September 1999

Introduction

1. History of the Document

In October 1997, the Assembly of Catholic Bishops of Ontario discussed some issues surrounding the formation of lay students who hoped to gain employment as pastoral associates in parish settings. The questions raised dealt with content of formation, personal aptitude of prospective candidates, eventual working conditions, salaries, relationships with parish priests and bishops, etc. The ACBO decided to set up a committee to study these issues in depth and prepare a paper for further discussion.  

In May 1998, a 'white paper' was presented to the ACBO and generally well received. Many suggestions were made to help focus some issues and amendments to some sections were proposed. It was decided to allow some time for further reflection and some bishops chose to seek the opinion of various councils or members of their dioceses. Comments were submitted during the summer and fall of 1998, and a Agreen paper@ was prepared which was distributed for comment to the bishops and their councils. The A green paper@ was also sent to schools of theology and institutes of formation in pastoral ministry for their input. A final draft of the document was prepared for the approval of the ACBO in the spring of 1999.

2.Subject of the Document

In this document, the Bishops of Ontario have chosen to focus on one issue among many in the field of ministry: that of professionally trained lay pastoral associates within the parish setting. This choice entails a few consequences.

• The issues studied in this document pertain to individuals who seek employment or standing as professionals within the field of pastoral care. A Pastoral care@ (or Acura animarum@, as it is known in Canon Law) designates the range of activities that help the baptized to grow in their faith in a Christian community and live it out in the world. For the sake of this document, it also includes catechetical activity for those who are coming to the faith as well as missionary activity in the parish among those who are distant from the faith.

• For the purpose of this document, the expression lay pastoral associate embraces all types of professional lay ministry within a parish setting, e.g. catechist, youth minister, parish social minister, liturgical coordinator, etc. But it does not directly address issues concerning the thousands of lay volunteers who are involved in these same parish activities.

• This document is concerned with the parish milieu only, not with other institutions, Catholic or otherwise (schools, hospitals, prisons, etc.). Nor does it concern itself directly with those who are involved in Church movements or associations. Though many issues arising in the field of chaplaincy are tangentially or even directly related to considerations in this discussion paper, they are not addressed in and of themselves.

• Finally, this study paper focuses on the lay associate, not on the ordained minister.

Please note that in this study paper, the expression 'laity' includes those lay men and women who are members of Institutes of consecrated life or of Societies of apostolic life, while recognizing that their state of life will impact on particular situations.

3. To Whom this Document is Addressed

This document is meant as a reference for the dioceses of Ontario. As Bishops forge new paths in ensuring pastoral leadership within parishes, they will rely on its content to establish local policy and educate all members of the diocese in this regard.

It is addressed to those who are responsible for the formation of lay pastoral associates in order to help them in establishing curriculum and delivery modes within this field of formation.

Parish priests, deacons, parish councils and all involved in parish life will want to study this document in order to grow in their understanding and support of lay pastoral associates and their ministry.

Finally, this document is addressed most specially to those who already work as lay pastoral associates and those who hope one day to find work in this field. It is the hope of the Bishops of Ontario that this paper will help clarify the status and role of lay associates in our parishes and guide us all in the formation of candidates for such positions and in the fruitful ministry of those who have accepted this responsibility in our Church.

Status Quaestionis

The presence of lay pastoral associates in Ontario parishes is relatively new. These practitioners were often hired on an ad hoc basis according to the needs of the parish, the availability of suitable candidates and the initiative of the parish priest. In some cases, this development was due to a new understanding of the possibilities inherent in lay ministry; in most cases, the more immediate motivation was the diminishing number and simultaneous graying of parish priests.

A survey of recent history reveals a plurality of practices across the province. It seems that we can identify three "movements" which generally follow a chronological sequence while overlapping with each other.

