PERCHANCE, IF NOT for sure, you could have come across with the proverbial satire about how a priest decides to use the collection money – how much is for the church (or God) and how much is for him. Well, according to the story, the allegorical priest says: “I throw or toss the money way up in the air. Whatever hangs or remains in the air is for God (the church) and whatever lands on the ground is for me.”
Whoa, be the story apocryphal, exaggerated or outrightly spurious, it still rings true with stories about how rampant secular clerics mishandle church’s money. Admittedly, on my part, I’ve been hearing no end about the fond quip that priests have already replaced their vow of poverty with a “vow of property”.
But, seriously, like many others perhaps, being lacking in knowledge about the Church’s canonical statutes on the administration of temporal goods, I’ve given priests the benefit of the doubt.
ON SHEPHERDING
Until I came upon Bishop Nolly Buco’s latest book, soon to be off the press by St. Pauls publishing, “Shepherding Christ’s Faithful: A Pastoral Guide on the Juridical Recognition of Pious Associations and Administration of the Church’s Temporal Goods.”
The book has two parts: Part I deals with juridical recognition of pious associations. Part II tackles about the administration of the Church’s temporal goods.
Undeniably, for purposes of this piece, it is Part II of the book that this columnist finds as superbly enlightening.
For one obvious reason. For the multitude of the laity, regulations or scheme of things concerning the temporal goods of the Church are a gray area, let alone the general assumption that whatever temporal goods (money, property assets, etc.) the priest receives are intended for “God and the good of the Church”.
For the multitude of the laity, regulations or scheme of things concerning the temporal goods of the Church are a gray area… ensuring clerical accountability…
ON SALVATION OF SOULS
In his book, Bp. Buco minces no words in providing the canonical regulations, purposes, succession, and proper administration of the Church’s temporal goods.
Citing the Canon Code, Buco underscores that the main goal for the Church’s temporal goods is “building the kingdom of God and the salvation of human souls.” All partial purposes are designated to this one goal.
Interestingly, citing the pertinent canonical provisions, Buco points out that the cleric is duty-bound to observe some stern rules, among others: “1) to use such goods with a sense of responsibility, moderation, upright intention and detachment; 2) to abstain from lucrative activities not consonant with his ministry; and 3) to lead a simple life and abstain from whatever may smack of worldliness.”
What about priests who are committing financial anomalies or mismanagement, embezzlement, fraud, or improper handling of parish funds or assets?
ON CLERICAL ACCOUNTABILITY
In Appendix C of the book, Buco beautifully outlines the general principles and canonical provisions on “ensuring clerical accountability and addressing financial anomalies within parishes,” particularly on 1) obligations of clergy; 2) investigation and reporting; 3) canonical penalties for financial misconduct; 4) prevention measures; 5) transparency and accountability; 6) and other Church’s norms on financial accountability, including Pope Francis’ revisions to Canon 1376 and Canon 1397 to address financial misconduct in the Church.
Hurray, Bp. Buco’s book is an imperative reading.
