c. 951 §2).

A priest may only accept Mass offerings that can be satisfied within one year (c. 953). Surplus Mass offerings should be sent to the Chancery Office where they will be distributed to priests who are in need.

Separate Masses must be applied for the intentions of those for whom an individual offering, even if small, has been made and accepted (c. 948), except in the case of a collective intention as described below.

Donors must be clearly informed and freely consent before a priest can combine their offerings in a collective intention, which is not to occur more than twice a week. The celebrant may keep only the customary offering for one Mass (i.e. $10). The remaining offerings are to be forwarded to the Chancery Office where they will be credited to the Vocations Fund (c. 951 §1; cf. Congregation for the Clergy, Decree Mos iugiter).

When a Mass offering is made by cheque, it is to be made payable to the priest, not the parish.

When it is inconvenient to ask a parishioner to replace a cheque for Mass offerings payable in error to the parish, it may be “cashed” out of the loose collection at the discretion of the pastor as long as it does not exceed $100. Cheques that were made payable to the parish for Mass offerings are not donations, so these cheques should not be recorded for tax receipt purposes.

Mass intentions may be published in the parish bulletin at the discretion of the pastor.

Approved: Memorial of St. Nicholas
6 December 2018

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby superseded:
Mass Offerings, effective February 17, 2011.

February 2, 2010

Norms for the Placement of the Tabernacle in the Parish Churches of the Archdiocese of Vancouver

A. Preamble

The church building, which is both the house of God on earth (domus Dei) and a house fit for the prayers of the community of faith (domus ecclesiae), possesses a sacramental dimension. By its very structure, it should help worshipers to encounter Christ. The honoured presence of the Blessed Sacrament lends a Catholic church building its particular sacramental character. For this reason, Pope Paul VI affirmed the Real Presence in the tabernacle as the “living heart of each of our churches.”(1)

The adoration of the Eucharist outside of the Mass, which must always be linked to the Sacrifice itself, is of inestimable value to the Church. Of the close relationship between the altar and the Sacrament reserved in the tabernacle, Pope Pius XII said “An awareness of their unity is more important than a realization of their differences. It is one and the same Lord who is immolated on the altar and honoured in the tabernacle, and who pours out his blessings from the tabernacle.”(2)

Although the altar deserves ritual and symbolic primacy during the Sacred Liturgy, the placement of the tabernacle in the sanctuary in no way detracts from the celebration of the Eucharist. Indeed, if the tabernacle is significantly isolated from the place of the ordinary public celebration of Holy Mass, then there is the possibility that the Real Presence of Christ in the Blessed Sacrament will gradually slip from the people’s consciousness.

According to the Third General Instruction of the Roman Missal, the tabernacle in which the Blessed Sacrament is reserved should be located in a part of the church that is truly prominent and readily visible. The Instruction explains that this means either in the sanctuary, not excluding an altar no longer used for celebration, or in a chapel readily visible to the Christian faithful (nn. 314 and 315). The determination of the positioning of the tabernacle is entrusted to the judgment of the diocesan Bishop as moderator of the liturgical life of the Church entrusted to his care.(3)

In his Post-Synodal Apostolic Exhortation Sacramentum Caritatis, Pope Benedict XVI highlighted the importance of locating the tabernacle in a prominent place: “The correct positioning of the tabernacle contributes to the recognition of Christ's real presence in the Blessed Sacrament. Therefore, the place where the Eucharistic species are reserved, marked by a sanctuary lamp, should be readily visible to everyone entering the church” (n.69).

B. Norms for the Archdiocese of Vancouver

The following norms are promulgated as particular law for the Archdiocese of Vancouver, effective February 2, 2010, Feast of the Presentation of the Lord in the Temple.

The tabernacle is to be located in an elevated position in the sanctuary of the church, along the central axis behind the main altar. Where a high altar with a tabernacle remains in place, it is appropriate to use it for the reservation of the Blessed Sacrament.
This prescription is to be observed in all future construction or restoration projects involving places of sacred worship in the Archdiocese.
In those places where the tabernacle is currently located elsewhere, a consultation with the Archdiocesan Liturgy Commission should begin within a year of the promulgation of this particular law regarding the possibility of moving the tabernacle to a position along the central axis behind the main altar.
Any request for an exception to the above norms must clearly demonstrate that it is a worthy alternative, one which would accentuate the sacramental nature of the church building and contribute to the spiritual life of the worshipping community, and must be approved by the Archbishop.
These norms apply to all parish churches; they do not apply to separate chapels of adoration.

Approved: 2010-January-12
Feast of Saint Marguerite Bourgeoys

+ J. Michael Miller, CSB
Archbishop of Vancouver

(1) Credo of the People of God (June 30, 1968).

(2) Address to the International Congress on Pastoral Liturgy, Praesentia Christi (September 22, 1956).

(3) Canon 385.

March 24, 2023

Ongoing Formation and Support for Junior Clergy

May 31, 2018

Other Parish Envelopes

October 9, 2018

Parish Finance Council Guidelines

As required by the Code of Canon Law, c. 537, a Parish Finance Council (PFC) is to be established in every parish in the Archdiocese of Vancouver.
It will be the duty of the PFC to assist the Pastor in the administration of the goods of the parish. (c. 537). The PFC’s role continues under a parish administrator.
In all juridical matters, the Pastor acts in the person of the parish. It is his responsibility to ensure that the goods of the parish are administered according to cc. 532, 1281-1288 and according to Archdiocesan policy.
The PFC is comprised of the Pastor, who always presides, and at least three lay persons appointed by him. Consultation with the Parish Pastoral Council regarding appointments is recommended. Appointments are to be made in writing, with a copy kept in the parish files.
Those appointed to the PFC must be persons with genuine expertise and experience in financial matters. They must be practicing Catholics, at least 21 years of age and members of the parish for at least three years. Members may not include the bookkeeper or other parish employees, immediate relatives of parish employees (including the pastor) or immediate relatives of other volunteers who are responsible for handling parish money.
Appointment to the PFC will be for a three-year term, renewable at the discretion of the Pastor. Members are to be appointed in staggered years to maintain continuity in knowledge of parish needs and plans. A member’s term continues even if there is a change in pastor.
After consultation with the Archbishop or Vicar General, the pastor may remove or dismiss a member of the PFC for a serious reason. The decision should be communicated in writing, with a copy kept in the parish files.
A member should be appointed to take minutes. Another member may be appointed by the pastor to chair the meetings.
The PFC should meet at least quarterly.
The PFC will approve the annual budget and, to ensure that the budget is being followed and the Archdiocesan Policies on the Administration of Temporal Goods are being adhered to, will provide the Parish Pastoral Council with periodic progress reports.
A member of the PFC will review and sign monthly financial statements and bank reconciliations, ensuring that the statement and reconciliation balances match.
Every request for expenditure requiring the Archbishop’s approval must be endorsed by the PFC.
All cheques must bear the signature of the pastor and the signature of an authorized PFCmember. At least two members must have signing authority together with the pastor.
When the Pastor is transferred or dies, the PFC does not meet until the new pastor
or administrator takes office.

Approved: Memorial of St. Denis and Companions
October 9, 2018

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby SUPERSEDED:
Parish Finance Council Guidelines, effective July 1, 2018

January 17, 2023

Parish Financial Services Office Mandate

A. Rationale

Responsibility for parish financial services is vested in the Archbishop. Canon law gives the Archbishop (or his delegate) access to all financial records and systems in order to fulfill his responsibilities. All parishes are subject to periodic visitation by the Archbishop or his delegate.

B. General Information

The Parish Financial Services Office provides parishes support in adopting or improving the implementation of best business practices with the goal of increasing the effectiveness of the parish’s mission. The principal function of the Parish Financial Services Office is to offer practical support to parishes of the Archdiocese. This support is accomplished through a parish review process involving a site visit, interviews with key personnel of the parish, and the evaluation of its financial reports, records and internal controls by a qualified person. This evaluation enables the Archdiocese to verify the reliability of financial reporting and determine whether assets are being safeguarded, best business practices are being implemented, secular and canon law are being followed, and its policies and procedures are being satisfied.

The parish review process is concerned primarily with:

Offering practical support and help to parishes as they work with their resources;
Assessing the extent of effective and efficient use of physical and financial resources;
Reviewing and evaluating programs, activities and financial management systems; and
Providing special financial review and investigative services.

The parish review function is an important element of the accountability process as it provides the pastor and, by extension, the Archbishop, with a review of parish operations and specific guidance for improvement.

C. Internal Control

Internal control is a process used by the Archdiocese and parish to provide reasonable assurance that financial reporting is reliable, assets are safeguarded from loss or theft or misuse, parish priests and staff and volunteers are protected from unwarranted suspicion or accusation, and government laws and Archdiocesan regulations are followed.

Pastors, with the support of their Parish Finance Council, are responsible for implementing and maintaining an effective system of internal controls. By separating various tasks and having different people perform each one, the work of one individual naturally verifies the work of another.

D. Parish Review Process

The Parish Financial Services Office will conduct a parish review of each parish in the Archdiocese at least once every five years. The parish reviewer will evaluate and test the accounting procedures and internal controls to determine whether they are adequate to meet the objectives stated below. While on site, the parish reviewer will use real-time examples particular to the parish to inform the pastor and appropriate staff about best business practices and to explain why they are preferred to the parish's current practices. In addition to conducting parish reviews, the Parish Financial Services Office assists with the training and continuing education of parish operational staff and provides the pastor and Parish Finance Council with support in managing a parish using best business practices.

E. Objectives

To determine whether parish operating procedures provide reasonable assurance that parish liquid assets have been properly safeguarded.
To determine whether parish operating and financial procedures provide reasonable assurance that its financial activities have been properly recorded, summarized and reported to its parishioners and the Pastoral Centre.
To determine whether parish operating, financial and accounting procedures provide reasonable assurance that the parish is complying with all civil and Archdiocesan regulations.
To offer assistance and guidance in implementing and maintaining consistent best business practices.

F. Results

As a result of the parish review, strengths and weaknesses in operating procedures and internal controls will be identified and a report containing best business practice requirements to address the greatest weaknesses will be issued to the pastor.

Approved:
Memorial of Saint Anthony, Abbot
January 17, 2023

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy has been superseded: Internal Audit Mandate, issued February 17, 2011.

April 25, 2023

Pastoral Plan for Hispanic Ministry

Matthew 25: 35-40
“For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you made me welcome, lacking clothes and you clothed me, sick and you visited me in prison and you came to see me.” Then the upright will say to him in reply, “Lord, when did we see you hungry and feed you, or thirsty and give you drink? When did we see you a stranger and make you welcome, lacking clothes and clothe you? When did we find you sick or in prison and go to see you? And the King will answer, “In truth, I tell you, in so far as you did this to one of the least of these brothers of mine, you did it to me.”

Presentation Letter of Most Rev. J. Michael Miller, CSB

Saint Mark
April 25, 2023

Dear Brothers and Sisters:

It is my pleasure to present to you this updated Pastoral Plan for Hispanic Ministry in the Archdiocese of Vancouver.

Since the publication of the initial Pastoral Plan in 2016, the ministry to Spanish-speaking parishioners and to seasonal farm workers has grown in scope as well as effectiveness. It has become a vital component of our local Church’s mission of evangelization, and for this I am truly grateful to all of the priests, Sisters and volunteers who so generously give themselves to this ministry.

As the statistics within this Pastoral Plan clearly demonstrate, the Spanish-speaking population in our region continues to grow at a rapid pace. Moreover, the recent coronavirus pandemic worsened – but also brought to light – the plight of seasonal farm workers on which a good portion of Canada’s agricultural sector depends. Today, more than ever, Hispanic ministry is at the leading edge of the Church’s outreach in the Lower Mainland. This renewed Pastoral Plan lays a solid foundation for its continued success.

With cordial greetings and the assurance of my prayers for the Lord’s continued blessing upon our Hispanic Ministry and all those whom it serves, I remain

Sincerely yours in Christ,

+ J. Michael Miller, CSB
Archbishop of Vancouver

Introduction Letter of Reverend Richard Zanotti, CS

In the seven years since the first Pastoral Plan for Hispanic Ministry was approved by Archbishop J. Michael Miller, CSB, much pastoral outreach has been accomplished while at the same time many other needs have been discovered.

The communities served continue to grow, and it is essential that clergy, religious and laity work together in support of Hispanic ministry in the Archdiocese. The Pastoral Plan allows us to work as a team and assures that the ministry will continue beyond the tenure of those presently involved.

The support of the various parishes that reach out and welcome migrants tells us that this ministry is not of one group or of individuals but is a ministry of the Church with the Archbishop as its Shepherd.

“Every expression of Christian commitment must be rooted in a growing knowledge and deeper appreciation of the biblical call to conversion. This is expressed as concern for the migrant and articulated in various ways in the social teaching of the Church. In addition, the faith witness of so many persons from such varied ethnic backgrounds has become an extraordinary grace in the renewal of the life of the Church in Canada.”^[1]

“It is extremely important that the Christian community be a model of acceptance and appreciation for the migrants in our society. This openness should be shown to persons of all cultures and origins, no matter their immigration status. Christians are to be among those who refuse to let injustice toward migrants continue, let alone increase. Migrants and refugees are a reminder that all of us before God are ‘aliens and transients.’ Their presence among us is a source of mutual enrichment for humanity as well as an encouragement toward dialogue and unity. [St. John Paul II, Erga Migrantes Caritas Christi] Moreover, their presence is a sign of the Risen Christ. When people of different origins are welcomed, God is revealed: ‘I was a stranger and you welcomed me’ [Mt. 25:35].”

Recognizing Christ in the migrant is the foundation of our ministry and Pastoral Plan. This encounter is mutually enriching and a witness to the catholicity of the Church. It is important for all offices and ministries in the Archdiocese to recognize that, even though the Plan for Hispanic ministry may have a particular focus, all are called to serve the people of God, especially those who find themselves at the margins of society.

Rev. Richard Zanotti, CS
Coordinator for Hispanic Ministry
Archdiocese of Vancouver

A. Introduction

“Every human being is a child of God! He or she bears the image of Christ! We ourselves need to see, and then enable others to see, that migrants and refugees do not only represent a problem to be solved, but are brothers and sisters to be welcomed, respected and loved.

They are an occasion that Providence gives us to help build a more just society, a more perfect democracy, a more united country, a more fraternal world and a more open and evangelical Christian community.”

‐Pope Francis, August 5, 2013
Migrants and Refugees: Toward a Better World

Overview of Immigration in the Archdiocese

The Archdiocese has long paid special attention to the growing immigrant population of the Lower Mainland.

To accommodate both recent arrivals and long-term immigrants, Mass is currently offered in 21 languages. In addition to the celebration of the Eucharist, other pastoral services are offered. This includes catechesis for children and adults, youth and young adult ministry, and the celebration of the sacraments, as well as the celebration of the religious traditions of the immigrants themselves.

An increasing number of people are coming from Spanish-speaking countries, including the seasonal farm workers. A priest has been assigned as Coordinator of Hispanic Ministry to ensure that all Hispanics can easily be connected to the Catholic community and continue to celebrate the sacraments, have the Word of God preached to them and receive faith formation.

For all Catholic immigrants, integration into a parish community is encouraged. They are invited and welcomed to attend the parish which speaks their language, as well as celebrates their popular piety, feast days and other cultural events. It is the ultimate goal of the Archdiocese to ensure that all cultures eventually integrate into the greater Church.

Migrant seasonal farm workers from Mexico, Guatemala, Philippines, Jamaica and other countries have traveled to Canada under the federal Seasonal Agricultural Workers Program since 1966 and to British Columbia since 2007. They are considered “migrants” since their stay in Canada is neither of long duration nor is it permanent.

Many farm workers are Roman Catholic. The Archdiocese has seven parishes currently active in ministering to these seasonal farm workers. They are invited to a monthly Mass in Spanish and provided with the sacraments as well as offered spiritual and practical support.

The number of both immigrants and temporary migrants has been increasing in recent years. The concern of the Archdiocese of Vancouver for immigrant and migrant populations is reflected in this Pastoral Plan for Hispanic Ministry.

Brief History of Hispanic Ministry in the Archdiocese

1973: Fr. Donald Campbell, pastor of Holy Name Parish, Vancouver, started a Mass in Spanish, celebrated by Fr. Leonard Puesh, OFM.
Sr. Adrienne Peak, SCH, started apostolic work with Hispanics, especially recently arrived Chilean refugees.

1975: The Hispanic community moved to the Portuguese parish of Our Lady of Fatima, Vancouver. Fr. Joaquin Micheletto, CS, a Missionary of St. Charles, Scalabrinian, from Brazil, celebrated Mass in Spanish.

1976: Fr. Antonio Tapparello, CS, also from Brazil, continued the Mass in Spanish at Our Lady of Fatima.

1978: Fr. Claudio Llopis, from Spain, began to serve the community and started the Hispanic Catholic Mission (“Mission” or “Hispanic Mission”). During this year the community resided at St. Patrick Parish, Vancouver. Catechism classes began. First Communion was celebrated with the community. A charismatic prayer group and youth group were started. Food was distributed to the newly arrived.

1983: For a brief period, the Hispanic Mission returned to Holy Name Parish, Vancouver.

1984: The Hispanic Mission moved to St. Joseph’s Parish, Vancouver.

1985: Fr. Vicente Osca, a Capuchin from Colombia, together with Sr. Betty Lou Knox, a Sister of Saint Joseph, worked with the Catholic Latin American Welcoming Service (CLAWS) from 1985 to 1995. The main focus of the CLAWS program was to offer social services and English classes to refugee claimants who had very limited rights in Canada.

1986: Fr. Terence Larkin took charge of the Hispanic Mission together with his regular commitment as pastor of the English-speaking parish of St. Joseph. Many refugees from Central America arrived at this time.

1987: Fr. Eduardo Diaz, from Colombia, arrived to care for the Hispanic Mission. The Mission continued to organize itself and to offer spiritual and social services.

1988: The Hispanic Catholic Mission moved to St. Anthony of Padua Parish, Vancouver. Formation programs were established for all age groups and the community began to participate in Project Advance.

1989: Four Sisters from the Religious Community of the Teresian Carmelite Missionaries arrived at the Mission and began to work with the Hispanic Community at all levels: Sr. Pilar Berenguer; Sr. Teresa Rosas; Sr. Rosa Jara; and Sr. Maria Pilar Espizua.

1991: The first Marriage Encounter in Spanish took place.

1992: Increasing attention was given to the youth and activities were organized for parents.

1993: The promotion of “sectors” began with the celebration of a monthly Mass.

1994: Fr. Salvador Ahumada joined the pastoral staff of the Mission.

1995: The office of the Mission moved to St. Patrick’s Convent in Vancouver and for this reason some activities of the Mission took place in St. Helen’s and Holy Family. The Teresian Carmelite Missionaries continued to provide formation and social assistance to the community. The Sisters set up sectors throughout the Archdiocese to provide services to the widespread Hispanic community in Surrey, Abbotsford, Chilliwack, Port Coquitlam, Coquitlam, and eventually Langley, Maple Ridge and Cloverdale.

1996: With the departure of Fr. Eduardo Diaz, the Hispanic Catholic Mission was staffed by the Missionaries of the Holy Spirit with Fr. Domenico Di Raimondo, as pastor and Fr. Jose Ortega, as associate pastor.

1997: Fr. Enrique Cardena and Fr. Jose Luis Ortega were assigned to the Hispanic Mission.

1998: The Teresian Carmelite Missionaries moved into the new convent at 4865 Beatrice St. in Vancouver built by the Hispanic community with help from Project Advance. The Mission moved its office to a former school located next to Holy Family Church. Sacraments were celebrated at Holy Family Church. Masses were also celebrated weekly at Our Lady of Good Counsel in Surrey and Our Lady of the Assumption in Port Coquitlam, as well as monthly at Holy Trinity in North Vancouver and St. Ann’s in Abbotsford. At Our Lady of Good Counsel, a catechetical program was initiated as well as other types of formation. Fr. Hilario Cisnero, MSpS, arrived to continue work at the Mission until the Missionaries of the Holy Spirit left the Mission in 1999.

1999: The Scalabrinians were entrusted with the leadership of the Hispanic Catholic Mission. The two Fathers who took over were Fr. Raniero Alessandrini as pastor and Fr. Riccardo Bezzegato as associate. They carried on the work of the Mission with numerous activities and apostolic works.

2001: The Hispanic Catholic Mission was incorporated into Our Lady of Sorrows Parish according to the mandate of Archbishop Adam Exner, OMI, for all Catholic missions to be integrated into territorial parishes. The transition was not without its challenges, but with time both the Hispanic community and the community at Our Lady of Sorrows saw the wisdom of such a move.

2002: The Hispanic Mission continued its work through the auspices of Our Lady of Sorrows Parish with the Scalabrinians and the Teresian Carmelite Missionaries.

2010: Fr. Juan Luis Carbajal, CS, associate pastor at Our Lady of Sorrows, organized a group of Lay Scalabrinians to reach out to the many seasonal farm workers in the Fraser Valley. Apostolic and social services were provided. They worked in cooperation with lay leaders who had begun ministry with the seasonal farm workers in places such as St. Joseph in Langley and St. Ann in Abbotsford.

2012: Fr. Richard Zanotti, CS, was assigned as pastor of Our Lady of Sorrows and continued to serve Hispanics attending the parish as well as those in the different sectors.

2013: After a meeting with priests of the Archdiocese who either worked with or hosted Hispanic Ministry, Fr. Richard Zanotti, CS, was appointed Coordinator of Hispanic Ministry by Archbishop J. Michael Miller, CSB, to care for all the Hispanics of the Archdiocese both permanent residents and temporary workers. One of his responsibilities was to form a Pastoral Plan for Hispanic Ministry by 2016. Priests working in or hosting Hispanic Ministry and leaders in seasonal farm worker ministry began to organize themselves for efficiency and sustainability. The Scalabrinians and the Teresian Carmelite Missionaries continued in leadership roles in Hispanic Ministry. The Ministry to seasonal farm workers expanded to St. Luke in Maple Ridge and Sacred Heart in Delta.

2014: Ministry to seasonal farm workers began at Precious Blood in Cloverdale where Mass was already being celebrated in Spanish once a month.

2015: Ministry to seasonal farm workers was expanded by the introduction of faith formation programs such as the Discovery series of Catholic Christian Outreach (CCO).
Deacon Bruce Fraser, who was ordained on December 8, was assigned to work with the Hispanic Ministry at Our Lady of Sorrows.

2016: The First Hispanic Ministry Assembly happened at the John Paul II Pastoral Centre.
The first Pastoral Plan for Hispanic Ministry was promulgated.
Sr. Karina Farias, CMT, was assigned to the Seasonal Farm Workers Ministry.

2017: The first Mass in Chilliwack was held on March 26th for the Seasonal Farm Workers.
The first Seasonal Farm Workers’ Ministry Volunteers’ Assembly occurred at the John Paul II Pastoral Centre in November.
On December 12, Deacon Raul Solano was appointed to be devoted to the pastoral care of the Hispanics in the Archdiocese.

2018: The Scalabrinian priests were entrusted with Saint Ann’s Parish in Abbotsford.
In October, Sr. Angela Moloney, CMT, arrived to work with the Spanish speaking community at Our Lady of Sorrows.

2020: June 26, 2020, Archbishop Miller wrote to Prime Minister Justin Trudeau regarding the need to give temporary foreign workers permanent residency to ensure their safety and the protection of their rights.
Volunteers stayed in touch with farm workers virtually throughout the COVID-19 pandemic.

2021: In June, the Umbrella Mobile Clinic was launched to serve the unique needs of the temporary foreign farm workers.

2022: On June 4, the Hispanic Ministry Assembly occurred at the John Paul II Pastoral Centre for the first time since COVID.
On June 25, the Seasonal Farm Workers’ Ministry Volunteers’ Assembly gathered at the John Paul II Pastoral Centre.

B. Hispanic Immigrants and Seasonal Farm Workers: Background and Current Situation

“We left Mexico because my husband’s company transferred him to Canada. All of our family and support system is still back home. We searched for a church and found Our Lady of Sorrows parish that welcomed us into its community. It was just before the Feast of Our Lady of Guadalupe and we were so happy to know we would be celebrating this special day in our new country.” - Anonymous New Immigrant

Hispanic Immigrants

As is presented in the table below, the Latin American population is increasing.^[2]

Latin American Population of Canada by Census Year
(see table)

Many people come from Mexico through the Electronic Travel Authorization (ETA). This allows visitors from Mexico to come for 6 months. There are also many students who come from Latin America to study in our Archdiocese. The Hispanic community also includes people who are undocumented immigrants.

Citizenship and Immigration Canada, which plans immigration based on economic and humanitarian needs, welcomes more than 250,000 immigrants as permanent residents each year.

Some Hispanics came to Canada and continue to arrive in Canada as permanent residents who will eventually apply to become citizens. They bring their families and make this country their own with the benefits and responsibilities that this entails. The local Church wants to accompany them by offering ministry in Spanish and allowing them to practice the faith traditions with which they are familiar.

Seasonal Farm Workers

Migrant seasonal farm workers from Mexico, Guatemala, Philippines, Jamaica and other countries have traveled to Canada under the federal Seasonal Agricultural Workers Programs since 1966 and to British Columbia since 2007. Seasonal farm workers are predominantly Spanish-speaking men with women more recently participating as well. They come to Canada to work in fields and greenhouses. While some stay for as little as four months, some stay for up to two years. They leave their families behind and come to Canada to provide a better future for them. In doing so they miss births and deaths of family members, as well as celebrations of baptisms and weddings.

They live in farm housing, often sharing living space with many other migrant farm workers.

The total number of temporary foreign worker positions under the Agricultural Occupations category 1, in British Columbia increases year after year. Farms predominantly located in the Fraser Valley, Tri Cities, Delta, Pitt Meadows, and Maple Ridge rely heavily on seasonal workers to maintain production. It has been noted that prior to the farm worker programs, it was difficult to maintain sufficient workers to successfully complete the harvest each year.

According to Statistics Canada, in 2021, Canada welcomed 61,735 temporary foreign workers in the agriculture sector, up 11.9% from 2020. This was the biggest increase since 2016, after a year marked by challenges related to the COVID-19 pandemic.

In Canada, temporary foreign workers represented around one-quarter of all agriculture workers in 2021.

Many countries contribute to swelling of the ranks in Canada's agricultural workforce. A total of 168 countries were represented among the temporary foreign workers who laboured in Canada's agriculture sector in 2021.

In 2021, 43.8% of temporary foreign workers came from Mexico, 23.3% from Guatemala and 14.1% from Jamaica. The increase of temporary foreign workers from Guatemala was the biggest, rising by 3,091 from 2020 to 2021.^[3]

Nationally, just under one in five temporary foreign workers was employed in British Columbia (16.6%). In 2021, British Columbia welcomed 10,266 temporary foreign workers to Canada's agriculture sector, an increase of 7.8% from the previous year. The industry that employed the most temporary foreign workers was greenhouse, nursery and floriculture operations.^[4]

C. Response of the Catholic Church

“In migrants the Church has always contemplated the image of Christ who said, ‘I was a stranger and you made me welcome’ (Mt 25:35). Their condition is, therefore, a challenge to the faith and love of believers, who are called on to heal the evils caused by migration and discover the plan God pursues through it even when caused by obvious injustices.”

Erga Migrantes Caritas Christi
“The Love of Christ Towards Migrants,” n. 12

Pastoral Response and Principles in Hispanic Ministry

Theological Foundation
Pro Emigratis Catholicis of St. John Baptist Scalabrini was a pivotal document in the Church’s approach to ministry to migrants. St. John Baptist Scalabrini, known as “Father to the Migrants,” advocated on behalf of migrants at the end of the 19^th and beginning of the 20^th centuries. The congregations he founded continue this mission.

1912: Pope St. Pius X formed the first office for migration issues.

1952: Exsul Familia, a post-war document promulgated by Pope Pius XII, laid down guides for the Church in ministering to migrants. The document is considered the “Magisterial Magna Carta” of Church teaching and first major official document of the Holy See regarding ministry to migrants.

Exsul Familia states that assistance should be provided to migrants by priests of the same nationality/language, and that pastors must show the same concern for migrants as others in their local community. Implementation of Exsul Familia was not always widespread but formed the basis for ministry with migrants.

1960: With Vatican II and the increase of international migration, the movement from underdeveloped to developed countries, as well as the many movements of refugees, the Church saw a need to address the issue of migration and to respond to the needs of migrants. This would be a pastoral response as well as a response that directed itself to the promotion of the rights of every person to a life worthy of dignity. An emphasis on integration over assimilation was promoted.

1969: With Pastoralis Migratorum Cura, Pope St. Paul VI encouraged newly formed Bishops’ conferences to provide pastoral care for people on the move. It stated that migrants must be allowed to maintain cultural, social and religious practices.

1970: Pope St. Paul VI instituted the Pontifical Commission for the Pastoral Care of Migrants and of Tourism.

1989: The Commission was renamed becoming the Pontifical Council for the Pastoral Care of Migrants and Itinerant People. Its role was to animate and offer pastoral encouragement to individual conferences.

2004: The Pontifical Council for the Pastoral Care of Migrants and Itinerant People published an instruction Erga Migrantes Caritas Christi (The Love of Christ Towards Migrants) as a response of the Church to the migration phenomenon of the day. In n. 15 of Erga Migrantes Caritas Christi we read: “In the foreigner a Christian sees not simply a neighbour, but the face of Christ Himself, who was born in a manger and fled into Egypt, where he was a foreigner, summing up and repeating in His own life the basic experience of His people (cf. Mt 2:13ff)... So Christians are followers of a man on the move ‘who has nowhere to lay his head’ (Mt 8:20; Lk 9:58). Born away from home and coming from another land (cf. Lk 2:4-7), ‘he came to dwell among us’ (cf. Jn 1:11,14) and spent His public life on the move, going through towns and villages (cf. Lk 13:22; Mt 9:35). After His resurrection, still a foreigner and unknown, He appeared on the way to Emmaus to two of His disciples, who only recognized Him at the breaking of the bread (cf. Lk 24:35). In the same way Mary, the Mother of Jesus, can be equally well contemplated as a living symbol of the woman emigrant. She gave birth to her Son away from home (cf. Lk 2:1-7) and was compelled to flee to Egypt (cf. Mt 2:13-14). Popular devotion is right to consider Mary as the Madonna of the Way.”