1. First "movement": Involvement of Religious

Among the first lay pastoral associates are to be found many women religious. Often involved in a second career, they accept to work either in a particular area of parish life or in the general care of a small, isolated parish, often for minimal financial compensation. They have developed a wealth of skills in their previous work with a deep love for the Church and an informed spirituality. Their formal preparation for pastoral service in a parish varies greatly, ranging from a few short sessions or workshops to years of specialized university studies. Their strength often lies in their own spiritual journey coupled with basic common sense and an innate feeling for pastoral intervention. For some religious, their commitment also springs from a desire to incarnate their Congregation's charism in new ways. The Church in many areas of the province has greatly benefited from their presence, their ministry, their gift of self. It still does. Many parishes have been enriched by the work of these lay pastoral associates and have maintained and developed a quality of community life which would otherwise have been impossible without them.

2. Second "movement": Involvement of Lay Volunteers

In some situations, parishioners who have been involved in volunteer work, known and trusted by their pastor, have been invited to become lay pastoral associates. This phenomenon has been encouraged by the fact that fewer religious are available for such a commitment. This has revealed itself to be a unique opportunity to rediscover the essential role of the laity in the mission of the Church. Circumstances have made it possible to develop the Baptismal call and vocation of the laity in a deeper way.

Many of these lay volunteers have accepted these positions out of deep love for the Church and great interest in the life of the parish. They have seen this as a way of committing themselves more fully to their baptismal call to service and of developing their gifts and charisms. Unfortunately, in many cases, these new pastoral associates have lacked the formation, accompaniment and structures to help them succeed. They have not had the training necessary for such a position of increased responsibility and authority. In spite of everyone's good will, some situations have been difficult for all concerned.  

3. Third "movement": Involvement of Lay Professionals  

Some have seen the growing need for lay pastoral associates in our dioceses and have recognized possibilities for full-time employment in the field of pastoral care. They recognize the importance of preparation and formation for such a position. Among them we find young adults who hope to make such a commitment their life work. Yet others, belonging to the second Amovement@, have sought out programs of formation and assiduously been involved in them. These men and women desire solid preparation and turn to theological schools, seminaries or diocesan programs for this need.

Many of these lay pastoral associates express a need for greater acceptance by the clergy with whom they work and the parishioners they serve, an acceptance that entails respect for their gifts, their training and their experience. Part of this acceptance also involves an appreciation for the growing leadership role that women can exercise in the Church.

In discussing this development, the Bishops of Ontario have recognized a growing need for clarification of many issues. What qualities are we seeking in those who will become lay pastoral associates? What elements are required for complete and thorough formation? In what ways does parish ministry have to be reorganized to integrate the ministry of a lay pastoral associate, particularly in addressing such issues as just wages, inclusion of lay professionals in decision-making processes and recognition by parishioners. How can dioceses develop structures that will support this work?

These are the issues that this document hopes to clarify. But all these concrete considerations need to be grounded in a proper ecclesiology, a theological understanding of ministry within the Church's mission. Without pretending to have achieved a complete synthesis of this question, we present the following paragraphs as a starting point for a common reflection.

Theological Considerations

1. The Church's Mission,

At the heart of our faith lies the conviction that, through his paschal mystery, Christ has sent the Holy Spirit into the hearts of all those who recognize and welcome Him as Lord and Saviour. This Holy Spirit unites us in love and establishes us as his Temple, making of us the People of God and the Body of Christ. This same Holy Spirit, through the water of Baptism and the anointing of Confirmation, makes us all co-responsible for the mission of the Church to the world: to evangelize, that is Ato bring the Good News into every human milieu and, through its impact, to transform interiorly and to renew humanity itself.@ (Paul VI, Evangelii Nuntiandi, 18) In this mission, the role of lay men and women is essential: in the secular forum which they inhabit, they act as a leaven, transforming cultures and witnessing to the Gospel.

