INTRODUCTION
 

The Church was made manifest to the world on the day of Pentecost by the

outpouring of the Holy Spirit (CCC #1076). The Spirit and the Church cooperate to

manifest Christ and His work of salvation in the Liturgy “until He comes” (1Cor. 11/26).
 

Following the terms of reference for Preliminary Commissions, our task is to

evaluate the information obtained in the questionnaire and survey conducted by the

Angus Reid Group by studying and reflecting on the facts in light of Sacred Scripture and

Tradition, especially in view of the Second Vatican Council and other recent Magisterial

teachings of the Church.
 

In his Pastoral Letter on the Synod, Archbishop Adam Exner stated that “the early

Christian Church has been chosen to serve as the working model of the Synod.” He

encouraged participants to focus and work on the basic traits of the early Church. “It is

from the Scriptures that the prayers, collects, and hymns draw their inspiration and their

force, and that actions and signs derive their meaning” (CCC #1100). We are reminded

that Jesus is present in His Word since it is He Himself who speaks when the Gospel is

proclaimed in the Church. He is present when the Church prays and sings, for He has

promised, “Where two or three are gathered together in my name, there am I in the midst

of them” (CCC #1088).
 

The early Church persevered in the breaking of the bread. The Mass as we know

it “not only recalls the events that saved us, but actualizes them, makes them present. The

Paschal mystery of Christ is celebrated, not repeated.” Each Eucharist celebrates that

mystery (CCC #1104). This has led us to emphasize the Sunday Eucharist as the source

and summit of the life of Catholics.
 

Because the Church is the living Body of Christ, there is continual change and

growth – not in the doctrine, but in understanding, expression, and worship. Change

which is too much and too quick, or change which is too little and too slow can easily

bring about confusion, alienation and polarization to many. This has happened in the past.

While Christ told His disciples to go teach and baptize, and commanded His disciples to

“Do this in memory of me,” He did not tell them how to do this liturgically. His followers

were guided by the Holy Spirit through the ages to adapt and renew in constantly

changing circumstances. They were conscientious in keeping the following in mind:
 

1.  The Liturgy of the Mass and sacraments is the fundamental way the

Church stands before the Father in Christ and is filled with the Holy Spirit.

2.  Fidelity to the Lord through His visible Body, the Church, is without

question, and is made possible by His grace.

3.   By nature, ritual is subject to change.

4.   Liturgy is the most intimate facet of the assembly’s lived faith in the Lord

and a function of the presence of His life-giving Spirit.

5.   Lived faith expresses itself in the full, conscious, and active participation

of all those present in liturgical celebrations.

6.   Ritual is a system of symbols, rather than signs: symbols are more

encompassing and universal, while signs are more precise and restrictive.

Vatican Council II sums this up when it says, “…when Liturgy is

celebrated, something more is required than the mere observance of the

laws governing valid and licit celebrations. Pastors of souls have the duty

to ensure that the faithful take part, fully aware of what they are doing,

actively engaged in the rite, and enriched by its effects.” The faithful

should come to Liturgy with proper dispositions (Sacred Constitution on

the Liturgy #11).
 

Through the ministry of the bishop, the parish is linked to other parishes of the

diocese. The bishop also unites the diocesan church with the Pope, whose ministry it is to

guarantee communion and unity among the churches. To promote this unity, universal

liturgical guidelines are established by the Holy See which allow flexibility for diversity

in certain areas for nations, dioceses and even local parishes with the approval of the

bishop.
 

Our Synod, in trying to assist in bringing about wholesome growth in the

celebration of the Mass and sacraments, keeps in mind that “…the liturgy is made up of

unchangeable elements divinely instituted, and elements subject to change” (SC #15).

And so, consideration must be made not only with a knowledge of the liturgy itself, but

also with a knowledge of the diverse community that worships. Our Synod must take

account of how the Church has worshipped in the past, how it worships now, and how it

is called to worship in the future.
 