2006: The Episcopal Commission for Social Affairs of the Canadian Conference of Catholic Bishops published a Pastoral Letter on Immigration and the Protection of Refugees on the occasion of the World Day for Migrants and Refugees. In its conclusion the Letter states: “Migrants and refugees are a reminder that all of us before God are ‘aliens and transients’. Their presence among us is a source of mutual enrichment for humanity as well as an encouragement toward dialogue and unity. Moreover, their presence is a sign of the Risen Christ. When people of different origins are welcomed, God is revealed: ‘I was a stranger and you welcomed me’ (Mt. 25:35).” Since this Pastoral Letter was published, many of the statements of the Canadian Conference of Catholic Bishops have focused on refugees.

2007: CELAM (Council of Latin American Episcopal Conferences) met at Aparecida, Brazil, and addressed the issue of immigration. “One of the most important phenomena in our countries is the process of human mobility, in its twofold expression of migration and itinerancy, in which millions of people migrate or find themselves forced to migrate inside or beyond their respective countries.” The bishops mention several causes and consequences. “The causes are diverse and are related to the economic situation, violence in its various forms, the poverty affecting people, and lack of opportunities for research and professional development. In many cases the consequences are extremely serious at the personal, family, and cultural level.

The loss of the human capital of millions of people, trained professionals, researchers, and extensive small farming sectors is impoverishing us more every day. In some instances, exploitation of labor actually creates conditions of real slavery. There is also a shameful trafficking in persons, including prostitution, even of minors. The plight of refugees merits special mention, and challenges the capacity for hospitality of society and the churches. One positive economic consequence of some migration is the money sent back to families from abroad, often referred to as remittances. Remittances in foreign currency from emigrants to their countries of origin have become an important and sometimes irreplaceable source of resources for various countries in the region, promoting the welfare and increased social mobility of those who are able to participate successfully in this process.”

2014: Message of His Holiness Pope Francis for the World Day of Migrants and Refugees (2014): “The Church, responding to Christ’s command to ‘go and make disciples of all nations,’ is called to be the People of God which embraces all peoples and brings to them the proclamation of the Gospel, for the face of each person bears the mark of the face of Christ!... We ourselves need to see, and then to enable others to see, that migrants and refugees do not only represent a problem to be solved, but are brothers and sisters to be welcomed, respected and loved. They are an occasion that Providence gives us to help build a more just society, a more perfect democracy, a more united country, a more fraternal world and a more open and evangelical Christian community… Dear migrants and refugees! Never lose the hope that you too are facing a more secure future, that on your journey you will encounter an outstretched hand, and that you can experience fraternal solidarity and the warmth of friendship!”

+ J. Michael Miller, CSB, Archbishop of Vancouver, homily on the occasion of the World Day of Migrants and Refugees: “I think here of the many blessings that migrants and refugees bring to our local Church: your deep faith in God, often tried by persecution or situations of hardship in your homelands; your religious fervour expressed in the different popular devotions that enrich our religious life with your traditions; and your willing generosity to help others who are still in the process of migrating.”

2019: Message of His Holiness Pope Francis on 105^th World Day of Migrants and Refugees 2019: “Dear brothers and sisters, our response to the challenges posed by contemporary migration can be summed up in four verbs: welcome, protect, promote and integrate. Yet these verbs do not apply only to migrants and refugees. They describe the Church’s mission to all those living in the existential peripheries, who need to be welcomed, protected, promoted and integrated. If we put those four verbs into practice, we will help build the city of God and man.”

2022: Message of His Holiness Pope Francis on 108^th World Day of Migrants and Refugees 2022: “The ultimate meaning of our ‘journey’ in this world is the search for our true homeland, the Kingdom of God inaugurated by Jesus Christ, which will find its full realization when he comes in glory… No one must be excluded. God’s plan is essentially inclusive and gives priority to those living on the existential peripheries. Among them are many migrants and refugees, displaced persons, and victims of trafficking. The Kingdom of God is to be built with them, for without them it would not be the Kingdom that God wants. The inclusion of those most vulnerable is the necessary condition for full citizenship in God’s Kingdom. Indeed, the Lord says, ‘Come, you who are blessed by my Father. Inherit the Kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me a drink, a stranger and you welcomed me, naked and you clothed me, sick and you took care of me, in prison and you visited me’ (Mt 25:34-36).”

Assembly of Ministers in Hispanic Ministry: In a synodal Church, the entire community, in the free and rich diversity of its members, is called to: Pray, Listen, Analyze, Dialogue, Discern and Advise in order to make pastoral decisions that correspond to the will of God. God does not choose the trained but trains the chosen ones.

Assembly of Volunteers in Farm Worker Ministry: Themes that arose were that we are being called to work together, join our resources, support each other and to help the workers. We need to work not only for them but with them. The goal is to encourage the farm workers to be protagonists in their faith development. We can achieve this by making personal connections, making them feel welcome, listening, building trust, and offering support in their loneliness and their difficulties. As a Church, we need to be motivating, joy filled, and open to learning from each other.

+ J. Michael Miller, CSB, Archbishop of Vancouver, homily on the Day of Migrants and Refugees: “May the Catholic faithful of the Archdiocese of Vancouver work together, each in their own community, to make a local Church ever more welcoming to refugees, migrants, temporary workers, and trafficked persons as we carry out the mission entrusted to us by Jesus Christ: ‘As you go, proclaim the Good News, ‘The kingdom of heaven has come near’ (Mt 10:7).”

Vision and Mission

Vision
Provide pastoral care for Hispanics in our Archdiocese with a special focus on temporary seasonal farm workers.

Mission
Our missionary mandate is to continue to serve and expand the ministry to the Hispanic immigrants and intentionally create and sustain a parish-based pastoral care program for temporary seasonal farm workers. This ministry is shepherded by the Hispanic Ministry Coordinator, who will be supported by the following leadership team:

Pastor/associate pastors from the parishes where Mass is celebrated in Spanish and are participating in seasonal farm worker ministry;
Teresian Carmelite Missionaries;
Missionaries of St. Charles (Scalabrinians) and Lay Scalabrinians;
Representatives from the parishes participating in seasonal farm worker ministry;
Coordinator, Service & Justice Office of the Archdiocese of Vancouver.

Values

Hospitality: To welcome Christ in the migrant.
Humility: To work in a spirit of fraternity and obedience.
Service: To respond to the call of God.
Respect: To promote the dignity of every human being in our service to the Church.
Accountability: To document and record the activities of the ministry to ensure it is intentional and sustainable.
Joy: To celebrate our faith with a joy that testifies the depth of our commitment.

Roles in Hispanic Ministry

Archbishop
The Archbishop is the chief shepherd of the local Church in Vancouver and responds to the needs of his flock by delegating those who will serve, on his behalf, in the various ministries of the Archdiocese including the ministry to Hispanics. The Archbishop’s presence and participation through presentations to the community and the celebration of the sacraments, including the celebration of Masses with the seasonal farm workers, shows the importance of the ministry in the pastoral life of the Archdiocese and allows those being served to know that the ministry is not of individuals but of the whole local Church.

Coordinator of Hispanic Ministry
The Coordinator has been assigned by the Archbishop and reports directly to the Archbishop. The Coordinator has been given the following responsibilities:

To oversee the sacramental and adult catechetical aspects pertaining to Hispanic Ministry, especially, but not exclusively, migrant workers.
To co-ordinate the pastoral ministry to the Hispanic migrant community in the Archdiocese of Vancouver with the clergy, religious, and lay faithful.
To work in co-operation with the Coordinator of the Service and Justice Office on issues of mutual concern.
To meet on a regular basis with pastors and associates to share their experience of Hispanic Ministry and make recommendations to improve this ministry.
To meet with religious sisters and laity to foster cooperation among all those engaged in Hispanic Ministry.
To ensure before beginning any pastoral commitments, especially the offering of Mass, that it can be sustained.
To foster the training of laity who wish to minister with migrants.
Host quarterly leadership meetings each year for training and development and networking.
Continue to provide information sessions to parishes that currently minister to migrants for the purpose of ongoing training and recruitment.
Host an annual retreat for those who minister to migrants.

Priests involved in Hispanic Ministry and priests hosting Hispanic Ministry
Priests in the Archdiocese who speak Spanish are, or could be, involved in the Hispanic Ministry especially with the celebration of the sacraments. Other priests, although they might not be fluent in Spanish, have welcomed the Hispanic Ministry in their parish and have encouraged parishioners to be involved in this ministry. Priests serve those who are permanently here and those who are here temporarily. Any outreach in the Hispanic Ministry must always take into consideration these priests, and once the ministry has been initiated, ongoing communication with them is important.

Teresian Carmelite Missionaries
The Teresian Carmelite Missionaries continue to play an important role in Hispanic Ministry. The Assistant Coordinator for the Farm Worker Ministry is a Teresian Carmelite Missionary. The Teresian Carmelite Missionaries have ministered to the immigrants, those who have come to stay in Canada, and now they minister to the seasonal farm workers. They support Hispanics as a community and provide formation to the community as well as its leaders. They visit farms where seasonal farm workers receive formation in the faith. Their pastoral involvement goes beyond the parish to which they have now been assigned. They are a vital contact with the sectors where ministry is carried out among the immigrants who speak Spanish.

Missionaries of St. Charles (Scalabrinians) and Lay Scalabrinians
The charism of the Missionaries of St. Charles, Scalabrinians and Lay Scalabrinians is to serve migrants. Through ongoing formation, both Scalabrinians and Lay Scalabrinians deepen their understanding of what service to migrants means. Under the authority of the Coordinator for Hispanic Ministry, they are to take a leadership role in Hispanic Ministry. Scalabrinians reach out especially where the sacraments need to be celebrated. They coordinate with the Lay Scalabrinians who assess the need to form new ministry groups in parishes. They provide ongoing support and formation to parish-based groups.

Lay Leaders in Parishes
Lay leaders in parishes coordinate the ministry in parishes and are the liaisons between the parish and the Coordinator for Hispanic Ministry. They work with the pastor or priest involved in, or hosting, the Hispanic Ministry. They participate in periodic meetings with those involved in the ministry to better coordinate the services. The Scalabrinians and Lay Scalabrinians help to form and continue to support these leaders in their ministry. They promote the ministry and seek volunteers among service groups of the parish and the community like the Knights of Columbus, the Catholic Women’s League and the Society of St. Vincent de Paul. One does not need to be fluent in Spanish to serve in this ministry. These leaders are to ensure that all volunteers who have a direct contact with seasonal farm workers have criminal background checks and have signed the Safe Environment code of Conduct. The seasonal farm workers are considered vulnerable adults.

Coordinator of the Service and Justice Office
The Coordinator of Hispanic Ministry is to work in cooperation with the Coordinator of Service and Justice in matters of common concern. The Coordinator supports the ministry in providing formation and tools for efficiency and the sustainability of the ministry.

Offices of the Archdiocese
Hispanic Ministry should not be an isolated entity and should avail itself of the expertise of the different offices of the Archdiocese, enabling these offices to recognize that Hispanic Ministry is their concern as well.

Organizational Structure

(see chart)

Parishes Currently Serving Seasonal Farm Workers (see table)

Parishes Currently Serving Hispanic Immigrants (see table)

D. Goals and Objectives

“The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free, and to proclaim a year acceptable to the Lord.” Luke 4:18-19

Ministry to Hispanic Immigrants

1. To promote worship (i.e. Mass, Communion Service, Reconciliation and other prayer experiences) and programs (Bible study, Discovery and others) especially through the support of the Scalabrinian priests, Teresian Carmelite Missionaries, Lay Scalabrinians and those involved in Hispanic Ministry in the parishes.

To continue the ministry already in place in a number of parishes.
To assess the needs of the Hispanic immigrant community in the Archdiocese of Vancouver. This involves discussions between the Hispanic Ministry Coordinator, pastors of parishes where Hispanic immigrants reside, and the Hispanic immigrants themselves (focus groups as an example).

2. To form leaders among the Hispanic immigrants who will participate in the ministry.

3. To continue to work with Marriage Encounter, Charismatic Renewal, Bodas de Cana and other organizations that work with immigrants. This involvement must include building a sense of belonging to and support of the parish community.

4. To continue to have Scalabrinians, Lay Scalabrinians, and Teresian Carmelite Missionaries provide leadership with running the Catholic Christian Outreach “Discovery” series and continue forming leaders who will extend the program to parishes and sectors where ministry to Hispanic immigrants is being carried out.

5. To convoke general assemblies on a regular basis of all those involved in ministry to Hispanic immigrants. This convocation will involve formation, evaluation and planning for the future of the ministry. This gathering will be held at the John Paul II Pastoral Centre so as to impress on the participants that this ministry is a work of the Archdiocese of Vancouver: Ministry to Seasonal Farm Workers (Migrants).

6. To recruit new parishes with a high concentration of seasonal farm workers in their community.
- The Hispanic Ministry Coordinator will contact the pastor to begin discussions regarding seasonal farm worker ministry.

7. To recruit Lay Scalabrinians to lead and support existing seasonal farm worker ministries and aid in the expansion of the ministry.

- Offer the Scalabrinian Lay Associate teaching units, in order to prepare possible candidates for the Lay Scalabrinians.

Provide specific formation for Lay Scalabrinians in ministry to seasonal farm workers.
Volunteer recruitment can be facilitated through the Parish Volunteer Program of the Archdiocese.

8. To connect with other parish groups and the community to grow capacity in this ministry.

Each parish-based ministry will connect with their pastor, Pastoral Council, Catholic Women’s league, Knights of Columbus, Society of St Vincent de Paul and others in the parish to provide education and awareness in order to attract volunteers who will support the ministry.
At the request of the parish-based ministry, the Lay Scalabrinian Migrant Leadership Team will provide information sessions which outline the specifics of ministry to seasonal farm workers for new ministries or as required.

9. To promote worship (i.e. Mass, Communion Service, Reconciliation, Rosary, Way of the Cross and other prayer experiences) and programs (Bible Study, Discovery and others) through the support of the Scalabrinian priests, Lay Scalabrinians, Teresian Carmelite Missionaries, and ministry leaders in the parishes.

Together with the pastor, those involved in the ministry organize opportunities for worship as well as formation compatible with the work schedule of the seasonal farm workers.
Scalabrinians, Lay Scalabrinians, Teresian Carmelite Missionaries, and Migrant Leadership Team provide leadership in the delivery of the Catholic Christian Outreach “Discovery” series at selected farms and continue forming leaders who extend the program to more farms.
Attend triannual leadership training and development meetings.

10. To continue the annual Christmas Mass and dinner for migrants to be held at Our Lady of Sorrows Parish, which approximately 300 seasonal farm workers attend, with the help of generous donors both from parishes and commercial entities. St. Ann’s Parish also provides a special meal at Christmas for the migrant workers serving over 100 guests.

11. To explore the possibility of introducing and promoting the seasonal farm worker ministry to other areas of Canada.

12. To convoke general assemblies on a regular basis of all those involved in ministry to temporary farm workers. This convocation will involve formation, evaluation and planning for the future of the ministry. This gathering will be held at the John Paul II Pastoral Centre so as to impress on the participants that this ministry is a work of the Archdiocese of Vancouver.

Financial Stability of the Hispanic and Seasonal Farm Worker Ministries

1. To date, Ministry expenses both to immigrants and migrants have been covered by Our Lady of Sorrows Parish, St. Ann’s Parish, Scalabrinians, Lay Scalabrinians, the Service and Justice Office and Ministry groups in each parish. The salary and benefits of the Assistant Coordinator of the Farm Worker Ministry is paid by the Archdiocese of Vancouver.

2. Financial resources have come from collections at Masses celebrated with immigrants, fund raising carried out by the Lay Scalabrinians and the ministry groups in the parishes, the budget of the Service and Justice Office and the generosity of parishes in contributing funds and allowing the ministry the use of their facilities.

3. Budget items for ministry to Hispanic immigrants are included in the parish ministry budget of Our Lady of Sorrows and St. Ann’s Parish. A collection is taken at the Masses celebrated with immigrants and a weekly donation is given to the parishes for the use of their facilities.

4. Items included in a budget for ministry to the seasonal farm workers: stipends for priests and religious working in the ministry; transportation expenses, since this ministry involves traveling long distances; food for socials after Mass and sessions held at individual farms; bibles, books and other catechetical materials; emergency expenses such as help with food, clothing, blankets, medicine, etc.; welcome kits and first aid kits.

E. Reporting and Evaluation

“The apostles gathered together with Jesus and reported all they had done and taught.”
Mark 6:30

Reporting

Migrant Leadership team members send monthly reports using the template provided (Appendix C) to be reviewed by the Hispanic Coordinator.

The reports provide information which allows the Hispanic Coordinator and all involved parties to refine programming as required.

Triannual meetings are hosted for sharing information and for further training and development of the ministries.

Evaluation

Periodically, the Coordinator of Hispanic Ministry together with priests, sisters and lay leaders in the ministry will make a thorough evaluation of all aspects of the Hispanic Ministry, both immigrant (permanent) and migrant (temporary). The evaluation will lead to recommendations for the upcoming year of ministry. Special attention will be given to the goals and objectives set forth in the Pastoral Plan. At this time, monthly reports submitted by each of the parish groups, regarding monthly Masses as well as farm visits, will be assessed. These reports will be collated by a centralized administrator after each event. Templates have already been created to ensure consistency throughout the Archdiocese.

1. The Coordinator of Hispanic Ministry meets once a year with the priests who minister to Hispanics or host ministry to Hispanics.

2. The Coordinator of Hispanic Ministry meets with the Archbishop on a bimonthly basis.

3. The Pastoral Plan for Hispanic Ministry will be evaluated on an annual basis, and can be adapted as needed. Such adaptations will be proposed by the Coordinator of Hispanic Ministry and approved by the Archbishop. Every five years, the plan will be thoroughly reviewed and updated as needed.

Approved:
April 25, 2023
Feast of Saint Mark

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby superseded: Pastoral Plan for Hispanic Ministry, effective April 16, 2016.

Appendix A: Handbook for Migrant Ministry Appendix B: Info Session and Agenda Template Sample Appendix C: Template of Monthly Ministry Reports Appendix D: Mass Planning Template Appendix E: Hispanic Ministry Brochure Side A Appendix E: Hispanic Ministry Broch Appendix F: Brochure for Migrant Farm Worker Ministry Side A Appendix F: Brochure or Migrant Farm Worker Ministry Side B Glossary

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[1] Canadian Conference of Catholic Bishops, Episcopal Commission for Social Affairs, Pastoral Letter on Immigration and the Protection of Refugees (15 January 2006, World Day for Migrants and Refugees), nn. 17, 21, 22.
[2] https://www12.statcan.gc.ca/census-recensement/2021/dp-pd/prof/details/page.cfm?‌‌DGUIDlist=‌2021A000011124&GENDERlist=1&HEADERlist=0&Lang=E&STATISTIClist=1&SearchText=Canada
[3] https://www150.statcan.gc.ca/n1/daily-quotidien/220613/dq220613d-eng.htm
[4] https://www.healthandsafetybc.ca/programs/migrant-workers/

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October 11, 2018

Permanent Diaconate Advisory Committee Terms of Reference

A. Preamble

The Permanent Diaconate Advisory Committee (herein called Advisory Committee) is composed of the Director of the Permanent Diaconate Office, as well as a suitable number of priests, deacons, consecrated women and men, and lay faithful who represent the diversity of the Archdiocese. It provides advice to the Archbishop and the Director on various matters which arise in the process of formation and diaconal ministry.(1)

B. Purpose and Objectives

The duties and purposes of the Advisory Committee for the formation of permanent deacons are the following(2):
1. Aspirant Path of Formation
  - To review the dossier of all applicants for admission as aspirants, and to identify those it judges as possessing the qualities necessary for successful completion of the aspirant path, distinguishing between those best-suited to begin formation immediately, those who should be deferred to a future date, and those it deems unsuitable.
  - To propose members for panel interviews of those being considered for acceptance in the current cohort, to assess the applicant’s level of awareness of the diaconal vocation, and to obtain information about his family life, employment stability, financial commitments, and general aptitude for diaconal ministry. If he is married, his wife must take part in an interview during the aspirancy phase; if judged necessary, an interview can also involve any children living at home.
  - To meet and recommend to the Archbishop, individuals for admission to aspirant formation following the above process.
2. Candidate Path of Formation
  - To review all pertinent data on the aspirant and give a judgment of his suitability.
  - To review the progress of each applicant for candidacy toward the end of the aspirancy period to determine his readiness for admission into the candidate path of formation.
3. Ministries of Lector and Acolyte & Ordination to the Diaconate
  - To assess the candidates prior to their installation in the ministries of lector and acolyte, and to make recommendations in this regard to the Archbishop.
  - To evaluate candidates prior to ordination to the diaconate and to make a recommendation in this regard to the Archbishop.
The duties and purposes of the members of the Advisory Committee with respect to the ministry of permanent deacons are the following(3):
- To assist the Director in effectively supporting deacons in active ministry.
- To meet and make recommendations to the Archbishop regarding ministerial assignments and transfers for deacons, in order to ensure their effective distribution throughout the Archdiocese.
- To participate in individual interviews at least once every five years with each deacon regarding his assignment and ministry.
- To participate in individual interview whenever a change of assignment is requested by a deacon.
- To participate in individual interviews more frequently in special circumstances, or when deemed necessary or appropriate by the Archbishop, the Director of the Permanent Diaconate Office, or the Advisory Committee.
- To assist in the development of policies and procedures relating to the permanent diaconate.
- To serve as a source of information for parishes and institutions seeking applications from a deacon for full- or part-time employment in a parish or institution.
The Archbishop may assign other duties to the Committee, or to a subcommittee of it, as he deems useful.(4)
The Committee may establish subcommittees to carry out its responsibilities to conduct interviews. The subcommittee will provide the Committee with a written report of each interview.(5)
In these and all matters, the Committee’s recommendations are advisory in nature. Upon reviewing its recommendations, the Archbishop decides who will be admitted, allowed to continue, or ordained.(6)
All members at the beginning of their term take an oath of secrecy as prescribed by the Archbishop and are obliged in every way to protect the reputation of all those who apply for admission, whether accepted or not.(7)

C. Composition of the Advisory Committee

Ex-Officio Members

The Director of the Permanent Diaconate Office is an ex-officio member.(8)

Elected Deacon

One deacon is to be elected from among the Archdiocesan deacons. All Archdiocesan deacons who are incardinated in the Archdiocese and possess current faculties of the Archdiocese have both active and passive right of election.

Appointed Members

It is the right of the Archbishop to freely appoint members to the Advisory Committee and may freely remove them.(9)

D. Elections, Term of Office, Vacancies

Elections

The elected Deacon will represent all diocesan deacons.
The Permanent Diaconate Office shall prepare, distribute, and receive ballots for the election.
First Ballot (Nominations): An alphabetical list of all deacons eligible for election will be mailed to all diocesan deacons. Those not eligible for election shall be bracketed. Deacons will nominate a maximum of three candidates.
Second Ballot: The three candidates receiving the most nominations shall be listed in alphabetical order, including those tied for third place if necessary, and this list shall be sent to all diocesan deacons who will vote for one candidate.
In case of a tie on the second ballot, the deacon who is senior by ordination will be considered elected.
The Director of the Permanent Diaconate Office shall inform the Archbishop of the results, and he in turn shall notify the newly-elected members. The Permanent Diaconate Office will notify the diaconal community thereafter. The newly-elected will then assume their position at the first meeting.

Term of Office

The term of office for Advisory Committee members, usually three years, is stated in their letter of appointment10. The election of deacons takes place on an as needed basis subject to expiring appointments.
Members may normally serve up to two consecutive terms. The Archbishop may ask members to serve longer, as needed.
After a term out of office, a deacon becomes eligible once again for election.

Vacancies

The balloting results will be kept on file and in the event of the incapacity of a member, the deacon with the next highest number of votes shall be chosen to complete the unexpired term.

E. Officers of the Advisory Committee and Their Function

The Director of the Permanent Diaconate Office is ex-officio chair. He shall convene and preside at all meetings and prepare the agenda for the meeting.(11)
The Associate Director of the Permanent Diaconate Office shall assist the Chair and preside at a meeting in his absence at his request.
The Administrative Assistant of the Permanent Diaconate Office shall record the proceedings of all meetings, keep the roll of members, file all records and communications and send notices of all regular meetings.

F. Meetings

The Advisory Committee meets on an as needed basis. Meetings are called by the Director of the Permanent Diaconate Office.
Notice and purpose of meetings will be given to all members by the Permanent Diaconate Office at least one month in advance.
A quorum of the Advisory Committee shall consist of one-half of the total number of members. (12)

G. Amendments

These terms of reference can be amended only by the Archbishop.

Approved: Memorial of St. John XXIII
October 11, 2018

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby SUPERSEDED:
Permanent Diaconate Advisory Committee Terms of Reference, issued on May 12, 2011

Appendix I: Procedure for Elections,

For use of by the Permanent Diaconate Office

At the beginning of each year, the Permanent Diaconate Office reviews the current roster of the Permanent Diaconate Advisory Committee. If the term of an elected deacon is set to expire that year, the process of elections is timetabled appropriately.
When the time for election comes, the Permanent Diaconate Office prepares an alphabetical list of all diocesan deacons with active and passive right of election (cf. Statutes, Article C, Elected Deacons). This list has bracketed those not eligible for nomination in the upcoming election.
The First Ballot (Nomination) is prepared, consisting of this list, and sent to all diocesan deacons, including those not eligible for election/re-election. The deacons are asked to nominate up to three individuals. The deacons are given a deadline by which to return the nomination ballot.
Nominations are forwarded to the Permanent Diaconate Office for counting. An alphabetical list is made of those nominated. This list becomes the basis of the second ballot.
The Second Ballot (Election) is prepared and sent to all diocesan deacons. The names of those nominated are listed in alphabetical order. Deadline for receiving the ballot is clearly indicated.
Election ballots are mailed to the Permanent Diaconate Office for counting. The name of the successful candidate is forwarded to the Archbishop (see Statutes, Article D, Elections, F.).

(1) Directory for the Formation of Permanent Deacons, n.46.

(2) Directory for the Formation of Permanent Deacons, nn. 47-49.

(3) Directory for the Ministry of Permanent Deacons, n. 54, a-g.

(4) Directory for the Formation of Permanent Deacons, n. 50, b.

(5) Directory for the Formation of Permanent Deacons, n. 50, d.

(6) Directory for the Formation of Permanent Deacons, n. 50, c.

(7) Directory for the Formation of Permanent Deacons, n. 50, g

(8) Directory for the Formation of Permanent Deacons, n. 46, b.

(9) Directory for the Formation of Permanent Deacons, n. 46, a.

(10) DirectoryfortheMinistryofPermanentDeacons, n.53, a.

(11) DirectoryfortheFormationofPermanentDeacons, n.46, b.

(12) DirectoryfortheFormationofPermanentDeacons, n.50, f.

August 19, 2022

Policy Development Process

A policy provides a guide for meeting Archdiocesan objectives and describes the steps to be taken when carrying out a particular service or ministry. It is a documented set of basic principles and associated rules that guide decisions for accomplishing the common good. Carefully formulated and correctly implemented, a policy leads to greater efficiency, reduces the risk of errors, provides accountability, ensures transparency, offers clarity and consistency, and guarantees adherence to civil and canon law. A policy may include a procedure of step-by-step instructions on how to perform a task.

A. What Makes a Good Policy?

A policy generally contains certain standard components:

Purpose: The reason for and the desired effect or outcome of the policy
Background: Historical information justifying the creation of the policy
Specifics:
- Offices and/or people that are impacted
- Required behaviour
- Processes to be followed
- Regulations, both internal and external
Definitions: Clear explanations of key terms and concepts
Implementation:
- The person(s) responsible for carrying out the individual policy
- How policy adherence will be ensured
Effective Date: Date on which the Archbishop signs the policy into force
References: Other documents or applicable laws and regulations
Forms: Relevant to the processes outlined such as agreements, applications, contracts, etc., client information forms or other documents.

B. Archdiocesan Policy Administration

The Chancery Office administers Archdiocesan policies. Its responsibilities include:

To review current policies to ensure that they are up-to-date;
To identify policy gaps;
To assemble information and provide analyses for the development of new policies;
To act as a central information source by maintaining and distributing policies, procedures and forms; and
To guide the process of creating and revising policies.

C. Development of a New Policy

1. Initiation

The need for a new or revised policy can be identified by any Archdiocesan employee or committee. If an issue is not sufficiently addressed by the teaching of the Catholic Church, by its universal law or by policies and procedures already ratified for similar circumstances, then the employee or committee may present a proposal to the director responsible for the office(s) affected by the policy.

The director, in turn, is to discuss the proposal with his or her delegate/vicar. If the delegate/vicar concurs, then the delegate/vicar presents the proposal to the Archbishop.

2. Draft

If the Archbishop agrees that a new or revised policy is warranted, then it is the director’s responsibility to have a draft policy prepared for review. Depending on the complexity of the policy, the director could assign the task to the initiating employee or form a committee for a more thorough review.

