Why was the Gathering God’s Gifts planning process undertaken in this diocese?

In his Apostolic Letter at the close of the Jubilee Year 2000, Novo Millennio Ineunte, Pope John Paul II wrote, “Now is the time for each local Church to assess its fervor and find fresh enthusiasm for its spiritual and pastoral responsibilities, by reflecting on what the Spirit has been saying to the People of God in this special year of grace, and indeed in the longer span of time from the Second Vatican Council to the Great Jubilee…so that the Church may shine ever more brightly in the variety of her gifts and in her unity as she journeys on.” (3)

He said the experience of the Jubilee “should inspire in us new energy, and impel us to invest in concrete initiatives the enthusiasm which we have felt…In the cause of the Kingdom there is no time for looking back, even less for settling into laziness. Much awaits us, and for this reason we must set about drawing up an effective post-Jubilee pastoral plan.” (15)

He added, “It is in the local churches that the specific features of a detailed pastoral plan can be identified — goals and methods, formation and enrichment of the people involved, the search for the necessary resources — which will enable the proclamation of Christ to reach people, mould communities, and have a deep and incisive influence in bringing Gospel values to bear in society and culture.” He emphasized that pastoral initiatives are to be set in the context of holiness, prayer, the sacramental life (especially Eucharist), proclamation of the Word, charity and compassion, and the Church’s missionary mandate, with the Second Vatican Council as a “sure compass by which to take our bearings in the century now beginning.” (57).

Soon after his installation as Bishop of Camden, and after hearing from more than 8,000 parishioners  at more than 140 Speak Up sessions in 2005 and 2006, Bishop Joseph Galante saw the need to set the Diocese of Camden on a pathway toward revitalization.  With declining Church attendance, changing demographics, diminishing resources, fewer priests, and 15 months of listening, he recognized that steps needed to be taken to ensure and to improve  pastoral care of the people, to strengthen parishes and to advance the pastoral priorities identified by parishioners at Speak Ups (Liturgy, Lay Ministry, Youth and Young Adults, Priestly Vocations, Compassionate Outreach and Lifelong Formation).

Bishop announced his intentions at a time of great challenge for the Church, but also at a time when our secular society needs more than ever to hear the Good News of Jesus and for the Gospel to take root in our parish communities. Bishop Galante, then, has emphasized  that our parishes are not changing for the sake of change, but to create conditions for future growth, to enkindle in the Faithful a new energy and enthusiasm, so that all God’s people, young and old, and at every stage of life in between, can come to know, love and live Jesus more  completely.

In early 2009, Pope Benedict XVI himself, meeting with the Bishops of Nigeria stressed the importance of training and diocesan planning in order to create strong, vibrant parishes.

I do not understand how outreach, advancing pastoral priorities and added ministries helps my parish become more vibrant. We have the Eucharist. Isn’t that enough?

Eucharist is the source and summit of Christian life. It nourishes and strengthens the People of God to carry out the Church’s mission in today’s time and place, including reaching out to the inactive and unchurched, the alienated, and the poor through spiritual and corporal works of mercy. Faith is never only inward, but must also be focused outward, as well: “The Mass is ended. Go in peace to love and serve the Lord.” By creating greater spiritual vitality, by advancing pastoral priorities, by providing needed ministries, both Jesus and His people are served. In doing so, young and old alike will be drawn to our parish communities.

Pope John Paul II, in a 1997 talk entitled “The Vocation of the Parish,” said the parish “is meant to provide the Church’s great services: prayer in common and the reading of God’s Word, celebrations, especially that of the Eucharist, catechesis for children and the adult catechumenate, the ongoing formation of the faithful, communications designed to make the Christian message known, [as well as] services of charity and solidarity…” These elements correspond closely to the pastoral priorities identified in parishes of this diocese at Speak Up sessions: lifelong formation, youth and young adults, lay ministry, priestly vocations, liturgy and compassionate outreach.

In many cases, however, parishes of the diocese as presently configured do not have adequate resources to offer the full range of ministries that will advance the pastoral priorities identified through parish Speak Up sessions and to provide the kind of outreach that is necessary to ensure the care of the people in the parish.

Why not wait a few more years before proceeding to reconfigure parishes? Can’t we wait to see what the future will bring?

The challenges the Church faces locally and in many parts of the country have not developed suddenly, but have grown over many years, even decades. These are not future challenges. They began in the past and exist now. Indeed, in many instances, action was deferred, which unfortunately has created even greater, more urgent challenges. Failure to act now will result in a further deterioration of conditions, to the great detriment of the People of God in South Jersey.

Did Bishop Galante have a predetermined outcome in mind when he asked parishes to plan?

No. Bishop did not predetermine the outcome of the planning initiative. Rather, he established a comprehensive, multi-phased, collaborative process that involved clergy, religious and laity. The process involved finding ways to address pressing challenges and to strengthen parishes in every area of the diocese.

How, then, did the Bishop arrive at his intentions for parish reconfiguration?

The Bishop’s intentions for reconfiguration, which were announced last April (with modifications in August) followed a period of extensive study and consultation with Deans, Deanery Planners, the Diocesan Planning Commission and the Presbyteral Council.  All parishes in the diocese engaged in a process of planning, first at the parish level and then at the Deanery level. More than 400 representative clergy and laity from every parish gathered and studied data and developed recommendations designed to strengthen and revitalize parish life in every area of the diocese. These recommendations included the joining of parishes through merging or clustering.In January 2008, representatives from each deanery, comprised of the pastor and 10-15 parishioners from each parish — under the guidance and leadership of the Deans — recommended to Bishop Galante that parishes be reconfigured in a way that would result in a reduction in the number of parishes in the diocese through the merging and clustering of parishes.

In addition, a Diocesan Planning Commission—a 23 person group of clergy, religious and laity—was formed at the start of the planning process to assist in the development of the initiative and to review Deanery planning recommendations. Bishop Galante also conducted two formal canonical consultations last spring and summer with the Presbyteral Council to ensure that the reconfiguration of parishes would ensure the pastoral care of the Faithful, would serve the common good of the Church, would strengthen the ability of parish communities to have the necessary human resources available to grow in vitality, and would provide an improved financial base in order to support the elements of dynamic parishes. In all of this consultation, there was consensus that there would be great benefit to the Faithful of the parishes by bringing parishes together.

