Many church buildings in southeastern Manitoba are closing their doors one by one under the direction of the Saint-Boniface Archdiocese.
The distinguished steeples crowned with a metal cross and nesting a bell chamber are slowly disappearing from our prairie horizons.
These Roman or gothic styled architectural gems were built on the area’s highest elevation and were once the heartbeat of the community.
However, the large bronze bells are falling into silence. No longer will they toll three times a day for the Angelus or to announce a marriage, a baptism, a funeral or even imminent danger such as a prairie fire.
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How is the suppression of a parish decided? What criteria do we have for the permanent closing of church doors?
What are the implications of such a closure and what are the rights of the parishioners? What consequences are suffered by the existing parishioners? Is there an outlined protocol for the suppression of a parish? Is there a followup with the parishioners who are left behind after the closure takes place?
Under canon law, the bishop has full authority to erect or suppress a parish. When a parish is created, land titles and ownership of all assets are ultimately given to the diocese.
In reality, the parishioners who donated the land and built, maintained and preserved these historic church buildings and cemeteries for more than a century do not have legal ownership.
The electricity is turned off and the doors are permanently locked when the churches are closed. There is usually little dialogue between parishioners and the diocese, and little information is provided. No written protocol is available.
Financial accounts, documents, assets and responsibilities are transferred to the neighbouring parish, which creates a merger of the two parishes.
Liturgical objects and vestments are transported to the guardian parish with no inventory taken. Cemetery grounds are sometimes maintained by local volunteer residents or left to the neighbouring parish, which may take on the responsibility.
A community committee may be able to buy the former parish buildings and land from the diocese for a nominal fee, except for the cemetery grounds, which are retained by the diocese. Such ventures have given rise to community buildings housing museums and archive centres throughout the area.
The missions or parishes of Arondale, Bissett, Ladywood, Gretna, Sainte-Geneviève, Sainte Elisabeth, Saint Lupicin, Aubigny, Richer, Tolstoy, Vita, Sprague, Sainte Rita, Ross have been closed in the past 40 years, and Whitemouth is now being suppressed.
Still others, such as Woodridge and Saint Labre, have priests that either alternate every second Sunday for Eucharistic celebration or serve two parishes, as in the cases of Anola and Beausejour.
When canonical suppression is imminent, should the diocese and parishioners not discuss the procedures and negotiate a plan of action that recognizes the uniqueness and needs of the parish or committee in a respectful and collaborative manner?
We, as devoted parishioners, need to be informed and question the hierarchal, autocratic power and protocol that is sometimes unjust and overbearing.
We need to arise and take a proactive approach. We must not only be responsible for our spiritual well-being but also care for our financial assets.
Suppressed and active parishes have the right to be heard and understood. Suppressed parishes are not only buildings and cemetery grounds but represent many generations who remain as the guardians of the spiritual legacy of our ancestors.
Let justice be heard and let’s restore the property and possessions to their rightful owner, the parishioners.
Patricia Gendreau is an archivist from the Richer, Man., area.