2. Ordained Ministries in the Service of the Church's Mission

To realize its mission, the Church itself is built up through the various ministries born of the Spirit. Among these ministries, those of bishop, priest and deacon occupy a particular place: they are Aat the service of the common priesthood [ . . . ] directed at the unfolding of the baptismal grace of all Christians. The ministerial priesthood is a means by which Christ unceasingly builds up and leads his Church.@ (Catechism of the Catholic Church, 1547) Configured to Christ as Head, bishops and priests ensure pastoral leadership through teaching, celebration and pastoral care, allowing the Church to be a sacrament of salvation for the world.

3. The Laity's Role in the Church's Mission

Though they carry this responsibility in a particular way, ordained ministers do not carry it alone.

Pastors also know that they themselves were not meant by Christ to shoulder alone the saving mission of the Church toward the world. On the contrary, they understand that it is their noble duty so to shepherd the faithful and recognize their services and charismatic gifts that all according to their proper roles may cooperate in this common undertaking with one heart. (Lumen Gentium, 30)

In fact, since the beginning of the Church, the Spirit has raised up other ministries that, in conjunction with the ordained ministries, help Christians to grow in faith and become responsible for the mission of the Church in the world. Jesus himself sent not only the Twelve apostles, but also the seventy-two disciples, to bring the Good News to the world. (Compare Lk 9:1-6 and Lk 10:1-20)

These ministries, exercised by what we now call the laity, were numerous and varied in the Apostolic Church. In his letter to the Romans, Paul names prophets, deacons, teachers, those who exhort, others who give and, finally, presiders (Rm 12,6-8). In his letter to the Ephesians, he mentions apostles, prophets, evangelists, pastors and catechists (Eph 4,11). All these ministries are exercised Afor building up the body of Christ, until we all attain to the unity of faith and knowledge of the Son of God, to mature manhood, to the extent of the full stature of Christ.@ (Eph 4,12-13). Thus, since its very beginning, lay men and women have collaborated with ordained ministers in the building up of the Church.

This was explicitly recognized at Vatican II: "The hierarchy entrusts to the laity some functions which are more closely connected with pastoral duties, such as the teaching of Christian doctrine, certain liturgical actions, and the care of souls." (Apostolicam actuositatem, 24)

4. A New Lay Figure in Ministry

Here in Ontario, we recognize with gratitude the many lay men and women, including religious, who, with bishops, priests and deacons, have helped our parishes develop as communities where all the baptized can grow in faith, hope and charity. Recently, a new figure has emerged: that of the lay pastoral associate at the parish level. These men and women have passed from a volunteer status in the construction of the Christian community to the status of professionals.

Lay ministries that have always been present at the heart of our parish thus take on a more public profile. This type of ministry grew out of a post-Vatican II understanding of the dignity of one's own Baptism. Diocesan and parish programs in adult catechesis and spiritual renewal, social justice movements, opportunities for personal renewal (Charismatic Renewal, Cursillo, Marian movements, biblical associations, etc.), the opening of seminary courses to the laity and the establishment of local formation programs all contributed to a growing awareness and sense of responsibility for one's gifts. The declining number and energy of the clergy opened a space that allowed for this natural transition to evolve and, for some, served to justify the presence of lay pastoral associates in parish ministry. Yet we recognize that, in a more fundamental way, the concept of priest, prophet and king fostered a growing awareness of one's individual responsibility toward the building up of the whole Church. From that grew the desire to embrace the call to truly be the 'People of God'. Given this renewed context, we believe the lay pastoral associate is called to play a growing and distinct role in our parish settings.

This will remain true even if there is a renewal in the number of priestly vocations.

The presence of lay men and women as members of parish pastoral teams allows for the exercise of true partnership between priests and lay people, fostering a distinct yet interdependent responsibilities for the Church. It also embodies the ecclesiology of communion that has been recognized as a key to understanding the Second Vatican Council. The Spirit is raising up new forms of ministry among the baptized, fruit of the Church's renewal emerging from the second Vatican Council. So it is with optimism that the bishops of Ontario look at this development in the history of our dioceses. It is in the belief that we are participating in the movement of the Spirit that we offer the following considerations. We offer them to those who are responsible for formation and for pastoral care as well as to the candidates themselves to these new ministries.