3. Format and Filing

Once the policy draft is complete, it is to be forwarded to the Chancery Office which will:

Verify that the policy is either a new policy or a revision;
Format the policy document, using the approved template, and:
1. Mark the header of the policy document with "DRAFT" in red, until such time as the policy is approved and comes into effect;
2. Determine the appropriate section and subsection;[1]
Add the name of the policy draft to the Policy Control spreadsheet, filling in the required information and indicating the status as “Approval Pending”; and
Forward the policy draft (and the policy the draft is replacing, if applicable) to the Archbishop.

4. Consultation

The type of policy and degree of complexity will dictate the level of consultation required with appropriate staff or committees prior to the Archbishop’s approving or rejecting the proposed policy.

5. Approval

Only the Archbishop approves policies and procedures intended to apply to the entire John Paul II Pastoral Centre or to the Archdiocese of Vancouver. The only exceptions to this rule are routine office procedures and special decrees issued by delegates/vicars that clarify the manner in which Archdiocesan policies are observed, or to urge their observance.

6. Circulation

The Chancery Office will be responsible for ensuring that the newly approved policy is placed into circulation and, if applicable, the superseded policy is removed from circulation.

Placing into Circulation

The newly approved and signed paper document is filed in the Archives Office.
A PDF copy of the approved document is sent to the initiator of the policy and/or the director of the office responsible for upholding the policy. One of these individuals will circulate the policy to the appropriate stakeholders.
A PDF copy of the approved document is sent to the Communications Office to be uploaded to the appropriate section of the Policies & Procedures webpage on the Archdiocesan website www.rcav.org.
In addition, the webmaster is to send an email notification to all members of the Archdiocesan community advising them that a policy has been uploaded to the website and providing them with a link to the policy.

Removing from Circulation

The Archives Office is to be notified when a policy has been abrogated or superseded so that it can be removed from the current files and marked appropriately for retention in perpetuity as an historical record.
The webmaster is to be notified when a policy has been abrogated or superseded so that it can be removed from the website.

7. Enforcement

In the Archdiocese, policies are enforced at the level at which the policy applies.

8. Administration Procedures for Filing New Policies

All policies are filed both electronically and in paper files. The following steps are required to ensure that new policies and superseded policies (if applicable) are filed properly.

New Policies

Provide the signed paper copy to the Archives Office.
File the PDF copy of the approved document according to subject in the Policy directory located on the Departmental_Shared networked drive. Policies are filed by their official name and the effective date in the following format: YYYY-##MMM-DD.
In the Policy Control database, change the status of the new policy from "Approval Pending" to "In effect" and record the date it became effective.

Superseded Policies

Once the revision draft is approved, the current policy is superseded and is no longer effective.

Advise the Archives Office that the policy has been superseded so that it can be marked appropriately for retention in perpetuity as an historical record.
In the Policy directory on the Departmental_Shared network drive:
- Delete PDF copy of the approved document;
- Rename the WORD version of the policy, adding "- SUPERSEDED" to the name;
- Modify the header of the WORD version of the policy: In red, add "SUPERSEDED" and indicate the name of the superseding policy:

Abrogated Policies

When a policy is abrogated, it is no longer effective.

Advise the Archives Office that the policy has been abrogated so that it can be marked appropriately for retention in perpetuity as an historical record.
In the Policy directory on the Departmental_Shared network drive:
- Delete PDF copy of the approved document;
- Rename the WORD version of the policy, adding "- ABROGATED" to the name;
- Modify the header of the WORD version of the policy: In red, add "ABROGATED" with the date of abrogation:

Change the status of the abrogated policy in the Policy Control database to "Abrogated" and indicate the date of abrogation.

Change the status of the superseded policy in the Policy Control database to "Superseded" and indicate the name of the superseding policy and the date it became effective.

August 19, 2022+

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby superseded:
Policy Development Process, issued on February 25, 2021.

[1] Sections and subsections are limited to a list approved by the Archbishop.

August 10, 2021

Policy for Disruptions During the Liturgy

A. Scope and Purpose

The Archdiocese of Vancouver wants to ensure a safe space for all the faithful who come to pray and worship at their parish. Parishes, therefore, need to be prepared to deal with an emergency or disruption that may take place during the Liturgy. The following guidelines provide for what should happen in the case of certain emergencies or disruptions.

B. Application

This policy establishes that the ushers assigned to serve at parish Masses are entrusted with the safety of those attending Mass. The number of ushers required will depend on the size of the parish’s congregation. It is recommended that a minimum of two ushers attend each Mass or other service. The ushers, having received instructions and training, must be prepared to act as first responders. They are to be trained in automated external defibrillators (AED), basic first aid, evacuation procedures, and this policy.

C. Medical Emergency

If a person experiences a medical emergency, keep in mind these guiding principles:

Unless there is a high risk of further injury or death DO NOT MOVE THE PERSON.
Keep calm and do not leave the person unattended.
Inquire whether a health-care worker is available.
Initiate first aid.
Call 9-1-1 if required. Provide exact address and nature of medical emergency if known. In many cases, the Mass attendee may have come with a family member or friend who may be helpful in providing this needed information.
Assign a person to wait outside the church to direct the Emergency Medical Services to the needed area.

D. Fire

When fire or smoke is discovered, the fire alarm is to be pulled immediately. The ushers should then proceed to safely evacuate the church. The priest should endeavour to safely secure the hosts and chalice in the tabernacle and proceed to assist the ushers with the evacuation process and/or immediately evacuate himself depending on the situation.

Evacuation Process

Each parish must identify an emergency route and a muster point. It is expected that the ushers are well versed in the emergency evacuation plan and are aware of the location of all exits, alarm pulling stations, and fire extinguishers.

Remain calm to keep order.
Identify someone to call 9-1-1.
Evacuate the church by the safest and smoke-free fire exits.
Assist (or assign someone to assist) the elderly and person(s) with disabilities safely to the muster point.
Have someone waiting outside for the fire department to direct them to the fire, if necessary.

E. Earthquake

In the event of an earthquake, the following protocols apply:

Drop, cover and hold on. Wait in place until after the shaking has stopped.
Stay away from objects that may fall and from glass that may shatter.
Expect that the building alarm signals may activate (false alarms).
Assess the situation for immediate safety concerns such as fire, smoke or gas leak.

After the shaking has stopped, the ushers are to:

Expect aftershocks which can occur minutes after the earthquake.
Look around to make sure it is safe to move and then direct people to exit the building.
Depending on the parish’s location, move people to high ground and away from water, as an earthquake in Vancouver may be accompanied by a tsunami.
Check each other for injuries, and help injured or trapped persons. Give first aid where appropriate.
Call for help. Be careful around broken glass and debris.
Look for fallen power lines. Be cautious, and assume fallen power lines are still energized. Stay a minimum of 10 metres (30 feet) away to prevent injury.
Look out for fire. It is the most common hazard after an earthquake. Look for and extinguish small fires. Be aware that the electricity supply could be cut, and sprinklers and alarms in buildings may go off even if there is no fire.
Turn off natural gas only if there is an odour of rotten eggs and the building has been evacuated.
Not re-enter buildings, including parish halls or rectories, until deemed safe by proper authorities.
Keep informed:
- Dial 9-1-1 only if a life is at stake – otherwise do not use phones to help prevent telephone network overload.
- Tune in to local radio or television stations for important information updates.
- Sign-up for Twitter alerts.

F. Media Presence

The Archdiocesan Policy on Media Communications addresses how to manage inquiries or media presence. All media inquiries must be directed to media@rcav.org.

G. Loud Disruptions and Protesters

Loud Disruption

In the event of a loud disruption, such as an argument, the designated usher should approach the individuals calmly and quietly and ask them to exit the church. If the altercation continues, and especially if it escalates, step back and call 9-1-1.

Protesters

In the case of a protest, pay as little attention as possible. To avoid a counter-protest, do not respond to the protesters.

If the parish has been informed of an impending protest,

Notify the Archbishop’s Office (rcavbishop@rcav.org) and the Communications Office (media@rcav.org);
Notify the police. They are trained for these situations and can provide advice on how to proceed. Early notification will give the police time to prepare if they decide that they need to be onsite;
Consider hiring additional security.

Approved: Feast of Saint Lawrence
August 10, 2021

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby SUPERSEDED:
Protocol in the Event of Disruption of Liturgy, issued May 13, 2012.

Appendix: Clergy: Actions To Be Taken

If the priest cannot continue the Liturgy, the following procedures are to be observed as outlined in the Code of Canon Law, c. 927:

Before the Consecration

Should a priest have to interrupt the Mass due to illness or another grave reason before the Consecration, the second priest at the parish, if available, should be asked to complete the Mass.

If there is no priest to continue the celebration and no other Mass is reasonably available, then a deacon, instituted acolyte or authorized Extraordinary Minister of Holy Communion could distribute Communion from the tabernacle using the Rite of Distributing Holy Communion Outside of Mass.

After either Species has been consecrated

Should a priest have to interrupt the Mass due to illness or another grave reason after he has consecrated either or both Species — and is unlikely to be able to recover sufficiently within an hour — there is a grave obligation to have the celebration continued by another priest.

The following actions should be taken:

A second priest, if available, must be found to complete the Mass.
If no priest is immediately available, the hosts and the chalice should be placed in the tabernacle until a priest can come to finish the Mass.
If not-yet-consecrated wine were to spoil, or be certain to spoil, before a priest can come to consecrate it, then it may be poured down the sacrarium (by a priest, deacon, instituted acolyte, or authorized person) and replaced with new matter (wine and water) when the priest arrives.

After the priest has received Communion

If the interruption occurs after the priest’s Communion, then a deacon, instituted acolyte or authorized Extraordinary Minister of Holy Communion can administer the consecrated Species to the faithful using the Rite of Distributing Holy Communion Outside of Mass.

May 31, 2024

Policy for Inviting Speakers to the Archdiocese of Vancouver

Outside preachers and speakers bring considerable blessings to our local Church. The following policy is intended to ensure sound orthodox teaching and compliance with safe environment guidelines.

By requiring initial permission before a speaker is invited, the policy avoids the embarrassment of retracting an invitation after the fact. By requiring careful documentation of suitability, it conforms with our safe environment policy.

The policy is to be followed by parishes, Archdiocesan offices, CISVA, all Catholic schools, and Catholic organizations and associations of any kind, other than post-secondary institutions. It must be observed before extending invitations to guest speakers who will address conferences, workshops, retreats, rallies, and parish missions.
The policy applies equally to those whose presentation is in person or via electronic media (e.g. Zoom).
The policy applies when the subject of the presentation is related to faith, morals, spiritual matters, or human sexuality. It does not apply to talks on purely secular subjects, unless a parish is the sponsor of the outside speaker.
Inviting outside speakers, including bishops, priests, deacons, or members of the lay faithful requires the express permission of the Archbishop, Vicar General, or Chancellor.
Before inviting a speaker, the sponsor must complete the Application to Invite Guest Speakers to establish the suitability of the individual.
A short biography of the person and their past experience and qualifications should accompany the form when submitted to the Archbishop.
When speakers are clerics or members of an Institute of Consecrated Life, the sponsor will request they provide the RCAV suitability form, or equivalent, signed by the bishop or major superior.
When speakers are lay faithful, the sponsor will provide a letter of reference from their diocese or a senior leader of the Catholic organization with which they are affiliated.
The documents in nos. 5 to 8 are to be sent directly to the Archbishop’s Office. Groups using parish facilities need the endorsement of the pastor.
Once permission is received, the sponsor may then proceed to invite the speaker to the Archdiocese.
When all arrangements are in place, a letter will be issued from the Archdiocese granting faculties for clerics or giving permission, as appropriate.
Because this procedure can take some time, requests should be sent well in advance of the gathering or event. (An expedited process by e-mail will be possible in cases where the speaker was approved by the Archdiocese for another engagement within the previous six months.)
Requests are only accepted in writing, and not by telephone.
This policy does not apply to:
1. priests and deacons serving in the Archdiocese of Vancouver who are in good standing,
2. those who hold appointed or staff positions in the Archdiocese who are in good standing;
3. Theology or Religious Studies faculty members having a mandatum and who are in good standing at St. Mark’s, Corpus Christi, or Catholic Pacific Colleges;
4. members of Institutes of Consecrated Life serving in the Archdiocese who are in good standing.

Approved:
Feast of the Visitation of the Blessed Virgin Mary
May 31, 2024

+ J. Michael Miller, CSB
Archbishop of Vancouver

May 13, 2025

Policy for the Prevention of Workplace Bullying and Harassment

Implicit in upholding the value and dignity of the person is a commitment to a working environment free of bullying and harassment of any type.

A. Scope and Purpose

The Archdiocese of Vancouver (Archdiocese) is dedicated to ensuring that employees are able to complete their duties in a safe environment, without fear of bullying or harassment. As such, the Archdiocese is dedicated to preventing any instance of bullying or harassment and will not tolerate such behaviour in the workplace. All employees of the Archdiocese share in the responsibility to ensure that our workplace is a safe and welcoming Christian environment. Employees are responsible for reporting any instances of bullying or harassment, whether they were the target or they were the witness to the incident.

This policy complies with the Workers Compensation Act, Occupational Health and Safety Regulation of British Columbia.

B. Application

This policy applies to clergy, consecrated men and women, employees, interns, and contractors working on behalf of the Archdiocese and who are insured under our WorkSafe policy. The Catholic Independent Schools of Vancouver Archdiocese (CISVA) has its own policies governing these matters.

C. Definition

“Workplace bullying and harassment can take many forms, including verbal aggression, personal attacks, and other intimidating or humiliating behaviours. If workplace bullying and harassment is not addressed, it can lead to lost productivity, anxiety, and sometimes even suicidal thoughts or actions.”[1]

The Workers Compensation Act, Occupational Health and Safety Regulation of British Columbia, Policy Item D3-115-2, defines bullying and harassment as follows:

“Bullying and Harassment

Includes any inappropriate conduct or comment by a person towards a worker that the person knew or reasonably ought to have known would cause that worker to be humiliated or intimidated, but
Excludes any reasonable action taken by an employer or supervisor relating to the management and direction of workers or the place of employment.

A 'person' includes any individual, whether or not he/she is a workplace party. This means that a ‘person’ could be a workplace party such as an employer, supervisor, or co-worker, or a non-workplace party such as a member of the public, a client, or anyone a worker comes into contact with at the workplace.

In order to determine what is reasonable in the policy, a definition below is included for a 'reasonable person'. Black's Law Dictionary, Ninth Edition, defines a reasonable person as follows:

"...a person who exercises the degree of attention, knowledge, intelligence, and judgment that society requires of its members for the protection of their own and of others' interests. The reasonable person acts sensibly, does things without serious delay, and takes proper but not excessive precautions...'

To clarify, bullying and harassment does not include:

Assigning work;
Expressing differences of opinion;
Offering constructive feedback, guidance or work-related advice about workplace behaviour;
Managing an employee’s performance; and
Assessing and implementing reasonable disciplinary actions.

D. Obligations

Employees must:

Refrain from bullying and harassing other employees, outside contractors or other workers in the John Paul II Pastoral Centre or parish; parishioners, and guests of the John Paul II Pastoral Centre or parish;
Report bullying and harassment when observed or experienced; and
Comply with the Archdiocese’s policies and procedures on the prevention of bullying and harassment.

E. Reporting Procedures

Employees have the right and responsibility to report any incidents of workplace bullying and harassment to the employer for review. Confidentiality will be maintained to the extent practical and appropriate under the circumstances.

How to Report

Employees can report incidents or complaints of workplace bullying and harassment verbally or in writing. When submitting a written complaint, please use the Workplace Bullying and Harassment Complaint Form (Appendix I). When reporting verbally, the reporting contact, along with the complainant, will complete the complaint form.

When to Report

Incidents or complaints are to be reported as soon as possible after experiencing or witnessing an incident. This allows the incident to be investigated and addressed promptly and thoroughly.

Reporting Contact

Depending on the subject(s) of the complaint, the reporting contact changes. Please refer to Appendix IV: Reporting Contact for the appropriate person to whom to report the complaint.

What to Include in a Report

Provide as much information as possible in the report, such as the names of the individuals involved, witnesses, where the incident(s) occurred, when they occurred, and what behaviour and/or words led to the complaint. Attach any supporting documentation, such as emails, handwritten notes, or photographs. Physical evidence, such as vandalized personal belongings, can also be submitted.

These reporting procedures will be reviewed on an annual basis. These can be accessed in the Human Resources Forms section of the RCAV Intranet.

F. Investigation Procedures

How and When Investigations will be Conducted:

All complaints are to be investigated thoroughly. Appropriate expertise will be sought to assist in the process when necessary.

Investigations will:

Be undertaken promptly and diligently;
Assess whether immediate action is required to ensure an employee’s safety;
Be fair and impartial, providing both the complainant(s) and respondent(s) with opportunity to present their concerns;
Be sensitive to the interests of all parties involved;
Be focused on finding facts and evidence and will normally include interviews of the complainant(s), respondent(s), and any witnesses; and
Consider any need or request from the complainant(s) or respondent(s) for assistance during the investigation process.

Investigations will include:

Interviews with complainant(s), respondent(s), witnesses and anyone who may be able to provide insight into the incident(s) or what may have led to the incident(s); and
A review of any evidence, such as emails, handwritten notes, photographs and physical evidence (e.g. vandalized objects).

Roles and Responsibilities

The Chancellor is responsible for ensuring workplace investigation procedures are followed in complaints about Clergy. For all other complaints, the Human Resources Director is responsible.

Employees have an obligation to cooperate with the investigation and provide any details of incidents they have experienced or witnessed. Once the investigation has been completed, a written report will be prepared with findings and recommendations and will be submitted to the appropriate reporting contact as outlined in Appendix IV: Reporting Contact.

Follow-up

The complainant(s) and respondent(s) will be advised of the outcome of the investigation. Following the investigation, workplace procedures will be reviewed and changes made when necessary.

Record-keeping Requirements

Ongoing investigation documentation will be kept in a locked cabinet in the Office of the Chancellor or the Office of Human Resources. Once the investigation is complete the file will be transferred to the Archives of the Archdiocese of Vancouver for permanent retention.

These procedures will be reviewed annually.

G. Questions

Any questions regarding this policy should be addressed to the Office of Human Resources.

‍

Approved:
May 13, 2025
Our Lady of Fatima

+ J. Michael Miller, CSB
Apostolic Administrator

The following policy is hereby superseded: Policy for the Prevention of Workplace Bullying and Harassment, effective September 8, 2017.

Commitment Statement (p. 5)
Appendix I: Complaint Form (p. 6)
Appendix II: Investigation Report (p. 7)
Appendix III: Investigation Guidelines (pp. 8-11)
Appendix IV: Reporting Contact (p. 12)

[1] https://www.worksafebc.com/en/health-safety/hazards-exposures/bullying-harassment

March 29, 2018

Policy on Annual Vacation for Priests

A. Introduction

The Code of Canon Law provides for the annual vacation of priests:

Canon 283 §2
[Clerics] are entitled, however, to a fitting and sufficient time of vacation each year, as determined by universal or particular law.

Canon 533 §2
Unless there is a grave reason to the contrary, a pastor is permitted to be absent from the parish each year for vacation for at most one continuous or interrupted month; those days which the pastor spends once a year in spiritual retreat are not computed in the time of vacation. In order to be absent from the parish for more than a week, however, a pastor is bound to inform the local ordinary.

Canon 550 §3
A parochial vicar possesses the same right as a pastor concerning the time of vacation.

B. Policy

All priests in the Archdiocese of Vancouver are granted one (1) month of vacation (31 days). The priest may take the entire month off at one time or use his vacation days incrementally. The annual spiritual retreat, annual priests’ study week and attending World Youth Day as a chaplain are not included in the vacation allocation.
In the year following the date of his 25th anniversary of Ordination to the Priesthood, every priest may take an additional week (7 days) of vacation. He may do so every fifth anniversary year after that (i.e., to mark the 30th, 35th, etc. anniversary of Ordination).
Leading a pilgrimage will count as vacation time. Preaching a retreat and missions away from the Archdiocese also count as vacation time, unless the Archbishop has authorized otherwise, in which case any stipend received should be given to the priest’s parish.
In addition to the annual vacation, it is encouraged that each priest will take a weekly “day off” to provide for his mental, physical and spiritual health. This weekly “day off” is not included in the vacation allocation.
Written notification is to be sent to the Archbishop to be absent from the parish or from the priest’s current assignment for vacation days, World Youth Day, pilgrimages, preaching retreats, or missions away from the Archdiocese, and is to include:
1. The dates on which the priest will be absent;
2. The arrangements regarding the provision of pastoral services – daily Mass, etc. – including the name of the priest replacing the pastor or assistant; and
3. Contact information, such as cell phone number and/or email address, where the priest can be reached in an emergency.
Priests are to ensure that they are available for service in the Archdiocese during certain times of the year and for certain occasions (Advent, Christmas Day, Lent, Holy Week, Pentecost, Confirmation, First Communion, the month of September, and significant days for the community.) Exceptions must be requested in writing to the Archbishop.
The Pastor and the Assistant Pastor in the same parish are not to be away at the same time.
Assistant Pastors must receive permission from the Pastor for any absences for vacation, pilgrimages or World Youth Day.
If a priest is unable to use all 31 days in a given year, the remaining days may be carried forward to the next year. The priest is required to complete the Vacation Days Carried Forward Report (see next page) and send it to the Archbishop. The priest cannot carry forward more than 31 days from one year to the next.

Approved: March 29, 2018
Thursday of Holy Week

+ J. Michael Miller, CSB Archbishop of Vancouver

The following policy is hereby SUPERSEDED:
Policy on Annual Vacation for Priests, effective July 6, 2017

October 4, 2017

Policy on Lack of Canonical Form

A. Validity of Marriage in the Catholic Church

The Catholic Church has a pastoral concern for its members and their growth in holiness. Essential to this is their sacramental life in the Church. Consequently, the Church should be involved in their preparation and celebration of the Sacrament of Holy Matrimony.

Canon 1059 points out that the marriage of Catholics, even if only one party is Catholic, is governed not only by divine law but also by canon law, without prejudice to the competence of the civil authority with respect to the civil effects of the marriage.

For Catholic entering into marriage the Church requires that:

The spouses are free to marry – i.e., there is no prior bond nor undispensed impediment. If one or both parties are bound by a previous marriage bond, a decree of nullity of the previous marriage must be obtained or a Pauline or Petrine Privilege decree must be granted (canon 1060);
They freely exchange their consent (canon 1057);
In consenting to marry, they have the intention to marry for life, to be faithful to one another and be open to children (canon 1055); and
Their consent is given in the proper canonical form (canon 1108 §1) as defined below.

B. Definition of Canonical Form

The canonical form of marriage is stated in canon 1108 §1:

Only those marriages are valid which are contracted in the presence of the local Ordinary or parish priest or of the priest or deacon delegated by either of them, who, in the presence of two witnesses, assists.

This means that a Catholic party must be married before a duly-authorized priest or deacon and in the presence of two witnesses, using the Catholic form of marriage.

For a Catholic party planning to enter into a mixed religion marriage, the Archbishop may provide a dispensation from canonical form, permitting the marriage to take place before non-Catholic clergy or a civil official in certain circumstances. However, this dispensation must be granted before the marriage, and cannot be given for a marriage where both parties are Catholics.

C. Definition of a Lack of Canonical Form and Defect of Form

A case of Lack of Canonical Form deals with an invalid marriage.

A marriage is invalid when a Catholic and a non-Catholic party who have not obtained a dispensation fail to observe canonical form by marrying in a non-Catholic or civil ceremony.

Marriage is also invalid when two Catholics marry in a non-Catholic or civil ceremony, such that they did not observe canon 1108 which requires the marriage to be contracted in front of a priest or deacon.

If a party to a marriage celebrated without the required canonical form divorces and now wishes to enter a future marriage in the Catholic Church with another person, he/she first must obtain a “lack of canonical form” decree to verify that the prior marriage meets the criteria of “lack of canonical form.” This process demonstrates that there was no valid marriage, and that neither party is bound to the union. This is a simple administrative process which declares that the Catholic party is free to marry.

Three elements must be demonstrated:

That at least one of the spouses was bound to observe the canonical form at the time of the wedding; this is demonstrated by submitting an annotated baptismal certificate for the Catholic party (obtained within the past six months);
That the marriage in question was not celebrated following a dispensation from canonical form by the proper Bishop;
That the original civil ceremony or non-Catholic ceremony was not subsequently validated – “blessed” – in a Catholic ceremony or sanated (corrected) by the proper Church authority.

Defect of Form usually refers to rare cases in which the Catholic form of marriage was attempted, but something was missing – thus, the form was “defective.” For example, a defect of form case arises from a marriage celebrated before a priest or deacon who lacks the necessary authority to witness the marriage or when the necessary two witnesses were not present. These cases can be treated in the same documentary process described above.

D. Declaration of Freedom

A “Declaration of Freedom” is written evidence that the Catholic party

Has not been married before; or
If previously married, was not involved in a valid marriage and is therefore not bound to the union.

When a person who was involved in a non-valid marriage divorces his/her spouse and wishes to enter into a marriage in the Catholic Church, the marriage cannot take place until a decree is issued. For a decree to be issued, it must be shown that:

At least one of the spouses was bound to observe the canonical form at the time of the wedding; this is demonstrated by submitting the baptismal certificate(1) for the Catholic party;
The marriage in question was not celebrated with a dispensation from canonical form by the proper Bishop;
The original non-Catholic ceremony was not subsequently validated (blessed) in a Catholic ceremony or sanated (corrected) by the proper Church authority.

E. Procedure to Obtain the Declaration

All petitions are to be addressed to the Vancouver Regional Tribunal. Canon 1686 gives the competence for such cases to the Judicial Vicar, and requires the intervention of the Defender of the Bond.
The petition must include(2):
1. Formal Petition (Appendix I);
2. Lack of Canonical Form Questionnaire (Appendix II), completed by the Catholic party’s pastor during an interview with the petitioner;
3. Baptismal certificate of the Catholic party, updated within the last six months;
4. Marriage Registration from the Department of Vital Statistics;
5. Divorce Certificate or Decree Absolute;
6. Affidavit of Respondent (Appendix III);
7. Affidavit of Witness (Appendix IV) from two individuals who knew both the Petitioner and the Respondent at the time of the attempted marriage. This document is required only if the Respondent’s contact information is unknown; and
8. $150.00 application fee, payable to the Roman Catholic Archbishop of Vancouver.
The Tribunal must have sufficient time to:
1. Contact the Respondent; and
2. Contact the Chanceries of all the Dioceses where the couple lived during the marriage to ensure that no dispensation was ever granted and that the marriage was never convalidated or sanated.

No wedding date is to be fixed until the declaration of freedom has been issued.

F. Need to Contact the Respondent

The other party in the marriage must be contacted because:

1. As an equal partner in the previous union, he or she has a natural right to be advised of any action that is taken;

2. It may be the only way of knowing whether the Petitioner is adequately fulfilling natural obligations arising out of the previous union (Cf. canon 1071, §1, 3).

3. There is always the possibility that the Petitioner is concealing the fact of a convalidation(3) or a sanatio(4), or simply that “Sanatio” was secured by one party without the other being made aware.

‍

Approved: 2017-October-04
Memorial of St. Francis of Assisi

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby superseded:
Lack of Canonical Form Cases issued on May 24, 1984

(Appendix 1-4 can be found in the original PDF file which can be downloaded from the top of the page.)

(1) The certificate must be updated within the past six months.

(2) The petitioner will need to contact the Vancouver Regional Tribunal (http://rcav.org/contact-marriage-tribunal/) to obtain the required forms for the Declaration of Freedom application. Copies of the forms can be found in the Appendices.

(3) Blessing of the marriage.

(4) A decree issued by a diocesan Bishop in which he accepts the original consent of the civil marriage and the marriage becomes retroactively valid. A common reason for this to be done is when one party who is not Catholic does not want to go through a convalidation ceremony and believes in his/her heart that he/she is already married.

August 28, 2017

Policy on Media Communications

The Archdiocese of Vancouver works to ensure it effectively advances the work of the Church through clear and consistent messages, internally and externally.

The Archdiocesan website, The B.C. Catholic, and the Communications Office are the primary sources of information for the Archdiocese and work in an integrated way to ensure messaging and responses to media inquiries are presented with a unified voice.

The Communications Director, acting as spokesperson, will ensure a clear, consistent, accurate, authoritative, and timely message is communicated to the public on behalf of the Archdiocese and the Archbishop.

In the interest of orderly, consistent management of information for news media and public, as well as broadening the reach of Archdiocesan news in an efficient manner, all Archdiocesan personnel including priests, deacons, seminarians, consecrated men and women, parish personnel, and staff of the John Paul II Pastoral Centre, are required to follow the following policy on media communications.

A. Share Your Story

As an Archdiocese, we try to cooperate with the media however possible, and parishes are encouraged to look for opportunities to share their stories of achievements and initiatives. The Communications Office is available to support you in reaching out to the media. Clergy and personnel directly involved or having expertise in the story may give in‐person and on‐camera interviews on non‐controversial topics, such as a parish event or Archdiocesan initiative.

Parishes are asked to contact the Communications Office afterword with details of the interview and the expected broadcast or publishing date.

Archdiocesan clergy or personnel who in their official capacity wish to submit letters to the editor or correspond with news media must receive approval from the Communications Office.

B. Crisis Communications

Stories that may negatively affect the Archdiocese or its reputation are handled differently. To help us respond appropriately on behalf of the Archdiocese, the Communications Office and appropriate Archdiocesan and civil authorities must be notified immediately in the event of:

Any emergency (fire, accident, natural disaster, crime, or other event presenting a threat and typically involving police, fire, or emergency medical personnel).
Any controversy that may result in a negative story about the Archdiocese, parishes, or personnel, or may significantly impact the public perception or reputation of the Archdiocese. This includes crimes or threats against Archdiocesan personnel, inappropriate conduct by clergy or staff, litigation, fiscal irregularities, and personnel issues likely to become high profile.