 

Summary of Synod Survey (Questionnaire, Phone

Survey, Clergy Study Week)
 

Of the 80,000 questionnaires distributed, 23,000 were completed. The gender

breakdown of responses was: male 39% and female 61%; 27% of respondents were under

40 years of age and 71% were over; 63% were married.
 

Sunday Mass and the sacraments were felt to be the most important of the five

areas studied (63%). Education about the sacraments (49%) and the importance of good

homilies (42%) were major concerns, but different age and language groups had various

perceptions on their importance. An impressive 72% of parishioners felt that Sunday

Mass and other liturgical celebrations are either always or nearly always meaningful and

life giving, while relatively fewer parishioners (54%) indicated that they are always or

nearly always satisfied with Sunday homilies. Males, younger parishioners, other

Christians, and those who attend Mass infrequently were less likely to be satisfied, while

only 13% indicated that they come out of “duty.” Most parishioners attend Mass of their

own volition, and are active participants in the celebration. Clergy members noted that

another survey found that only 45% of Catholics attend Mass on a regular basis in

Canada – Québec’s rate is only 18%. Many of our local churches are filled with Asian

Catholics on a regular basis, while others come infrequently at Christmas and Easter, or

for baptisms, weddings, and funerals. The typical “once-a-week” parishioner is likely to

be female and middle-aged (35-54) with a child at home. These parishioners have a

strong sense of community with their fellow parishioners and feel a responsibility for

sharing the Faith with others, while those who do not attend frequently decrease in their

sense of community and faith sharing. Parishioners who attend Mass less than once per

week are more likely to be male and younger in age with children at home and both

spouses working. Personal issues affect one in ten, while older persons cited personal

issues, poor health, or lack of transportation as a reason for infrequent attendance. Some

said they simply do not feel welcome at their parish. Half of those surveyed who seldom

attend Mass do not pray with their family, do not feel a sense of community, and have not

taken a religious education course to update their faith.
 

A majority of parishioners go to the Sacrament of Penance (confession) at least

once a year (72%). Most go one to three times per year, with a smaller proportion going

every few months (a notable 8% go once a month). Frequency drops off for those in their

30s or 40s but increases in their late 40s and above.
 

The other sacraments were not mentioned in the survey, but were discussed at

length by our Commission members with the help of formal and informal discussions

with various persons in the archdiocese. In the following section, we give some

background as to what occurred in the past as well as present events. Our purpose is not

to just restate Church doctrine, but to give a pastoral response to the questionnaire’s

concerns and to share our hopes for the ongoing renewal of the liturgical life of the

archdiocese so that the fullness of God’s presence and grace may transform our world.
 

The Archdiocesan Synod of 1959 established a Sacred Liturgy Commission to

assist the bishop and to provide: proper observance of sacred liturgical ceremonies,

education and understanding of liturgy by all, direction and supervision to the liturgical

apostolate according to the norms of the Church, and directives and regulations approved

by the bishop for all. An appendix contained a list of recommended books on sacred

liturgy and ceremonies establishing a certain uniformity of practice at that time. A sacred

music commission established for the promotion, direction, and supervision of sacred

music in accord with directives from the Holy See and in conjunction with the Board of

Education prepared outlines of sacred music for inclusion in the Catholic schools/CCD

(now PREP) curriculum. A sacred art commission was also formed to assist priests and

others in the renovation, renewal, and construction of sacred spaces for the full

participation of the faithful in worship. The sacred liturgical commission met once a

month and provided workshops, but attendance dwindled and meetings discontinued

around 1990. Currently, two priests dedicate themselves to the Liturgical Commission’s

work and share with the Presbyteral Council any guidelines, with final approval given by

our archbishop.
 

At present, the Office of Religious Education (ORE) offers courses in a

“Theology of Liturgy” and a “Theology of Sacraments.” The ORE has been mandated

with preparation for all sacraments in the Archdiocese of Vancouver.
 