Therefore, Bishop’s intention to unite parishes through merger was formed after exhaustive study, careful deliberation and prayerful reflection. It is Bishop’s firm belief that this is necessary at this time and will serve the common good of the Faithful in the diocese, while addressing the decline in religious practice, the decline in the number of diocesan priests available for ministry, shifts in population, changes in demographics, and the need to strengthen parishes to carry out needed ministries.

What do you mean when you say a decline in religious practice?

Religious practice refers to the propensity of Catholics to participate in the Church’s sacramental life, religious devotions and religious practices.

In a USA Today poll last year, almost 40 percent of Catholics interviewed said that the seven sacraments were not essential to their faith. Almost 70 percent said that they could be a good Catholic without going to Mass each week.

Between 1965 and 1975, according to the National Opinion Research Council, the proportion of Catholics who went to confession at least once per month fell from 38 percent to 17 percent. By 1997 a poll by the Roper Center for Public Opinion Research at the University of Connecticut found that only 10 percent of Catholics surveyed said that they went to confession at least once a month. Another 10 percent said they never went to confession at all.

Among those born after 1991, the percentages of Catholics saying they have received the sacrament of Confirmation has fallen to 69% (down from more than 90% of those born before 1960), according to the Center for Applied Research in the Apostolate (CARA, Georgetown).

In the late 1950s, almost three quarters of Catholics attended Mass weekly. According to a poll conducted by the Center for Applied Research in the Apostolate last year, less than a quarter of Catholics attend Mass weekly now and trends are even worse with younger Catholics. The national trends have been confirmed locally in the spiritual reports prepared by the parishes of the diocese.

The decline in religious practice has resulted in fewer Catholics having an even basic familiarity with the teachings of the faith. Coupled with the decline in religious practice, there have been shifts in population and changing demographics.

What do you mean when you refer to shifts in population?

Over the last four decades, the overall population in the six counties of the diocese has increased, but the slowest rates of growth have been in Camden and Salem counties, while the greatest growth has occurred in Gloucester and Cape May Counties. From 2000-2008, Camden County increased just two percent, below the state average. In contrast, Gloucester County increased by 13 percent.

Even as there have been overall gains in the South Jersey population, many municipalities have suffered population declines. In Camden County, for example, where many of the diocese’s 124 parishes are located, 24 of that county’s 37 municipalities— 65 percent—experienced overall population declines in this period. Thirty-four of the diocese’s 48 Camden County parishes, or 71 percent, are located in those municipalities in which population declined. In contrast, Gloucester County saw 15 of its 24 municipalities increase in population. The diocese, however, has parishes in eight of the nine Gloucester County municipalities that saw a decline in population.

The shift in population out of areas of the diocese that once were heavily populated, the decline in the percentage of the population which identifies itself as Catholic (according to a recent Trinity College survey), coupled with a decline in the percentage of Catholics attending Mass weekly, together have meant that there are far fewer Catholics in the pews on Sundays in many areas of the diocese (about 240,000 each week in 1960 to about 117,000 today, or 123,000 fewer Catholics in the pews each week). This has resulted in underutilized facilities in some parts of the diocese, often in very close proximity to each other.

What do you mean when you say changing demographics?

In addition to the declines in population in some areas of the diocese, population studies indicate that South Jersey is becoming much more diverse. In Cumberland, Atlantic and Camden counties, Hispanics and Latinos represent 23 percent, 14 percent and 12 percent of the population, respectively. Since 1990, the Hispanic population in New Jersey has increased 98 percent, while total population grew at just 11 percent.

As was noted in a Pew Forum survey, the Catholic Church has maintained its share of the population over the last three decades, but the percentage of Anglo Catholics has declined significantly. The Anglo decline has been offset by gains in the numbers of Hispanic Catholics, according to Pew.

According to a study cited by the United States Conference of Bishops, 72.6 percent of Hispanics living in the United States—close to 26 million—are Catholic. Sixty-four percent of all Hispanics attend church services regularly. Since 1960, Hispanics have accounted for 71 percent of the Catholic growth in the United States and the Conference estimates that by the next decade, Hispanics will make up more than half of the U.S. Catholic population.

Has there really been a decline in the number of priests available for ministry?

Yes. The number of diocesan priests in ministry reached its peak in 1969 at 351. Today, there are about 160 active diocesan priests serving in 124 parishes. Many priests will leave active service in the coming years due to the unusually large number of priests ordained in the 1950’s and early 1960’s that now are entering retirement age. At least 51 diocesan priests — almost one third of the diocesan priests presently active — will be age 70 or above by 2015 and could retire or be lost through death or impairment of health. Approximately 85 diocesan priests will then be available for ministry, not all of whom will be suited for pastorates. Therefore, as we plan for the future, the diocese must deal with the number of diocesan priests that will be available for ministry, even as it works to cultivate new vocations to the priesthood.

But what about foreign-born priests? Couldn’t we simply invite priests from other countries where priests are more plentiful to serve here?

With the number of new priests ordained in the United States failing to keep pace with the number of priests who no longer are in ministry through death or retirement, and with Catholic populations becoming more diverse, many United States dioceses are being assisted by foreign-born priests. These priests come to the United States on loan from their home dioceses or religious congregations. The foreign- born priests typically work in the United States for a limited period of time, usually from three to five years, the time at which their religious work visas expire. There are 31 foreign-born priests currently serving in the Diocese of Camden, up from just eight in 1994.

However, a reliance on foreign-born priests is not sufficient to address the decline in the number of priests that will be able to serve in ministry. With new, more stringent religious worker immigration regulations now going into effect, and with increased demands for their service in their own dioceses, there are no guarantees that foreign-born priests always will be available to United States dioceses. As such, the diocese will continue to focus on cultivating priestly vocations in our own diocese, one of the six pastoral priorities identified at Speak Up sessions.

Is the diocese trying to have lay people replace priests?

No. Bishop Galante has stressed repeatedly that even as we call the baptized to take their place in the life of the Church in accord with Vatican II’s Lumen Gentium, the “Dogmatic Constitution on the Church,” the ordained priesthood remains and always will be essential to the Church. Even as we take steps to train lay people for various parish roles, they always do so in collaboration with the ordained priest.

But I heard that the diocese announced a “Lay Ministry Formation Program.” How is this connected with the parish planning process?