If uncertain, contact the Communications Office immediately to discuss the issue. The Communications Director in consultation with the Archbishop and Vicar General will make the final decision on how the media inquiry will be addressed.

In the case of media inquiries about any emergency or controversial issue, Archdiocesan personnel are to advise the reporter that the Archdiocese of Vancouver’s policy is to refer media inquiries to the Communications Office. An appropriate response to the media is: “I’m sorry, our policy is for all media inquiries to go to the Communications Office. Please contact them and the appropriate person will respond to you as soon as they are available. The phone number is (604) 683-0281. Their email is communications@rcav.org.”

If a reporter, photographer, or video crew arrives unexpectedly at a parish, contact the Communications Office before allowing them on the premises. The pastor or an authorized representative may be directed to speak or not to speak with the media after the Communications Office determines if any response is appropriate.

Media may not enter Archdiocesan facilities to record, photograph, or attempt to interview anyone without explicit permission, but they cannot be prevented from photographing or filming the exterior of an Archdiocesan building. Contact the Communications Office, which will clarify with the news organization the nature of the story.

Approved: 2017-August-28
Memorial of St. Augustine

+ J. Michael Miller, CSB
Archbishop of Vancouver

July 5, 2023

Policy on Pastoral Conduct for Priests and Deacons Engaged in Ministry

A. Preamble

Priests, transitional deacons and permanent deacons (“the clergy”) must uphold Christian values and conduct as they minister to, or work with, the people of God. Imitating Christ, the Servant, all who serve in these ministries must employ practices that meet the needs of God’s people and promote the highest respect for the dignity of individuals, especially the most vulnerable members of the community.

All who minister in the name of the Church must recognize that their public and private good conduct can inspire others, and that their misconduct can lead to scandal and seriously undermine the faith of the people they serve. With the help of the Holy Spirit, the clergy must be constantly aware of their responsibility to the Church.

This policy provides clear directives to protect our clergy and those individuals with whom they interact.

B. General Directives

Living Arrangements

1. Residence in rectories and buildings operated by the Archdiocese of Vancouver is limited to pastors, parish administrators, parochial vicars, retired priests, priests in residence, visiting priests, deacons and seminarians.

2. In very exceptional circumstances, and with the Archbishop's written permission, close family members, housekeepers or other persons may reside in rectories together with the pastor, parish administrator or parochial vicars, provided that suitable and private accommodation is available.

3. Guests may stay in the rectory for no longer than two weeks. Men and women who are not relatives are likewise not to stay overnight unless another adult is present. The Archbishop is to be notified if any residency is longer than two weeks.

4. Unless accompanied by a parent or guardian, minors (those under 19 years of age) and vulnerable adults may not stay overnight in a rectory.

5. Celibate clergy residing, even temporarily, away from the parish or other Church-owned property should make every reasonable effort to live in a manner consistent with the directions and values set out in this policy.

6. Married clergy and their wives should make every reasonable effort to live in a manner consistent with the directions and values set out in this policy, adjusted as necessary to reflect their state.

Work Environment and Boundaries

Clergy are to provide a work and ministerial environment that is free from physical, sexual,
psychological, written or verbal intimidation, bullying or harassment, and are to ensure that
the workplace meets or exceeds Archdiocesan Policy for the Prevention of Workplace Bullying & Harassment and legislated standards.[1]

7. Harassment encompasses a broad range of physical, written or verbal behaviour,
including, but not limited to, the following:

Physical or mental abuse;
Belittlement or criticism of personal attributes;
Derogatory racial or ethnic comments, “jokes” or insults;
Sexual advances or touching;
Sexualized comments or innuendos;
Requests for sexual or other inappropriate favors;
Display of offensive materials.

8. Harassment can be a single severe incident or a persistent pattern of milder behaviour
where the purpose or the effect is to create a hostile, offensive or intimidating work
environment.

9. Allegations of harassment should be taken seriously and reported immediately to the
appropriate person in the parish or the Archdiocese.

10. Clergy assume the full burden of responsibility for establishing and maintaining clear,
appropriate boundaries in all pastoral relationships, including counselling and
counselling-related ministry.

11. One-to-one private meetings with persons being ministered to must be held in an area
with glass windows or other openings offering unobstructed vision. If that is impossible
or impractical, reasonable steps shall be taken to advise a screened adult person prior
to or immediately following the meeting and to record the time, date and place and, if
allowed, the name or a brief description of the other person, together with the purpose
of the meeting, in a diary or log. That record shall be kept permanently as a parish or
institutional record and reviewed at least quarterly by the pastor, religious superior or
parish screening coordinator.

12. The Archdiocesan Policy on Sexual Misconduct by Clergy also applies to a violation of the
Cleric’s Agreement which forms part of this policy.

Archdiocesan Technology Equipment Use

13. Computers, laptops, phones, Internet/Intranet/Extranet-related systems, including but not limited to, software, operating systems, storage media, voicemail, electronic mail (emails), parish websites, network accounts providing electronic mail, WWW browsing, and FTP (collectively defined as “Archdiocesan Technology Equipment”), are owned by the Archdiocese to facilitate parish or ministry work.

14. Clergy using Archdiocesan Technology Equipment, including laptops and computers, agree and consent that they have no reasonable expectation of privacy.

15. Clergy using Archdiocesan Technology Equipment agree and consent that

All messages sent, received, composed and/or stored on Archdiocesan Technology Equipment are the property of the Archdiocese.
All messages sent, received, composed and/or stored on Archdiocesan Technology Equipment are subject to inspection and review at the Archdiocese’s discretion.
The Archdiocese has domain administration right to Archdiocesan Technology Equipment.
The Archdiocese retains the right, at all times and without further notice, to investigate, inspect and search all Archdiocesan Technology Equipment for the purpose of determining whether this policy or any other policy of the Archdiocese has been violated; or when an inspection and investigation is necessary for purposes of promoting safety in the workplace or compliance with municipal, provincial and federal laws. These inspections may be conducted during or outside of business hours and in the presence or absence of the clergy member and shall include, but is not limited to, the investigation or inspection of the internet browser history, or downloaded files on Archdiocesan Technology Equipment.

16. Under no circumstances should clergy engage in any activity that is illegal under municipal, provincial, federal or international law while utilizing Archdiocesan Technology Equipment or any Archdiocesan resources.

17. If a clergy member brings or provides his personal computer, laptop, phone or technology device (“Personal Technology Equipment”) to Archdiocesan Information Technology staff for a work-related purpose, repairs or maintenance, that clergy member agrees and consents that they have no reasonable expectation of privacy.

Internet/Electronic Communication

How clergy represent themselves to the public reflects their identity as disciples of Christ in service of the Church. The standards of ethical conduct and personal integrity extend to all forms of written, verbal and electronic communication.

18. Clergy using social networking sites and websites, including blogs, for personal use, should expect that any information displayed therein, including links, third-party postings and comments, will likely be evaluated by readers in light of that priest or deacon’s position in the Church. For this reason, clergy using social networking sites and websites should continue to act or communicate in accordance with this policy and refrain from engaging in any communications on social networking sites, websites or blogging that may harm or tarnish the image, reputation and/or goodwill of the Archdiocese.

19. Clergy personal accounts or sites, such as those on Facebook, Instagram, Twitter or other platforms, must not be used for Archdiocesan or parish programs nor to communicate directly with people to whom they minister.

20. Separate official or clearly authorized sites should be created and used to provide parish, Archdiocesan or program information.

21. Clergy must not telephone, text, communicate via instant messages, chat, or email people to whom they minister from a number or account which hides their identity.

22. All pastoral and counselling communication should be through an official account. Necessary records or logs of such communication should be retained per relevant professional or other protocols and policies in place, including privacy legislation.

23. All communications on the Archdiocesan voicemail, e-mail, and intranet systems are subject to the same policies regarding workplace harassment and discrimination. Offensive language or harassment of discriminatory nature in such messages will not be tolerated.

24. Clergy must obtain permission from a legal minor’s parent or guardian before contacting that minor. When possible, all electronic communication is to be copied to a parent or guardian, as well as to a supervisor.

25. If parental abuse is suspected, notification of contact with the minor must be communicated to Child Protection Services of the Ministry of Children and Family Development.[2]

26. Clergy must have permission from a legal minor’s parent or guardian before publicly posting pictures, video, and other information that may identify that minor.

27. In electronic communications, clergy should write in the first person and properly identify themselves. Using false or misleading pseudonyms is not permitted.

28. Unless authorized, clergy must not to claim to represent the official position of an organization or the teachings of the Church. If there is potential or perceived ambiguity in the communication, the clergy should indicate that “the opinions expressed are my own and not necessarily those of the Archdiocese.”

Counselling, Spiritual Direction, and Accompaniment

29. While clergy are encouraged to offer spiritual accompaniment to those who request it, a clergy member shall not advertise as a “Pastoral Counsellor” or “Spiritual Director” unless accredited in the field through a recognized training program.

30. In counselling, spiritual direction, and spiritual accompaniment, clergy must not exceed their competence. They must refer individuals to other professionals when appropriate or necessary. A pastoral counselling, spiritual direction, or accompaniment relationship should never be considered a clinical relationship or psychotherapy.

31. Interviews, sessions or other conversations of a personal nature should not normally be recorded (either digitally or by audiotape or videotape). If any recording is desired, all parties to that occasion must provide written consent or recorded verbal consent.

Written notes, along with a log, may be advantageous but care for privacy is mandatory. If electronic communication is used, then similar conditions and care are required.

32. To avoid confusion about the nature of the relationship, pastoral sessions such as interviews, formal or informal conversations, counselling, etc. must be conducted in appropriate settings and at appropriate times. The priest or deacon must take measures to limit the length and frequency of such sessions to avoid inappropriate attachments or perceptions of the same.

Well-Being of Clergy

Clergy are responsible for their own spiritual, physical, mental, and emotional well-being. Consequently, they:

33. Should be aware of warning signs that indicate potential problems with their own spiritual, physical, mental, and/or emotional health;

34. Should seek help immediately whenever they notice behavioral or emotional warning signs in their own professional and/or personal lives;

35. Should address their own spiritual needs. Accompaniment and support from a Spiritual Director is highly recommended;

36. Should use prudence whenever engaging in activities or behaviours that may become compulsive, addictive or negatively impact their health or welfare;

37. Must avoid all inappropriate or illegal use of alcohol, marijuana, controlled or non-controlled narcotic or other drugs and substances, and pornography.

C. Financial Directives

1. Ministry is part of pastoral service, and clergy must neither ask for, nor expect, financial compensation other than that outlined in other Archdiocesan policies and protocols.[3]

2. A priest or deacon must not solicit in any way, directly or indirectly, by word or action, any gift,(4) bequest, loan, or endowment for his personal benefit from a person with whom he has, or has had, a pastoral relationship, without the permission of the Archbishop or the Vicar General.

3. A deacon(5) with a business or profession apart from his ministry must neither financially profit from nor appear to financially profit from pastoral relationships. This applies when bringing the Church to someone (e.g., visiting them in their home) or when acting in a ministerial capacity at the parish or some other location (e.g., teaching a class or leading an event). This does not apply to all parishioners, but only those with whom the deacon has a direct pastoral relationship. If such a person makes a direct request for professional help in his area of competence, the deacon may refer the person to a colleague.

4. A priest or deacon must not act as a financial advisor, take on the responsibility for power of attorney, draw up a will, or serve as the executor or as a witness for a will for a vulnerable adult without the explicit permission of the Archbishop or the Vicar General.

5. Pastors and parish administrators must manage and maintain Church property and physical assets with prudence and due diligence, including attention to the safety of persons using, present upon or near the same.

6. Clergy who are involved in the financial administration of a parish must review and know the financial and temporal policies of the Archdiocese.

7. Regarding Church goods, clergy must not engage in any form of theft or unauthorized dealing, including misappropriation, intentional misallocation or investment of goods or property.

D. Breaches of the Policy or the Agreement

1. Clergy must understand that a breach of this Policy on Pastoral Conduct for Priests and Deacons Engaged in Ministry or the Pastoral Conduct Agreement will result in an investigation commensurate with the nature of the breach and its consequences to the Archdiocesan community. Such an investigation may range from a simple meeting up to involvement of the Archdiocesan Review Board and an independent investigator for breaches involving sexual misconduct.

2. Depending upon the nature and seriousness of the breach, a note may be made in the cleric’s personnel file, and the file reviewed to see if there are any previous breaches that indicate a pattern of behaviour.

Approved:
July 5, 2023
Memorial of St. Anthony Zaccaria

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby superseded: Policy on Pastoral Conduct for Priests and Deacons, effective April 8, 2018.

[1] This may include contractual and implied employment standards, WorkBC or WorkSafe BC regulations: www.workbc.ca/Employer-Resources/Your-Workforce/Workplace-Rights.aspx and other federal, provincial or municipal requirements.

[2] If you think a child or youth (under 19 years of age) is being abused or neglected, call 1-800-663-9122 at any time of the day or night.

[3] RCAV Policy concerning “stole fees” is to be followed.

[4] Gifts given customarily during Christmas, Easter, on one’s birthday or at special events are acceptable. Unusual and expensive gifts should be disclosed to the Archbishop.

[5] According to Canon 286, “Clerics are prohibited from conducting business or trade personally or through others, for their own advantage or that of others, except with the permission of legitimate ecclesiastical authority.”
Permanent deacons are exempted from this canon by other canons, so canon 286 applies only to priests and transitional deacons.

[6] A vulnerable adult is any person who because of advanced age, physical illness, mental disorder or disability, or because of a significant power imbalance, has a reduced capacity to advocate for him or herself.

‍

October 7, 2019

Policy on Pastoral Conduct for Seminarians Engaged in Ministry

A. Preamble

Seminarians serving in our parishes must uphold Christian values and conduct as they minister to, or work with, the people of God. Imitating Christ, the servant-leader, all who serve in these ministries must employ practices that meet the needs of God’s people and promote the highest respect for the dignity of individuals, especially the most vulnerable members of the community.

All who minister on behalf of the Church must recognize that their public and private good conduct can inspire others, and that their misconduct can lead to scandal which could seriously undermine the faith of the people they serve. With the help of the Holy Spirit, seminarians must be constantly aware of the responsibilities that accompany their role in the Church.

This Policy provides clear directives to protect our seminarians and those individuals with whom they interact.

B. General Directives

Living Arrangements

1. Residence in rectories and buildings operated by the Archdiocese of Vancouver is limited to pastors, parish administrators, priest associates, retired priests, priests in residence, visiting priests, deacons and seminarians.

2. In very exceptional circumstances, and with the Archbishop's written permission, close family members, housekeepers or other persons may reside in rectories together with the pastor, administrator or associate priest, provided that suitable and private accommodation is available.

3. Guests may stay in the rectory for only a brief period: no longer than two weeks. Unless accompanied by a parent or guardian, minors (those under 19 years of age) and vulnerable adults may not stay overnight in a rectory. Men and women who are not relatives are likewise not to stay overnight unless another adult is present. The Archbishop is to be notified if any residency is longer than two weeks.

Work Environment and Boundaries

Seminarians who are involved in leadership roles in the parish are to provide a work and ministerial environment that is free from physical, sexual, psychological, written or verbal intimidation, bullying or harassment, and are to ensure that the workplace meets or exceeds Archdiocesan Policy for the Prevention of Workplace Bullying & Harassment and legislated standards.(1)

Harassment encompasses a broad range of physical, written or verbal behaviour, including, but not limited to, the following:
1. Physical or mental abuse;
2. Belittlement or criticism of personal attributes;
3. Derogatory racial or ethnic comments, “jokes” or insults;
4. Sexual advances or touching;
5. Sexualized comments or innuendos;
6. Requests for sexual or other inappropriate favors;
7. Display of offensive materials.
Harassment can be a single severe incident or a persistent pattern of milder behaviour where the purpose or the effect is to create a hostile, offensive or intimidating work environment.
Allegations of harassment should be taken seriously and reported immediately to the appropriate person in the parish or the Archdiocese.
Seminarians must assume responsibility for establishing and maintaining clear, appropriate boundaries in all pastoral relationships, including counselling and counselling-related ministry.
One-to-one private meetings with persons being ministered to must be held in an area with glass windows or other openings offering unobstructed vision. If that is impossible or impractical, reasonable steps shall be taken to advise a screened adult person prior to or immediately following the meeting and to record the time, date and place and if allowed, the name or a brief description of the other person, together with the purpose of the meeting, in a diary or log. That record shall be permanently kept as a parish or institutional record and reviewed at least quarterly by the pastor, religious superior or parish screening coordinator.
The Archdiocesan Policy on Sexual Misconduct by Clergy also applies to a violation of the Seminarian’s Agreement which forms part of this policy.

Electronic/Online Conduct

How seminarians represent themselves to the public reflects their identity as disciples of Christ in service of the Church. The standards of ethical conduct and personal integrity extend to all forms of written, verbal and electronic communication.

Seminarians using social networking sites and websites, including “blogs,” for personal use, should be aware that any information displayed therein, including links, third-party postings and comments, may be evaluated by readers in light of that seminarian’s position in the Church.
Seminarians’ personal accounts or sites, such as those on Facebook, Instagram, Twitter or other platforms, must not be used for Archdiocesan or parish programs nor to communicate directly with people to whom they minister.
Separate official or clearly authorized sites should be created and used to provide parish, Archdiocesan or program information.
Seminarians should not telephone, text, communicate via instant messages, chat, or email people to whom they minister from a number or account which hides their identity.
All pastoral and counselling communication should be through an official account. Necessary records or logs of such communication should be retained per relevant professional or other protocols and policies in place, including privacy legislation.
Seminarians are to have permission from a legal minor’s parent or guardian before contacting him or her. When possible, all electronic communication is to be copied to a parent or guardian, as well as to a supervisor. If parental abuse is suspected, notification of contact with the minor is to be communicated to Child Protection Services of the Ministry of Children and Family Development(2).
Seminarians must have permission from a legal minor’s parent or guardian before publicly posting pictures, video, and other information that may identify that minor.
In electronic communications, seminarians should write in the first person and properly identify themselves. Using false or misleading pseudonyms is not permitted. Unless authorized, seminarians are not to claim to represent the official position of an organization or the teachings of the Church.

Counselling and Spiritual Direction

In counselling and spiritual direction, a seminarian must not exceed his competence. He must refer individuals to other professionals when appropriate or necessary. A pastoral counselling relationship should never be considered a clinical relationship or psychotherapy.
Interviews, sessions or other conversations of a personal nature should not normally be recorded (either digitally or by audiotape or videotape). If any recording is desired, all parties to that occasion must provide written consent or recorded verbal consent. Written notes, along with a log, may be advantageous but care for privacy is mandatory. If electronic communication such as Facetime or Skype is needed, then similar conditions and care are required.
To avoid confusion about the nature of the relationship, pastoral sessions such as interviews, formal or informal conversations, counselling, etc. must be conducted in appropriate settings and at appropriate times. The seminarian must take measures to limit the length and frequency of such sessions to avoid inappropriate attachments or perceptions of the same.

Well-Being of Seminarians

Seminarians are responsible for their own spiritual, physical, mental, and emotional well-being.

Consequently, they:

Should be aware of warning signs that indicate potential problems with their own spiritual, physical, mental, and/or emotional health;
Should seek help immediately whenever they notice behavioral or emotional warning signs in their own professional and/or personal lives;
Should address their own spiritual needs. Accompaniment and support from a Spiritual Director is highly recommended;
Should use prudence whenever engaging in activities or behaviours that may become compulsive, addictive or negatively impact their health or welfare;
Must avoid all inappropriate or illegal use of alcohol, controlled or non-controlled narcotic or other drugs and substances, and pornography.

C. Financial Directives

Ministry is part of pastoral service, and seminarians must neither ask for, nor expect, financial compensation other than that outlined in other Archdiocesan policies and protocols.(3)
A seminarian must not solicit in any way, directly or indirectly, by word or action, any gift,(4) bequest, loan, or endowment for his personal benefit from a person with whom he has, or has had, a pastoral relationship, without the permission of the Archbishop or the Vicar General.
A seminarian must not act as a financial advisor, take on the responsibility for power of attorney, draw up a will, or serve as the executor or as a witness for a will for a vulnerable adult without the explicit permission of the Archbishop or the Vicar General. Seminarians are responsible for their own spiritual, physical, mental, and emotional well-being.
All parochial administrators, including when applicable, seminarians, must manage and maintain Church property and physical assets with prudence and due diligence, including attention to the safety of persons using, present upon or near the same.
Regarding Church goods, seminarians must not engage in any form of theft or unauthorized dealing, including misappropriation, intentional misallocation or investment of goods or property.

Approved: Feast of Our Lady of the Rosary
October 7, 2019

+ J. Michael Miller, CSB
Archbishop of Vancouver

‍

March 31, 2021

Policy on Sexual Misconduct by Clergy

A. Introduction

In keeping with the Church's teaching and mission, the Archdiocese of Vancouver believes that the effective protection of minors and vulnerable adults, as well as a pastoral concern for their human and spiritual development, are integral to the Gospel message.

God created every person in his image and likeness (cf. Gen 1:26), and our Lord and Saviour Jesus Christ died for us while we were still his enemies through sin (cf. Rom 5:8-10), that we might become children of God (cf. 1 Jn 3:1). As God’s children, and Christ’s brothers and sisters, “all Christians, insofar as they have been baptized, are equal in dignity before the Lord.”(1) Jesus said, “Let the little children come to me,” which teaches us that we have a duty of care to the most vulnerable among us,(2) because “it is to such as these that the kingdom of heaven belongs” (Mt 19:14).

The Old Testament prophets persistently call us to practice justice toward the vulnerable: “let justice roll down like waters” (Amos 5:24); “seek justice, rescue the oppressed, defend the orphan, plead for the widow” (Is 1:17); “loose the bonds of injustice, undo the thongs of the yoke, let the oppressed go free” (Is 58:6).

We practice justice in the spirit of solidarity, so often articulated by Pope St. John Paul II; not as a struggle against others, but as a struggle with others against injustice as the enemy: “We are all really responsible for all.”(3) In this struggle, our focus on justice must be fearless. We take to heart the words of the Lord that “the gates of hell will not prevail” (Mt 16:18) against the Church, and that He is with us “to the end of the age” (Mt 28:20).

We are therefore committed both to compassion and justice in dealing with the grave evil of clerical sexual abuse and misconduct in the Church. The procedures outlined in this Policy are aimed at promoting the protection of minors and vulnerable adults in harmony with the nature of the Church as the Body of Christ. These procedures also intend to show compassion to victims, to ensure justice for all, and to prevent, by every possible means, the recurrence of such incidents in the future.

In the words of Pope Benedict XVI, the safeguarding of minors requires us “to establish the truth of what happened in the past, to take whatever steps are necessary to prevent it from occurring again, to ensure that the principles of justice are fully respected and, above all, to bring healing to the victims and to all those affected by these egregious crimes.”(4)

B. United Nations Convention on the Rights of the Child

The United Nations Convention on the Rights of the Child recognizes their human rights.(5) The Archdiocese of Vancouver is committed to these principles.(6)

Article 3.1

In all actions concerning children, whether undertaken by public or private social welfare institutions, courts of law, administrative authorities or legislative bodies, the best interests of the child shall be a primary consideration.

Article 19

States Parties shall take all appropriate legislative, administrative, social and educational measures to protect the child from all forms of physical or mental violence, injury or abuse, neglect or negligent treatment, maltreatment or exploitation, including sexual abuse, while in the care of parent(s), legal guardian(s) or any other person who has the care of the child.

Such protective measures should, as appropriate, include effective procedures for the establishment of social programs to provide necessary support for the child and for those who have the care of the child, as well as for other forms of prevention and for identification, reporting, referral, investigation, treatment and follow-up of instances of child maltreatment described heretofore, and, as appropriate, for judicial involvement.

C. Commitment by the Archbishop

As Archbishop of Vancouver, I will:

create, enforce, support, and maintain the means for preventing sexual misconduct by clergy and for responding to reports of abuse;(7)
make the fostering of a safe environment a priority in the pastoral activity of the Archdiocese; (8)
take a collaborative approach to all policies and procedures involving safe environment, working toward a culture of dialogue and institutional practices that promote accountability, transparency, and responsibility;(9)
model a pastoral attitude toward victims, rooted in repentance and conversion;(10)
foster a pastoral attitude toward the clergy and lay people in my care, encouraging their personal growth, life-giving pastoral commitments,(11) and a spirit of co-responsibility for the protection of the most vulnerable;(12)
remain well informed regarding the nature and effects of sexual abuse according to the most recent research;(13)
keep well informed regarding the latest requirements of both secular and canon law and the work of the Canadian Conference of Catholic Bishops;(14)
maintain regular communications with other bishops and major superiors, as well as other organizations within the Church, both to foster mutual improvements in policy and mechanisms of accountability, and to ensure that information about the suitability of individual clergy and consecrated persons for ministry is shared accurately and efficiently;
strive not only for a safe environment in the Archdiocese of Vancouver, but also help other Church leaders and organizations do the same in their respective spheres of authority;(15)
recommend that each of the Catholic entities situated within the Archdiocese create their own safe environment policies, and request that they provide copies of such policies for the Archdiocesan files;(16)
promote wider efforts to understand and eliminate sexual abuse, such as the Annual Anglophone Safeguarding Conference and the Canadian Centre for Child Protection;(17) and
be guided by the 31 recommendations of the Archdiocese’s Case Review Committee as outlined in the Report on Clergy Sexual Abuse (2019).

D. Background

Since the extent of clerical sexual abuse became better known in Canada, the Archdiocese of Vancouver has issued successive policies to investigate and deal with such abuse.(18) This latest Policy integrates the lessons learned.

This Policy relies on local, national, and universal directives and recommendations about: the protection of minors and vulnerable adults from sexual abuse, the reception of reports of such abuse, the investigation of such reports, and the pastoral care of all those involved in the investigative process and its aftermath. Such documents include:

Archdiocese of Vancouver, Report on Clergy Sexual Abuse, particularly the 31 recommendations of the Case Review Committee and subsequent responses;
Canadian Conference of Catholic Bishops (CCCB), Protecting Minors from Sexual Abuse: A Call to the Catholic Faithful in Canada for Healing, Reconciliation, and Transformation (Ottawa: St Joseph Communications, 2018);
Congregation for the Doctrine of the Faith, Normae de gravioribus delictis (18 May 2001);(19)
Congregation for the Doctrine of the Faith, Circular Letter to Assist Episcopal Conferences in Developing Guidelines for Dealing with Cases of Sexual Abuses of Minors Perpetrated by Clerics (3 May 2011);(20)
Congregation for the Doctrine of the Faith, Vademecum on Certain Points of Procedure in Treating Cases of Sexual Abuse of Minors Committed by Clerics (16 July 2020);(21)
Previous versions of this Policy, from the first version published by the Archdiocese of Vancouver in 1994 until the April 2018 version that predates the Report on Clergy Sexual Abuse and the Protecting Minors documents; and
Relevant federal and provincial legislation.

This Policy and its procedures address three matters to be attended to whenever an incident involves alleged clerical sexual misconduct. First, they provide procedures for the reporting and investigation of such misconduct. Second, they protect the rights of all the faithful as guaranteed by the Code of Canon Law (cf. canons 96 and 208ff). Finally, they explain how the Archdiocese will deal with allegations without prejudice to the civil law and its formal processes.

The procedures outlined call for an immediate response when information concerning alleged sexual misconduct against a minor or vulnerable adult is received. They respect and include the observance of the requirements of civil and criminal law. The Archdiocese of Vancouver also follows the canonical procedures that are outlined in the penal process of the Code of Canon Law (cf. Book VII, part IV). While this Policy is consistent with the juridical penal process provided by the Code of Canon Law, it does not incorporate its detailed procedures.

In keeping with the spirit of the Report on Clergy Sexual Abuse, this Policy takes care that the process of reporting and investigating accusations of sexual abuse by clergy is handled by independent organizations and by the laity rather than by clerics or Archdiocesan staff, wherever possible. While it is of paramount importance that reports of sexual abuse be handled with great care and thoroughness, it is also crucial that the entire process be transparent and free from undue outside influence.

It is to be hoped that this Policy and its procedures will help everyone to become ever more vigilant in their protection of all minors and vulnerable adults.

E. General Principles

The Archdiocese of Vancouver recognizes the obligation of acknowledging the grievous impact that sexual abuse and misconduct by clergy within the Church has on individuals, on families, on parishes, on the Archdiocese, and on society at large.
The Archdiocese also recognizes such sexual misconduct is a symptom of a disorder in a Church called to undergo a profound pastoral conversion and purification.(22)
The Church must carry out the mission prescribed by the Lord, but it must do so with greater transparency and accountability than in the past, balancing these with confidentiality and due process. Clergy, consecrated persons, and laity must be mutually accountable to each other.(23) Sexual misconduct is neither a purely clerical problem, nor does it have a purely clerical solution.
The special focus of this Policy is the protection of minors and vulnerable adults. It gives priority to creating a safe environment in every circumstance in which their protection is imperative. This Policy may also be applied, where appropriate, to allegations of sexual misconduct from other than vulnerable adults.
The processes outlined in this Policy, from reporting through to investigation and resolution of a report, are all designed to encourage individuals to come forward with information and protect those who do.(24)
Everything in this Policy is public. Its language is intended to be readily understood and the document must be easily accessible; it will be posted on the Archdiocesan website.(25)
All members of the clergy engaged in ministry in the Archdiocese of Vancouver must familiarize themselves with this document.(26)
All those engaged in ministry in the Archdiocese of Vancouver must understand how to put this Policy into practice in their particular ministries, with the goal of making all ministries safe environments for all those involved. The Archdiocese will continue developing its safe environment program toward this goal, based upon current best practices, the recommendations of the CCCB document Protecting Minors, the recommendations of the Report on Clergy Sexual Abuse, and input from parents, civil authorities, educators, and community organizations.(27)
The Implementation Working Group will report to the Archbishop on a semi-annual basis, outlining progress made in implementing this Policy and its procedures. These reports will be made public.(28)
The Archbishop shall appoint an Archdiocesan spokesperson(29) who is responsible for relations with the media for all questions concerning allegations of sexual abuse and misconduct.

