DIOCESE OF SCRANTON 300 WYOMING AVENUE SCRANTON , PENNSYLVANIA 18503-1279

                                                                                           May 26, 2006  

Dear People:  

          The Pastoral Plan for Vocations is meant to help you and the members of your parish in the most important work of promoting vocations.  

          Recent studies have clearly indicated the importance of creating an awareness and motivation for promoting vocations in each parish, as well as making individual invitations and giving encouragement to young people to consider a vocation to the diocesan priesthood or religious life.  

          The Parish Pastoral Council has an important role in developing the pastoral work of promoting vocations, under the leadership of the Pastor, in each parish.  This pastoral plan will help everyone to understand how promoting vocations is an integral aspect of the new evangelization. Everyone has the right and the responsibility to help develop a fuller understanding of the importance of pastoral work concerning vocations in each parish. A deeper understanding of the theology of vocation will help motivate everyone to become involved in the pastoral work of vocations through prayer and by inviting and encouraging members of the parish to consider a vocation to the priesthood or religious life.  

          A Vocation Awareness Committee or a Vocation Awareness Contact Person in each parish will be the liaison between the parish and the Office for Clergy Formation.  Such a committee or contact person might also propose vocational development measures to the Parish Pastoral Council.  

          A summary and the complete plan will help each parish, its religious education program, and its Catholic school if it has one, to develop its own pastoral plan for vocations. I ask you to please read this pastoral plan. Further information will be forthcoming.  

Sincerely yours,  

/S/

Most Reverend Joseph F. Martino, D.D., Hist. E.D.
Bishop of Scranton

Diocese of Scranton
Pastoral Plan for Vocations  

INTRODUCTION

Pope John Paul II in his letter to the North American Congress on Vocations stated: “On the issue of the vocation to priestly ministry, I would like to emphasize that it cannot be considered to be a call among many others. In fact, on it depends the realization and development of all other vocations…In this perspective, the promotion of vocations to the priestly ministry, a ministry that is one of the constitutive elements of the Church (Pastores Dabo Vobis,16) acquires a priority…there is a real need for an ongoing pastor al activity that is able to present this vocation in its entirety and offer useful assistance to those who have received the call of the Lord, ‘Come follow me and I will make you fishers of men’.”  John Paul II, also stated: “If promoting vocations to the priesthood is important, no one should think that it is less important to promote vocations to the consecrated life …a precious gift for the growth and holiness of the Christian people.”  

Our Diocesan Mission Statement can help parishes develop a parish mission statement that includes promoting vocations to the diocesan priesthood, developing a vocation culture and encouraging pastor al planning and pastor al self-study for the new evangelization of persons and culture.  

The Office for Clergy Formation is responsible for promoting vocations to the diocesan priesthood. It works with other offices in promoting a culture of vocations as an integral part of the new evangelization.  The Office invites individuals, parishes and schools to share your experience and suggestions.  The Office can act as a clearinghouse to share vocation material and activities.  

This plan for the pastor al care of Vocations builds on the importance of the human search for meaning. This is an importance recognized by Pope Paul VI and Pope John Paul II. In Veritatis splendor, sections 7 and 8 John Paul II states:  

“Then someone came to him…” In the rich young man, whom Matthew’s Gospel does not name, we can recognize every person who, consciously or not, approaches Christ the Redeemer of man and questions him about morality. For the young man, the question is not so much about rules to be followed but about the full meaning of life.   This is in fact the aspiration at the heart of every human decision and action, the quiet searching and interior prompting which sets freedom in motion.  This question is ultimately an appeal to the absolute God which attracts us and beckons us; it is the echo of a call from God who is the origin and goal of man’s life.” 

Pope John Paul continues:

“The question which the rich young man puts to Jesus of Nazareth is one which rises from the depths of his heart.  It is an essential and unavoidable question for the life of every man, for it is about the moral good which must be done, and about eternal life.  The young man senses that there is a connection between moral good and the fulfillment of his own destiny.”  