With the objective of advancing the six key pastoral priorities identified by the Catholic people of the diocese, the Diocese of Camden last fall announced an initiative to help laity engaged in parish work to obtain the educational credentials specific to their area of focus. The program offers college and university degree and certificate courses for parish leaders and staff in the diocese who serve in various capacities, including religious education, youth and young adult ministry, campus ministry, adult faith formation, Hispanic and Black Catholic ministry, family life, ministry to seniors, and liturgy. Programs also are offered for lay persons involved in pastoral administration, Catholic schools, and parish business management.

While parishes will still have the need for competent lay volunteers, given the pastoral needs of the people, they increasingly will need to augment these dedicated volunteers with qualified, paid lay persons who have the appropriate credentials, skill and experience. These lay persons do not do the work of priests, but work in collaboration with priests and parish staff to carry out the work of the parish.

I just wish we could increase vocations so that the planning initiative would be unnecessary.

The planning initiative is being undertaken not simply because of the decline in the number of diocesan priests that will be available for ministry, but also to create stronger parishes in order to serve the Faithful of the diocese more effectively. The diocese and its parishes are working to strengthen parishes, to increase vocations to priesthood, and to call forth the talents of laity. All of these need to occur and are related. As parishes unite and become stronger, they will be better able to serve parishioners and to provide for the pastoral care of the people, including youth and young adults. By revitalizing our parishes, by offering the range of ministries that will respond to the needs of our parishioners (including youth and young adult ministry), and by attending to the lifelong formation of Catholics in the faith, an increase in priestly vocations will occur.

With the focus placed on priestly vocations in this diocese by Bishop Galante, the number of new ordinations to priesthood in the Diocese of Camden compares favorably with other dioceses in the region.

Are parishes merging primarily for financial reasons?

No. Parishes are merging so that they may become stronger and more vibrant and to address the challenges facing the Church. Financial health is not a goal in and of itself, but only to the extent that it allows the parish to carry out the fundamental mission of the Church. If the financial situation of a parish impedes its ability to serve the people, then this must be addressed.

In the Jubilee Year 2000, $12 million in parish debt was forgiven by the diocese. Since that date, another $11 million in parish debt has been incurred, and continues to mount, by parishes that are struggling financially. The unfortunate reality is that more than 40 of the 124 parishes in the diocese today — almost one third — not only are carrying debt, but also are unable to meet their most basic operating expenses. These parishes do not have adequate resources to properly staff their parishes and carry out much needed ministries. They do not even have the resources to avoid continuous deficit spending. They have exhausted their resources simply to remain open. Given these challenges, it is necessary that struggling parishes join with healthier parishes to ensure the continued pastoral care of the Faithful.

Are other dioceses also reconfiguring parishes?

Yes. Many dioceses, particularly those in the Northeast, have taken steps to reconfigure parishes, citing many of the same factors at work here in this diocese. The Diocese of Scranton (PA) recently announced that it is closing almost half of its churches, reducing the number of parishes from 209 to 118. The restructuring plan there will affect every single parish in the 11-county diocese in some way. Restructuring plans also have been announced by the Diocese of Cleveland (OH), the Diocese of Albany (NY), the Diocese of Greensburg (PA), the Diocese of Springfield (MA), the Diocese of Allentown (PA), the Diocese of Buffalo (NY), the Diocese of Lansing (MI), the Archdiocese of New York and the Archdiocese of Boston, among others.

According to the Center for Applied Research in the Apostolate (CARA, Georgetown), the number of parishes in the United States reached its peak in 1995, with 19,331 parishes. By 2008, the number had fallen to 18,479, even before the reconfigurations noted in the paragraph above.

How were the parish representatives selected who were involved with the planning process?

The pastor of each parish gathered leaders from the parish: that is, members from the Pastoral Council, from the Finance Council, from the Trustees, the school principal and school board chairperson if the parish has a school on site, and other parishioners selected for their competence and ability to commit to the mutli-phased process

More than 400 representatives from the 124 parishes of the diocese gathered to review parish data, sacramental trends, facilities, financial reports and new models of parish configuration, including merging parishes or clustering multiple parishes under the care of a pastor as they developed recommendations on how to best strengthen parish life in each area of the diocese.

When did the planning process begin?

The process to revitalize parish life in the diocese really began when Bishop Galante announced plans to visit all parishes in the diocese for Speak Up sessions in Spring 2005. The process of consultation was an important prelude to planning because it provided a means for the people of the diocese to give Bishop direct input on what the priorities of the diocese ought to be now and in the future.

In fall 2006, the first phase of planning, a process of pre-planning, began. Planning teams were assembled and data gathered to set the stage for the launch of planning in January 2007. By the time decisions were announced on April 3, 2008 by Bishop Galante, almost three years of consultation and collaboration with the people of the diocese had occurred.

What is the relationship between the reconfiguration of parishes and the pastoral goals and strategies that were endorsed by the Diocesan Assembly in December 2006 to further the pastoral priorities?

The reconfiguration of parishes is a phase in the process, Gathering God’s Gifts. It called for a review of demographics and the staffing of parishes in order to find the best possible way to strengthen parish life and to provide the means to support the pastoral goals and strategies. The pastoral goals and strategies, which are intended to advance the six pastoral priorities identified through parish Speak Up sessions, will provide the ongoing blueprint for growth in parish life.

What makes a vibrant parish?

A vibrant parish has several basic indicators: a visible community of faith that has a good liturgical life through worship and celebration of the sacraments, provides faith formation for every stage of life, provides opportunities for the exercise of stewardship of time, talent and resources, and provides outreach for those in need in various ways (see “Indicators of a Dynamic Parish” button above). In many cases, parishes of the diocese as presently configured do not have adequate resources to offer the full range of ministries that will advance the pastoral priorities identified through parish Speak Up sessions (including lifelong faith formation, youth and young adults and liturgy) and to provide paid, professional staff to carry out those ministries.

Why did parishes have to plan with other parishes?

No parish planned in isolation from others. As Bishop Galante said when the planning initiative was announced, “We are saved as a people, we will plan as a people.” Each parish is a part of the diocesan Church that is likewise a part of the Universal Church. Therefore, parishes were asked to work collaboratively within deaneries in order to consider approaches to strengthening parish life for entire geographic areas of the diocese. As St. Paul described, we are all members of the one Body, the Church. A flourishing parish is associated with all the parishes in a diocese as in one Church living out the mission of Christ.