F. Responsibilities of the Archbishop

The Archbishop will appoint a Delegate to represent the Archdiocese in matters related to clerical sexual abuse and misconduct. Anyone who needs to contact the Delegate can do so through the Chancery.(30)
The Delegate will serve as an overall coordinator of the faithful application of this Policy. The Delegate will be the face of the Archdiocese to reporters, victims, accused, the Office of Victim/Survivor Support, the independent investigators, and the Review Board for Sexual Misconduct. The Delegate will provide access to Archdiocesan resources where needed and is responsible for keeping the Archbishop and Archdiocesan staff suitably informed, and for overseeing the management of Archdiocesan records regarding sexual misconduct in collaboration with the Archdiocesan Chancellor and the Archdiocesan archivist.
A Deputy Delegate may be appointed at the same time as the Delegate. In the absence or incapacity of the Delegate, the Deputy Delegate has the same role and functions as the Delegate. The Delegate may act personally or through the Deputy Delegate.(31)
The Archbishop will appoint a Review Board for Sexual Misconduct which is to respond to allegations of sexual misconduct.
In collaboration with the Review Board for Sexual Misconduct, the Implementation Working Group will review this Policy on a regular basis, new directives from the Canadian Conference of Catholic Bishops and the Holy See, recent research on sexual abuse, and changes to civil laws.(32) Any person or group involved in the investigation of sexual abuse may suggest amendments to this Policy, which the Implementation Working Group or the Review Board for Sexual Misconduct will consider and draft for consideration.(33) Amendments take effect only after their approval by the Archbishop.
The Archbishop will take a collaborative approach to fostering a safe environment, working toward a culture of dialogue and institutional practices that promote accountability, transparency, and responsibility.(34) Toward victims of sexual abuse he will model a pastoral attitude rooted in repentance and conversion.(35)
A newly appointed Archbishop, with the assistance of the Delegate, shall acquaint himself with all past and present allegations of sexual misconduct allegedly or actually perpetrated in the Archdiocese of Vancouver by any Archdiocesan personnel: clergy, employees, or volunteers.

G. Care for Reporters

The following articles presume that the person making the report (the “reporter”) is also the alleged victim, although this may not be so in all cases.
Reporters and their families have the right to be treated with dignity and respect. They also have the right—should they request it—to be kept informed of the progress of their case and of its outcome.
The Office of Victim/Survivor Support will respond to an initial report as soon as possible, no later than by the end of the following business day, and the Office and/or the Archdiocese will maintain timely, substantive communication thereafter. Victims coming forward for the first time will be received by a trauma-trained individual in a non-judgmental pastoral encounter in which they are welcomed and commended for their courage.(36)
The Archbishop or his delegate will appoint an independent resource person to help each victim navigate the investigative process until a resolution is reached.(37) The resource person will follow up with the reporter within one week of the initial report to give an update on progress, and regularly thereafter as requested by the reporter. All contact with the reporter will be thoroughly documented and added to the case documentation.
The Archbishop's Delegate may recommend to the Archbishop that individualized spiritual and psychological support be made immediately available to anyone bringing an allegation to the Delegate that has a semblance of truth. The Archdiocese will offer the services of qualified persons to give spiritual and psychological assistance to the reporter and his or her family.(38)
Because a reporter who seeks spiritual accompaniment may request a priest—even a particular priest—priests should receive sufficient formation to be able to recognize if they are not the right person for that role.(39)
Support offered does not entail meetings with a legal minor who is a reporter unless proper authorization is obtained from the parents or guardians and, if necessary or advisable, from the police or civil authorities.
In all complaints involving children, the best interests of the child shall always be the primary consideration.(40)
While the Archdiocese is bound to seek out the services of expert canonical and secular legal counsel,(41) the overarching goal shall always be to redress injustice and foster Christian charity. The Archdiocese will not let legal or financial considerations interfere with a genuinely pastoral response. Any legal advice received by the Archdiocese will be placed at the service of the Gospel.(42)
Help offered out of pastoral concern for the reporter is intended to be without prejudgment of the allegation and without prejudice to any future civil actions. This should be communicated by the Delegate to the relevant parties. If the allegation is found to be false, the Archdiocese is not required to continue support.
The Archbishop, his Delegate and/or the relevant pastor, religious superior or responsible director, shall offer to the reporter, and those directly adversely affected, a proper, sincere and meaningful apology at the earliest advisable opportunity after any determination of serious misconduct or other significant wrongdoing, in keeping with the spirit of this section and provisions of the Apology Act of British Columbia.(43)
Should a reporter seek—temporarily or in any final agreement—a confidentiality provision, it is to be absolutely clear that this would be entered into only at his or her request, with the representation of independent legal counsel, and with the understanding that such an agreement in no way attempts to limit any rights of the reporter flowing from criminal law.(44) It must also be made clear to the reporter that the Archdiocese cannot guarantee confidentiality if its records are subpoenaed or seized by civil authorities.

H. Relations with the Respondent

The respondent is presumed to be innocent until proven guilty. The respondent has the right to be notified of the allegation and the evidence, and to be given the opportunity for defense(45) and to respond to the allegation. These rights are of great importance.
The fact that either formal or informal procedures have been initiated does not create an inference of guilt. The application of this Policy will be such that the good name of the respondent is protected, to the extent possible without prejudice to public safety, since the allegation may be unfounded.(46)
If the respondent is a diocesan priest, the Archbishop will appoint a priest who is not involved in the preliminary investigation to provide appropriate fraternal support to the respondent. This priest should not, however, discuss the case with the respondent, mindful that their conversations are not privileged.
If the allegation of sexual misconduct is brought against a member of a religious community or a priest who is currently on assignment in the Archdiocese of Vancouver, whether incardinated or not in the Archdiocese of Vancouver, the Archbishop—with the advice of the Delegate and the Review Board for Sexual Misconduct—shall immediately place the person on administrative leave.(47) The Archbishop will make it clear to the respondent that his removal from ministry is precautionary and not penal, lest he think that he is being punished before a canonical trial has even begun.(48) The Delegate shall also inform the cleric's Bishop or major superior of the allegation and the outcome of the preliminary investigation.(49)
While on leave, the respondent is provided with appropriate sustenance in accordance with the Code of Canon Law and may be offered therapeutic treatment and pastoral assistance that is reasonably requested.(50) The respondent may be assigned to a residence, or restricted as to residence, during the preliminary investigation.51 The Archbishop may take other measures that he deems appropriate in order to protect the freedom of witnesses and safeguard the course of justice.(52)
The Archbishop will monitor any criminal or civil proceedings involving a cleric who has been accused of sexual misconduct, so that the Archdiocese is aware of what is going on in such proceedings. He may delegate this task.
A respondent who admits or is found to be culpable of behaviour constituting serious sexual misconduct will never return to active ministry—unless truly exceptional circumstances exist and are acknowledged by the Archbishop and the Review Board—and may be dismissed from the clerical state in accordance with the Code of Canon Law.
If a respondent is found not guilty of all criminal charges, and if no culpability for behaviour constituting sexual misconduct is determined in a civil action, the Archbishop, with the help of the Review Board and the Archbishop's Delegate, will carefully review the matter of the cleric’s future.
The aforementioned review will determine:
- whether there exists sufficient credible evidence of sexual misconduct by the respondent, or some other reason that he should not be allowed to return to ministry;
- on the available evidence, if any limitations or conditions on a return to ministry may be in the best interest of the respondent or other parties concerned or may be otherwise appropriate; and
- how best to assist the respondent in any return to ministry including the restoration of his reputation if falsely accused.
The respondent may be invited by the Review Board to address specific questions or issues arising, or the matters generally, and such responses shall be considered confidential during the review and be retained in the permanent record.
The Archdiocese may offer financial assistance for the legal fees of the respondent, if it seems appropriate. However, a culpable respondent should assume some share of the financial burden.(53)
An offender will be given the opportunity to participate in a restorative justice process conducted by qualified persons, particularly if requested by the reporter.
“Where the cleric 1) has taken responsibility for sexual abuse or harassment, 2) has demonstrated remorse and 3) accepts the consequences of his actions, [he will be given the opportunity to participate in] a process modeled after Circles of Support and Accountability (CoSA) for offending clerics. Participation should not be obligatory. Nor does participation influence a return to ministry.”(54)

Continued...

I. Reporting Procedure
J. Preliminary Investigation
K. Record Keeping and Auditing
L. Care for the Body of Christ
M. Requirements for Ministry
N. Candidates for Ordained Ministry
O. Education
P. Additional Provisions
Appendix I: Obligation to Report
Appendix II: Contact Resources
Appendix III: Policy on Pastoral Conduct for Priests and Deacons
Appendix IV: Definitions

Pope Francis, General Audience (19 November 2014): http://www.vatican.va/content/francesco/en/audiences/2014/documents/papafrancesco_20141119_udienza-generale.html
Cf. Catechism of the Catholic Church 2222, 2265.
Pope St. John Paul II, Sollicitudo Rei Socialis, 38.
Pope Benedict XVI, Address to the Irish Bishops (28 October 2006).
Cf. United Nations, Convention on the Rights of the Child:https://treaties.un.org/pages/ViewDetails.aspx?src=IND&mtdsg_no=IV-11&chapter=4&lang=en
Cf. Canadian Conference of Catholic Bishops, Protecting Minors from Sexual Abuse: A Call to the Catholic Faithful in Canada for Healing, Reconciliation, and Transformation, CCCB Publications (2018): https://www.cccb.ca/wpcontent/uploads/2019/04/Protecting_Minors_2018.pdf, hereafter called “Protecting Minors,” Appendix 3, n. 66.
Cf. https://rcav.org/abuse-crisis/abuse-report, hereafter called “Report on Clergy Sexual Abuse,” recommendation 31; Protecting Minors, Part I, Chapter Three, 3.2, p. 64.
Cf. Protecting Minors, Appendix 3, n.25.
Cf. Protecting Minors, Appendix 3, nn. 62, 63, 69.
Cf. Protecting Minors, Appendix 3, n. 64.
Cf. Protecting Minors, Appendix 3, n. 39.
Cf. Protecting Minors, Appendix 3, n. 67.
Cf. Protecting Minors, Appendix 3, n. 7.
Cf. Protecting Minors, Appendix 3, nn. 12, 55.
Cf. Protecting Minors, Appendix 3, nn. 10, 28, 65.
Cf. Protecting Minors, Appendix 3, n. 34.
Cf. Protecting Minors, Appendix 3, nn. 11, 13.
Cf. Interim Policy on Allegations of Sexual Misconduct (1989, promulgated 1990); Policy Regarding Allegations of Clerical Sexual Abuse (1994); Policies and Procedures Regarding Allegations of Sexual Misconduct by Clerics (2013); Policy on Sexual Misconduct by Clergy (2017, amended 2018).
English translation: “Norms concerning the Most Serious Crimes.”
http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20110503_abusominori_en.html
http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20200716_vademecum-casi-abuso_en.html, hereafter called “Vademecum.”

September 8, 2010

Policy on the Incardination of a Cleric from One Diocese into the Archdiocese of Vancouver

A. The Code of Canon Law

Canon 268 §1 states:

“A cleric who has lawfully moved from his own particular Church to another is, by virtue of the law itself, incardinated in that latter Church after five years, if he has declared this intention in writing to both the diocesan Bishop of the host diocese and his own diocesan Bishop, and neither of the two Bishops has indicated opposition in writing within four months of receiving the cleric’s written request.”

B. Jurisprudence

This canon addresses a cleric who moves from his own diocese to another diocese with the intention of incardinating there. If the cleric has written to the Bishop of his former diocese and the Bishop where he has moved, and neither opposes his move in writing, then he is incardinated in the new diocese by the law itself after he has been there for five years. The letter can be written at any time during the five?year period. It is not necessary that the cleric be given a ministerial assignment, only that he legitimately resides in the new diocese for five years.(1)

C. Timeline

An application for incardination should not be made until the priest has served for at least three consecutive years in the Archdiocese of Vancouver.

D. Requirements

An application interview to be conducted by the Archbishop.
Autobiography: a detailed history of your life with a detailed explanation of the reasons for applying to the Archdiocese of Vancouver.
Transcripts from universities, major seminaries, and post‐graduate institutions of higher learning.
Letters from all former pastors in the Archdiocese of Vancouver who have supervised the applicant.
Certificates not older than six months of Baptism, Confirmation and Ordination.
Physical exam: A report from a physician approved by the Archdiocese of Vancouver.
Psychological evaluation to be done by a psychologist appointed by the Archdiocese of Vancouver.
Police record check.

Date issued: September 8, 2010

+ J. Michael Miller, CSB
Archbishop of Vancouver

(1) Apostolic Signatura, sentence, June 27, 1978, Communicationes 10 [1978] 152?58; CLD 9:52?60.

Policy Regarding Allegations of Serious Misconduct by Lay Persons

Introduction

The Archdiocese of Vancouver is committed to both justice and compassion in dealing with the serious misconduct of the lay faithful who work for or volunteer in the local Church.

This Policy aims to uphold the rights and dignity of the human person and provides for the safety and pastoral care of complainants, their families and the community at large. Complainants may include, but are not limited to, minors and vulnerable adults.

This Policy does not apply to corporate bodies that have their own Catholic juridical identity, such as schools and school boards, social welfare agencies and hospitals which are subject to their own policies.

Article 1: General Provisions

1.1: The Archdiocese undertakes to investigate carefully any allegation of serious misconduct by a lay person in accordance with the procedures outlined in this Policy.

1.2: The Archdiocese will comply fully with all laws which require the reporting to civil authorities of allegations of serious misconduct.

1.3: Nothing in this Policy will limit or restrict in any way the application of canon law or the rights and protections guaranteed to the complainant and the respondent, particularly the right to due process, the right to one ‘s reputation, and the right to be presumed innocent unless proven guilty.

Article 2: Definitions

2.1: Serious Misconduct refers to different forms of misconduct including sexual abuse, physical abuse, financial abuse and other behaviours contrary to the norms of civil or criminal law. It is a form of exploitation which involves the taking advantage of another for one’s own benefit, or for the benefit of anyone other than the one being exploited.

Examples of sexual misconduct may include touching or invitation to touch, fondling, exhibitionism, intercourse, involvement in prostitution or child pornography. It also includes grooming, that is the engaging in conduct designed to select and prepare potential victims to be taken advantage of.

Physical abuse refers to acts of violence or assault likely to result in physical harm. It may include bruising, burns, welts or fractures. Unreasonable force used to discipline a minor is physical abuse.

Financial abuse involves the misuse or theft of a complainant’s money or property. It includes behaviours such as coercing, tricking or threatening the person out of money, property or possessions.

2.2: Lay Person refers to any Archdiocesan employee or volunteer, including employees and volunteers of parishes, and men and women belonging to Institutes of Consecrated life or Societies of Apostolic Life.

2.3: Employee refers to a lay person employed by the Archdiocese, its parishes, or by a man or woman belonging to Institutes of Consecrated life or Societies of Apostolic Life in its activities in the Archdiocese. Independent contractors or others are not employees.

2.4: Volunteer refers to a person who undertakes assignments of charity or service with the sanction and direction of the Archdiocese, clergy, staff or men and women belonging to Institutes of Consecrated life or Societies of Apostolic Life. A self‐appointed person who operates without such a sanction or direction is not covered by this Policy.

2.5: Minor refers a person under the age of nineteen years.

2.6: Vulnerable Adult refers to an individual at least nineteen years of age who is susceptible to abuse or exploitation by virtue of his/her significant mental or physical impairment.

2.7: Complainant refers to a person who alleges having suffered as a result of serious misconduct by a lay person.

2.8: Respondent refers to a lay person alleged to have committed an act of serious misconduct.

Article 3: Reporting Serious Misconduct

3.1: The Archdiocese’s primary concern is for the care of the complainant and the prevention of any further serious misconduct. Recognizing that coming forward with an allegation of serious misconduct is difficult, the person who first hears the complaint will treat the complainant with respect and compassion.

3.2 Appointment of the Archbishop’s Delegate

The Archbishop will appoint an Archbishop’s Delegate for Receiving Allegations of Serious Misconduct by Lay Persons (hereafter referred to as the “Archbishop’s Delegate”) to oversee this Policy and to conduct the assessment of an allegation.

A Deputy Delegate for Receiving Allegations of Serious Misconduct by Lay Persons (hereafter referred to as the “Deputy Delegate”), will be appointed to act in all matters covered in this Policy when the Archbishop’s Delegate is unavailable or when the Archbishop so requests.

3.3: Allegations of serious misconduct against lay persons can be reported by telephoning, writing, or by meeting in person with the Archbishop’s Delegate or Deputy Delegate. (Refer to Appendix I).

3.4: The person making the report should provide the Archbishop’s Delegate with:

The name of the respondent;
The name of the complainant;
A description of the alleged serious misconduct, the relevant date, time and circumstances in which the misconduct occurred; and
The names of other persons who may have knowledge of the alleged serious misconduct.

3.5 Reporting to Civil Authorities

Any person who has reasonable grounds to believe a minor is in need of protection is legally required to report this to the civil authorities. (Refer to Appendix II)

If the alleged victim is an adult, the Archbishop’s Delegate will advise the alleged victim of the right to report their allegation to the police. (Refer to Section 5.4)

3.6 Newly Appointed Archbishop, Archbishop’s Delegate or Deputy Delegate

The Archbishop’s Delegate will inform any newly appointed Archbishop of all cases of allegations, investigations and outcomes once the new Archbishop has been installed.

The Archbishop or the outgoing Archbishop’s Delegate will inform any newly appointed Archbishop’s Delegate or Deputy Delegate of all cases of allegations, investigations and outcomes.

Article 4: Dealing with an Allegation

4.1 Advisory Committee on Serious Misconduct

The Archbishop’s Delegate will refer issues and allegations of serious misconduct to an Advisory Committee on Serious Misconduct, (hereafter referred to as the “Advisory Committee”) set up under the Archbishop’s direction.

Membership: The Committee will be composed of at least five persons, including the Archbishop’s Delegate, the Deputy Delegate, a person knowledgeable in canon law, the Archdiocesan solicitor and a professional experienced in the treatment of those who have suffered any form of abuse.
Officers: The Archbishop or the Archbishop’s Delegate will convene the Committee.
Relation to Archbishop: The Committee is consultative to the Archbishop. In this capacity, the Committee will assist the Archbishop by carrying out its mandate, keeping the Archbishop informed and making recommendations to him.
Meetings:
1. The Committee will meet as needed. The members will take an oath of confidentiality before their first meeting and will not discuss the business of the Committee or information presented to the Committee other than in the course of the exercise of their duties as members of the Committee.
2. The Archbishop or other persons designated by him may attend meetings. Any other person may attend meetings only upon the invitation of, or with the consent, of the Committee and subject to the requirement of confidentiality.

4.2 Legal Counsel

The Archdiocesan solicitor will attend meetings and sit as a member of the Advisory Committee in order to represent the interests of the Archdiocese, and to advise on legal questions and possible litigation.
Nothing in this Policy will limit a respondent’s right to outside legal or canonical counsel. A respondent’s counsel has the right to attend all meetings between any representative of the Archdiocese and the respondent.
No settlement, reached as a result of an allegation of sexual misconduct, shall contain a confidentiality provision, unless requested by the complainant.

4.3 Disclosure of Information

Information gathered in connection with the processes set forth in this Policy will be kept confidential by the Archbishop’s Delegate, with the exception of the following:

Disclosing to the respondent available information concerning the allegation, according to the prudent judgment of the Archbishop;
Updating the complainant with appropriate and timely information about the actions of the Archdiocese in response to the allegation;
Making available all information to the Archbishop, the Committee, and other persons the Archbishop may designate; and
Disclosing of any information as is legally required.

4.4 Immediate Action by the Archbishop’s Delegate

Upon receipt of an allegation, the Archbishop’s Delegate will:

Assess the allegation by considering:
1. The source;
2. The substance;
3. The circumstances; and
4. Whether there is evidence supporting it.
Report the allegation to the Archbishop or, in his absence, the Vicar‐General. If the Archbishop’s Delegate, in consultation with Archbishop, concludes that there are no grounds to support the allegation or that there is evidence to show that the complaint has been made maliciously or in bad faith, or is frivolous and vexatious, the Archbishop’s Delegate may choose not to take further steps;
Determine whether the safety of minors or vulnerable adults requires the immediate removal of the respondent from his/her position and promptly communicate a recommendation to the Archbishop. A respondent will be given leave of absence immediately upon any allegation of sexual abuse until the matter is fully investigated. In such situations, it must be recognized that no admission of liability or responsibility or of an individual’s guilt is conveyed by this action of the Archdiocese;
Together with the Archdiocesan solicitor, meet with the respondent and inform him/her of the allegation, explaining to him/her in advance of his/her right to outside legal counsel, and hear any explanation if offered, although any information disclosed is not privileged;
Schedule and give effective notice of a meeting of the Advisory Committee to take place as promptly as possible;
Review the respondent’s file, make appropriate inquiries about the allegation, and prepare a report of all available information for presentation to the Committee either orally or in writing at its meeting; and
Write a report for the Archbishop as soon as practical after the first meeting.

4.5 Initial Assessment

The initial assessment may be waived in cases where an accusation has come to the Archbishop’s attention as a result of the filing of criminal charges.

4.6 Role of the Advisory Committee

The Committee will assess whether an allegation has at least the appearance of truth. On this basis, the Committee will make recommendations to the Archbishop about the following:
1. If the respondent has already withdrawn from his/her employment or volunteer position pending the initial assessment, whether such withdrawal should continue;
2. If the respondent has not withdrawn from his/her employment or volunteer position, whether he/she should be required to withdraw or whether he/she should continue in his/her duties;
3. Whether the file may be closed at this stage of the proceedings or held open pending action by public bodies, further inquiries by the Archbishop’s Delegate, or further deliberation by the Committee;
4. What further action is required if the respondent is deemed to have committed serious misconduct; and
5. What further action is required if the respondent is not deemed to have committed serious misconduct but has acted inappropriately.
If the Committee determines the allegation to be unsubstantiated, it will recommend that inquiries be terminated, and close the file with a declaration that the respondent was not involved in any wrongdoing.
The Committee will provide advice as requested concerning the possibility of a return to employment or volunteer service upon the closure of a case.
The Committee will recommend to the Archbishop, from time to time, any changes in this Policy seen as necessary.

4.7: If civil or criminal proceedings are taking place, canonical inquiry may be delayed until the matter has been resolved before the courts in order to protect the legal rights of the respondent.

4.8: Regardless of the outcome of an allegation of serious misconduct, a record of every allegation and its findings will be kept.

Article 5: Assistance to Those Affected

5.1 Archdiocesan Commitment

The Archdiocese is committed to the pastoral support of complainants, their families and other persons affected by an alleged incident. The Archdiocese will also identify professional and other resources to support complainants and others. It will consider each request for payment of counseling or treatment fees.

5.2 Complainant Assistance Committee

The Complainant Assistance Committee will ensure that individualized support is available to complainants and advise the Archbishop regarding the responsibilities of the Archdiocese in each case.

Membership: The Committee will consist of the Archbishop’s Delegate or Deputy Delegate (Appendix I), a priest and a person professionally qualified and experienced in the field of behavioural sciences and any other official as required. The Archdiocesan solicitor may, as required, attend and assist at any meetings of this Committee.
Responsibilities:
1. The role of this Committee is consultative to the Archbishop.
2. The Committee will recommend to the Archbishop, from time to time, any changes in this Policy seen as necessary.
3. The Archbishop’s Delegate will convene the Committee.

5.3 Right of Confidentiality

Respect for the complainant’s right to privacy and confidentiality is to be scrupulously observed. However, this is necessarily limited when:

A possible danger of self‐harm by the complainant or any other person, not limited to suicide risk, is identified;
A possible danger to others, not limited to on‐going serious misconduct by the alleged perpetrator is identified;
Any record of the allegation, including verbal conversations as recalled by the person receiving the allegation, are subpoenaed by a court of law; and/or
The person receiving the allegation is required by civil or canon law to report the allegation to the appropriate authorities.

The person receiving the allegation should explain explicitly to a complainant his/her serious moral obligation to allow the offense to be reported to civil and ecclesial authorities, who can then take appropriate action to prevent further offences, maintain Church discipline, and work toward healing of all those affected.

5.4 Assistance to Minors or Vulnerable Adults

If the complainant is a minor or vulnerable adult, a suitable representative of the Archdiocese will meet with the parents/guardians to offer appropriate professional and pastoral support. If such support is not desired, advice should be available to them about where to obtain appropriate professional help for the minor or vulnerable adult.

5.5 Assistance to Parishes

The Archdiocese will make available a team or individual to assist a parish adversely affected by an allegation of serious misconduct with the aim of promoting healing and reconciliation within the community.

5.6 Basis for Providing Prompt Assistance

Any and all assistance rendered to a complainant will be understood as reflecting the Church’s pastoral compassion and concern. Those seeking such assistance must recognize that no admission of liability, responsibility or of an individual’s guilt is conveyed by the readiness of the Archdiocese to provide professional or other assistance before the facts are adjudicated by the Church or a civil process.

Article 6: Return to Employment or Volunteering

The Archdiocese recognizes its grave responsibility to protect minors and vulnerable adults.

6.1: It will not permit any employee or volunteer to return to employment or volunteering if that individual has been convicted of, or has admitted to, sexual abuse of a child or vulnerable adult.

6.2: If the Committee determines any allegation to be unsubstantiated, it may recommend that the respondent return to his/her position. If the allegation is public, reasonable and appropriate steps must be taken by the Archdiocese to attempt to repair any damage done to the respondent’s reputation.

6.3: Any return to employment and/or volunteer service will be considered on a case by case basis for:

Serious misconduct, other than allegations of sexual abuse of a minor or vulnerable adult, where there was a conviction or admission to culpability; and
Cases where the result of an investigation into an allegation was inconclusive.

6.4: If there is doubt whether serious misconduct has occurred, the Archbishop, in consultation with the Advisory Committee, will determine if a return to employment or volunteer service is appropriate.

Article 7: Communications

The Director of Communications will consult with the Archbishop and/or the Archbishop’s Delegate prior to making any comment on behalf of the Archdiocese. The Director is responsible for communicating with parishes, the media and individuals, as required, to keep them apprised regarding the Archdiocesan response to any allegation of serious misconduct.

The following policy is hereby abrogated:
Policy Regarding Allegations of Serious Misconduct by Lay Persons issued February 17, 2015

Appendix I

To report an abuse by a lay employee or volunteer, please contact:Mr. James Borkowski
Archbishop’s Delegate for Receiving Allegations of Serious Misconduct by Lay Persons
Telephone: (604) 683–0281 ext. 50433
Cell: (604) 318–0876
E‐mail: jcborkowski@rcav.org

If Mr. Borkowski is not available, please contact:

Mrs. Sharon Goh
Deputy Delegate for Receiving Allegations of Serious Misconduct by Lay Persons
Telephone: (604) 683–0281 ext. 50214
Cell: (604) 723‐5998
Email: sgoh@rcav.org

To report child abuse to the Ministry of Children and Family Development, contact(1):

Helpline for Children
310–1234 (no area code needed)
Open: Monday to Friday from 4:30 p.m. to 8:30 a.m.,
all day Saturday, Sunday and on statutory holidays

After Hours Line
For emergencies outside office hours:

Vancouver, North Shore Richmond, call (604) 660–4927;
Lower Mainland, Burnaby, Delta, Maple Ridge, Langley, call (604) 660–8180; and
For the rest of the province, call toll‐free 1–800–663–9122.

(1)http://www.mcf.gov.bc.ca/child_protection/reportabuse.htm

Appendix II

Definition of “Child”

The Child, Family and Community Service Act, Part 1.1

A “child” means a person under 19 years of age and includes a youth.

Obligation to Report to Ministry of Children and Family Development

The Child, Family and Community Service Act, Part 3, Division 1, states:

13. (1) A child needs protection in the following circumstances:

if the child has been, or is likely to be, physically harmed by the child’s parent;
if the child has been, or is likely to be, sexually abused or exploited by the child’s parent;
if the child has been, or is likely to be, physically harmed, sexually abused or sexually exploited by another person and if the child ‘s parent is unwilling or unable to protect the child;
if the child has been, or is likely to be, physically harmed because of neglect by the child’s parent;
if the child is emotionally harmed by the parent’s conduct;
if the child is deprived of necessary health care;
if the child’s development is likely to be seriously impaired by a treatable condition and the child’s parent refuses to provide or consent to treatment;
if the child’s parent is unable or unwilling to care for the child and has not made adequate provision for the child’s care;
if the child is or has been absent from home in circumstances that endanger the child’s safety or well‐being;
if the child’s parent is dead and adequate provision has not been made for the child’s care;
if the child has been abandoned and adequate provision has not been made for the child’s care;
if the child is in the care of a director or another person by agreement and the child’s parent is unwilling or unable to resume care when the agreement is no longer in force;

(1.1) For the purpose of subsection (1) (b) and (c) and section 14 (1)

but without limiting the meaning of ‘sexually abused’ or ‘sexually exploited’, a child has been or is likely to be sexually abused or sexually exploited if the child has been, or is likely to be,
encouraged or helped to engage in prostitution, or
coerced or inveigled into engaging in prostitution.

(2) For the purpose of subsection (1) (e), a child is emotionally harmed if the child demonstrates severe

anxiety,
depression,
withdrawal, or
self‐destructive or aggressive behaviour.