The Candidates

Who are the men and women who seek to become lay pastoral associates in parish ministry? Each person brings his or her own story to this calling.

Jim is an older parishioner who has been extensively involved in various aspects of parish ministry as a volunteer. Having taken early retirement, he is ready to become involved full-time in his parish. He cannot afford to leave his home in Northern Ontario to study, and so will turn to the local program sponsored by his diocese. He is not very concerned with eventual employment conditions, as he already receives a pension, but he would not mind it if the parish took care of the inevitable expenses involved in the formation program .

Judy is a younger Catholic who feels a call to service in the Church. She sees ministry as a lifetime career and is ready to follow the steps typical of all careers: a lengthy time of formal study in a post secondary institution (with the attendant financial investment), application and interview for a position, a contract spelling out working conditions and remuneration, periodic evaluation and long-term job security.  

These two examples give a sense of the great variety of personal journeys that can lead one to seek a position as a lay pastoral associate. Whatever the case might be, we find a great love of the Church and a deep desire to be involved with parish life. This project is not simply a "job@ but is experienced as the actualization of a charism, a special gift of the Spirit for the growth of the Church community.

It is important that, whatever their story, these candidates be somehow related to the diocese where they hope to serve. In Jim's case, for example, this might involve deepening a sense of belonging to the diocesan Church that transcends the boundaries of the parish to which he has always belonged. There needs to be a commitment to a diocesan vision and a sense of service to the diocesan Church, not only to a specific parish, even less to a specific pastor. On the other hand, Judy might be called to develop a commitment to a particular diocese rather than simply a "Afree lance" attitude that might lead to isolation and an unhealthy sense of independence. Relationship with a particular diocesan Church helps ground the candidate and develop a truly incarnated spirituality. It would foster the recognition that lay pastoral associates cooperate in the Bishop's ministry as pastor of the local Church.

Some type of recognition by the diocese of the status of lay candidacy to parish ministry would be worthwhile. This recognition would not only be formal but would be developed and fostered throughout the time of study and preparation. It could involve financial investment by the parish (babysitters, travel, reading material, etc.) or the diocese (grants or loans for university study, etc.)

This recognition by the diocese should include a process by which the aptitude of the candidate for service within the diocese could be discerned. Elements to be considered by the diocese and the candidate in this discernment process could include the following: human equilibrium and psychological maturity, an adult faith, moral and social behaviour in a life-style that corresponds to Gospel values and the teachings of the Church, an awareness and experience of the Church that manifests one's maturity, a history of involvement in the life of a Christian community and the recognition by this community of a person's gift through letters of reference from members of the community.  

Formation

Some candidates for parish ministry are rich in experience but limited in formal training; others have accumulated many credits and certificates but have little practical experience of parish ministry; yet others are on a personal faith journey that has fostered a desire for service in the Church but lack past involvement in Church life. Institutions involved in the formation of lay people for parish ministry need to create a process by which a candidate's prior learning can be assessed, personal goals identified and a program developed accordingly. Such a program would also take into account the specific needs of particular projects, for example ministry to Native communities or in rural areas.

It seems that three components are required in the formation of lay pastoral associates. These three components should be part of all formation programs leading to professional collaboration in parish ministry.