The school board of the CISVA also offers annual workshops for teachers on

leading public prayer in the classroom and at assemblies, sacred music of various styles,

retreats and liturgies for principals, and creation of a “focus theme” with pastors and

principals.
 

The archdiocese has a wide variety of groups who celebrate a diversity of

liturgies, both traditional and contemporary, throughout the year in various languages and

approved cultural adaptations. Our vast multicultural experience of Church in the

Vancouver area constantly challenges us to seek better ways of helping parishioners

worship as fully, as consciously, and as actively as envisioned by Vatican Council II

(1963-65).
 
 

Recommendations
 

      ●  A Liturgical Resource Committee be struck and have membership of

          clergy, religious, laity, and youth. The Committee would prioritize the

          needs of our archdiocese and facilitate education, formation, and ongoing

          support. This committee would include subcommittees on: music, to

          facilitate education, formation, and ongoing workshops with local and

          outside resources in a variety of musical styles and cultural forms; art and

          architecture, with participation and consultation of liturgical

          artists/builders.

      ●  The revision of the General Instruction of the Roman Missal and the

          apostolic letter Dies Domini (The Day of the Lord - 1998) of Pope John

          Paul II would provide us with an opportunity to renew a “vision” of

          liturgy within our archdiocese for the next several years. Clergy Study

          Weeks have already begun this process for clergy, but a joint effort by all

          archdiocesan offices working together would promote the most effective

          outcome. A “vision” could include: support for the liturgical groups that

          presently exist in 23 parishes and for the growth and establishment of new

          ones; homiletic workshops for clergy; updating and formation in the

          liturgical celebration of the seven sacraments for clergy, religious and

          laity; liturgical resources developed for various cultures and generations to

          increase full, active and conscious participation in public worship;

          workshops and retreats on an archdiocesan or deanery level for all

          liturgical ministers (Lectors, Eucharistic ministers, etc.); creation of an

          “evaluation tool” based on the apostolic letter Dies Domini; archdiocesan

          and regional liturgical events that promote a sense of the larger Church;

          retreats on the various liturgical seasons (Advent, Lent, etc.) and on the

          Lectionary cycles for years A – Matthew, B – Mark, C – Luke and John’s

          gospel; workshops relating liturgy to the call for social justice and action

          for the poor and needy.
 
 

Sacraments of Initiation:  Baptism and

Confirmation
 

The Sacraments of Initiation inaugurate the life of Christ in us (Priest, Prophet

and King), strengthen it, and bring it to fulfillment in our experience of receiving Christ’s

body and blood. We become a liturgical and sacramental people through these

sacraments. Baptism and Confirmation (as well as Holy Orders) confer a sacramental

“character” or “seal.” This is an indelible configuration of the person to Christ and to the

Church. This marking as Christ’s special possession imparts a new destiny upon a person.
 

SITUATION
 

Great efforts have taken place to instruct and celebrate these Sacraments of

Initiation in our archdiocese. We affirm the tremendous efforts of parents, clergy,

RCIA/CIC directors & teams, PREP, Catholic schools, and liturgy groups. Many parishes

have preparation programs in place for celebration of these sacraments. Confirmation

warrants a special mention due to the variety of forms of celebration currently in the

Church. The custom of confirming in Grade 7 for those baptized earlier seems good to

our Commission. We are well aware of the different tradition of Eastern Catholics who

baptize, confirm and give Communion to infants, thus preserving the traditional order of

these sacraments. We are also aware that many other dioceses may confirm just before

First Eucharist, or later on in high school. Does our current practice foster committed

Catholics? What does “readiness” for this sacrament mean? How do we “follow through”

with newly confirmed to live their faith and offer concrete challenges to participate in

youth ministry? In parish life? In outreach to the poor and needy?
 

