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| CONFIDENTIAL DRAFT Jn the Image of God CONFIDENTIAL DRAFT In the Image of God: A Compendium for Bishops in View of Particular Challenges of Our Time Statement of the Committee on Laity, Marriage, Family Life and Youth (in Collaboration with Bishops’ Working Group on Pastoral Resources) CONFIDENTIAL DRAFT Jn the Image of God Contents General Introduction, Part One — Pastoral Ministry and the Church's Teaching on the Human Person Introduction. Ministry and the Call to Holiness and Mission, 1. Call to Holiness. 2. Pastoral Ministry as Missio 3. Bishops and PresbytetS wncsnsnnsnni ‘The Dignity of the Human Person and Human Sexuality 1. Dignity of the Human Person. 2. Respecting the Meaning of the Human Body: The Body Reveals the Person. ose of Marriage: From the Beginning, One Man and One Woman...eso8 3. Sexual Difference and Complementarity. 4, Respecting the Meani 5. Sex and Gender., 9 6. The Experience of Same-Sex Attraction or Conflict regarding Sexual Identity Questions Regarding Language wns 1. Language Allows Persons to Communicate Truth and Mercy 2. Practical Considerations of Terms ssnesnesicssnesnenne HL 12 12, seen Md Part Two — Sacraments ... Introduction Baptism. 1. Bap 2. Ch sm of Children in the Care of Same-Sex Couples... ssnsnsenesessnsanieses A Is 17 17 18 18 19 20 ee) srnasisesnene 20 in Init jon of Adults in Specific Circumstances. 3. Godparents (Sponsors). 4, Recording of Baptism. Confirmation in the Latin Church 1, Candidates for Confirmation in Specific Circumstances... 2, SpONSOFS.nnninnnsnnenne 3. Recording of Confirmation Eucharist Receiving Holy Communion... Penance and Reconciliation .csetssesnsa sone Matrimony. Witnessing the Sacrament of Matrimony... CONFIDENTIAL DRAFT Jn the Image of God Part Three - Parish Life, Schools, and Other Catholic Institutions ... Introduction..... Parish Life and Ministry 1. Welcome, Accompaniment and Friendship at the Patish ...nsssssess 2, Lay Ministry and Service at the Parish 3. Religious Education Programs.. A Parish Facilities cs 5. Ecclesiastical Funerals... Catholic Schools 1, Admission of a Child at a Catholic School 2, Catholic School Employees . 3, Students Experiencing Same-Sex Attraction or Questions Related to Sexual Ident 4, School Publications and Records. Other Catholic Institutions and Ministries...... vee 1. Catholic Hospitals and Other Catholic Healtheare Ins 2. Catholic Ministry to the Poor and Marginalized.. 3. Particular Catholic Ministries and Apostolates.......... 4, Catholic Cemeteries, Part Four ~The Witness of the Laity Introduction,..j.csssssennsnsssins ‘The Christian Formation of Conscience .. Conscientious Objection and Moral Cooperation ssinnenncnsnnessin Service and Work in Societ 1. Catholics in Public Life.. 2, Catholics in the Workplace wnusstcsnsnie 3. Catholics in the Medical Field... 4, Catholics and Public SchOOIS...s:cmsnsemnnnianemneniennste Witness in Community and Social Life Attendance at Same-Sex “Wedding” Ceremonies sseesssenensssnenes AT Conclusion — The Art of Accompaniment ..n. CONFIDENTIAL DRAFT Jn the Image of God General Introduction God created mankind in his image; in the image of God he created them; male and female he created them. -Gn 1:27 ‘The Church’s doctrine on the human person, created in the image of God and called to communion with him, has remained constant throughout the ages. Today, unprecedented social and legal changes pertaining to sexual identity, marriage, and family undermine this teaching and present a distorted understanding of the human person. These changes have introduced profound pain and brokenness into people’s lives, and have given rise to new concerns and pastoral questions that demand attention. This resource was developed to assist bishops in addressing some of these challenges. It is not intended to be comprehensive, but is provided as a resource for consideration and to aid the development of norms and practices in dioceses or eparchies. It is comprised of four sections. ‘The first section pertains to pastoral ministry, anthropology, and the nuances of language. The second section regards the sacraments. The third section addresses parishes, schools, and other Catholic institutions and ministries. The fourth and final section offers some considerations on helping the laity live out their mission in the world. The Church is a mother who seeks the full flourishing of her children. She desires to help them navigate difficult situations with the indispensable help of the Holy Spirit. The Church is called, therefore, as a mother, to manifest sensitivity and closeness to those who desire a deeper relationship with our loving God.! Accompanying people in such a way always presupposes the inseparable connection of mercy, justice, and truth,? the universal call to holiness, and the Church’s faithfulness to her Lord. We recall that Jesus “looked upon the women and men whom he met with love and tenderness, accompanying their steps in truth, patience and mercy as he proclaimed the demands of the Kingdom of God.”