How is a parish different than a church or worship space?

A parish is distinct from the physical structures where the Christian faithful worship. The parish is a specific community of the Christian faithful established within a particular diocese entrusted to a pastor under the authority of the diocesan bishop (Canon 515 § 1). What is essential for the existence of a parish, then, is not the physical building, but the community of believers and the parish priest. A parish might have a single worship space or it could have multiple sites for worship.

What is a Deanery?

A deanery is a grouping of parishes within a diocese, typically established because neighboring parishes face common pastoral issues and benefit from combined resources and approaches. Pastoral leadership in a deanery, under the Bishop, is coordinated by a Dean. The 124 parishes of the Diocese of Camden are grouped in 12 deaneries.

Bishop announced a number of new configurations that affected every area of the diocese. How many of these were mergers, clusters and other configurations?

On April 3, 2008, Bishop Galante announced his intentions for parish configurations in the diocese which involved an overall reduction from the current 124 parishes to 66 parishes.  On August 26, 2008, Bishop announced modifications to the parish configurations, such that there will be 37 merged parishes (one of which will later cluster), three parish clusters involving seven parishes, and 25 "stand-alone" parishes.  The intended reconfiguration will result in 68 parishes served by more than 105 churches.

Are smaller parishes being absorbed by larger parishes?

No. Parishes enter into the merging process as equals and no parish has an advantage over another. While drawing on the strengths of each parish community, a new parish is created. The new parish has a new pastor, a new name (while church buildings that will be worship sites will retain their names), as well as new pastoral and finance councils.

Are the configurations announced by the Bishop differ from the recommendations made by deanery planners?

In some cases the announcements differ, although Bishop indicated in his announcement that he tried to respect the intent of the deanery planners where he could. Deanery planners provided recommendations to the bishop for their respective areas of the diocese. Bishop considered this input carefully as he considered the needs of the diocese as a whole and the overall good of the people in the diocese. He also refined deanery recommendations based on the input of the Diocesan Planning Commission, the Presbyteral Council, and other advisors who assessed whether the deanery planning recommendations would adequately respond to the needs in that area of the diocese and provide the needed viability to create vibrant parish life well into the future.

While in some cases precise configurations differ from deanery planning recommendations, deanery planners themselves recommended a similar reduction in the number of parishes in the diocese as Bishop announced on April 3, 2008

How does a merged parish differ from a clustered parish?

In a merger, two or more nearby parishes join together to form one larger parish under the care of a pastor. Both the assets and liabilities of participating parishes are united and become the responsibility of the merged parish. One budget is created with one new pastoral council and one new finance council, with representation from each of the parishes involved in the merger. One church is designated as the seat of the parish, but parishes may be served by more than one worship site. 

In a cluster, a pastor is given the responsibility for two or three parishes, but existing parish pastoral and finance councils, worship sites and budgets are retained. However, there is increased collaboration between the parishes in the cluster, with parish organizations and activities of the cluster combined to the extent possible.

Why do parishes have to merge? Wouldn’t it be better if they were to cluster under the care of a single priest?

In considering various approaches to strengthening parishes and addressing the challenges facing the diocese, Deanery Planners, the Diocesan Planning Commission, the Presbyteral Council, Bishop’s Galante’s advisors and Bishop himself considered several critical factors, including:

1. distance to and accessability of Sunday Mass,
2. adequacy of worship space;
3. the pastor’s workload;
4. consistency with the number of priests that will be available for ministry;
5. adequate provision for ministry through the hiring professional staff in key ministerial positions; and
6. demonstration of adequate parish income to support the proposed configuration.

With these factors in mind, the merger of parishes was a more realistic and sustainable approach for most parishes. By joining parishes together through merger, economies of scale are obtained, resources can be combined and parish energies can more easily be galvanized in order to create stronger, more vibrant communities of faith. This is necessary to ensure the continued pastoral care of the Faithful and, just as importantly, to ensure outreach to a more diverse Catholic population, lapsed Catholics and the unchurched.

Understanding how difficult change is, and how parishioners are attached to their current parish, how does merging parishes serve to “strengthen and revitalize” parish life?

In some areas of our diocese, population changes have left a greatly diminished Catholic population and under-utilized facilities. In these circumstances, it is difficult or impossible for the parish to offer vibrant, well-celebrated liturgies and to maintain the material, financial and human resources necessary to carry out the level of care that the Catholic people need and deserve, all of which will be necessary to advance the pastoral priorities parishioners have said are most important. By joining the resources of two or more parishes, increased opportunities are created for vibrant parish life.

Why did Bishop Galante initiate a planning process for the entire diocese at the same time?

The Diocese of Camden approached planning in an integrated and comprehensive fashion encompassing the entire diocese, rather than incrementally for several important reasons. First, because the challenges affecting the diocese were not isolated to one region or deanery, it was appropriate that the steps taken to address those challenges would involve the entire diocese since they would impact the entire diocese. Second, the planning process was designed to ensure that the common good and the needs of the entire diocese, not one particular region or deanery, were addressed through the reconfiguration. Third, pastoral solutions developed through an examination of the entire diocese are expected be more effective than looking at parts of the diocese in isolation from others. Finally, Bishop Galante’s intentions for the diocese were announced at one time so as to minimize disruption to the clergy and the Faithful whose inevitable discomfort and anxiety would be compounded if planning were carried out region by region, drawn out over many years.

Will the merging of parishes, and other models of configuration, take place immediately after Bishop announces his intentions?

No. It will take time to implement the changes and every parish situation will be different. However, it is expected that the changes would be accomplished within 12-24 months from the April 2008 announcement of Bishop's intentions. The diocese will work closely with parishes to guide them through the transition to new models of configuration and to respond to questions that will arise.

Will priest assignments change where there are new configurations?

In summer 2008, priests had the opportunity to apply to be Priest Conveners to help prepare merging parishes to come together.  The names of the Priest Conveners were announced on August 26, 2008.  The Priest Conveners will be the likely pastors of the newly merged parishes, once they are formally established by decree.

What happens to church buildings and parish facilities in a merge?