RECOMMENDATIONS

Baptism
 

      ●  A program of instruction should be provided for and even required by

          parents seeking baptism for their infants or children. Sponsors

          (godparents) should also be encouraged to attend.

      ●  As far as possible, all recently born babies should be baptized at a

          common celebration on the same day. Except for a good reason, Baptism

          should not be celebrated more than once on the same day in the same

          church (RCIA #27).

      ●  Baptism may take place within the celebration of the Mass, but the decree

          under the title “Adaptation by the Minister” indicates that this should not

          be the regular practice. In fact, it directs that the Sacrament of Baptism

          should be celebrated on its own. We recommend discussion on the

          guidelines for practice of Baptism in parishes.

      ●  There should also be a method to ensure that sponsors (godparents) are, in

          fact, practising Catholics.
 

Confirmation
 

      ●  To express more clearly the relationship between Baptism and

          Confirmation, and to make the responsibility of the sponsor more

          effective, the sponsor (godparent) at Baptism should be the sponsor at

          Confirmation (Canon 893 #2) when at all possible. In the same way,

          serious thought should also be given to using one’s Baptismal saint’s

          name instead of picking another name.

      ●  Parents and sponsors should be more involved in a candidate’s preparation

          process. Care should be taken to be sure that the sponsor is spiritually and

          canonically qualified.

      ●  Teenagers in the RCIA should receive specific preparation to meet their

          faith needs, which differ from those of adults.

      ●  Post-Confirmation programs that provide further educational opportunities

          should be created.

      ●  The recently confirmed should be offered help to be active in the Church

          community.

      ●  Young people should be helped to carry out their call to grow in the Faith

          and to build up the Church.

      ●  A brief letter to all confirmands, parents, catechists, and parishioners

          should be composed by the bishop and read at all parishes where he is

          unable to be present. Another option would be a “media-type” approach

          similar to one used in Project Advance – for use in the preparation

          sessions or in the Confirmation ceremony – to strengthen bonds of unity.

          For example, Confirmation could be celebrated throughout the

          archdiocese on Pentecost Sunday in every parish with pastors presiding as

          well as the bishop as a possible way of uniting all the confirmands with

          the bishop.

      ●  Ways and means to educate and to support adults in living out their

          confirmed Christian vocation to transform the world should be developed.

      ●  Unconfirmed Catholics seeking marriage should be encouraged to receive

          Confirmation before marriage.

      ●  There should be a greater effort to encourage the great number of

          Catholics who are not confirmed to receive the sacrament.

      ●  Adequate preparation should take place.
 
 

Sacraments of Initiation:  Eucharist

Situation
 

The Eucharist is the essential mystery of faith. Above all, the Church celebrates in

the liturgy the Paschal mystery by which Christ accomplished the work of our salvation.
 

In the celebration of the Eucharist and the sacraments, there is an encounter with

Christ and the Church. The Holy Spirit’s transforming power in the liturgy hastens the

coming of the kingdom and the consummation of the mystery of salvation. While we wait

in hope, the Spirit causes us to anticipate the fullness of communion with the Holy

Trinity (CCC #1107).
 

When God’s People come together to celebrate the liturgy, particularly the Mass,

three fundamental elements of liturgy: rite, people, and ordained, ought to each be

carefully prepared. The rite should be in accord with the rubrics and understood by the

faithful, for when rite takes over the celebration and leaves out the proper participation of

the faithful and the ordained, ritualism occurs. The people should understand the rite and

the role of the ordained, and actively participate in prayer, song, and ministry proper to

the baptized, for when the faithful take over the celebration and ignore the proper role of

the rite and the ordained, congregationalism results. The ordained should take their

proper place and lead the faithful in the Church’s worship and not make it their own, for

when the ordained make the celebration their own rather than a celebration of the Church

and People of God, we have clericalism.
 

RECOMMENDATIONS
 

      ●  Priests, religious, and laity should pray and work together to bring the

          parish toward the kind of Liturgy, especially on Sunday, as envisioned by

          the new General Instruction on the Roman Missal and Dies Domini.