14. (1) A person who has reason to believe that a child needs protection under section 13 must promptly report the matter to a director or a person designated by a director.

(2) Subsection (1) applies even if the information on which the belief is based

is privileged, except as a result of a solicitor‐client relationship, or
is confidential and its disclosure is prohibited under another Act.

(3) A person who contravenes subsection (1) commits an offence.

(4) A person who knowingly reports to a director, or a person designated by a director, false information that a child needs protection commits an offence.

(5) No action for damages may be brought against a person for reporting information under this section unless the person knowingly reported false information.”

(6) A person who commits an offence under this section is liable to a fine of up to $10,000 or to imprisonment for up to 6 months, or to both.

(7) The limitation period governing the commencement of a proceeding under the Offence Act does not apply to a proceeding relating to an offence under this section.

July 16, 2002

Policy Regarding the Destruction of Documents from Secret Archives

To ensure conformity with Canon law, each year, during the month of January, documents of canonical criminal cases concerning moral matters will be destroyed after 10 years have elapsed from the condemnatory decision, or within the year the accused priest dies. A short summary of the facts is to be kept, together with the text of the definitive judgment.
For the sake of the common good, and according to the statutory provision in the Limitation Act of British Columbia, documents related to actions based on “misconduct of a sexual nature” or “sexual assault,” are not to be destroyed, but will be kept to save the good name of the Archdiocese and prevent any accusation of covering up the misconduct of a priest.
All other documents concerning moral matters not related to “misconduct of a sexual nature” or to “sexual assault” must be destroyed, but not before the applicable secular or canonical limitation period has elapsed.
For letters or accusations related to sexual misconduct, an explanatory note may be added to excuse or exonerate the accused. This could serve as proof that appropriate action was taken for offenses committed by the priest.
Complaints thought to be frivolous, vexatious, slanderous, or calumnious may be investigated by the Bishop or his delegate. If the complaint is deemed without merit and it is unrelated to misconduct of a sexual nature, it shall be destroyed. If it is deemed without merit and is related to conduct of a sexual nature, the procedure in paragraph D may be followed.
This policy will conform to the norms provided in the Apostolic Letter Sacramentorum Sanctitatis Tutela, which provides that sexual abuse of minors must be reported to the Holy See, which will either allow a local diocesan tribunal to handle the case under this Congregation's procedural rules, or intervene and take up the case immediately in its own tribunal. No relevant documents can be destroyed except in accordance with these norms.
Every priest has the right to view his secret archive file, but access to such material in the secret archives is granted only by the Archbishop or the Archdiocesan Administrator.
Proper administrative procedures which protect the rights of all parties ought to be followed when any complaint is received.

Approved: July 16, 2002

+ Most Reverend Adam Exner, OMI
Archbishop of Vancouver

September 3, 2022

Presbyteral Council Statutes

A. Preamble

In accordance with the norms of the Code of Canon Law, cc. 495-502, a Presbyteral Council is established in the Archdiocese of Vancouver. This Council is a body of priests, representing the Presbyterate, which acts as the senate of the Archbishop.

B. Name, Purpose and Objective

This body shall be known as the Presbyteral Council of the Archdiocese of Vancouver.
The role of the Council is to assist the Archbishop in the governance of the Archdiocese so that the pastoral welfare of that portion of the people of God committed to him may be most effectively promoted (c. 495 §1).
It is for the Archbishop to convoke the Presbyteral Council, to preside over its meetings, and to determine the agenda, or to accept proposals from the members (c. 500 §1).
The Presbyteral Council enjoys only a consultative vote. The Archbishop is to consult the Council in matters of greater importance but requires its consent only in the cases expressly defined by law (c. 500 §2).
The Presbyteral Council may never act without the Archbishop. The Archbishop alone has authority to promulgate its decisions (c. 500 §3).

C. Composition of the Presbyteral Council

1. Ex Officio Members

The Archbishop;
The Vicar(s) General;
The Chancellor (if a priest).

2. Elected Members

Eleven priests are to be elected from among the diocesan and religious priests. The following have both active and passive right of election:

All diocesan priests who are incardinated in the Archdiocese and possess current faculties of the Archdiocese;
Diocesan priests who are not incardinated, as well as priests who are members of a religious institute or a society of apostolic life, who actually live in the Archdiocese and exercise therein some office by appointment of the Archbishop;
Priests who are appointed by the Archbishop as Deans are also eligible for election as members of the Presbyteral Council. One retired (incardinated diocesan) priest to be elected by the retired (incardinated diocesan) priests who meet the qualifications in C. 2. a., following the usual procedure for elections.
Priests eligible to vote in elections for members of the Presbyteral Council who have been ordained less than seven years as of December 31 in the year of the election (“junior priests”) will elect one member from their number to serve on the Council, without voting for a second member.
For further information go to Appendix 1.

3. Appointed Members

It is the right of the Archbishop to freely appoint members to the Presbyteral Council without prejudice to c. 497 1°.

4. Consultors

“Some priests are to be freely selected by the diocesan bishop from among the members of the Presbyteral Council to constitute a College of Consultors; their number is to be not less than six nor more than twelve; the College is established for a five-year term, and is responsible for the functions determined in the law; when the five year term is over, the College continues to exercise its proper functions until a new College is established” (c. 502 §1). Consultors continue as members of the Presbyteral Council until the end of their term as consultors.

D. Elections, Terms of Office, Vacancies

1. Elections

The members to be elected will represent the whole presbyterate but will be elected as follows: one from each of the deaneries; one from the retired priests; and one from those ordained less than seven years. See Appendix 1 for more details.
The Elections Committee appointed ad hoc by the Archbishop shall prepare, distribute, and receive ballots for the election so that the election starts after July 15 and is completed by August 31.

2. Terms of Office

The term of office in the Presbyteral Council for elected and appointed members is three years. The election takes place every three years for eleven members.
Each elected member of the Presbyteral Council is eligible for re‐election for one other three‐year term. After a term out of office, a priest becomes eligible once again for election.

3. Vacancies

The balloting results will be kept on file and in the event of the incapacity of a member, the priest with the next highest number of votes shall be chosen to complete the unexpired term.
If a priest elected from one deanery is transferred during his term to another deanery, his term is concluded and the priest with the next highest number of votes shall complete the unexpired term.
When the See is vacant, the Presbyteral Council ceases and its duties are fulfilled by the College of Consultors until such time as the new Archbishop constitutes the Presbyteral Council anew.

E. Officers of the Presbyteral Council and Their Function

The Archbishop is ex officio Chair of the Presbyteral Council.
The Chair shall convene and preside at all meetings. He shall also prepare the agenda for the meeting.
The Chancellor shall record the proceedings of all meetings. He or she shall keep the roll of members, file all records and communications, and send notices of all regular meetings. He or she may delegate the recording to the Vice-Chancellor or another appropriate person.

F. Meetings

The Presbyteral Council shall meet at least quarterly. Special meetings may be called by the Archbishop.
Due notice of regular meetings shall be given to all members by the Chancellor at least one week in advance, after consultation with the Archbishop.
A quorum of the Presbyteral Council shall consist of a simple majority of the members.

G. Amendments

These statutes can be amended only by a two‐thirds majority of the members concurring with the Archbishop, thirty days’ written notice of motion to amend having been transmitted to all members.

Approved:
Memorial of St. George
April 23, 2026

✠ Richard W. Smith
Archbishop of Vancouver

The following policy is hereby SUPERSEDED:
Presbyteral Council Statutes, issued on September 03, 2022

Appendix: Procedure for Elections

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September 12, 2018

Priestly Formation

“The Church must never cease to pray to the Lord of the harvest that he send labourers into his harvest (cf. Mt 9:38). She must propose clearly and courageously to each generation the vocational call, help people to discern the authenticity of their call from God and to respond to it generously, and give particular care to the formation of candidates for the priesthood.”
- Pastores Dabo Vobis, 2.

A. Vocations and Seminarians Office

The Vocations and Seminarians Office fosters vocations to the diocesan priesthood and provides a centre for information pertaining to these vocations.

The Archbishop appoints the Director of Vocations and Seminarians, who is accountable to the Archbishop in all his work. The Director is responsible for fostering the response of individuals who are considering an interest in the diocesan priesthood, assessing candidates for seminary, and assisting in the formation of candidates for priesthood. He collaborates in these tasks with other diocesan priests who contribute to the development of policies and procedures in matters related to the purposes of the office.

B. Vocations Advisory Committee

The Vocations Advisory Committee, consisting of the Archbishop, the Director of Vocations and Seminarians, and a number of diocesan priests, meets monthly for the following purposes:

To consider the suitability of candidates for the priesthood, and to make judgements on the same based on the information provided by the candidate’s Application Packet, the personal assessment of the Director, as well as those of the Vocations Interview Committee (see below).
To make judgements on the course of formation for those candidates who have been accepted as seminarians.
To review the progress of current seminarians and make judgements about the next steps in their formation.
To provide input regarding the current initiatives of the Vocations and Seminarians Office and to suggest new ones.

C. Vocations Interview Committee

The Vocations Interview Committee, consisting of lay faithful from different walks of life and Religious, assists the Director of Vocations and Seminarians in evaluating candidates for admission to the seminary. The purpose of these interviews is to provide the Vocations and Seminarians Office with the perspective of non-clerics as to whether or not a candidate for the seminary might one day be suitable for the priesthood.

D. Promotion of Vocations

Areas of Concern

Fostering prayer from all the faithful for those who are being called to a priestly vocation.
Promoting education on the nature of a calling to the priesthood, and on discernment methods.
Raising awareness among the various cultural and ethnic groups of the Archdiocese concerning the need for prayerful priests, and what can be done to help that need.
Creating an atmosphere in which a calling to the priesthood can be heard and can be perceived as something very good for the individual and the Church.
Assisting in the discernment of those who are considering a calling to the priesthood
Inviting those who show some signs of having a call to the priesthood to attend specific activities hosted by the Vocations and Seminarians Office (see below).

Specific activities

Visiting university and college campuses and maintaining contact with students open to a vocation calling.
Coordinating visits to secondary schools and speaking to classes, parents' groups, teachers, and others regarding vocation topics.
Coordinating a support group for men interested in exploring priesthood.
Collaborating with school vocation coordinators in developing and implementing a vocation awareness program.
Offering an overnight retreat once a year for men interested in considering a vocation to the priesthood.
Being available for counselling those who come seeking assistance in their vocation decisions.
Coordinating vocational promotions through The B.C. Catholic and other media.
Being available for talks on vocations to adult groups such as C.W.L. and youth groups.
Being available to assist in the development of Parish Vocation Committees and continuing to assist those requesting assistance.
Communicating on a regular basis with priests, brothers and sisters serving the Archdiocese especially on matters relating to vocation ministry.
Searching out audio/visual materials and prayer resources for vocation promotions.
Being available, when possible, to celebrate the Sunday Eucharist and/or preach on vocations in the parishes of the Archdiocese.
Keeping available literature on a religious calling in general, and on the many ways of pursuing that calling through a particular community.
Working with vocation directors from other dioceses on promotions and shared resources/strategies.
Collaborating with the Seminary of Christ the King on “come and see” weekends.

E. Assessment of Candidates

First Phase: Preliminary Application

Interested applicants are usually referred to the Vocations and Seminarians Office. The applicant writes or telephones the Director of Vocations and Seminarians. A personal interview is arranged to determine the man’s general suitability for the priesthood.
If this interview shows that the man has suitability for the priesthood, he is asked to establish/maintain two important and on-going relationships.
1. If he does not already have one, the applicant is to seek out a spiritual director who is a priest. The relationship shared by these two individuals is absolutely confidential.
2. The applicant is asked to meet regularly with the Director of Vocations and Seminarians or one of the priests on the Vocations Advisory Committee, who acts as the person’s vocation counsellor. While this is intended to be a friendly and honest relationship, it is not as confidential as the relationship enjoyed with a spiritual director. The information shared with the counsellor is eventually shared with the Archbishop and all the members of the Vocations Advisory Committee.
Depending on the applicant's readiness this relationship may last from six months to two years. The applicant is prepared to enter the second phase of the formal application upon mutual agreement between the applicant and the vocation counsellor.
If it becomes necessary for the Director of Vocations and Seminarians to discourage an applicant from continuing, he always does so in consultation with the Archbishop and with the advice of at least one other member of the Vocations Advisory Committee.

Second Phase: Formal Application

The Director of Vocations and Seminarians asks the applicant to submit a formal application for priestly formation. This formal application requires the completion of all elements of the “Applications Packet”, beginning with a formal scripted interview with the Director.

Following the interview, the applicant must submit transcripts from all previous high schools, universities or seminaries, letters of reference, baptismal and confirmation certificates, police record checks, and a short autobiography.

The applicant will then be required to arrange the following:
1. i. A medical evaluation (form provided by the Vocations and Seminarians Office) by a competent physician.
2. ii. A psychological assessment by a designated psychologist. The Vocations and Seminarians Office pays for the cost of this assessment.
After the applicant has completed the “Application Packet,” a time will be arranged for him to be interviewed by three members of the Vocations Interview Committee, who will then provide their assessments to the Director of Vocations and Seminarians.
The Director will next review the whole of the application process. He will present his personal assessment, and those of the Vocations Interview Committee, to the Vocations Advisory Committee, who will then vote on whether the applicant should be accepted to study as a seminarian in the Archdiocese of Vancouver. The Archbishop will make the final decision.
The Director will forward the applicant’s Application Packet to the Seminary of Christ the King, for evaluation and approval by the Seminary administration. The Director of Vocations and Seminarians will assist the candidate with the admissions requirements.
With the Seminary’s acceptance and the Archbishop’s approval, the candidate is advised by mail that he has been admitted to the Spirituality Year.

F. Seminary Formation

On-going Assessment

While in the seminary, the candidate is under the specific guidance of the seminary authorities. They continue the process of ongoing assessment while helping the candidate to develop skills and attitudes suitable to diocesan ordained ministry.
The Director of Vocations and Seminarians acts as a liaison between the Archbishop and the seminary authorities.
Evaluations, recommendations and academic records prepared by the seminary authorities with regard to each seminarian are received by the Archbishop on an annual basis. The Director will coordinate with the Seminary of Christ the King for the reception of ministries by the seminarians.

Summer Program

Upon completion of the first year of theology, each seminarian will receive pastoral placement in a parish in the Archdiocese during the summer months. This requirement is adjustable in the case of some other seminary policy or recommendation.
An outline of responsibilities and ministries is sent to the priest-supervisor at the beginning of summer. This should be used as a point of reference when developing the role expectations of the seminarian.
The Archbishop assigns each seminarian in consultation with the Vocations and Seminarians Office. The specific needs of the seminarian are of high priority in this decision, while also taking into account the needs of parishes for seminarian ministry and the availability of suitable priest-supervisors.
A program of evaluation is directed by each seminary and by the Director of Vocations and Seminarians.
Ordinarily, a seminarian is not placed in the same parish in successive summers so as to ensure as broad an experience as possible.

Other Programs

Enrollment in the following programs depends on the recommendation of the Vocations Advisory Committee:

Clinical Pastoral Education;
Institute for Priestly Formation – Summer Program for Diocesan Seminarians.

Approved: September 12, 2018
Memorial of the Most Holy Name of Mary

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby superseded:
Priestly Formation, issued on January 25, 1994

September 26, 2026

Priests’ Medical Leaves

April 29, 2015

A. Introduction

The Archdiocese of Vancouver is responsible for protecting the personal information of its employees, donors, volunteers, parishioners and all individuals who provide services to or use the services of this organization. While the Archdiocese has always respected the privacy of individuals according to Canon Law, it has strengthened its commitment to protecting personal information as a result of the implementation of British Columbia’s Personal Information Protection Act (PIPA) on 1 January 2004.

PIPA regulates the way private sector organizations collect, use, keep secure, and disclose personal information and ensures that organizations that hold information about individuals handle that personal information responsibly. The legislation also gives individuals control over the way information about them is handled and a right to request access to and correction of their personal information. It prevents the collection, use, and disclosure of personal information without the consent of the individual.

This Privacy Policy outlines the principles and practices the Archdiocese of Vancouver follows to protect the personal information of its employees, donors, volunteers, parishioners, and all individuals who provide services to or use the services of this institution. A privacy commitment includes ensuring the accuracy, confidentiality and security of personal information and allows individuals to request access to and correction of their personal information.

The Privacy Policy of the Archdiocese of Vancouver, and its attention to the PIPA legislation, is a testament to the dedication to protection of individual privacy and access to personal information. It is balanced by Canon Law which also addresses privacy issues and will continue to provide guidance to the Archdiocese in matters of privacy protection and access to personal information. PIPA is not retroactive and does not cover personal information collected prior to its implementation. That information is protected under the relevant statutes of Canon Law.

This Privacy Policy is also written to inform interested parties of the steps taken to safeguard personal information held in the archdiocesan parishes and office.

The Archdiocese of Vancouver will review this Privacy Policy periodically to ensure its commitment to protection of personal information and compliance with the PIPA legislation.

B. Definitions

Archdiocese of Vancouver

The entity responsible for ministering and shepherding the Catholic community of Vancouver.
Includes all parishes, offices and organizations that comprise this juridical entity.
Also known as the Metropolitan See of Vancouver.

Collection

The act of gathering, acquiring or obtaining personal information.

Consent

Voluntary agreement to the collection, use, or disclosure of personal information for defined purposes.

Contact Information

Information that would enable an individual to be contacted at a place of business and includes name, position name or title, business telephone number, business email, or fax number of the individual.

Disclosure

The act of making personal information available to other offices, parishes, dioceses, or individuals connected with the Archdiocese of Vancouver.

Individual

Any person who provides personal information to the Archdiocese or requests access to information under its authority.

Personal Information

Recorded information, in any form, about an identifiable individual, excluding contact information and work product information.

Privacy Officer

The individual designated for ensuring the Archdiocese complies with this Privacy Policy and PIPA.

Third Party

An individual or organization outside the Archdiocese of Vancouver.

Use

The treatment, handling and management of personal information by and within an organization.

Work Product

Information that is prepared or collected by employees, contractors or volunteers as part of their responsibilities or activities related to their employment, business or volunteer agreement.

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C. Scope

The Privacy Policy applies to the Archdiocese of Vancouver and the offices, parishes, schools, agencies, and organizations under the authority of the Archdiocese (its agencies). It also applies to any service providers collecting, using or disclosing personal information on behalf of the Archdiocese of Vancouver. It does not apply to contact information or work product information.

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D. Policy Statements

Policy 1: Accountability

The Archdiocese of Vancouver is responsible for protecting the privacy of individuals whose personal information is under its care.

The Chancellor of the Archdiocese of Vancouver is designated the Privacy Officer and is responsible for compliance to PIPA and Canon Law statutes as well as to the administration of the Privacy Policy. The Chancellor may delegate these duties to another individual.

Policy 2: Collection of Personal Information

The Archdiocese of Vancouver collects and retains personal information for purposes essential to its effective and efficient operation. Personal information will be used only for the purpose for which it is collected.

For sacramental records;
To verify an individual’s identity;
To provide access to services;
To process donations;
For promotional material;
To meet legal requirements; and
To establish, manage, or terminate employment.

Policy 3: Consent

Consent may be oral, electronic, or written and may be withdrawn subject to legal or contractual restrictions.

Policy 4: Use and Disclosure

Personal information will be used only according to its original purpose unless consent is obtained for new uses.

Policy 5: Security

Reasonable security safeguards protect personal information.

Policy 6: Access

Individuals may request access to their personal information by written request to the Privacy Officer.

Policy 7: Compliance

Complaints must be made in writing to the Privacy Officer.

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E. Contact Information

Privacy Officer
Archdiocese of Vancouver
Saint John Paul II Pastoral Centre
4885 Saint John Paul II Way
Vancouver, BC V5Z 0G3

(Appendix I can be found in the original PDF file which can be downloaded at the top of the page.)

Procedures for Reporting Serious Misconduct

May 22, 2018

Pro-Life Sunday Collection Guidelines

The Pro-Life Sunday collection takes place on the third Sunday in June, Father’s Day.
The parish collects and counts the funds and deposits them in the parish bank account.
The parish records the donations in the parish’s donation system and issues tax receipts to donors per the parish’s tax receipting policy.
The parish prepares a cheque in the amount of the collection payable to the Archdiocese of Vancouver and sends the cheque to the Ministries and Outreach Office by mid-July.
Pro-life groups and organizations request money through a grant application. The grant application is posted on the Archdiocesan website at: rcav.org/pro-life-sunday
Applications will be sent by mail to the previous year’s applicants. For convenience, a copy of the grant application is included in this policy.
Applications must be received by the end of September and are to be accompanied by the applicant’s latest year-end financial statements and project budget.
A committee shall be struck for a term of one year consisting of the Director, Ministries and Outreach Office; the Coordinator, Ministries and Outreach Office; and a group of people recommended by the Coordinator and approved by the Archbishop. Those recommended are people within the pro-life community and whose organizations are not seeking grant money in the current year.
The committee will meet once to review the applications and decide the recipients of the funding, based on the criteria noted in the grant application and the amount of grant money available.
For groups without a registered charity status, an agency agreement will be made between a representative of the group and the Archdiocese of Vancouver, represented by the Vicar General. For convenience, an agency agreement is included in this policy.
Disbursements of the funds will be completed by the end of November.

Approved: May 22, 2018

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby SUPERSEDED:
Pro-Life Sunday Collection Guidelines, effective January 19, 2017.

May 13, 2012

Protocol in the Event of Disruption of Liturgy

June 1, 2012

Readers (Lectors) Guidelines

The Word of God in the Sacred Scriptures lies at the heart of our Christian life and is integral to every liturgical celebration. The Reader proclaims the Word in the liturgical assembly, becoming the voice of the Spirit speaking to the worshiping community.
The ministry of Reader calls for prayerful reflection to understand the sacred text and practice of the skills of public speaking. Pastors should assess both the spiritual maturity and the practical abilities of those who aspire to this ministry.

A. Pastoral Considerations in the Selection of Candidates

A person of faith with knowledge and command of communication skills may proclaim the Word of God. The following norms should be observed in selecting Readers. Candidates should:
1. have received the Sacraments of Baptism, Confirmation and Eucharist, regularly attend Mass on Sundays and holy days of obligation, and frequently receive the sacraments;
2. be persons who have aptitude for reading in public; and
3. have a love and reverence for Sacred Scriptures

B. Formation

"All those entrusted with this office, even those not instituted in the ministry of Reader, should be truly suitable and carefully trained" (Verbum Domini, 58), "so that the faithful, by listening to the readings from the sacred texts, may develop in their hearts a warm and living love for Sacred Scripture."(1)
Those who aspire to this ministry should be formed in a basic theology of the Word of God, its importance in the celebration of the sacred liturgy, basic biblical theology and training in public speaking.

C. Commissioning and Terms of Service

The pastor determines the suitability of candidates who will exercise this ministry.
Those who will serve as Readers may be given a blessing following their period of formation and before publicly assuming this ministry. A text for this can be found on page 90 in the Canadian Book of Blessings. The blessing should normally take place at Sunday Mass.
Pastors should consider the normal term of service as Reader to be three years, allowing for a broad sharing of this ministry among parishioners.

D. Continuing Formation

Regular formation should be scheduled for all Readers. A process of periodic evaluation can also be helpful in improving their competency in public speaking.

E. Exercising the Ministry at Liturgical Celebration

Readers should not exercise any other liturgical ministry at the same Mass at which they proclaim God’s Word. When possible, individual readings should be proclaimed by different readers.
The clothing and appearance of the individual should reflect the dignity of the role of proclaiming the Word of God.
In the procession to the sanctuary, the Reader walks in front of the priest(s) and is seated in the sanctuary. The Lectionary is never carried in procession, but placed on the ambo prior to the liturgy.
The Lectionary is the proper book of the Reader. Other publications, such as missalettes, should not be used.
The Scripture readings are always proclaimed from the ambo (pulpit).
The Reader should wait until the congregation is seated and quiet before beginning the reading. During the proclamation, Christ "is present in His Word, since it is He Himself who speaks when the holy Scriptures are read in the Church" (Sacrosanctum Concilium, n. 7).
The Lectionary is not held up or shown at the conclusion of the readings. The concluding announcement, "The Word of the Lord," refers to the proclaimed Word and not to the book, so an accompanying gesture is inappropriate. Following the proclamation, a brief pause (5 seconds) will allow the faithful to reflect on the Word that has been proclaimed.
When a second reading follows the responsorial psalm, the second Reader approaches the ambo and follows the same procedure as in the first reading. If one Reader is proclaiming both passages from Sacred Scripture, he or she may be seated when the Responsorial Psalm is sung.
If there is no deacon, the Reader may announce the intentions at the Prayers of the Faithful. The Reader returns to the ambo at the conclusion of the Creed and is seated after the priest has concluded the General Intercessions with the prayer.
At the conclusion of the liturgy, the Reader joins the procession at the end of Mass.
The only Biblical translation approved for liturgical use in the dioceses of Canada is found in the Canadian editions of the Lectionary. Liturgies with other language groups must use approved texts.

(1) General Instruction of the Roman Missal, 3rd typical edition, n. 101.

June 13, 2018

Retention of Parish Registers and Financial Records

A. Introduction

Parishes of the Archdiocese of Vancouver are responsible for keeping their records safe and secure. Records of enduring archival value include items that provide the best evidence of the activities and responsibilities of the parish (its accountability and the evolution of its organizational structure, programs, policies, procedures, decisions, and functions), and/or have significant historical, cultural, evidential or other intrinsic value.

B. Jurisdictional Requirements

Parishes of the Archdiocese of Vancouver must adhere to a number of requirements regarding the preservation of parish registers, financial records and historical items. This policy outlines the length of time that specific records are to be kept and the requirements for storage.

1. Canonical

Canon 535 §1 requires that: “Each parish is to have parochial registers, that is, those of baptisms, marriages, deaths, and others as prescribed by the conference of bishops or the diocesan bishop. The pastor is to see to it that these registers are accurately inscribed and carefully preserved.”

2. Regulatory

The Canada Revenue Agency (CRA) requires that all accounting records used to verify income and expenditures be kept for a total of seven years – that is, for the year to which they relate plus a minimum of six additional years. Electronic accounting records must be kept in a readable format for the seven?year period.

CRA also specifies that certain other records must be kept for the life of the parish, while still other records must be kept for two years in the event that the charitable registration is revoked.

3. Archdiocesan

In addition to canonical and legal requirements, the Archdiocese of Vancouver, by this policy, requires the retention of a range of materials of significance to the life and history of the parishes.

C. Retention Guidelines

1. Life of the Parish

The following documents will be kept at the parish. Should the parish be closed, these documents must be transferred to the succeeding parish or to the Archives of the Archdiocese of Vancouver:

Canonical:

Sacramental records;

Regulatory:

Pastoral materials including, but not limited to:

Policies;
Event manuals and fundraising materials;
Pastoral Council meeting minutes.

Archdiocesan:

Historical materials including, but not limited to:

Parish profile;
Parish publications;
A list of the parish’s pastors and assistants, with corresponding photographs and details of time served in the parish;
Photographs of parish events; and
Reports of pastoral visitations.

Architectural materials including, but not limited to:

Building plans;
Surveys and valuation reports;
Deeds;
Licenses;
Building inspections;
Occupancy permit; and
Renovation plans.

2. Life of the Parish + Two Years (Regulatory)

The following records are to be kept for the life of the parish, plus a minimum of two years if its charitable registration is revoked:

Financial Statements: December 31 Statement of Financial Position and December 31 Profit and Loss Statement;
General Ledger (or detailed list of financial transactions for the year);
Annual Parish Report completed for the Archdiocese;
Minutes of meetings of the Parish Finance Council;
All records of any donations received that were subject to a direction by a donor;
All records relating to the purchase and sale of parish land and buildings, such as real estate contracts, purchase and sale invoices, title deeds and property tax assessments including legal descriptions;
Insurance policies; and
Asset registers.

3. Seven Years (Regulatory)

The following financial records are to be kept for seven years:

Bank statements and cancelled cheques;
Bill payments and supporting documentation, including cheque stubs;
Charitable receipt copies from the end of the calendar year in which the donations were made;
CRA payroll filings and supporting documents (1);
Deposit slips;
Documents detailing the individual donations corresponding to each bank deposit;
Sales invoices (if applicable);
Donation envelopes;
GST filings and supporting documents;
Inventory listing; and
Registered Charity Returns (T3010) and supporting schedules and forms.

D. Storage Requirements

1. Items that are stored for the life of the parish must be kept in secure fire?resistant and water?resistant containers.

2. Records for each year must be stored in a separate box or boxes.

3. Permanent records must be clearly marked and stored separately from records that can be destroyed after seven years.

4. Records that can be discarded after a period of time must be clearly labeled, including the discard date.

5. Every year, to minimize storage space and cost, records that are past the retention date are to be discarded.

6. When discarding old records, they are to be shredded.

E. Records Journal

Parishes should consider using a Records Journal. A Records Journal lists what is being stored, where it is being stored, the date in which it was first stored and the date of destruction, if applicable. Using a records journal provides for well?organized document storage.

F. Electronic Documents

Electronic documents are subject to the same rules as paper documents.

Approved: 2018-June-13
Memorial of St. Anthony of Padua

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby superseded:
Books & Records Retention, issued February 17, 2011

(1) The Employment Standards Act requires employers to keep certain employment records for two years after the employee’s employment ends. If these records form the supporting documents for CRA, they must be retained according to CRA specifications.