1. First Component : Theological Formation

The lay pastoral associate needs to know, the fundamental elements of the Christian faith and of the Catholic tradition, be able to express and explain it, desire always to deepen it. Content should include the following:

1. Fundamental and dogmatic theology (including Christology and sacramental theology)

2. Exegesis and Biblical theology

3. Moral theology, including social teaching

4. Church history

5. Spirituality

6. Second Component : Pastoral Intervention

Lay pastoral associates must learn not only the Awhy" but also the "how" of pastoral work: how to lead a group, how to prepare a workshop, how to sustain volunteers, how to succeed in team collaboration, etc. Content should include the following:

• Pastoral theology

• Liturgy

• Spirituality

• Catechesis

• Canon law (particularly concerning diocesan and parish structures)

• Applied psychology and sociology (including group dynamics and facilitation,   andragogy, personality theory, communication skills, conflict resolution, management)

The key to this pastoral formation lies in collaborative ministry, in which the candidate learns to work with others, sharing responsibility and decision making, appreciating others' gifts and limits, becoming part of a community of service.

7. Third Component: Spiritual Integration

 Spiritual integration favours the synthesis of all the other elements of formation. It involves a deepening of prayer life, occasions to share faith, strengthening of liturgical and sacramental involvement, growth in discernment. Issues arising from one's personal life history need to be addressed and integrated. Candidates should be open to spiritual direction, psychological evaluation and group work. Retreats should be an integral part of this third component. Spiritual integration will eventually help develop one's conscience and ecclesial belonging (sentire cum ecclesia) while grounding ministry in collaboration with Christ in the Spirit, as members of his Body, in solidarity with all those who struggle for a more just and caring world. It leads to the development of what could be called a Apastoral identity.@ This process of spiritual integration is greatly favoured when it is part of the formation program from the start and is itself integrated within the theological and pastoral components.

8. Other Considerations

Some type of Ainternship@ within the formation program is highly desirable, either during the time of formal course work or immediately afterwards. Confronting concrete situations and relating to specific individuals allows candidates to test and refine their new knowledge and to learn from experience. Learning the diocesan story, being involved in the realization of its mission statement will develop a correct sensus ecclesiae. To be truly fruitful, such internship needs to be supervised and evaluated. Mentoring could be an important component of this internship.

Ongoing evaluation in its various forms -- group, self, peer, supervisory -- plays an important role in the discerning process, both for the candidate and the sponsoring community. It can do so, however, inasmuch as the object of evaluation is clear for all. Among these objects will be listed academic achievement and mastery of skills, obviously; but more subjective elements also need to be evaluated: the candidates attitudes, beliefs, compassionate awareness and other leadership abilities.

The context in which such formation is supplied should be carefully determined. A theological faculty in a university setting will correspond to the needs of some candidates, but not to others. Either the university has to be able to respond to needs 'in the field', or dioceses need to set up programs tailored to the conditions of their candidates. New approaches to distance education should be explored in remote areas: correspondence courses, Internet courses, teleconferencing, etc. Models of formation should be adapted to the candidates' situations and the specific needs and resources of a diocese. Eventually, through partnership with universities, programs set up by a diocese could be accepted as university credits leading to recognized academic qualifications.

To the degree possible and appropriate, the formation of lay pastoral associates should be linked to the formation of candidates for ordained ministry. Occasions for meeting, for discussion, for learning together can only foster the kind of respect and recognition of diverse ministries and offices needed in the field. Much of the curriculum is identical to both groups: identifying what is specific to either will help to flesh out the specificity and complementarity of both the royal and the ministerial priesthood.

In-service training should be addressed by the diocese. Workshops, courses, days of formation, retreats should be offered throughout the years to foster ongoing learning and formation of lay pastoral associates. Again, such in service training can gain much from being offered simultaneously to the priests.

The Parish

When a lay pastoral associate arrives in a parish, priests and parishioners are faced with a whole series of new and complex questions. To facilitate everyone's ministry and to ensure professionalism all around, all should aim to develop true collaborative ministry within the context of a parish team. Such a team comprises the pastor, any other priests involved in parish ministry, permanent deacons and lay pastoral associates. We present here some general principles that, if followed, can alleviate any anxiety and mistrust that might occur and lead to fruitful team ministry within the parish. The modelling of collaborative ministry in the team will become a source of renewal for the whole parish.