      ●  Priests and faithful should prepare themselves to celebrate the liturgy,

          especially on Sunday, through prayerful reflection on the Scriptures being

          used.

      ●  There should be better leadership, including teaching about the liturgy.

      ●  Preaching should be attuned to the assembly’s needs and experiences, and

          should transform them with a sacramental spirituality and commission

          them to be the sacrament of Christ to the ends of the earth.

      ●  More effort should be made to call the people to a more attentive and

          active participation in accord with the priesthood of the baptized.

      ●  Homilies should be well prepared and understandable according to the

          age, culture, and mentality of the people. Priests and deacons should

          become more conscious that Sunday, for most people, is the primary time

          when they are brought closer to God and called to service in the world by

          their ministry of Word and Sacrament.

      ●  Teaching about the Mass and sacraments, especially for adults, should be

          a continued priority in all our faith communities, with assistance from

          archdiocesan resources. A talk should be given at least annually dealing

          with enhancing the community’s liturgy through simple reminders

          regarding behaviour and social graces, e.g. gum chewing, arriving late,

          leaving early, etc.

      ●  Different Masses in a parish’s schedule should provide a variety of choice

          for different ages, musical tastes, and cultures. This includes taking the

          opportunity to make use of the many options and various Eucharistic

          Prayers available as the liturgical season or occasion may suggest.

      ●  Priests and deacons should be encouraged to re-read the General

          Instruction on the Roman Missal and the General Introductions for each

          sacrament at least once a year.

      ●  The use of liturgical gesture and movement should be encouraged in a

          manner that is in keeping with the dignity of the sacred liturgy.
 
 

Sacraments of Healing:  Penance and Anointing of

the Sick
 

The Paschal mystery is experienced in Penance and Anointing of the Sick as the

remedy for what afflicts us, whether that be the spiritual ailment of sin or the physical

burden of sickness and disease.
 

SITUATION

Penance
 

The Sacrament of Penance is celebrated both communally and individually on a

regular basis throughout the archdiocese. While penitential services in deaneries during

Advent and Lent are common as well as special celebrations for youth and young adults,

more opportunities for penitential services in parishes or deaneries geared to youth and

young adults should be encouraged. Penance is regularly celebrated in our schools and

PREP but attendance goes down as youth get older. The fact that we live in a pluralistic

moral culture and many adults shy away from regular practice impacts participation in

this sacrament. Conscience formation of adults, youth, and children continues to be an

ongoing challenge, especially in regard to social and communal sinfulness. People need

better instruction on receiving the sacraments in a “state of grace.”
 

Anointing of the Sick
 

The purpose of this sacrament is to heal and restore the bodily and spiritual

welfare of the sick member to full reconciliation with God and the Church. This

sacrament calls us to foster a greater concern and care for the sick among us. Many

parishes celebrate this sacrament communally on the World Day of the Sick (February

11th – memorial of Our Lady of Lourdes) and at other times throughout the year. Despite

the ongoing catechesis about this sacrament, many Catholics, especially those who only

attend Mass sporadically, still refer to this sacrament as the “last rites.” Other groups

celebrate “Healing Masses” in which an “oil of gladness” and a blessing are given, but

these are distinct from the Anointing of the Sick. In some parts of the diocese, the

shortage of clergy affects pastoral outreach to the sick and dying. There is a growing

concern that many are homebound, unknown to parishes, and failing to receive the

sacraments. The Senior Outreach Program in the archdiocese as well as emerging

bereavement ministries attempt to meet this need. All parishioners are obliged to notify

their parish priest of those requiring pastoral care.
 

RECOMMENDATIONS

Penance

      ●  The Catholic faithful should be encouraged to participate in these rites,

          and to lead and teach by example.

      ●  The importance of Penance should be reinforced in homilies and

          elsewhere from time to time.