Likewise in the document In Verbo tuo, we read in section 14:

At the school of the Word of God the Christian community welcomes the highest answer to the question of meaning which rises up, more or less clearly, in the heart of each person. This response does not come from human reason, even if it is always dramatically provoked by the problem of being and one's destiny, but from God. It is He who gives the key to clarifying and resolving the big questions which make man a questioning subject, ‘Why are we in the world? What is life? What is there beyond the mystery of death?’  The meaning of life, today, rather than being sought out, is being imposed: either from what is lived in the immediate or from what satisfies our needs, the conscience becomes ever more obtuse and the truest questions remain elusive. Therefore the task of pastor al theology and spiritual accompaniment is to help young people to question their lives so that, in the decisive dialogue with God, they can formulate the same question as Mary of Nazareth "How is this possible?" (Lk 1: 34).

This awareness and the understanding that pastor al care of vocations is an integral part of the new evangelization gives focus, direction and motivation to our pastor al plan.  It is hoped that this plan will encourage parishes to develop a vocation culture and promote vocations to the diocesan priesthood in a meaningful way in each local parish culture.

DIOCESAN MISSION STATEMENT  

We the Catholic faithful of the Diocese of Scranton , in union with our Holy Father, the Pope, are called through baptism to share in the mission which Jesus Christ has entrusted to the One, Holy, Catholic and Apostolic Church .  Priests, deacons, religious and laity, under the leadership of our Bishop, cooperate to proclaim the Gospel in accordance with the teaching of the Church, to celebrate the sacraments, especially the Eucharist, for the salvation of all, and to witness by grace to the Kingdom of God so as to promote a culture of life, justice and peace.

          “We the Catholic faithful … are called”:  This statement speaks of vocation;  it says we are all called.  Through parish self-study and pastoral planning for the mission of evangelization, we answer the call; we respond to our vocation.  Evangelization then becomes our work of calling others to their call from God or, in others words, to their vocation.

THE FIVE PRIORITIES OF THE PASTORAL PLAN FOR VOCATIONS  

The Pastoral Plan of the Third Continental Congress on Vocations to the Ordained Ministry and Consecrated life in North America identified five pastor al priorities needed to create a vocation culture. These five priorities also support the ongoing work of evangelization and focus on the vocational dimension of the Church. “The Church feels herself irrevocably committed to the task of proclaiming and witnessing to the Christian meaning of vocation, or as we might say, to ‘the Gospel of Vocation’…” (Pastores Dabo Vobis, 39).  

          These Five Pastoral Priorities, which will provide the outline for efforts to promote the diocesan priesthood and a vocation culture on the parish and diocesan level, are:

                        1.    To Pray: holiness, conversion, worship

                        2.    To Evangelize: education, formation, catechesis

                        3.    To Experience: community, service, witness

                        4.    To Mentor : companionship, guidance, example

                        5.    To Invite: discernment, choice, commitment  

1^st PASTORAL PRIORITY: TO PRAY (holiness, conversion, worship)

Prayer in regard to vocations has two sides:  one, to beg God to send vocations to His Church, and the other, to encourage prayer in those who must discern their vocation.

FOUNDATIONS FOR A VOCATIONAL CULTURE IN THE CHURCH

In any consideration of a pastor al plan for vocations, one must begin with the Church’s life of prayer.  From Jesus’ own prayer before calling the Twelve to the prayer and fasting of the Apostles before sending Paul on his missionary journey right down to our own time, prayer must precede, animate and sustain any effort to promote awareness of vocation, especially vocation to the priesthood and consecrated life.

In Pastores Dabo Vobis, Pope John Paul II wrote that “the Church, in her dignity and responsibility as a priestly people, possesses in prayer and in the celebration of the liturgy the essential and primary stages of her pastor al work for vocations.” (38) These are not only fundamental for pastor al work for vocations, but the energy and direction of the entire new evangelization depend on them.  In Verbo tuo tells us:

Prayer, too, becomes a way for vocational discernment, not only because Jesus himself invited us to pray to the Lord of the harvest, but because it is only in listening to God that the believer can discover the project that God himself has planned: in the contemplation of the mystery, the believer discovers his own identity, “hidden with Christ in God” (Col 3: 3) … And in addition, only prayer can activate those attitudes of trust and abandonment that are essential for speaking one's own ‘yes’ and overcoming fear and uncertainty. Every vocation is born from in-vocation. (27)  

          It is in prayer and worship that the Church is given and discovers her own identity, so it should come as no surprise that her individual members will find their own search for meaning precisely here, at the celebration of the Paschal Mystery, above all in the parish celebration of the Sacrifice of the Mass.   This discovery also takes place in popular devotions. It is in these moments of private prayer and meditation nourished by the Word of God, that the Christian comes to understand the unique personal call of God.

