Appendices II

[ Up ] [ Community ] [ Contents ] [ Search ] [ Site Map ] [ Feedback ]
[ Handbook Part I ] [ Handbook Part II ] [ Appendices I ] [ Appendices II ]

Community Handbook, Part 4

APPENDICES .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. ..		21
III.	Policy Statements .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. ..	33
	`A. Inclusive Language B. Communion Reflections C. AIDS`

III. POLICY STATEMENTS A. INCLUSIVE LANGUAGE STATEMENTS: In May, 1985 the Community of St. Malachi passed the following policy for liturgical use. The 1996 Council adopted the policy statement with the intent of clarifying the policy and broadening the use of inclusive language. B. COMMUNION REFLECTION STATEMENT In January, 1990 the Community of St. Malachi passed the following statement for guidelines for Communion Reflections at Liturgy. C. AIDS STATEMENT In November, 1987 the Community of St. Malachi passed this Public Policy statement. 33 Back to Top STATEMENT CONCERNING INCLUSIVE LANGUAGE IN LITURGICAL TEXTS May 29, 1985 The Community of St. Malachi commends and encourages the efforts of the National Conference of Bishops Committee for the study of exclusionary language in the liturgical readings. We support their efforts to insure that the Gospel welcome be clearly articulated to all persons in language that is not limited by cultural connotations on the part of hearers. As a Community we will strive to articulate our public prayer with care that all persons regardless of sex, nationality or race will find in us an extension of Jesus's welcome to all to be one with Him. Readers at liturgical celebrations should check with the Lector Coordinator(s) to determine if any change in the language appears to be obviously exclusionary. The Community awaits the official text revisions and policies as normative, but in the interim this procedure may be feasible for use. 34 Back to Top COMMUNITY OF ST. MALACHI — POLICY STATEMENT ON INCLUSIVE LANGUAGE October 1996 (Refinement of the Community Statement Adopted 1985) We believe that language is symbolic, reflecting the culture of those who speak it. Words that are acceptable and predominant in a given culture point toward the values and priorities of those who use them. We believe that language forms and shapes us, influencing the way we think and act. The values symbolized by language are gradually assumed and internalized by those born into a particular community. We believe that language has power to manipulate and control us in subtle but real ways. The whole history of the art of rhetoric gives testimony to the power of language to instruct, to persuade, to encourage, to inspire, to coerce, to galvanize to action. We believe that language changes over time. As society's priorities and values change, language can and must change with them, reflecting them. In this context, language can be a means of empowerment for the weak and marginalized. Sometimes words become no longer acceptable in society because of certain groups' efforts to name themselves and their experiences more adequately and to insist that those efforts be respected. We at St. Malachi's desire that the language we use in our public discourse, particularly in our liturgical celebrations, should reflect the values of our community. We desire that our use of language should shape us as a community of compassion and concern for those who are oppressed and marginalized, and as a community faithful to what is best in our Catholic theological tradition. We believe that the question of "inclusive language" is not a trivial issue, not a case of being "politically correct" in a trite or superficial fashion, but 35 Back to Top an issue of importance for our self-expression as a community concerned about justice toward others and reverence toward God. We therefore adopt the following guidelines on inclusive language. 1. By inclusive language we mean "language which includes women and men in contexts where the message is directed to, refers to and affects both, and which avoids stereotypes when speaking about either sex."¹In 1971 the Oxford English Dictionary declared that it is no longer accurate to use the generic "man," "mankind," or "he" to designate all humanity. Most American publishers have accepted this norm. We desire this change in our society's language to be reflected in our language. More importantly for us as a Christian community, we believe that change to such inclusive language is mandated by our belief in the absolute equality of men and women before God. We will therefore use language inclusive of women and men in our written and spoken discourse. 2. By inclusive language we also mean language which is inclusive of and sensitive to all people, regardless of "race, physical ability, class, nationality, religion, social status, and so on." We will avoid language that excludes, trivializes, stereotypes, or implies the inferiority of any person.²We will use language that reflects the dignity of the human person.³ 3. By inclusive language we also mean language expressive of the fact that God is neither male nor female, but transcends such gender distinctions. God-language is a particularly troublesome area of speech, since the Judaeo-Christian tradition has used male images for God almost exclusively in its history. The issue is further complicated by the theological content of the traditional biblical names for God. Many of our prescribed liturgical prayers address God specifically as male. However, wherever in the liturgy we have the freedom to adjust references to God or use our own words in addressing God, we will use gender neutral terms for God. 36 Back to Top This includes the prayers of the faithful, the hymns we sing at worship, and the use of an inclusive language lectionary. 