Property legitimately acquired by a parish is owned by the parish, not by the diocese. Both assets and the liabilities belonging to a parish, therefore, belong to the newly reconfigured parish. This includes real estate (land, buildings); property such as automobiles, furniture; long-term investments in securities; restricted funds that have been set aside for a specific purpose, such as pension funds or certain building or educational funds.

While the Bishop must provide for and review the fiscal operations of all parishes and work to ensure that the goods of each parish are being applied to their proper purposes, he functions in this regard in a supervisory manner. The pastor, not the bishop, has the decision-making authority over the assets of a particular parish.

Will planning decisions involve changing parish boundaries?

In some cases, boundary changes may occur. Boundary issues will require further study in some cases and will be addressed during the process of transition that lies ahead.

How does the Church define a parish?

The parish is a specific community of the Christian faithful established within a particular church (diocese) entrusted to a pastor under the authority of the diocesan bishop (Canon 515 § 1). A parish is not isolated from or independent of the diocese. Rather, the parish is integrated into the particular diocese, of which it is a part.

I understand that new parishes will result from the Bishop’s intended reconfigurations that were announced April 3, but this will mean that certain churches will no longer be used for worship. Since my church building would no longer be used, I feel like I won’t have a church anymore.

There are natural feelings of attachment to the places where we have worshipped, where we have celebrated the sacraments and key events in our lives and the lives of our families, and where we gathered as a faith community. And yet, our understanding of Church and parish is much deeper than the physical structures where we have gathered.

The parish is distinct from the physical structures where we worship. By definition, it is a specific community of the Christian faithful established within a particular diocese entrusted to a pastor under the authority of the diocesan bishop (Canon 515 § 1). What is essential for the existence of a parish, then, is not the physical building, but the community of believers with the parish priest.

The history of the diocese (“Building God’s Kingdom: A History of the Diocese of Camden”) reveals that parishioners decades ago worshipped in various sites before they built their churches. This recognizes that a parish is distinct from the physical structures where the Christian faithful worship. As noted above, what is essential for the existence of a parish is not the physical church building, but the community of believers and the parish priest. A parish might have a single worship space or it could have multiple sites for worship.

This concept of Church is not new. In the New Testament, the Greek word for Church is ekklesia, which always refers to a group of the Christian faithful, not a physical structure. Indeed, the earliest followers of Jesus did not yet gather in the kind of church buildings with which we are familiar today. Vatican II’s Dogmatic Constitution on the Church (Lumen Gentium) describes the Church primarily as the People of God.  t notes that Christ “established and ever sustains here on earth his holy Church, the community of faith, hope and charity, as a visible organization through which he communicates truth and grace to all.” (LG 8). Likewise, the Catechism of the Catholic Church notes that “Church” refers to the liturgical assembly and the local community of believers. “’The Church’ is the People that God gathers in the whole world. She exists in local communities and is made real as a liturgical, above all a Eucharistic, assembly. She draws her life from the word and the Body of Christ and so herself becomes Christ’s Body.” (CCC 752)

What is meant by the term “worship site”? 

The term “worship site” is used to identify a church that belongs to and will serve the new parish after the merged parish is established. After parishes merge, each church building that remains designated as a worship site retains its name and is located within and belongs to the new parish. Originally some churches were designated as “secondary” worship sites to distinguish them from the churches that will be the home or seat of the parishes.  However,  because this terminology was subject to misinterpretation and/or confusion, the term “worship site” is used. 

Once the configurations are established formally by decree, there will be 37 parishes resulting from mergers (one of which will later cluster), three parish clusters involving seven parishes, and 25 stand-alone parishes. The reconfiguration will result in 68 parishes served by more than 105 churches.  

In the April 3, 2008 announcement by the bishop of his intended configurations, "primary" and "secondary" worship sites are noted.   What is the difference between a primary worship site and a secondary worship site?

While we are very accustomed to equating a parish with a particular church building, a parish could have a new worship site, it could have a single worship space or it could have multiple sites where the community gathers to worship. The term "primary worship site" was used in the April 3, 2008 announcement to indicate the "seat" of the new parish. It is where the sacraments of initiation occur (the rite of Christian Initiation of Adults, for example, at the Easter Vigil). It is also the center for parish administration and it is where parish records are located.

In the April 3, 2008 announcement,  "secondary" worship sites also were designated.  These worship sites will also serve the new, merged parishes.  There are several reasons for this. In areas of the diocese where there are seasonal surges in population, such as in shore communities during the peak vacation season, more than one worship site will be retained in order to accommodate the summer populations. In other cases, additional worship sites have been retained to accommodate the needs of non-English speaking Catholics. In some areas of the diocese, for example, Hispanic Catholics represent a sizeable percentage of a parish’s population, but cannot be fully served together with English-speaking parishioners at a single worship site. The additional worship site allows for a fuller schedule of Hispanic liturgies.

Additional worship sites also have been retained in instances where a newly configured parish serves a large geographic area. A second worship site will mean parishioners will not have to travel great distances to attend Mass. Secondary worship sites also have been retained in instances where a church building has unusual historical value to the community. Further, more than one worship site has been designated in certain parish configurations where the construction of new worship space is planned or underway, but not yet completed. Once parish reconfigurations are implemented in the next one to two years, the leadership of the new parish, including new pastors and newly-constituted parish pastoral and finance councils, will make decisions on how the worship sites will best serve the pastoral needs of the people of the new parish. Until that occurs, all church buildings will continue to be used as they are now.

What is the function of the home (seat) of the new parish? 

The pastor, the administration, the parish office, the staff, the coordination of ministries, and the sacramental and business records are located at the home (seat) of the parish. It is recommended that events that affect the life of the new parish such as the Sacraments of Initiation be celebrated in the home (seat) of the parish, including the entrance of RCIA candidates on Holy Saturday and the celebration of First Eucharist and Confirmation. However the pastor may determine that there are sufficient pastoral reasons to allow baptisms, reconciliation, weddings, and funerals at a parish worship site(s). 

Will all worship sites function the same way? 

No, there are various options for how a worship site(s) might function.  This would vary according to the local needs. For example, a worship site could be:

• a church kept open for daily mass or daily mass on a rotation schedule with the parish church or other worship site(s)
• a church where the sacraments of Baptism, First Eucharist, Reconciliation may be celebrated
• a church kept open on a limited basis for weekend liturgy, some daily masses and Eucharistic adoration
• a church where services are limited to weddings, funerals and special liturgies and devotions
• a church used for some worship services (e.g. school) and some outreach ministry
• a church that is used only seasonally
• a church that combines some of the options above 

Did the Bishop decide where the home (seat) of the new parish community would be?