          This spiritual formation must be given special attention in the formation of young men and women in the Church, both before and after the celebration of Confirmation.  Youth programs, Catholic schools and CCD programs must include spiritual programs along side social activities and Christian service hours to form well grounded Catholic adults capable of hearing and responding to their life’s vocation.  Rather than fearing to be too “preachy” or controlling of the spiritual development of young people, we should give them the methods and means that have enabled Catholic Christians to hear and answer their vocations for centuries. 

PRACTICAL APPLICATION OF THE 1^st PASTORAL PRIORITY: TO PRAY FOR VOCATIONS

          The first pastoral priority identified by the North American Congress is prayer and a call to parishes and Christian communities to become “schools of prayer”. How can our concern for developing vocation awareness and fostering a culture for vocations benefit from devotions that are already a part of our life in each Catholic school or parish community? What new opportunities do we need to consider? How can we more effectively teach people of all ages to pray? 

I.         LITURGY

A.  Eucharistic Sacrifice — Lex orandi, lex credendi means “the law of prayer is the law of belief.”  Nowhere is this truer than in the celebration of Holy Mass.  Since the Eucharistic Sacrifice is the action of the whole priestly people, arranged hierarchically (G.I.R.M. 91), the different vocations (bishop/priest, deacon, and lay faithful) are manifested whenever the Eucharistic Liturgy is celebrated. Active interior and exterior participation in the Eucharist expresses and strengthens the vocation to active participation in the mission and apostolate of the Church.  Youth should be encouraged at the parish level to take part in liturgical ministries (lector and acolyte) and encouraged not only to continue but increase their responsibility as adult Christians. Masses in which youth take a more active role in the liturgy as lectors, cantors, choir, etc. should be encouraged so that they may become more keenly aware of and more deeply attached to the celebration of the parish Sunday Mass.  Writing in his Apostolic Letter, Dies Domini (On Keeping the Lord’s Day Holy), Pope John Paul II stated the connection between being called to the Eucharist and being sent on mission: “From Mass to ‘mission’ ” (Dies Domini, section 45).  Receiving the Bread of Life, the disciples of Christ ready themselves to undertake with the strength of the Risen Lord and his Spirit the tasks which await them in their ordinary life. For the faithful who have understood the meaning of what they have done, the Eucharistic celebration does not stop at the church door. Like the first witnesses of the Resurrection, Christians who gather each Sunday to experience and proclaim the presence of the Risen Lord are called to evangelize and bear witness in their daily lives. Given this, the Prayer after Communion and the Concluding Rite — the Final Blessing and the Dismissal — need to be better valued and appreciated, so that all who have shared in the Eucharist may come to a deeper sense of the responsibility which is entrusted to them. Once the assembly disperses, Christ's disciples return to their everyday surroundings with the commitment to make their whole life a gift, a spiritual sacrifice pleasing to God (cf. Rom 12:1). They feel indebted to their brothers and sisters because of what they have received in the celebration, not unlike the disciples of Emmaus who, once they had recognized the Risen Christ "in the breaking of the bread" (cf. Lk 24:30-32), felt the need to return immediately to share with their brothers and sisters the joy of meeting the Lord (cf. Lk 24:33-35)..”

B.  The Celebration of the other Sacraments — In the celebration of the other sacraments, a vocational perspective may also be brought to bear in homilies on Baptism and Penance (the fundamental vocation to holiness), Confirmation (the call to full initiation into the Church, related to holiness), Anointing of the Sick (the vocation to life), Marriage (the vocation to conjugal chastity and marital holiness), and Holy Orders.  The principles of faithful and fruitful celebration apply to these celebrations as well, with a particular emphasis in an enhanced celebration of baptism. 