4. We believe that by following these guidelines we will be more faithful to the best of our Catholic heritage, specifically to that fundamental text expressive of the equality between women and men and of the nature of God: Then God said, "Let us make humankind in our image, after our likeness." So God created humanity in God's own image.., male and female God created them. . . and it was very good (Gen 1:26-27, 31). ¹ Canadian Catholic Bishops. "Statement on Inclusive Language," 1989. ² Thomas H. Groome, Language for a "Catholic" Church (Kansas City: Sheed & Ward, 1991) 4-5. ³The dignity of the human person has been a constant theme in recent church teaching. See, for example, Vatican Council II, Gaudium et Spes 29, and John Paul II, Sollicitudo rei socialis 47. 37 Back to Top POLICY STATEMENT OF COMMUNION REFLECTIONS Note: This statement was developed by the Liturgy Committee on January 10, 1990 and approved by Council that same year. According to the General Instruction of the Roman Missal, the time after Communion is a time of community prayer. The Community of St. Malachi Liturgy Committee recognizes that such prayer may take several forms including silent reflection. In response to the needs ex pressed in the Community Liturgy Survey in 1989, the following guidelines have been established. 1. On the Sunday when Eucharist is offered in both species, there will be silent reflection. 2. The Seasonal Planning Committee will make decisions regarding the use of reflections during special seasons of the year: Advent, Christmas, Lent, Easter. 3. At other times, groups and individuals wishing to present a Communion reflection should contact the Coordinator of Lectors to be scheduled for a particular liturgy keeping in mind the following: a. REQUEST: Discuss the subject and/or a rough draft of the proposed reflection with the Coordinator at least two weeks before the liturgy. If the Coordinator is not available, contact the Pastoral Minister of Liturgy. The person with whom you 38 Back to Top schedule the reflection will inform the presider and the sacristan(s). Phone numbers for these individuals can be found in the Community Roster or by calling the Community Secretary at the rectory. b. LENGTH: Not to exceed three minutes. c. CONTENT AND LANGUAGE: Relevant to the Scripture of the day or the focus of a special celebration. In keeping with all other standards for liturgical expression and with sensitivity to the variety of persons who celebrate with the Community, topics and language should reflect the spirit of the Community. 39 Back to Top POLICY/PUBLIC STATEMENT ON AIDS 11-4-1987 The Community and Parish of St. Malachi, located on the near West Side of Cleveland, in recognition of the Gospel values in which we believe and the love and support which we have for all people, do hereby express our commitment, acceptance, and love for People With AIDS (PWA), People With AIDS Related Complex (PWARC), or those who are HIV Positive, their families, friends, care givers, and loved ones. As people of God and as communities of faith, we extend our selves, our worship services, activities, and our love and support to People with AIDS, AIDS Related Complex, or who are HIV Positive, their families, and friends. We believe that our Church and our spiritual liturgy represent environments of care, friendship, hospitality, and love, where people are accepted unconditionally and without judgment. As Christians who firmly believe in peace, justice, social responsibility, and action, we also will be involved in the future in activities which will help improve and enhance the lives of people affected by the AIDS conditions which include the following: 1. Outreach and volunteer support to PWA's, PWARC's, or those who are HIV Positive, their families , and friends. 2. Spiritual support meetings for PWA's, PWARC's, or those who are HIV Positive, including those who are estranged from the Church. 40 Back to Top 3. Spiritual support groups for family members and friends of PWA's, PWARC's, or those who are HIV Positive. 4. Legislative advocacy in Ohio and at the Federal level. 5. Continuing education on AIDS. 6. Sunday Liturgy Prayers, as well as prayer services for PWA's and their friends. The Community and Parish of St. Malachi encourage other churches and groups to conduct seminars on AIDS, in a spiritual context, which, ultimately will help promote the dignity and value of each person's life, as well as help dispel the potential public fears, prejudice, and unjustified actions that are often the result of not being informed about the facts. In responding positively to People affected by AIDS, we feel that all of us fully live the Gospel and the messages of God. By offering unconditional love and acceptance to People with AIDS, AIDS Related Complex, or who are HIV Positive, we, the members of the Community and Parish of St. Malachi, continue to recognize that the joys and the hopes, the griefs and anxieties of the people of this age, especially those who are.. .in any way afflicted are the joys and hopes, the griefs and anxieties of the followers of Christ". (Gaudium et Spes #1) 41 Back to Top EMPLOYEE EVALUATION Name of Employee: completed by: C CONFIDENTIAL Date: List most successful job accomplishments since last performance period: A. B. C. D. List least successful job accomplishments since last performance period: A. B. List key strengths: A. B. C List what performance areas need improvement: A. B. What action we will take where improvement is desired: 42 Back to Top RESPONSE TO EVALUATION 1. I have discussed with my superior this evaluation of my past performance. I __agree do not agree with __all __some of the conclusions reached. Comments 2. I understand the goals I will address in the next six months are: Signature of Employee Date Signature of Pastor Date Signature of Evaluator Date Signature of Evaluator Date 43 Back to Top

For matters relating to the web site contact the: Web Weaver.
Copyright � 1999-2008 Community of Saint Malachi, Last modified: April 13, 2008