1. Within the parish team, the pastor retains responsibility for the governance of the parish and the cura animarum. He is called to become ever more a coordinator of the exercise of charisma, one who calls out the gifts of others and commissions them for service, affirming others, nurturing their ministry, sharing his own faith, love and hope with them. He leads the team in elaborating and implementing various types of decision-making processes that respect the varying nature of the decisions to be taken.

2. The lay pastoral associate usually takes up the responsibility for one or more specific areas. Among them can be listed the following: liturgical animation (including music), youth ministry, sacramental preparation, ministry to shut-ins, catechesis and faith education, social justice, etc. It is important that the lay worker not replace the many volunteers involved in parish life, but rather help them through formation, accompaniment and support in the exercise of their own charisma. Volunteerism in the parish should be strengthened, not weakened, by the presence of a lay pastoral associate.

3. Areas of shared responsibility should be formally agreed upon by priests, deacons, lay pastoral associates and the various councils that make up the governance structure of a parish. A leadership training program could help all to share responsibility, accept mutual accountability and build consensus.

4. A contract needs to be signed between the diocese, the parish and the lay pastoral associate. Such a contract not only addresses questions of financial compensation but outlines fundamental issues such as job description, evaluation process, renewal and termination of a contract. The more such issues are specified, the better the relationship among all concerned.

5. Public recognition is essential. Parishioners need to be made aware of the ministry of the pastoral associate and of its worth in the parish. A commissioning service could be developed at the diocesan level which could then be used in publicly mandating a candidate to ministry within the parish. Certain terms of the contract need to be publicly known in order for all parishioners to understand personal boundaries, issues such as flex hours, etc. It is critical to the pastoral identity of the lay minister that the parishioners know that, as collaborators with the pastor, they have a level of authority that is consistent with their role.

6. Pastoral team meetings need to be held on a regular basis so that faith and prayer can be shared, information given, conflicts resolved and decisions taken. Experience reveals that once every fifteen days is not too often.

7. In twinned or clustered parishes, one would be tempted to entrust all of the pastoral life of one parish to a lay pastoral associate while the priest keeps the care of the pastoral life in the second. In isolated parishes, this is sometimes the only option. Nevertheless, such a model can lead to a breakdown of the concept of teaming, the erosion of the sense of the ordained priesthood and to a skewing of the identity of the lay pastoral associate. When distance and other practical considerations permit, it would be better that the priest keep the care of both parishes while the lay pastoral associate be entrusted with particular portfolios also within both parishes. The lay pastoral associate should not be perceived as "replacing" the pastor, but as collaborating with him in the care of the parish. Such an arrangement corresponds more to received ecclesiology and Canon law.

In all of this, dialogue between partners is important, along with adequate information to the parish community. Priests will have to learn to identify and eventually modify former management styles and to promote decision making by consensus whenever appropriate. This opens up the question of the formation of seminarians and priests, an issue that goes beyond the scope of this document. Suffice it to say that this approach to pastoral leadership should not impose a greater burden on ordained ministers but, after a time of adjustment, lead to greater collegiality and collaboration in ministry. What is more, dialogue and communication between partners embodies and signifies the communion to which the Church is called.

The Diocese

It is highly desirable that the diocese adopt a pro-active stance regarding this development in Church life and structure. Etching every detail in stone is not necessary (the Church needs to give itself time to learn) nor imposing a common solution to all situations (parish and diocesan realities can vary greatly from place to place). Yet dioceses need to monitor this development closely, establish general guidelines and foster a climate of trust, acceptance and recognition for the variety of personal gifts within the Church.

We propose here a list of items a diocese might consider in establishing its policy.

1. A Pastoral Mandate

A mandate would allow the diocesan bishop to recognize teh capacity of a person to work as a lay pastoral associate in a given parish and eventually to establish him or her in a specific ecclesiastical office. Such a mandate would give public and eventually canonical standing to the lay pastoral associate. It would afford some protection both to the diocese and to the lay pastoral associate in the event of revision, cessation or revocation of the mandate.