April 14, 2022

Review Board - Terms of Reference

A. Mandate

The Review Board has a two-fold mandate:
1. To receive all active reports of sexual abuse or sexual misconduct by priests or deacons – whether the cleric in question is in active ministry or not, alive or dead – and to advise the Roman Catholic Archbishop of Vancouver (“Archbishop”) if, in their judgment, any active case is not being adequately handled.
2. To pay particular attention to reports involving living clerics, and especially those who are still in active ministry, and to make recommendations to the Archbishop regarding:
  1. what restrictions should be placed on the respondent when an active report has been received
  2. whether a report has the semblance of truth and warrants further investigation, and, once an investigation is complete:
    1. whether the accusation is credible
    2. what measures the Archbishop should consider taking as a result of the findings of the investigation.
The Review Board acts in an advisory capacity to the Archbishop. The Archbishop will weigh the Review Board’s recommendations with the seriousness befitting this significant expression of collaboration and ecclesial communion.

B. Board Membership

The Archbishop will appoint the members of the Review Board. Laypeople shall make up the majority of its membership: qualified men and women of diverse ethnic, professional and faith backgrounds.
The Chair of the Review Board will be a layperson, appointed by the Archbishop for a three-year term.
Clerics and employees of the Archdiocese on the Review Board shall never constitute a majority of its members.
Members are appointed for a three-year term, which can be renewed indefinitely.
Members can be added and removed at the Archbishop’s discretion.
The Review Board may recommend new members to the Archbishop, who decides whether to make the appointment.
The Vicar General, Archbishop’s Delegate for Serious Misconduct by Clergy, the Chancellor, and Archdiocesan legal counsel are permanent, ex officio members.
The minimum membership of the Review Board shall be nine (including, in addition to the permanent members, at least five laypeople not employed by the Archdiocese). The maximum number of members is eleven.
Names and brief descriptions of the members of the Review Board will be made public on the Archdiocesan website.
While the Archdiocese strongly encourages victims/survivors of sexual abuse to join the Review Board, the Archdiocese will not publish personal information about any member who is a victim/survivor, only that there are victims/survivors on the Board.

C. Scope

Cases before the courts for deceased clerics

For cases that are before the courts or reasonably anticipated to be litigated (civil or ecclesial), regarding alleged abuse by deceased clerics or those who have already lost the clerical state, the Review Board shall be informed, but shall not make any deliberations or recommendations on them while the cases are in progress.

Cases before the courts for living clerics

For cases that are before the courts or reasonably anticipated to be litigated (civil or ecclesial) regarding alleged abuse by living clerics, the Review Board has some involvement. While the litigation – anticipated or not – is proceeding, the Archbishop may seek the Review Board’s advice on matters including, but not limited to, what constraints to place upon the cleric.

Cases not before the courts for deceased clerics

For reports not before the courts and that are not anticipated to be litigated (civil or ecclesial) regarding alleged abuse by deceased clerics or those who have already lost the clerical state, the Review Board will monitor the case. In such cases, the Review Board may advise the Archbishop on whether such a case is credible based on a balance of probabilities, whether such a case is being investigated adequately, and whether the care the reporting person is receiving from the Archdiocese (if applicable) is reasonable based on the information known, or if further care from the Archdiocese to the reporting person should reasonably be offered.

Cases not before the courts for living clerics

For reports not before the courts and that are not anticipated to be litigated (civil or ecclesial) regarding alleged abuse by living clerics, the Review Board has a primary interest. In such cases, the Review Board may advise the Archbishop whether such a case is credible based on a balance of probabilities, whether the administrative restrictions placed on the respondent are reasonable, adequate and just, whether such a case is being investigated adequately, and whether the care the reporting person is receiving from the Archdiocese (if applicable) is reasonable based on the information known, or if further care from the Archdiocese to the reporting person should reasonably be offered.

How the Review Board Evaluates Cases

If the Archbishop commissions an investigation into a case, the Review Board will review and consider the final report in its deliberations and recommendations to the Archbishop.
The Archbishop may ask the Review Board to evaluate a case in which a civil court action has resolved or in which a respondent was found not guilty in criminal court. Cases in which a criminal court finds the respondent guilty are de facto credible.
For a case that was investigated internally or is associated with a resolved civil court action:
1. The Review Board may advise the Archbishop whether or not it finds the accusation credible based on a balance of probabilities.
2. An accusation against a cleric who is dead or is so incapacitated that he cannot make a statement in his own defense must have corroborating evidence or a second witness for the Review Board to find it credible. The Archdiocese may still offer support to the reporting person, even if the Review Board finds that the report is not credible.
3. If the Review Board finds the report credible, it may make recommendations to the Archbishop on limitations to be placed upon the accused cleric, including but not limited to removal from ministry (temporary or permanent) and publication of information regarding the accused cleric.
If the Review Board finds the report credible, it may make recommendations to the Archbishop that the name of a cleric be made public. It will base its decision upon:
1. The legal requirements of privacy legislation.
2. Any legal advice that the Archdiocese has received regarding the publishing of names.
3. “Information” that would be published includes:
  1. The cleric’s full and all names by which he has been known, his date and place of birth, and his date of ordination.
  2. A brief summary of the type of abuse.
  3. The number of known victims, their sex, and whether they were minors or adults.
  4. The terms of any judgement or restrictions on the cleric (including restrictions on ability to minister, wear clerical garb, etc.).
For reports of sexual misconduct that cannot be investigated (e.g., anonymous complaints with insufficient information to identify the cleric being accused), the Review Board will determine when the case should be considered closed.
The Archdiocese shall inform the Review Board of any reports it receives of a sanctioned cleric not respecting the restrictions or limitations that the Archbishop has placed upon him and may make further recommendations to the Archbishop on additional or further actions in such a case.
The Review Board may recommend changes to Archdiocesan policy, particularly the Policy on Sexual Misconduct by Clergy, and to the Safe Environment program, and other policies and programs that touch on matters of clergy sexual misconduct.

D. Meetings

The Review Board will meet, in person or virtually, at least quarterly.
The Review Board may be called at any time to address cases that require immediate attention, in the opinion of the Archbishop in consultation with the Review Board Chair, the Archdiocesan General Counsel, and the Archbishop’s Delegate for Serious Misconduct by Clergy.

E. Voting and Decisions

The Review Board will strive to reach a consensus on its recommendations to the Archbishop.
When the Review Board cannot reach a consensus, the Review Board will tell the Archbishop that it was a split decision, and supply the majority and minority decisions and the ratio of the split.

F. Reporting and Records

The Review Board will prepare and provide confidential minutes of its meetings to the Archbishop’s Delegate for Serious Misconduct by Clergy.
Although during Review Board meetings the names of reporting people and respondents will be used freely, the minutes will refer to cases before the Review Board only by a coded system. The minutes will be filed in Archdiocesan archives with a key that relates the coded case numbers to full case information.
It is the responsibility of the Archbishop’s Delegate for Serious Misconduct by Clergy to communicate the Review Board’s recommendations to the Archbishop.
It is the responsibility of the Archbishop’s Delegate for Serious Misconduct by Clergy to communicate instructions and questions from the Archbishop to the Review Board.

G. Accountability

The Review Board is accountable to the Archbishop.
Every member of the Review Board shall treat all information discussed at its meetings with the utmost confidentiality.
1. No member of the Review Board shall reveal any detail of any case to anyone outside the Review Board and particularly not to the media. All media enquiries are to be directed to the Archdiocese’s media spokesperson.
2. If the Archbishop makes public his decision on a matter that came before the Review Board, no member shall make any comment, positive or negative, publicly or otherwise, about the decision. Board members must recognize and respect that they are part of a larger process and that their role is an advisory, not a determinative, one.

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Approved: Holy Thursday, April 14, 2022
+ J. Michael Miller, CSB
Archbishop of Vancouver

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June 24, 2020

Role of Catholic High School Chaplains

“When educators and chaplains cooperate closely, the school’s catholicity and spiritual life are strengthened.” - Archbishop J. Michael Miller, CSB

A. Introduction

The Chaplain’s role in the school involves the pastoral care of the staff and students. His ministry is to be carried out in cooperation with the Principal, the Campus Ministry Coordinator, the Religion Department Head, and the Archbishop’s Representative (in the case of regional secondary schools).

As a priest, the Chaplain brings his specific gifts to the Catholic high school. He is a minister of the Word and Sacraments and has overall responsibility for the planning and celebration of the school Liturgy. Because of his knowledge of Church teaching and spiritual formation, his role is integral to the school’s life.

B. Guiding Principles

A clearly defined process of communication must be established between the Chaplain, the Principal, the Campus Ministry Coordinator, and the Religion Department Head. The Principal will provide opportunities for the staff and the Chaplain to get to know one another.
The Campus Ministry Coordinator must provide a new Chaplain with an orientation to the school community, its pastoral programs and its particular Catholic culture.
The CISVA’s Director of Evangelization and Catechesis will meet with new Chaplains for consultation, orientation and support.

C. Chaplain’s Duties

Engage in a “ministry of presence” by spending at least one day a week in the school;
Be involved in the planning of all Liturgies, especially Holy Mass, the Sacrament of Reconciliation, and retreats;
Provide pastoral ministry to the school community, especially in crisis situations;
Be knowledgeable about the Christian Education curriculum and, in consultation with the Religion Department Head and respective classroom teachers, offer assistance in addressing specific learning outcomes;
Arrange that priests and Religious teach classes in the Grade 12 unit on “vocations”;
Attend the CISVA’s Religion Department Heads and Campus Ministry Coordinators meetings (three times a year);
In regional secondary schools, involve the other priests of the region in the spiritual life of the school by inviting them to offer Mass and celebrate Reconciliation, etc.

Approved:
Solemnity of the Nativity of Saint John the Baptist
June 24, 2020

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby superseded: Chaplains’ Role in Catholic High Schools, issued September 26, 2011

December 21, 2020

Role of the Archbishop's Representative to Regional Elementary and Secondary Schools

A. Rationale

By virtue of the Bylaws of the Catholic Independent Schools of Vancouver Archdiocese (CISVA), the Archbishop's Representative of every regional elementary or secondary school is a member of the CISVA. The Representative is an ex officio member of the Regional Education Committee as well as any sub-committees that it may establish. The Representative is appointed by the Archbishop, but as with the Regional Education Committee, he receives his mandate from the CISVA Society.

B. Policy

The Archbishop’s Representative is a Roman Catholic cleric, usually, but not necessarily, a pastor of one of the designated parishes, receives his authority by delegation from the Archbishop. His responsibilities are similar, but not identical, to those belonging to the pastor in a Parish Educational Committee.

C. Procedure

Temporal Administration of School Property
Since school facilities are Church property belonging to the Archdiocese of Vancouver, the Archbishop’s Representative, assisted by the Regional Education Committee, has the responsibility of administering these temporal goods.
Spiritual Formation of Staff and StudentsIt is the special obligation of the Archbishop’s Representative to ensure the spiritual formation of the staff and students.
Since the quality of a regional school as a faith community depends in large measure on the faith commitment and witness of its staff, the Archbishop’s Representative should, in collaboration with the principal, provide them with diligent pastoral care. He supports their growth in faith and guides them to an integration of faith and life, so that their witness will radiate in the school community.
Christian Education Program
Integral to a regional school is its Christian education program. Through it the Church's mission of evangelization and her teaching on faith and morals is carried out. The presence of the Archbishop’s Representative in the school is a sign that Catholic education is at the centre of its life and curriculum. His active guidance in the religious formation of the students is of paramount importance.
In consultation with the Superintendent of Catholic Schools, the Archbishop’s Representative is responsible for implementing and supporting the school’s Christian education program and spiritual activities, ensuring that the instruction given is faithful to the Magisterium of the Church.
Working with the Chaplain, Campus Ministry Coordinator and staff, he should also arrange for regular celebrations of the Eucharist and the Sacrament of Reconciliation. He should encourage the educators to participate in professional development in this area, so that they are better formed in the spiritual life and in understanding the Church's teaching on faith and morals.
In matters that affect the Catholicity of the schools, the approval of the Archbishop’s Representative is required.
Promotion of the School
The school plays a vital role in fulfilling the Church's mission to educate and form the young intellectually, psychologically, physically and spiritually. The Archbishop’s Representative, therefore, must take every possible occasion to promote the school and cultivate parishioners' support for it.

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Relationship with the Regional Education Committee
In even numbered years the pastors of the region with a secondary school will meet after July 15 to elect their three representatives to the Regional Education Committee, one of whom shall be named by the Archbishop to be the Archbishop’s Representative. The Archbishop’s Representative is ex officio a member of the Committee and of all its subcommittees.

In the case of a regional elementary school, the Archbishop will appoint an Archbishop’s Representative after consulting with the pastors of the parishes involved.

The Archbishop’s Representative and the Regional Education Committee must work together in an atmosphere of mutual trust and respect. In keeping with the principle of subsidiary, the ordinary operation of the school is overseen by the Regional Education Committee. An occasion may arise, however, when the Archbishop’s Representative may exercise his authority independently of the Regional Education Committee.

The Archbishop’s Representative will observe all policies and procedures as outlined in the CISVA’s Policy Manual. Likewise, he must ensure that the Regional Education Committee abides by the same policies and procedures.

In the case of regional secondary or regional elementary schools, if in the carrying out of their responsibilities the Archbishop’s Representative and the Regional Education Committee come to an impasse they cannot resolve, they may appeal to the Board of Directors of the CISVA.

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Budget and Finances
The Regional Education Committee has the responsibility of preparing the school’s annual operating budget. However, the Archbishop’s Representative has the right of final approval. According to Archdiocesan guidelines and policies, all capital and extraordinary expenditures are the sole responsibility of the parishes.

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‍Hiring and Dismissal of Staff
"In his own diocese, the local Ordinary has the right to appoint or to approve teachers of religion and, if religious or moral considerations require it, the right to remove them or to demand that they be removed." (Code of Canon Law, c. 805).
As the representative of the local Ordinary, the Archbishop’s Representative plays a unique role in the hiring and dismissal of staff, especially teachers of Christian education. Both he and the Regional Education Committee are responsible in the area of hiring and dismissal of staff require his approval, since he must ensure the faith commitment of the teaching and support staff. This responsibility of the Archbishop’s Representative should be exercised prudently.

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‍Admission or Dismissal of Students
Based on religious, moral and/or charitable grounds, the Archbishop’s Representative, in consultation with the principal, has the right and responsibility, and in certain cases the duty, to admit and dismiss students. By virtue of his role as Archbishop’s Representative and the unique position he holds with regard to confidential information, his decisions should be respected. Therefore, the Archbishop’s Representative must be involved in processing admissions and dismissals of students in accordance with CISVA policy.

Approved: Memorial of Saint Peter Canisius
December 21, 2020
+ J. Michael Miller, CSB
Archbishop of Vancouver

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April 29, 2015

Sabbatical Guidelines for Diocesan Priests

February 15, 2012

Sacred Art Commission: Mandate and Structure

February 21, 2020

Sacred Music Guidelines

Sacred music and liturgical song have the task of giving us a sense of God’s glory, of His beauty, of His holiness that envelops us like a ‘luminous cloud.’

Pope Francis,
Address to the participants of the International Congress on Sacred Music,
March 4, 2017

A. Introduction: General Principles

For over a century, the universal authority of the Church has been greatly concerned about sacred music, because it plays an integral part in the celebration of the liturgy.(1)

Sacred music is prayer expressed in sound. Music makes prayer more pleasing, promotes a sense of congregational unity, and confers greater solemnity on the sacred rites. The solemn character of sacred music refers to its earnest, intense and festive focus on the great Mystery which it serves: Christ’s redemptive and transformative love for his Church.

St Pius X noted the three basic characteristics of sacred music: holiness, sound form and universality.(2) It is the goal of these Guidelines to promote these qualities in our own local Church.(3) The Archdiocese of Vancouver’s first priority is to “make every Sunday matter,” and among the principal means of doing this is beautiful music: “Our goal is to foster truly beautiful music because it makes it easier to pray and to encounter God at Mass.”

B. Types of Sacred Music

The types of sacred music mentioned in Church documents, in order of priority, are: Gregorian chant, sacred polyphony, and modern compositions, including popular religious song, i.e., hymns.

Chant

As Sacrosanctum Concilium states: “The Church acknowledges Gregorian chant as especially suited to the Roman liturgy: therefore, other things being equal, it should be given pride of place in liturgical services” (n. 116).

There are three main parts of the Mass that preferably should be chanted:

The Order of Mass: Priests and deacons should know how to sing their parts from the Sign of the Cross to “Go forth, the Mass is ended” and the people should know how to respond.
The Mass Ordinary: The mandated Archdiocesan Mass Setting (ICEL chants) gives everyone a basic introduction to chant.
The Mass Propers: The Archdiocese also encourages the use of chant Propers (the chants at Entrance, Offertory and Communion). These can be the traditional Latin or one of several recently published English Propers. (See Appendix III)

Polyphony

A cappella polyphony, as exemplified by the compositions of Palestrina, Victoria and others of the 16th century, but continuing to be composed today, is especially suited to the more solemn moments of the liturgy.

It is desirable that choirs should know some sacred polyphony for appropriate moments of the Mass or other liturgies, which can enhance meditation.

Modern Compositions

As St Pius X pointed out, modern sacred music should be in the spirit of chant (i.e., it should convey the sacred, and allow the Word to come through).(4)

New compositions for use in the Archdiocese, including Mass settings, must receive prior approval of the Archbishop.
Not only does the text have to be sacred, but the music has to be sacred also. A popular, secular style is to be avoided.

Hymns

Hymns constitute the major expression of sacred music in most parish Masses.

They are substitutes for the chant propers, and so they should be chosen for their relation to the liturgical day or season.
A common repertoire of hymns should be known by all parishes for Archdiocesan events.
Sacred music is not the same as the broader category, religious music.
Religious music aids and supports Christian faith, but is not primarily sung during sacred liturgy. It includes devotional music such as popular hymnody, “praise and worship” music, as well as a host of other musical forms.
It cannot be said that one kind of music is as good as another; appropriateness for liturgy is not a matter of taste.

The Archdiocesan Sacred Music Committee will publish suggestions for Confirmation, wedding, and funeral hymns on the archdiocesan website.

C. Instruments

Vatican II affirmed that the pipe organ “is to be held in high esteem, for it is the traditional musical instrument which adds a wonderful splendour to the Church’s ceremonies and powerfully lifts up man’s mind to God and to higher things” (Sacrosanctum Concilium, n. 120). Other instruments (e.g., violin, flute, trumpet) which uphold the holiness and beauty of the liturgy can also be used.

Pastors and choir directors should ensure that instruments are suitable for the liturgy (i.e., do not have secular connotations).
The piano is widely used, but as a percussion instrument it is not the ideal.
Recorded music of any kind is not permitted in the liturgy.

D. Musical Roles in the Liturgy

Everyone has a role in sacred music in the celebration of the liturgy. The primary role lies with the Archbishop, which is why these guidelines are being published. At the parish level, the pastor has primary responsibility for the liturgy and therefore for sacred music. The priests and deacons who function at Mass and the other actions of the liturgy are of course also involved. Choir directors, choir members, organists, other liturgical instrumentalists, and the congregation all have a necessary role.

There should be coordination of the various musical roles in the liturgy, with special importance given to the choir.
Pastors should take care in appointing choir directors who have an understanding of liturgy as well as the requisite technical ability. In a large parish this may be a paid position.
There should be preparation and coordination between celebrant and music director for any particular celebration.
The choir assists general participation and sings the proper antiphons as well as supplemental music.
If there is no choir, a cantor or leader of song should lead and assist the congregation.
The congregation should participate at least in the responses and the Ordinary of the Mass.

E. The Liturgical Year

An understanding of the liturgical year is essential since sacred music is integral to the Mass.

The selection of music should be in accordance with the liturgical season being celebrated.
The music directors should prepare the Mass according to the liturgical texts.
During Lent the organ is used only to support the singing, if at all. The use of other instruments should be kept to a bare minimum. The Mass setting, which does not include a Gloria, should be a simple chant setting.
During the seasons of Christmas and Easter, the music is more exuberant and festive. The Mass setting should be more festive than one used during Ordinary Time.

F. Formation for Sacred Music

Formation is important for both clerics and the laity.

The Archdiocese will strive to offer workshops for training of priests, deacons, choir directors, musicians, and the general public; in this the Sacred Music Committee should take a lead role. Such workshops may be offered at the deanery level. In the Archdiocese conferences, festivals, workshops, concerts should be promoted and offered.
Seminarians should be thoroughly formed in sacred music.
Students in Catholic schools should be formed in the sacred music of the liturgy with a growing number of chants learned each school year.(5)
Music teachers in Catholic schools should have some training in liturgical music.
Appendix II lists some online resources for preparation and formation.
Appendix III lists some resources for singing the Propers in English.

G. Conclusion

The implementation of these Guidelines will require effort and even a change of heart for all who are involved (or should be involved) in sacred music. But the effort will be worth it, for it will contribute to the worthy celebration of the Sacred Liturgy, the source and summit of the activity of the Church (see Sacrosanctum Concilium, n. 10).

The musical tradition of the universal Church is a treasure of inestimable value, greater even than that of any other art. The main reason for this pre-eminence is that, as sacred song united to the words, it forms a necessary or integral part of the solemn liturgy.
- Second Vatican Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, n. 112.

Approved: Memorial of St. Peter Damian
February 21, 2020

+ J. Michael Miller, CSB
Archbishop of Vancouver

Appendix I: Church Documents on Sacred Music

In chronological order, with links to English translations (if available):

Benedict XIV, Encyclical Annus qui (1749.02.19) Italian translation
Pius X, Motu proprio Tra le sollecitudini (1903.11.22) English translation
Pius XI, Apostolic Constitution Divini cultus (1928.12.20) English translation
Pius XII, Encyclical Musicae sacrae disciplina (1955.12.25) English translation
Sacred Congregation of Rites, Instruction De musica sacra (1958.09.03) English translation
Vatican II, Constitution Sacrosanctum Concilium 112-121 (Chapter VI) (1963.12.04) English translation (Abbott & Gallagher)
Sacred Congregation of Rites, Instruction Musicam sacram (1967.03.05) English translation
John Paul II, Chirograph Mosso dal vivo (2003.11.22) English translation

‍

Appendix II: Online Resources

Appendix III: Resources for English Propers

By Flowing Waters by Paul F. Ford (1999), Liturgical Press.
Introit Hymns by Kathleen Pluth: Advent / Lent.
Lumen Christi Hymnal (Illuminare).
Proper of the Mass for Sundays and Solemnities by Samuel Weber, Ignatius Press.
Simple English Propers by Adam Bartlett (2011), Musica Sacra.

‍

(1) See Appendix I for a list of documents.

(2) Cf. Tra le sollecitudini (1903) I.2.

(3) These Archdiocesan guidelines are intended to be brief.

(4) Cf. Tra le sollecitudini II.3.

(5) The Sacred Music Committee will produce a chant booklet for schools, Chants Every Catholic Student Should Know.

Safe Environment Policy for Archdiocesan and Parish Employees

The purpose of this document is to ensure that all adults acting in an employee, ministerial or other paid position in the Archdiocese are role models who are called to treat each minor and vulnerable adult with respect and care. ‘Vulnerable adult’ is defined as an individual at least nineteen (19) years of age who is susceptible to abuse or exploitation by virtue of his/her significant mental or physical impairment. It addresses employees and the need to maintain professional relationships with minors and vulnerable adults whether on or off the John Paul II Pastoral Centre or parish property.

Part A: Risk Assessment
Part B: Employee Management
Part C: Code of Conduct for Adults
Part D: Crisis Response and Intervention

Implementation

All employees must be informed of the Archdiocese’s policies to create a safe and secure environment especially for minors and vulnerable adults.
All employees will be made aware of reporting procedures for the parish, diocese and civil authorities as they relate to issues of abuse and neglect.

Part A: Risk Assessment

The policies and procedures set out in Parts B (Employee Management) and C (Code of Conduct) are for all employees. Thus, the pastor or head of Catholic organizations or groups (Groups) together with the Screening Coordinator (SC)(1) must first determine the level of risk associated with each activity, task, or job with respect to the ministry. Keeping in mind that the document relates to the respect and care of minors and vulnerable adults by employees we must assess the following:

The participant;
The setting;
The nature of the activity;
The level of supervision; and
The nature of the relationship.

While risks may be termed as low, medium, or high, the main focus will be factors deemed “high risk.” These are guidelines to help you with your risk assessment and are not meant to be an exhaustive list of all potential risks.

(The table showing low/medium and high risks can be found in the original PDF file which can be downloaded from the top of the page.)

If you deem the risk to be high, then you must follow the procedures in Parts B (Employee Management) and C (Code of Conduct) of this document. If uncertain of the risk level, screen as if it is high risk. Some examples of positions deemed as high risk:

Parish Screening Coordinator (PSC) or Screening Coordinators of organizations
Youth Ministry Coordinator/leader
P.R.E.P. (Parish Religious Education Program) Coordinator
P.R.E.P. (Parish Religious Education Program) Catechist/Assistant
LWC (Liturgy of the Word with Children) Coordinator
LWC (Liturgy of the Word with Children) Presider (Leader)/Assistant
Altar Server Coordinator
Choir Director/Music Minister (working with minors)
VANSPEC teacher. Please note: a VANSPEC program which is held at the parish constitutes a parish activity. The PSC has to screen the VANSPEC teachers teaching at the parish or verify with main VANSPEC centre if a teacher has been screened.
Custodian/Janitor
Extraordinary Ministers of the Eucharist or Prayer group members visiting shut‐ins
Bereavement Ministry members
Drivers of minors and vulnerable adults to parish events
Coordinators of parish programs for refugees and migrant workers
Faith and Light
Parish positions that provide keys to access the Parish
Priests and deacons are screened by the Archdiocese of Vancouver as there are additional requirements, not the PSC. However, religious or consecrated brothers and sisters are to be screened by the PSC accordingly if they are in medium to high risk positions.

Part B: Employee Management

Recruiting & Screening

Effective recruiting and screening of employees is an essential part of a healthy ministry. Screening will assist in identifying persons who are unsuitable to working with minors and vulnerable adults.

Procedures

Before the pastor/head of organization(3) or Ministry Coordinator recruits an individual to a ministry position, the pastor/head & Screening coordinator should determine the risk. (Part A). The role of a ministry coordinator (paid or volunteer) shall be deemed to be high‐risk due to the supervisory nature of the position
Ministry Coordinators must develop a clear and concise job description.
Indicate during the recruiting process (e.g. on posters, in announcements and advertisements, etc.) that screening is part of the application process.
Individual must fill out an application form, supply at least two references and be interviewed.
Screening Coordinators must conduct reference checks to determine suitability for high risk positions.
For high‐risk ministry positions, the applicant must provide a Police Record Check report and Vulnerable Sector search.
Screening should be reviewed on a regular basis at a minimum interval of every five years.
A yearly Parish Sign‐Off of screened employees and volunteers must be sent to the Archdiocese. Catholic organizations will maintain their records independently.

Orientation & Training

Employees will need to know their roles and responsibilities, expectations, clear lines of accountability, and crisis response and intervention (Part D).

Procedures

Adequate training of employees must be provided.
Individuals must review and sign the Code of Conduct (Part C) once they complete the training, indicating they understand the responsibilities involved with their ministry.

Supervision

Supervision is recommended for all employees serving in ministry. It includes overseeing and monitoring the employee’s performance, and aids in establishing clear lines of accountability and expectations, including what is acceptable and what is unacceptable, and the volunteer’s roles and responsibilities.

Procedures

Performance reviews should be done on a yearly basis.
Reviews should be documented in writing and signed by both employee and ministry coordinator or Pastor/head or organization.

Part C: Code of Conduct(4)

Those who act in the name of the Church have special influence in the lives of the people to whom they minister. Employees/volunteers in the Archdiocese are called to treat others with respect and care whether on or off the parish grounds. Employees/volunteers must sign and agree to the Code of Conduct prior to service.

Employees/Volunteers are required to:

Act at all times in accordance with the teachings of the Catholic Church;
Be competent, reliable and ethical;
Avoid being alone with minors and vulnerable adults;
Ensure that minors are properly supervised;
Take immediate action in situations where others are placing minors/vulnerable adults in danger or potentially risky situations;
Report inappropriate conduct and suspected abuse to the pastor, parish screening coordinator or ministry supervisor; if it involves a priest/deacon, please contact the Archdiocese Delegate for receiving allegations relating to clergy.
Directly report suspected abuse of minors to designated civil authorities;
Refrain from drinking or being under the influence of alcohol while supervising minors;
Wear appropriate and modest attire at all times.

Boundaries

Employees/Volunteers are required to:

Maintain appropriate boundaries in ministerial relationships and work within the limits of their position;
Refrain from relating to minors as their ‘friend’ or ‘parent‐figure’;
Ensure visibility by others if it is necessary to be alone with a minor, e.g. open doors, visibility through windows;
Obtain the approval of the pastor and the permission of the parents when hosting an offsite event involving minors

Communications

Communications including verbal, handwritten, and electronic means will only be for reasons pertaining to the employee’s/volunteer’s role.

Physical Contact

Physical contact shall be appropriate to the situation and age of the participant and only permissible if:

It does not cause disproportionate or unnecessary stress or anxiety to the participant; and
It is entirely and unambiguously non‐sexual.

Some examples of appropriate touch:

Shaking a participant’s hand in greeting
Holding hands in a prayer or song
Short hugs
High five

Corporal punishment is not acceptable at any time.

Additional examples of inappropriate touch:

Kissing a participant or coaxing him or her into kissing you
Lengthy hugs or forceful frontal hugs
Cuddling
Tickling
Piggy-back rides
Lap-sitting
Wrestling
Stroking a participant’s hair
Touching buttocks or genital area

Assistance with Toileting/Dressing

Minors should not be assisted with toileting and/or dressing. If a situation arises (e.g. accident or emergency) and assistance is required, another person should be present. The situation should then be reported to the parent and/or coordinator.