C.  The Liturgy of the Hours — Greater exposure to the Liturgy of the Hours, in which the Church prays with and to Christ, and fulfills his command to pray, seek, and ask (General Instruction on the Liturgy of the Hours, 5) should be a central part of the pastor al care of vocations. Parishes that teach the Liturgy of the Hours, as well as other various forms of prayer help all of the parishioners to come to a deeper awareness of the general Christian vocation and the personal vocations of their members. 

D.  Eucharistic Adoration — In Ecclesia de Eucharistia, we read in section 61: “The mystery of the Eucharist – sacrifice, presence, banquet – does not allow for reduction or exploitation; it must be experienced and lived in its integrity, both in its celebration and in the intimate converse with Jesus which takes place after receiving communion or in a prayerful moment of Eucharistic adoration apart from Mass. These are times when the Church is firmly built up and it becomes clear what she truly is: one, holy, catholic and apostolic; the people, temple and family of God; the body and bride of Christ, enlivened by the Holy Spirit; the universal sacrament of salvation and a hierarchically structured communion.”  

In the Directory of Popular Piety and the Liturgy, we read in Section 164: “…the devotion prompting the faithful to visit the blessed sacrament draws them into an ever deeper share in the paschal mystery and leads them to respond gratefully to the gift of him who through his humanity constantly pours divine life into the members of his Body. [110] Abiding with Christ the Lord, they enjoy his intimate friendship and pour out their hearts before him for themselves and for those dear to them and they pray for the peace and salvation of the world. Offering their entire lives with Christ to the Father in the Holy Spirit, they derive from this sublime colloquy an increase of faith, hope, and charity. Thus they foster those right dispositions that enable them with due devotion to celebrate the memorial of the Lord and receive frequently the bread given us by the Father. (176)”  Parishes that have opportunities for Eucharistic Adoration and prayers for vocations have received encouraging answers to their prayers. 

II.        NON-LITURGICAL PRAYER

A.  Meditative Prayer —“The spiritual life, however, is not limited solely to participation in the liturgy.  The Christian is indeed called to pray with others, but he must also enter into his room to pray to his Father in secret.” (Sacrosanctum Concilium, 12, cf. Matthew 6:6)  Though this often involves simple conversation with God as with a friend, there are many forms of meditative prayer from which to choose in the Catholic tradition: Lectio divina, Ignatian meditation on the Scriptures, Centering prayer, etc.  As part of Confirmation retreats and other retreats with youth, techniques of prayer must be taught.  By learning to be present to the Lord in conversation and in listening, young people will be better able to hear a personal call from God and find meaning in their lives.

B.  Devotional Prayer — Regular participation in the Eucharist, especially on Sundays and Holy Days of Obligation, is the minimum requirement for expressing our worship of God.  Daily Mass and private prayers and devotions are also helpful in promoting communion with the Blessed Trinity. Popular   devotions are for many, a means of strengthening faith and love of God.  Youth and young adult retreats could easily incorporate devotional elements which would enhance the prayer experience.  Bishop Martino frequently says that we will only receive the vocations for which we pray.   With this in mind, the following initiatives have been and will be implemented throughout the Diocese:

FOLLOWING ARE SOME PRACTICAL SUGGESTIONS TO ACCOMPLISH THIS APPLICATION OF THE 1^st PASTORAL PRIORITY: TO PRAY

• Bishop Martino has mandated that before all Masses of obligation (Sundays and Holy Days), a decade of the Rosary be prayed for Vocations.  In parishes that have the custom of the Rosary before or after Mass, the intention for vocations can be made explicit.
• At First Friday Devotions, Holy Hours, Solemn Annual Days of Exposition, and during periods of Adoration, the parish community can be invited to make the prayer for vocations a part of the intentions of the devotion.
• Daily prayer for vocations can be encouraged and prayers for vocation can be made available through the bulletin and the Diocese of Scranton Office for Clergy Formation web site.
• Monthly Vocation Mass televised from the Cathedral was instituted to raise awareness of the need for prayer for priestly vocations.
• Invite and teach various forms of prayer for those involved in youth ministry, religious education and Catholic schools.
• Sponsor retreats that are geared for youth and young adults; also, days of reflection which concentrate on vocations and vocation awareness.