Yes, but only after extensive consultation and careful examination of the reconfiguration recommendations made by local planners, deanery planners, the Diocesan Planning Commission, and the Presbyteral Council.  In a few cases, upon further consultation and for the pastoral good of the people, the Bishop subsequently modified the announcements made in April, 2008.  

Why did the Bishop announce his intentions about worship sites before issuing Decrees for the mergers? 

Gathering God’s Gifts, the parish planning process, included a review of parish facilities and the needs of parishioners in each area of the diocese. After having carefully and prayerfully considered input and recommendations, as well as having had formal canonical consultations with the Presbyteral Council of the diocese, Bishop Galante chose to identify the home (seat) of the parishes that were merging.  He did this to ensure the proper care of the Faithful in each area of the diocese and to promote unity among the merging parish communities so that the new parish communities, once established, can begin to build on and strengthen that unity.

Someone told me that a “worship site” has no standing in church law and that if a worship site is not designated as the seat of the parish it can be closed down at any time in the future. Is this true?

No. Churches designated as the seat of the parish and those churches that will function as additional worship sites enjoy the same protections under church law. As sacred spaces, the worship sites that serve the new parish can only be altered under certain circumstances and never arbitrarily. For pastoral reasons, surfaced by the proper pastor with his consultors, the bishop of the diocese could determine that a church building is no longer necessary to serve the parish, but only after consulting with the Presbyteral Council of the diocese and having heard from those who might be affected by the alteration.

I understand that a parish is about more than the buildings and facilities, but I have real feelings of sadness over what is being lost.

Before we can think forward to the good that lies ahead, we often need time to own and acknowledge the feelings we have. That is why before any kind of process of transition can occur, there must first be a period of time to deal with the reality of change. For this reason, the diocese gathered and trained men and women in every area of the diocese to assist parishes in this regard. The “Coping with Change Together” resources have been made available to every parish in the diocese and pastors have been given information on how to arrange for them at each parish location.

Furthermore, before parish communities can be formally merged together, there must first be opportunities for the parish communities involved to begin to know each other better, to begin to form bonds that will help bring about the strongest possible faith community when it is finally established. There will be opportunities to create new relationships through prayer, common celebrations and sharing.

In the meantime, as we consider the concept of merging parishes, we might consider the imagery of marriage, wherein equal partners come together in love to form a new reality.  Neither spouse gives up who they are, the experiences that have helped shape and form them, or the things that have been a part of their lives up to that point, but they both bring these to the new union. Likewise, two or more parishes, each rich in traditions and charisms, come together in peace and love to form a new faith community, deriving its strength from the gifts of both communities. This new reality, in turn, will give birth to new gifts and new life.

When will transition to the new parish configurations begin?

As Bishop Galante has emphasized, the newly announced parish reconfigurations will not occur overnight, but over a period of one to two years. In the meantime, Bishop said in an interview with the Catholic Star Herald (April 11, 2008), that the day-today life of the parish will continue to go on for the foreseeable future, even as processes are put into place to support the work of reconfiguration that lies ahead (the appointment of Priest Conveners and the formation of Core Teams).

The first steps toward implementation occurred when Bishop Galante consulted with the diocese’s Priest Personnel Board to assess openings for future pastors. The Board recommended and Bishop identified in Summer 2008 the priests that will help guide the parishes toward merger (Priest Conveners) and who will be the likely pastor for each newly merged parish. This priest, together with representatives from each of the parishes involved in the merger (the Core Team) will help prepare the parishes for merger.

The priest will not officially become pastor of the new parish until the parish is formally established by decree, which will not occur until the Priest Convener and the Core Team determine that the parishes are ready to merge. Until this occurs, the current pastor of each parish will continue his ministry to the people as the work of transition occurs.

Who establishes a new parish?

Canon Law states that only the diocesan Bishop can establish, close, or alter a parish by written decree. after hearing from the Presbyteral Council (a council of 31 priests). Closing a church building, altering its purpose, or changing boundaries fall into this category.

When will Bishop Galante issue decrees formally establishing new parishes?

When Bishop Galante announced his intentions for the reconfiguration of parishes in the diocese on April 3, 2008, he indicated that the process of bringing merging parishes together could take 12-24 months, depending on the needs and circumstances of the parishes that will be merging.  Decrees will be promulgated over a period of time when the parishes are ready to merge.

Once the work is completed that needs to be done in preparation for merger—pastorally, administratively, canonically, structurally, financially, and legally—both in the development of the new parish and in the parishes that are making up the new parish, the Priest Convener will notify Bishop Galante of the readiness of the parishes to merge. Once this occurs, Bishop Galante will issue a formal decree establishing the new parish. As such, there are no set dates for when decrees would be issued, and he dates of the decrees will vary by parish location.

What will be contained in the Decree that establishes the new parish?

The Decree language will indicate the following:

• the primacy of pastoral care
• the equality accorded to each merging parish 
• the retention of the names of the church buildings of the merging parishes
• the establishment of the one new parish community
• the address of the home (or seat) of the one new parish
• the naming of the pastor of the new parish community
• the date for the establishment of the new parish community
• the issuing of the decree by the Bishop of the Diocese of Camden
• the closing of any church at the time of merger
• the boundaries of the new parish
• the name of the new parish. 

 Didn’t Bishop Galante carry out a similar process when he was in Texas?

No. Bishop Galante did not undertake a reorganization of parishes while he was in Texas. The planning initiative has been undertaken here specifically in response to the realities in this diocese and the pastoral needs identified by the people he met at Speak Up sessions.

Is it true that Bishop Galante wants to create “mega churches”?

No.  A “mega church” is a term used by non-denominational Protestant congregations to designate a church which has 2,000 or more congregants attending each scheduled worship service. The largest “mega church” in America averages 35,000 in attendance, according to the Hartford Institute for Religion Research.  Even after the Bishop’s intended reconfiguration of parishes, the parishes of this diocese will remain small in size — 2,100 parishioners, on average — relative to Catholic parishes in many other parts of the country and a fraction of the congregations of Protestant “mega- Churches.”