Transportation

Employee/volunteer drivers should:

Be a minimum of 19 years of age
Receive permission of the minor or vulnerable adult’s parent/guardian
Ensure that the coordinator has knowledge of the driving arrangement, and
Ensure that there is a third person in the vehicle.

If required to drive minors and vulnerable adults on a periodic basis, employees/volunteers should submit a suitable Drivers’ Abstract and Volunteer Driver form to the Parish Screening Coordinator.

Overnight Events/Trips

In parish or diocesan activities involving overnight stays, a minimum of two screened adults must be present. All overnight trips must have specific approval from the pastor.

Harassment

Every individual has the right to be free from harassment. Harassment is defined as objectionable conduct or comment, directed toward a specific person(s), which serves no legitimate work purpose, and has the effect of creating a humiliating, hostile or offensive environment.

Confidentiality

Confidentiality must be respected at all times unless disclosure is required for reasons of:

Participant safety;
Parental or professional intervention and guidance; and/or
Legal obligations.

Review and Disclosure

If incidents of concern arise, employees/volunteers should review the situation with the pastor or ministry coordinator. Dealings between employees/volunteers and participants must be open and transparent. If an unduly close relationship develops between an employee/volunteer and participant, the situation must be disclosed to the pastor or ministry coordinator.

Gifts

Expensive gifts from participants are inappropriate and should not be accepted. In some situations, it is appropriate to accept tokens of appreciation. The receipt of gifts from participants should be disclosed to ministry coordinators and pastor.

Use of Parish Name & Property

Speaking in the name of the parish shall be avoided unless specifically authorized by the pastor to do so. Parish resources (for example, keys/computers, etc.) are only to be used for their authorized/ intended purposes. These resources must be adequately safeguarded and must not be shared without authorization.

I understand that a breach of any of the above may lead to disciplinary action. I acknowledge that I may be subject to a screening interview, reference checking, a police record check and vulnerable sector search if I am working with minors/vulnerable adults.

Part D: Crisis Response & Intervention

Any person who has reasonable grounds to suspect that a minor or vulnerable adult in the parish is or has been abused must report that suspicion to appropriate authorities and the Archbishop’s Delegate (or Deputy Delegate) for reporting the alleged abuse of minors. Clergy and parish coordinators have special responsibility to report allegations of serious misconduct and abuse.

Please contact the police or call 911 if an offense has been committed or if a person is in immediate danger.
If a person has reason to believe that a minor has been abused, you have an obligation to report to the Ministry of Children and Family Development by calling the Helpline for Children at 310-1234 (no area code)
In allegations of abuse by the clergy(5), please contact:

Rev. Joseph Le, Archbishop’s Delegate for Serious Misconduct
Tel: (604) 683-0281 ext. 462
Cell: (778) 858-3991
Email: jle@rcav.org
In allegations of abuse by lay employees and volunteers(6), please contact:

Mr. James Borkowski, Archbishop’s Delegate for Receiving Allegations of Serious Misconduct by Lay Persons
Tel: (604) 683-0281 ext. 467;
Cell: (604) 928-5530
Email: jcborkowski@rcav.org

Ms. Sharon Goh, Archbishop’s Deputy Delegate for Receiving Allegations of Serious Misconduct by Lay Persons
Tel: (604) 683-0281 ext. 214;
Cell: (604) 723-5998
Email: sgoh@rcav.org

Appendix I: Police Record Checks

“An employer must ensure that every individual who is hired for employment involving work with children or work with vulnerable adults and every employee who works with children or works with vulnerable adults undergoes a criminal record check in accordance with this Part.” — Criminal Records Review Act [RSBC 1996] Chapter 86, 8(1)

Who requires a Police Record Check (PRC)?

We ask all parishes and groups to have their PRC applied online through the Ministry of Justice from January 2014. There is no charge for volunteers. Please contact the Safe Environment Office if you have questions. The parish must obtain a Police Record Check (PRC) including a Vulnerable Sector search for all employees working in high risk roles with minors and vulnerable adults.

Responsibilities of the Parish and of the Individual

The parish will:

Inform the employee of the requirement for a PRC including a vulnerable sector search (VSS).
Obtain, review and secure the completed Check which has to be renewed every five years if volunteer continues volunteering.

The employee will:

Submit to a PRC and VSS by applying online or by using the Criminal Records Review Program forms of the Parish
Results are sent directly to the parish. Copies can be made if the employee requests for it.

Once the Police Record Check has been received by the Parish

The pastor is responsible for checking the results. If he is satisfied with the results, the Pastor shall authorize the PSC to put it in an envelope, seal it, and sign the seal of the envelope before placing it in the employee’s file or do so himself.

Checks applied for through SterlingBackcheck

Checks for Employees can be done through SterlingBackcheck only if the applicant has done a VSS previously with the parish. Forms will be filled and signed by the applicant and sent to SterlingBackcheck by the parish who verifies the identity of the applicant with two government issued ID. The PRC results are sent directly to the parish within twenty‐four hours. The parish will receive the result and if it is returned as ‘Clear’, the applicant is deemed to have no criminal record.

Checks applied for through a Police Detachment

When the Police Record Check and VSS, done through the local police detachment in person, contain convictions and/or charges, etc, the pastor must contact James Borkowski, the Archbishop’s Delegate for Administration. The following factors will be considered by the pastor and the Delegate to determine the person’s suitability for the ministry position:

The nature of the program, activities and services provided.
The character and degree of vulnerability of the participant group served and the duty of care to the participants, volunteers, staff, community and to the Archdiocese
The relevant ethical, spiritual and legal issues and principles involved.
The potential risks involved in the ministry position that the person wishes to do, based on the nature of the ministry, its activities, the setting and the way in which it is supervised.

Please note that a pastor can reject a potential employee when results are returned clear if he is made aware of other facts and circumstances that may render the candidate unsuitable to work with minors and vulnerable adults.

Checks Applied for through the BC Ministry of Justice (exception)

Normally only available for volunteers; however those employed in registered or licensed child or vulnerable adult care facilities are required to be checked through the ministry at a set fee.

Please read: www2.gov.bc.ca/gov/content/safety/crime-prevention/criminal-record-check

(1) Every parish and group must appoint a screening coordinator where there are ministries involving minors and vulnerable adults.

(2) For the purposes of screening, seasonal migrant laborers and refugees are regarded as vulnerable persons regardless of their mental or physical condition.

(3) Each organization will have their own administrative structure that would determine who is the head who will oversee safe environment and the screening coordinator(s)’s role.

(4) The Code of Conduct was drafted for parishes and can be edited by organizations to suit the nature of their activities keeping in mind the professional Archdiocesan standards and boundaries.

(5) Please refer to the Policy Regarding Allegations of Clerical Abuse

(6) Please refer to Policy Regarding Allegations of Serious Misconduct against Lay Persons.

Safe Environment Policy for Archdiocesan and Parish Volunteers

The purpose of this document is to ensure that all adults acting in a volunteer position in the Archdiocese are role models who are called to treat each minor and vulnerable adult with respect and care. ‘Vulnerable adult’ is defined as an individual at least nineteen (19) years of age who is susceptible to abuse or exploitation by virtue of his/her significant mental or physical impairment. It addresses volunteers and the need to maintain professional relationships with minors and vulnerable adults whether on or off the John Paul II Pastoral Centre or parish property.

Part A: Risk Assessment
Part B: Volunteer Management
Part C: Code of Conduct for Adults
Part D: Crisis Response and Intervention

Implementation

All volunteers must be informed of the Archdiocese’s policies to create a safe and secure environment especially for minors and vulnerable adults.
All volunteers will be made aware of reporting procedures for the parish, diocese and civil authorities as they relate to issues of abuse and neglect.

Part A: Risk Assessment

The policies and procedures set out in Parts B (Volunteer Management) and C (Code of Conduct) are for all volunteers. Thus, the pastor or head of Catholic organizations or groups (Groups) together with the Screening Coordinator(1) must first determine the level of risk associated with each activity, task, or job with respect to the ministry. Keeping in mind that the document relates to the respect and care of minors and vulnerable adults by volunteers we must assess the following:

The participant;
The setting;
The nature of the activity;
The level of supervision; and
The nature of the relationship.

(A table displaying examples of low/medium and high risk can be found in the original PDF which can be downloaded at the top of the page.)

If you deem the risk to be high, then you must follow the procedures in Parts B (Volunteer Management) and C (Code of Conduct) of this document. If uncertain of the risk level, screen as if it is high risk. Some examples of positions deemed as high risk:

Parish Screening Coordinator (PSC) or Screening Coordinators of organizations
Youth Ministry Coordinator/leader
P.R.E.P. (Parish Religious Education Program) Coordinator
P.R.E.P. (Parish Religious Education Program) Catechist/Assistant
LWC (Liturgy of the Word with Children) Coordinator
LWC (Liturgy of the Word with Children) Presider (Leader)/Assistant
Altar Server Coordinator
Choir Director/Music Minister (working with minors)
VANSPEC teacher. Please note: a VANSPEC program which is held at the parish constitutes a parish activity. The PSC has to screen the VANSPEC teachers teaching at the parish or verify with main VANSPEC centre if a teacher has been screened.
Custodian/Janitor
Extraordinary Ministers of the Eucharist or Prayer group members visiting shut-ins
Bereavement Ministry members
Drivers of minors and vulnerable adults to parish events
Coordinators of parish programs for refugees and migrant workers
Faith and Light
Parish positions that provide keys to access the Parish

Priests and deacons are screened by the Archdiocese of Vancouver as there are additional requirements, not the PSC. However, religious or consecrated brothers and sisters are to be screened by the PSC accordingly if they are in medium to high risk positions.

Part B: Volunteer Management

Recruiting & Screening

Effective recruiting and screening of volunteers is an essential part of a healthy ministry. Screening will assist in identifying persons who are unsuitable to working with minors and vulnerable adults.

Procedures

Before the pastor/head of organization(3) or Ministry Coordinator recruits an individual to a ministry position, the pastor/head & Screening coordinator should determine the risk. (Part A). The role of a ministry coordinator (paid or volunteer) shall be deemed to be high-risk due to the supervisory nature of the position
Ministry Coordinators must develop a clear and concise job description.
Indicate during the recruiting process (e.g. on posters, in announcements and advertisements, etc.) that screening is part of the application process.
Individual must fill out an application form, supply at least two references and be interviewed.
Screening Coordinators must conduct reference checks to determine suitability for high risk positions.
For high-risk ministry positions, the applicant must provide a Police Record Check report and Vulnerable Sector search.
Screening should be reviewed on a regular basis at a minimum interval of every five years.
A yearly Parish Sign-Off of screened employees and volunteers must be sent to the Archdiocese. Catholic organizations will maintain their records independently.

Orientation & Training

Volunteers will need to know their roles and responsibilities, expectations, clear lines of accountability, and crisis response and intervention (Part D).

Procedures

Adequate training of employees must be provided.
Individuals must review and sign the Code of Conduct (Part C) once they complete the training, indicating they understand the responsibilities involved with their ministry.

Supervision

Supervision is recommended for all volunteers serving in ministry. It includes overseeing and monitoring the volunteer’s performance, and aids in establishing clear lines of accountability and expectations, including what is acceptable and what is unacceptable, and the volunteer’s roles and responsibilities.

Procedures

Performance reviews should be done on a yearly basis.
Reviews should be documented in writing and signed by both volunteer and ministry coordinator or Pastor/head.

Part C: Code of Conduct(4)

Employees/Volunteers are required to:

Act at all times in accordance with the teachings of the Catholic Church;
Be competent, reliable and ethical;
Avoid being alone with minors and vulnerable adults;
Ensure that minors are properly supervised;
Take immediate action in situations where others are placing minors/vulnerable adults in danger or potentially risky situations;
Report inappropriate conduct and suspected abuse to the pastor, parish screening coordinator or ministry supervisor; if it involves a priest/deacon, please contact the Archdiocese Delegate for receiving allegations relating to clergy.
Directly report suspected abuse of minors to designated civil authorities;
Refrain from drinking or being under the influence of alcohol while supervising minors;
Wear appropriate and modest attire at all times.

Boundaries

Employees/Volunteers are required to:

Maintain appropriate boundaries in ministerial relationships and work within the limits of their position;
Refrain from relating to minors as their ‘friend’ or ‘parent-figure’;
Ensure visibility by others if it is necessary to be alone with a minor, e.g. open doors, visibility through windows;
Obtain the approval of the pastor and the permission of the parents when hosting an offsite event involving minors

Communications

Communications including verbal, handwritten, and electronic means will only be for reasons pertaining to the employee’s/volunteer’s role.

Physical Contact

Physical contact shall be appropriate to the situation and age of the participant and only permissible if:

It does not cause disproportionate or unnecessary stress or anxiety to the participant; and
It is entirely and unambiguously non‐sexual.

Some examples of appropriate touch:

Shaking a participant’s hand in greeting
Holding hands in a prayer or song
Short hugs
High five

Corporal punishment is not acceptable at any time.

Additional examples of inappropriate touch:

Kissing a participant or coaxing him or her into kissing you
Lengthy hugs or forceful frontal hugs
Cuddling
Tickling
Piggy-back rides
Lap-sitting
Wrestling
Stroking a participant’s hair
Touching buttocks or genital area

Assistance with Toileting/Dressing

Transportation

Employee/volunteer drivers should:

Be a minimum of 19 years of age
Receive permission of the minor or vulnerable adult’s parent/guardian
Ensure that the coordinator has knowledge of the driving arrangement, and
Ensure that there is a third person in the vehicle.

If required to drive minors and vulnerable adults on a periodic basis, employees/volunteers should submit a suitable Drivers’ Abstract and Volunteer Driver form to the Parish Screening Coordinator.

Overnight Events/Trips

In parish or diocesan activities involving overnight stays, a minimum of two screened adults must be present. All overnight trips must have specific approval from the pastor.

Harassment

Confidentiality

Confidentiality must be respected at all times unless disclosure is required for reasons of:

Participant safety;
Parental or professional intervention and guidance; and/or
Legal obligations.

Review and Disclosure

Gifts

Use of Parish Name & Property

Part D: Crisis Response & Intervention

Please contact the police or call 911 if an offense has been committed or if a person is in immediate danger.
If a person has reason to believe that a minor has been abused, you have an obligation to report to the Ministry of Children and Family Development by calling the Helpline for Children at 310-1234 (no area code)
In allegations of abuse by the clergy(5), please contact:

Rev. Joseph Le, Archbishop’s Delegate for Serious Misconduct
Tel: (604) 683-0281 ext. 462
Cell: (778) 858-3991
Email: jle@rcav.org
In allegations of abuse by lay employees and volunteers(6), please contact:

Mr. James Borkowski, Archbishop’s Delegate for Receiving Allegations of Serious Misconduct by Lay Persons
Tel: (604) 683-0281 ext. 467;
Cell: (604) 928-5530
Email: jcborkowski@rcav.org

Ms. Sharon Goh, Archbishop’s Deputy Delegate for Receiving Allegations of Serious Misconduct by Lay Persons
Tel: (604) 683-0281 ext. 214;
Cell: (604) 723-5998
Email: sgoh@rcav.org

Appendix I: Police Record Checks

Who requires a Police Record Check (PRC)?

We ask all parishes and groups to have their PRC applied online through the Ministry of Justice from January 2014. There is no charge for volunteers. Please contact the Safe Environment Office if you have questions. The parish must obtain a Police Record Check (PRC) including a Vulnerable Sector search for all volunteers working in high risk roles with minors and vulnerable adults.

Responsibilities of the Parish and of the Individual

The parish will:

Inform the volunteer of the requirement for a PRC including a vulnerable sector search (VSS).
Obtain, review and secure the completed Check which has to be renewed every five years if volunteer continues volunteering.

The volunteer will:

• Submit to a PRC and VSS by applying online or by using the Criminal Records Review Program forms of the Parish
• Results are sent directly to the parish. Copies can be made if the volunteer requests for it.

Once the Police Record Check has been received by the Parish

Checks through the Ministry of Justice

Please read: www2.gov.bc.ca/gov/content/safety/crime-prevention/criminal-record-check

The Parish must register with the Ministry of Justice Criminal records Review Program (CRRP) to participate in the free electronic Criminal Record Checks (eCRC) for its volunteers. Police Checks can be applied online at the applicant’s convenience using the parish’s unique weblink. In the event that a result of ‘Unable to Complete’ is provided by the Ministry online, forms can be filled and signed by the applicant and mailed to the Ministry of Justice. PRC results are sent directly to the parish usually within seventy-two (72) hours.

An applicant may occasionally be asked by the Ministry to provide fingerprints at the local police detachment. If the applicant does not do so within a reasonable period, the application to the Ministry will be cancelled. He must not volunteer until he/she receives a Clearance.

Checks completed with the Ministry can be shared with other registered organizations of the CRRP if done within 5 years.

Please read “Why Parishes must enroll with Ministry of Justice and not just use the local detachment for Police Record Checks.”

If PRC is done at the local Police detachment and not through the Ministry of Justice

When the Police Record Check and VSS, done through the local police detachment in person, contains convictions and/or charges, etc, the pastor must contact James Borkowski, the Archbishop’s Delegate for Administration. The following factors will be considered by the pastor and the Delegate to determine the person’s suitability for the ministry position

The nature of the program, activities and services provided.
The character and degree of vulnerability of the participant group served and the duty of care to the participants, volunteers, staff, community and to the Archdiocese
The relevant ethical, spiritual and legal issues and principles involved.
The potential risks involved in the ministry position that the person wishes to do, based on the nature of the ministry, its activities, the setting and the way in which it is supervised.

(1) Every parish and Group must appoint a screening coordinator where there are ministries involving minors and vulnerable adults.

(2) For the purposes of screening, seasonal migrant laborers and refugees are regarded as vulnerable persons regardless of their mental or physical condition.

(3) Each organization will have their own administrative structure that would determine who is the head who will oversee safe environment and the screening coordinator(s)’s role.

(4) The Code of Conduct was drafted for parishes and can be edited by organizations to suit the nature of their activities keeping in mind the professional Archdiocesan standards and boundaries.

(5) Please refer to the Policy Regarding Allegations of Clerical Abuse

(6) Please refer to Policy Regarding Allegations of Serious Misconduct against Lay Persons.

March 19, 2022

Scheduling of Marriages

A. Sundays and Holy Days of Obligation

Marriages are not to be celebrated on Sundays and Holy Days of Obligation except in the emergency situations for which Canon Law provides (cf. c. 844).

The first duty of pastors and other priests on Sunday and Holy Days of Obligation is providing adequate opportunities for all Catholics to attend Holy Mass.

Providing sufficient Masses on Sundays and Holy Days of Obligation often requires bination or trination of Masses. That a nuptial Mass on Sunday would justify an additional celebration of Mass is questionable since the wedding can take place on any other day of the week.

Experience has demonstrated that making even one exception to this policy, however justified it may seem at the time, creates a precedent which others will note and use to support and justify further demands for exceptions.

B. Advent and Lent

The Pastoral Notes in The Order of Celebrating Matrimony, issued in 2017 by the Canadian Conference of Catholic Bishops, indicate that during the seasons of Advent and Lent, weddings are discouraged, though not forbidden. Couples seeking to marry during these seasons should be reminded of the special nature of Advent and Lent, and be asked to consider selecting an alternative time for the celebration of Matrimony.

If for good pastoral reasons Matrimony is to be celebrated during Advent or Lent, couples should be reminded that they are to respect the nature of these liturgical seasons. Generally, this will affect the choice of music and the decoration of the Church.(1)

The celebration of Matrimony is forbidden on Good Friday and Holy Saturday.(2)

Approved: Solemnity of Saint Joseph,
Spouse of the Blessed Virgin Mary
March 19, 2022

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby superseded:
Scheduling of Marriages, issued on July 24, 2018.

Canadian Conference of Catholic Bishops, Pastoral Notes, n. 28, The Order of Celebrating Matrimony, (2017).
2 Canadian Conference of Catholic Bishops, Introduction, n. 32, The Order of Celebrating Matrimony, (2017).

September 21, 2018

Seminary Admission Requirements

September 3, 2022

The Office of the Dean (Vicar Forane)

The Archdiocese of Vancouver is divided into nine territorial regions called Deaneries (cf. Code of Canon Law, c. 374). The Archbishop appoints a Dean in each Deanery to assist him by, among other things, promoting common pastoral activity in a region of the Archdiocese and in providing spiritual and pastoral counsel to the other priests in that region (cf. c. 553 §1). The Dean’s role is primarily pastoral, being an extension of the Archbishop’s role as shepherd.

A. Appointment, Qualifications and Term

A Dean shall be one of the priests holding a pastoral appointment in the Deanery to which he is appointed.
The office of Dean is not tied to any given parish, and not even to the office of pastor (c. 554 §1), so that the most qualified priest may be chosen (e.g., a chaplain).
Deans are appointed by the Archbishop after consultation with the priests who hold a pastoral appointment in each Deanery (cf. c. 553 §2). The priests of the Deanery should nominate a man who has their confidence and support and who:
1. has leadership ability and good communication skills;
2. will have a special care for the priests and deacons within the Deanery;
3. can work collaboratively and effectively with the Archbishop, brother priests, the deacons and religious – all for the good of the Church.
Before the expiry of a Dean’s term, allowing sufficient time for the Archbishop to appoint Deans in September, consultation shall take place by an email ballot sent by the Chancellor of the Archdiocese.
1. A list of eligible candidates shall be included with the ballot.
2. Each priest eligible to be consulted shall provide one response only.
Priests working at the John Paul II Pastoral Centre or with Archdiocesan-wide assignments are members of the Deanery in which they reside.
The term of office for Deans is three (3) years (cf. c. 554 §2). Appointments are normally made in the month of September.

B. Vacancies and Removal

If a Dean resigns before the completion of his term, the Archbishop shall appoint a Dean to complete the term.

The Archbishop may remove a Dean from office for a just cause in accordance with his prudent judgment (cf. c. 554 §3).

C. Responsibilities

The Dean shall inform the Archbishop or the Vicar General of any matter in any parish within the Deanery of which it is necessary or useful for him to know.

The canonical duties of the Dean are listed in c. 555, and may be categorized as: promotion and coordination, vigilance, and support and counsel. In the Archdiocese of Vancouver, the Dean is responsible for:

Promoting and coordinating common pastoral activity in the Deanery (cc. 374 §2, 555 §1 1°);
Promoting priestly fraternity and spirituality, developing a real sense of mutual concern, support and co-operation among all the clergy of his Deanery, encouraging social contacts between them.
Welcoming new pastors, assistant priests, deacons and consecrated men and women as they arrive in the Deanery.
Convening Deanery meetings at least eight times per year;
Functioning, when necessary, as an agent of communication between the Archbishop and the priests in the Deanery;
Ensuring that the rectories in the Deanery are cared for properly (c. 555 §1 3°); and
Ensuring that spiritual supports are available to the priests in the Deanery, especially for those who find themselves in more difficult circumstances or who face problems or grave illness (cc. 555 §2 2°, 555 §3);
Visiting individual parishes when so directed by the Archbishop, or assisting the Archbishop with his own visitation (c. 555 §4).

Besides these duties, the Dean has a role of consultation and collaboration with the Archbishop. The Dean will be consulted in the appointing of pastors (c. 524), and parochial vicars (c. 547). He may be called by the Archbishop for meetings or discussions on the condition of the Deanery.

The establishment of good communication, and the care for appropriate confidentiality, must be priorities for the good working of the Deaneries and the Archdiocese as a whole.

Approved: Memorial of St. Gregory the Great
September 3, 2022

+ J. Michael Miller, CSB
Archbishop of Vancouver

The following policy is hereby superseded: The Office of the Dean (Vicar Forane), effective October 10, 2021.

Appendix: Deaneries in the Archdiocese of Vancouver

There are nine Deaneries in the Archdiocese of Vancouver:

1. Vancouver West Deanery

Blessed Sacrament Parish (Vancouver)
Holy Name of Jesus Parish (Vancouver)
Immaculate Conception Parish (Vancouver)
Opus Dei House
Our Lady of Perpetual Help Parish (Vancouver)
Saint Anthony of Padua Parish (Vancouver)
Saint Augustine’s Parish (Vancouver)
Saint John the Apostle Parish (Vancouver)
Saint Mark’s Parish (Vancouver)
Saints Peter & Paul Parish (Vancouver)

2. Vancouver East Deanery

Corpus Christi Parish (Vancouver)
Holy Cross Parish (Burnaby)
Holy Family Parish (Vancouver)
Immaculate Heart of Mary Parish (Vancouver)
Our Lady of Hungary Parish (Vancouver)
Our Lady of Sorrows Parish (Vancouver)
Sacred Heart Parish (Vancouver)
Saint Francis of Assisi Parish (Vancouver)
Saint Helen’s Parish (Burnaby)
Saint Jude’s Parish (Vancouver)
Saint Mary’s Parish (Vancouver)
Saint Paul’s Parish (Vancouver)
Saint Theresa’s Parish (Burnaby)

3. Vancouver Centre Deanery

Guardian Angels Parish (Vancouver)
Holy Rosary Cathedral (Vancouver)
Our Lady of Fatima Parish (Vancouver)
Saint Andrew’s Parish (Vancouver)
Saint Casimir’s Parish (Vancouver)
Saint Francis Xavier Parish (Vancouver)
Saint Joseph’s Parish (Vancouver)
Saint Patrick’s Parish (Vancouver)

4. New Westminster Deanery

Holy Spirit Parish (New Westminster)
Our Lady of Mercy Parish (Burnaby)
Saint Francis de Sales Parish (Burnaby)
Saint Michael’s Parish (Burnaby)
Saint Peter’s Parish (New Westminster)
Saints Cyril & Methodius Parish (New Westminster)

5. Richmond Deanery

Canadian Martyrs Parish (Richmond)
Sacred Heart Parish (Delta)
Saint Joseph the Worker Parish (Richmond)
Saint Monica’s Parish (Richmond)
Saint Paul’s Parish (Richmond)

6. Tri-Cities and Maple Ridge Deanery

All Saints Parish (Coquitlam)
Our Lady of Fatima Parish (Coquitlam)
Our Lady of Lourdes Parish (Coquitlam)
Our Lady of the Assumption Parish (Port Coquitlam)
Saint Agnes Kim Parish (Coquitlam)
Saint Clare of Assisi Parish (Coquitlam)
Saint Joseph’s Parish (Port Moody)
Saint Luke’s Parish (Maple Ridge)
Saint Patrick’s Parish (Maple Ridge)

7. Surrey Deanery

Immaculate Conception Parish (Delta)
Our Lady of Good Counsel Parish (Surrey)
Precious Blood Parish (Surrey)
Saint Andrew Kim Parish (Surrey)
Saint Bernadette’s Parish (Surrey)
Saint Matthew’s Parish (Surrey)
Star of the Sea Parish (Surrey)

8. Fraser Valley East Deanery

Our Lady of Good Hope Parish (Hope)
Saint Ann’s Parish (Abbotsford)
Saint Anthony of Padua Parish (Agassiz)
Saint James’ Parish (Abbotsford)
Saint Joseph’s Parish (Langley)
Saint Joseph’s Parish (Mission)
Saint Mary’s Parish (Chilliwack)
Saint Nicholas’ Parish (Langley)
Saints Joachim & Ann Parish (Aldergrove)
Westminster Abbey (Mission)

9. North Shore Deanery

Christ the Redeemer Parish (West Vancouver)
Church of the Assumption Parish (Powell River)
Holy Family Parish (Sechelt)
Holy Trinity Parish (North Vancouver)
Saint Anthony’s Parish (West Vancouver)
Saint Edmund’s Parish (North Vancouver)
Saint Joseph’s Parish (Squamish)
Saint Mary’s Parish (Gibsons)
Saint Paul’s Parish (North Vancouver)
Saint Pius X Parish (North Vancouver)
Saint Stephen’s Parish (North Vancouver)

‍

February 4, 1993

Use of Church Property for Filming

December 8, 2025

Vocations Advisory Committee Terms of Reference

The Vocations Advisory Committee (VAC) assists the Vocations & Seminarians Office in selecting candidates for the seminary, forming and evaluating seminarians, and advising the Archbishop in admitting candidates to Holy Orders.

A. Purpose and Process

The Vocations Advisory Committee provides feedback, perspective, and advice to the Vocations & Seminarians Office on all areas for which the Office is responsible, including outreach, promotion, discernment, applications to the seminary, and formation of seminarians.
In order to provide continuity between the application process and seminary formation, members of the Vocations Advisory Committee will normally also serve as members of the Interview Committee, together with the Director and Assistant Director of the Vocations & Seminarians Office (Director, Assistant Director).
The Director will bring the VAC’s recommendations to the Archbishop for review, and the Archbishop will then render final decisions.
In accordance with the provisions of ecclesial and civil law, Committee members are required to sign an “Oath of Secrecy,” thereby promising to observe strict confidentiality, in perpetuity, in connection with any work of the Vocations Advisory Committee that requires confidentiality by its nature.

B. Membership and Terms

The Vocations Advisory Committee will consist of up to seven (7) members.
The Director and Assistant Director of the Vocations & Seminarians Office are ex officio members of the VAC, as is the Rector of the Redemptoris Mater Seminary.
Committee members serve at the invitation of the Archbishop, as recommended to him by the Director of Vocations & Seminarians.
The normal term of office for Committee members is three years. The term, with the Archbishop’s approval, may be renewed.
The Director will serve as chair of the VAC. The Assistant Director will chair meetings in the Director’s absence.
The Committee members will meet as necessary, at the call of the chair or the direction of the Archbishop.
Priests appointed to serve on the Archdiocese’s Vocations Team will be invited to attend VAC meetings when necessary.
The Vocations & Seminarians Office’s administrative assistant will attend VAC meetings to record the minutes.

Approved:
The Immaculate Conception of the Blessed Virgin Mary
December 8, 2025

✠ Richard W. Smith
Archbishop of Vancouver

January 1, 2016