2^nd PASTORAL PRIORITY: TO EVANGELIZE (education, formation, catechesis)

FORMATION FOR VOCATION TO LIFE AND HOLINESS

Because the most fundamental vocation is a call to life, “…vocation is the very heart of the new evangelization…” (In Verbo tuo, 12), Pope John Paul II has identified a “vocational dimension” in the Church: The Church is called and sent to witness to the Gospel. Thus, in catechesis, youth ministry, family life, and in the apostolate of the Church, the vocation to life and holiness must be evident.  Maintaining this focus will help us to understand the promotion and pastor al care of vocations in a more integrated way and in the context of the new evangelization.

An evaluation of the Catholic identity and culture in our Catholic schools is a necessary task in the promotion of vocations and in creating a vocational culture. The Religious Formation departments and other departments and disciplines must be an opportunity and tool to teach Gospel values. The Guidance department, for example, in its career counseling should not only promote explicitly vocations to priestly ministry and consecrated life, but should also bring Gospel values and a vocational dimension to the choice of jobs, careers and secular employment.  The Guidance department can help young people ask the question, “What does God want me to do with my life?” in addition to “What do I want to do with my life?”  The Guidance department should have at its disposal literature on the priesthood and religious life as well as literature for bringing a faith dimension to the search for further education and employment. 

There should be an integrated approach to the Christian vocation, priesthood, religious life, marital life and the lay vocation as well as the dignity and spirituality of work in the guidance program and in the religious formation program.  In Dies Domini, Pope John Paul II said, “The ‘work’ of God is in some ways an example for man, called not only to inhabit the cosmos, but also to ‘build’ it and thus become God's ‘co-worker’. As I wrote in my Encyclical Laborem exercens, the first chapters of Genesis constitute in a sense the first ‘gospel of work’. This is a truth which the Second Vatican Council also stressed: ‘Created in God's image, man was commissioned to subdue the earth and all it contains, to rule the world in justice and holiness, and, recognizing God as the creator of all things, to refer himself and the totality of things to God so that with everything subject to God, the divine name would be glorified in all the earth’. (10)”

Some questions to be asked in an evaluation of the local educational culture: (1) Are there opportunities for the faculty to reflect on the Catholic Identity of the school, on the vocation, mission and the spirituality of what they are about? (2) Are there opportunities to encourage and to equip faculty and staff to identify and to encourage vocations to the priesthood and religious life? (3) Is the faculty, administration and staff able to talk about the dignity and spirituality of labor and of different vocations and careers?

          Here are some of the ways that we can help develop vocation awareness and foster a culture for vocations as an integral part of our evangelizing mission in the diocese, in each parish, in our religious formation programs and in our Catholic schools:

PRACTICAL APPLICATION OF THE 2^nd PASTORAL PRIORITY:  TO EVANGELIZE

·         Create faculty and staff in-service days on vocation awareness, coordinated by the Diocesan Schools Office in coordination with the Religious Education and Clergy Formation Offices.

·         Establish Christian Awareness Day with a focus on vocations. 

·         Work with religious education programs on fostering a vocation awareness mindset.

·         Include, as a part of sacramental preparation programs, (Baptism, First Holy Communion, Confirmation and Marriage preparation) a vocational component within the catechesis. 

·         Promote “National Vocation Awareness Week”, on the Feast of the Baptism of the Lord; “World Day for Consecrated Life”, Sunday after February 2; and “World Day of Prayer for Vocations”, Fourth Sunday of Easter, by placing bulletin announcement encouraging prayer for and fostering of vocations to the priesthood. 

·         Encourage priests to promote vocational awareness and the need for priestly vocations in their preaching. 

·         The Athletic departments of our Catholic schools can also be helpful by promoting Christian values and identifying individuals with qualities for various vocations and careers.