Bishop Galante’s goal is not to create “mega churches,” but to collaborate with clergy, religious and laity to create stronger Catholic parishes that have greater resources that will enable them to better meet the needs of the Catholic people. In citing the experience he has had with parishes in other dioceses, some of which are much larger than the merged parishes that will be established here in this diocese, Bishop is not trying to replicate them here, but rather is drawing attention to the range of ministries that many of these parishes typically offer, ministries which would meet the needs of parishioners if they were offered in this diocese.

Indeed, many of these needs were identified by the people of the diocese themselves at parish Speak Up sessions and include youth and young adult ministry, lifelong faith formation, compassionate outreach, lay ministry, liturgy and priestly vocations.

When the planning process began only one of the 124 parishes in the diocese had a full-time, paid youth minister. Many parishes, as presently configured, lack the means to add the full-complement of paid, professional ministry positions that would be necessary to address the needs that the people themselves have identified as most pressing. By joining parishes together, parishes will have the human and financial means to offer these important services and ministries. The new parishes will still be of a modest size so that pastors and parish teams will be able to offer quality pastoral care to the people and parishioners will be able to know each other well and form strong faith communities.

What are Priest Conveners?

“Priest Conveners” are guiding merging parishes through the reconfiguration process Bishop Galante announced last April. Priest Conveners have not replaced pastors, but are working with existing pastors, administrators and Core Teams made up of leadership from the parishes that will merge in order to create the new parish. In a few instances, there is more than one Priest Convener assigned to a parish configuration (Co-Conveners). The Priest Convener likely will become the pastor of the new parish once it is formally established by decree. In the meantime, existing pastors and administrators remain in place and parish life continues under their care until the new parish is established formally by decree. The Priest Conveners also retain their current assignments in addition to their Convener responsibilities.

How were the Priest Conveners chosen?

Respecting the needs and preferences of the priests, the diocese in May 2008 wrote to all the priests of the diocese with a listing of all parish openings, requesting that those interested in becoming the Priest Convener of one of the newly merged parishes indicate their choices for assignment by July 15. Priests who currently are the pastors of parishes designated as a “cluster” or “stand alone parish” could choose to remain in their present assignments until their term expires, until they seek a new assignment at another time, until they retire, or seek senior priest status. The Priest Personnel Board, which consists of six elected and six ex-officio members, met for four days last August to match priests to parish openings based on the ministerial skills of the priests and the pastoral and leadership needs of the parishes. Bishop Galante accepted the recommendations of the Priest Personnel Board in making the appointments.

What are Core Teams?

Core Teams are working with Priest Conveners in preparing parishes to merge. Core Team members were selected from a pool of nominated parishioners. Last fall, the Priest Conveners and current parish pastors met to review the nominees, their leadership skills and experience, their capacity for assuming the responsibilities, their attitude toward change, and their receptivity to the work ahead. The Priest Conveners then interviewed the nominees and, in consultation with parish pastors, chose the Core Team. The Core Teams include an equal number of members from each of the parishes that are merging. In configurations where two parishes will merge, the Core Team is composed of four members from each merging parish, in addition to the Priest Convener. In configurations where three or more parishes will merge, the Core Team is composed of three members from each merging parish, in addition to the Priest Convener. More than 350 Core Team members were commissioned by Bishop Galante in October 2008 and participated in six hours of leadership training sessions conducted throughout the diocese earlier this year. They are now working with Priest Conveners to prepare parishes for merger.

What is the role of the Priest Convener and the Core Team?

Their role is to prepare all that is needed to establish the new parish so it can begin to function canonically and civilly under its new name, with a new pastor and staff, and the newly merged parish community. They set up the administrative and pastoral structures for the merged parish, provide for worship, ministries and other services necessary for the parish to function and plan for the first year of operation of the new parish. 

I have heard that the diocese is consolidating parishes in order to sell parish property for profit. Is this true?

No. The diocese is not a corporation sole. Each parish is separately incorporated under New Jersey law. As such, by New Jersey law, all parish property and assets belong to the parishes themselves, not the diocese. All assets and liabilities of the merging parishes follow the Faithful to the new parish, and belong to the new parish, not the diocese. As a result, the Diocese does not benefit from the sale of parish properties.

Rather, the diocese has undertaken this initiative to better serve the Faithful, to address population and demographic changes, a decline in the number of priests available for ministry and to strengthen parishes to carry out much needed ministries, including those identified by parishioners at Speak Up sessions.

But doesn’t the Bishop ultimately control the sale of parish property by virtue of his being on the Board of Trustees of the civil religious corporation that is the parish?

No. It is true that the diocesan bishop is the President of the Board of Trustees of the parish. However, he is one member of the Board, which also includes the Vicar General of the diocese, the pastor and two lay trustees. In his capacity as Bishop, he also has the authority to approve or disapprove Board resolutions, but he does not have the authority in his position as bishop to buy or sell parish property.

What happens to church buildings and parish facilities when parishes merge?

Property legitimately acquired by a parish is owned by the parish, not by the diocese. Both assets and the liabilities belonging to a parish, therefore, belong to the new parish that results from merger. This includes real estate (land, buildings); property such as automobiles, furniture; long-term investments in securities; restricted funds that have been set aside for a specific purpose, such as pension funds or certain building or educational funds. While the Bishop must provide for and review the fiscal operations of all parishes and work to ensure that the goods of each parish are being applied to their proper purposes, he functions in this regard in a supervisory manner. The pastor, not the bishop, has the decision-making authority over the assets of a particular parish within the limits set by canon law and the United States Conference of Catholic Bishops.

I have heard that the diocese is consolidating parishes in order to pay financial settlements related to sexual abuse of minors. Is this true?

No. Some United States dioceses have paid large settlements related to the sexual abuse of minors, including the Archdiocese of Boston ($120 million), the Diocese of Covington, Kentucky ($120 million), Diocese of Portland, Oregon ($71 million), Diocese of Spokane ($46 million), Davenport, Iowa ($37 million), Diocese of Bridgeport, Connecticut ($21 million) and others.

The Diocese of Camden, on the other hand, has not had comparable settlements. As previously reported, approximately $7 million has been paid to abuse victims in settlements over the lifetime of the diocese. The last known incidence of abuse in the Camden Diocese occurred 14 years ago. As such, abuse settlements have not been and are not a consideration in the parish reorganization underway in this diocese.