2. The Contract

The contract should be signed by the diocese, the parish and the candidate to assure protection to all parties. A time of probation varying from six to twelve months would be quite useful to evaluate strengths and areas of growth. The diocese might want to draft a general form to be used by its parishes for such situations. It will decide if such contracts are for specific terms or ongoing.

3. The Nomination of New Pastors

A particular concern is that a change in the parish leadership can suddenly alter the assessment of the need for the involvement of the laity in parish ministry. Such changes have sometimes led to the arbitrary dismissal of lay pastoral associates, unprepared changes in their responsibilities, and unexpected conflict and tension. The inclusion of lay persons on parish teams calls for some adaptation in the way clergy appointments are made. Periodic planning sessions to set pastoral goals based on a needs assessment of the parish and the diocese are one way to provide continuity in spite of personnel changes.

Transferability of Lay Pastoral Associates

Though many practical considerations impinge on this question, lay pastoral associates should be prepared to serve according to the overall needs of the diocese. The fact that parish reality changes with time suggests a need for greater mobility of their lay pastoral associates. Dioceses need to reflect on this fact with their lay pastoral associates and establish processes for working out concrete solutions in this area.

4. A Diocesan Council for Lay Collaboration in Parish Ministry

Though the issues surrounding lay collaboration in parish ministry can be handled by the Diocesan Pastoral Council or the Personnel Committee, the establishment of a particular council to deal with such issues could be of great benefit in a diocese. Such a forum could well be suited to drawing up diocesan guidelines, dealing with conflict resolution, and studying issues such as collaborative ministry. Including pastors, lay pastoral associates and diocesan representatives on such a council would be important. a possible project for such a committee could be the publication of a "pastoral associate's handbook" which could include diocesan policy and guidelines regarding issues surrounding lifestyle and ministry.

Ultimately, the diocesan bishop carries the responsibility of ensuring that the pastoral needs of parishes are met and that the many charisms are exercised harmoniously in building up the Body of Christ.

The Bishop considers it as his duty not only the stimulation, animation and growth of those strengths at work within his diocese, but also their coordination, to avoid the inconveniences of dispersal, redundancies and hurtful misunderstandings, always keeping in mind the legitimate rights and freedoms of the faithful. In calling on the dedication of his collaborators in the government of the diocese, the Bishop guides himself on supernatural principles; he gives his priority to the cura animarum, he respects the dignity of individuals, he employs their talents in a way best adapted and most useful to the service of the community, placing the qualified worker in the best situation. (Directory for Bishops in their Pastoral Ministry, 97-98)

This is the challenge of the Bishop: to coordinate all ministries throughout the diocese in an organic, synthetic way. The Bishop's role of educating, supporting and constantly affirming the People of God by way of this method of leadership will lead to greater participation by all in the Church's mission. Clergy and laity will be stimulated by a vision processed and shared with their Bishop, giving him full support and authority in service.

Conclusion

Sometimes one feels that more questions are raised than are answered by a document such as this one. The Assembly of Catholic Bishops of Ontario does not pretend to have solved all issues with such a document, nor to have addressed all concerns, worries or hopes surrounding the question of lay pastoral associates. The presence and work of lay pastoral associates among us invites us to consider these issues in creative and life-giving ways. Bishops and theologians, priests and lay volunteers, deacons and pastoral associates, we all have insights, experiences and convictions to share. We need to learn from one another, and from Christ's Spirit which has been poured out in our hearts.

We count particularly on the spiritual leadership of our parish priests, to whom is entrusted the responsibility for parishes as well as the task of coordinating the exercise of ministry within the parish.

As we walk towards the future, let us walk together, rejoicing in the gift of new forms of ministry and in the self-gift of women and men who answer God's call in service to their brothers and sisters. May this document help us, People of God, to welcome the Spirit's initiatives and to journey in the light of Christ.