I heard from a friend that the planning process has some connection to Rafaello Follieri, who apparently had plans to develop unused parish properties from dioceses across the country. Is this true?

No. Italian real estate developer Rafaello Follieri, who was convicted last year of wire fraud and money laundering charges, claimed to investors and church organizations that he had a plan to redevelop dormant church properties for charitable purposes, including senior housing, day care centers, Catholic school scholarships, healthcare and food programs. Before Follieri’s problems with investors became known, several dioceses or their parishes sold properties to Follieri. However, neither the Camden Diocese nor any of its parishes ever sold property to Follieri or his company.

A private property owned by Bishop Galante in North Wildwood was sold in 2007 to a limited liability corporation of Mr. Follieri’s through ReMax in Wildwood. Bishop Galante purchased the townhome in 1996 while he was a Bishop in Texas for the times he was home in the Philadelphia area, where he was raised and where he has family. The property was already listed on the market through ReMax when Mr. Follieri’s corporation purchased it at market value. The sale, which was publicly recorded, occurred months before Mr. Follieri’s problems with investors and church organizations became known.

Have there been any changes to the configuration of parishes announced in April 2008?

Yes. Bishop Galante modified some configurations following meetings, feedback and additional data from parishioners, as well as consultations with his planning advisors, and the Presbyteral Council of the diocese, an advisory group of priests. While not significantly altering the reconfigurations announced April 3, Bishop has sought refinements in order to improve the pastoral care of parishioners, to clarify how worship sites will be used within the configurations, and to address specific concerns regarding accessibility to ensure that parishioners will be fully served by the facilities. With these modifications, Bishop intends there to be 68 parishes (versus the 66 announced on April 3) served by 107 churches.

What are the next steps in the Planning Process?

Last August Bishop appointed 41 Priest Conveners who will be the likely pastors of the new parishes. They, in turn, gathered representatives from each merging parish to form a Core Team to assist them in the work of readying the parishes to merge.

The Priest Conveners and Core Team Members have been working to lay the foundations for sacramental life, worship and pastoral ministries in the new parish. They are addressing issues related to the care of temporal goods, including parish organizational structure, capital projects, operations and maintenance, real estate and facilities. They will review various finance and accounting issues and prepare to establish new registers, accounts and record books for the new parishes. They also will attend to the range of canonical and civil considerations involved in bringing parishes together.

Working in collaboration with parish pastors they will develop a variety of community-building experiences among merging parishes, inviting merging parishes to worship and pray together, engaging parishioners in suggesting names for the new parishes and developing parish mission statements. While about 14 meeting agendas have been suggested as a general guide to prepare the parishes for merger, each Core Team will determine the pace, timeline and the number of meetings that will be necessary for them based on the needs of their parishes.

When will the first parishes merge?

When Bishop Galante announced his intentions for the reconfiguration of parishes in the diocese last April, he indicated that the process of bringing merging parishes together could take 12-24 months, depending on the needs and circumstances of the parishes that will be merging and only following a period of thorough preparation and transition that will take place in the months ahead.

Following an appropriate period of preparation, the priest and parish representatives who are engaged in the work of bringing the parish communities together will notify Bishop Galante of the parishes’ readiness to merge. Following this Bishop will review each parish reconfiguration with the Presbyteral Council to assure that the specific merger serves the best interests of the communities involved. Thereafter, he will issue decrees to that effect, with the timing of each varying location by location. The 12-24 month time period before decrees are issued has been provided to ensure a responsible and respectful timeline for transition, to give parishioners ample time to prepare for the change ahead, and to ensure that any alteration of a parish occurs carefully, with due diligence, and with great pastoral sensitivity.

When a parish is ready to merge, a decree will be issued. The decree typically would note the goods and property of the parish, obligations and debts, boundaries, the appointment of the pastor, the name of the new parish and any other pertinent information regarding the new parish.

In September 2009 Bishop Joseph Galante formally announced that the parishes of Saint Francis of Assisi and Immaculate Heart of Mary, both in Vineland, will merge and the new parish resulting from the merger, Divine Mercy Parish, will be established October 21, 2009.  In June, Bishop issued the decree establishing The Catholic Community of Christ our Light through the merger of St. Peter Celestine and Queen of Heaven parishes in Cherry Hill, effective July 29. In July, Bishop issued the decree establishing the parish of Our Lady of Peace through the merger of Saint Mary, Williamstown and St. John Neumann, Sicklerville, effective August 5, 2009.

Can my parish appeal Bishop’s merger decree?

Yes. Church law requires that any decision to alter a parish be made by decree, along with a public notice of the right of parishioners to seek recourse against the decree. This is to ensure that any alteration of a parish is carried out in accord with Church law, after appropriate consultation, and in a way that protects the rights of the Faithful and serves the common good.

Some individuals in my parish are spreading misinformation about the planning process. Where can I get good information about the parish planning process?

Some that are opposed to addressing the challenges facing the diocese may try to misinform parishioners about the nature of the planning process. They may try to dismiss the need for parish reconfiguration or may say it should be deferred. They may even deny the data supporting the need to reconfigure parishes. They also may seek to undermine the work of the Priest Convener and Core Team members or attempt to divide the parish community. Sometimes this grows from anger or denial that is not uncommon in the face of feelings of loss or the anxiety that accompanies a time of change. However, in some cases, the misinformation deliberately is being conveyed, often times by those who are not members of the parish. While opinions are to be respected, no one has the right to undermine parish unity and every parish community has the right to good, reliable information.

With this in mind, Priest Conveners and Core Team members have been working to keep parishioners informed and are good sources for reliable information. Other resources also are helpful, including the Catholic Star Herald. In addition to the Q&A in this edition of the newspaper, dozens of articles have appeared over the last two years related to parish planning (if you contribute to the parish, to the House of Charity-Bishop’s Annual Appeal, have children enrolled in Catholic elementary or high schools, or have children enrolled in parish religious education programs, are a DRE/CRE or faculty member, you should be receiving the newspaper each week). An archive of articles that have appeared in the newspaper can be found at www.CatholicStarHerald.org.

The website www.GatheringGodsGifts.org also has useful information about the planning process and Bishop Galante’s video announcing the reconfiguration of parishes can be found at www.camdendiocese.org.