? May all be encouraged by the Chureh's pastoral ministers to encounter the Lord Jesus who reveals our great dignity and calls all of us to himself. THe PILLAR CONFIDENTIAL DRAFT Jn the Image of God Part One — Pastoral Ministry and the Church’s Teaching on the Human Person Introduction ‘Throughout the centuries, the Church has promoted and defended an authentic understanding of the human person, created in the image of God. “Christ the Lord ... fully reveals man to himself and brings to light his most high calling.” It is the mission of bishops, with priests as their co- workers and the assistance of deacons, to provide the faithful with the means for growing in holiness and attaining eternal salvation, Ministers are called to have the heart of the Shepherd—a heart that is open to receive all who come, and a heart that teaches the truth, even when inconvenient. In these times, when sexuality, matriage and the family are being redefined, the truth of the human person and his or her high calling needs to be proclaimed all the more. The Church's teaching on the human person reveals the truth about our relationship with our merciful and all- powerful God, as well as the profound role he has in mind for each of us in his wonderful plan. The Church’s message about the beauty of who we are in Christ, as beloved sons and daughters, affects how we respect our own bodies, recognize our sexual identities as male and female, and live out the virtue of chastity according to our states in life. As an aid to authentic pastoral ministry that promotes a true understanding of the human person, the following considerations are offered. Ministry and the Call to Holiness and Mission 1. Call to Holiness * “All the activities of the Church are directed, as toward their end, to the sanctification of men in Christ and the glorification of God.”* * “All the faithful of Christ of whatever rank or status, are called to the fullness of the Christian life and to the perfection of charity.”6 “All are called to holiness.”” * The call to holiness is a call to ongoing conversion. 2, Pastoral Ministry as Mission ‘The Church’s pastoral ministry serves and advances her mission of evangelization,® All the baptized are called to go forth as “missionary disciples.”? * “An evangelizing community gets involved by word and deed in people’s daily lives; it bridges distances, it is willing to abase itself if necessary, and it embraces human life, touching the suffering flesh of Christ in others. Evangelizers thus take on the ‘smell of the sheep’ and the sheep are willing to hear their voice.”!® CONFIDENTIAL DRAFT In the Image of God “Pastoral ministry in a missionary key" includes the call “to make ordinary pastoral activity on every level more inclusive and open, to inspire in pastoral workers a constant desire to go forth and in this way to elicit a positive response from all those whom Jesus summons to friendship with him”? Proper pastoral outreach acknowledges the situation of the person and his or her lived experience—including the experience of same-sex attraction or of a conflict or confusion over sexual identity—while at the same time gently inviting him or her toward truth in the person of Christ, in whom all experiences may be redeemed, ? “In building up the Church, priests must treat all with exceptional kindness in imitation of the Lord. They should act toward men, not as seeking to please them (cf. Gal 1:10), but in accord with the demands of Christian doctrine and life. They should teach them and admonish them as beloved sons (ef, | Cor 4:14), according to the words of the Apostle: “Be urgent in season, out of season; reprove, entreat, rebuke in all patience and doctrine” (2Tim 4:2)" w . Bishops and Presbyters © By virtue of their consecration, bishops are the representatives of Christ, “teacher, shepherd and priest” and are “constituted true and authentic teachers of the faith and have been made pontiffs and pastors” by the Holy Spirit.'§ Diocesan and eparchial bishops ate charged with the pastoral care of the particular Churches entrusted to them and with “solicitude for all the Churches,”'6 © Bishops, with priests as their co-workers, have as their “first task” to preach the Gospel to all people and to draw disciples to Christ, sanctifying the Church by prayer and word.!” ‘The duty of teaching is “conspicuous among the principal duties of bishops” and must respond to the “needs of the times,”!® * To “be effective, a bishop's teaching must have certain characteristics. Among those that seem particularly important today are insightfulness, humility, courage, persuasiveness, and charity.” * “The Bishop will judge all things with prudence, according to that balanced canonical wisdom which is intrinsic to the whole ordering of the Church, ever mindful of the human person, who in every situation must be guided towards his supernatural good, while at the same time mindful of the common good of the Church, With a merciful and benign yet firm spirit, he . . . will be sure to listen fo the interested parties before reaching a judgment on their actions.””° * Priests “exercise their ministry only in dependence on the bishop and in communion with him.”?! “Pastors ... are cooperators of the bishop in a very special way, for as pastors in their own name they are entrusted with the care of souls in a certain part of the diocese under the bishop’s authority.”2? © This exercise of the care of souls, which includes the “duty of teaching, sanctifying, and governing” by pastors and their assistants, “should always be infused with a missionary CONFIDENTIAL DRAFT Jn the Image of God spirit so that it reaches out as it should to everyone living within the parish boundaties.”?? “Priests ... owe it to everybody to share with them the truth of the Gospel (ef. Gal 2:5) in which they rejoice in the Lord... [I]n every case their role is to teach not their own, wisdom but the Word of God and to issue a pressing invitation to all men to conversion and to holiness.”* The Dignity of the Human Person and Human Sexuality 1, Dignity of the Human Person Every human person, male and female, is created in the image of God and has intrinsic dignity. The inviolable dignity of the human person must always be respected.?> ‘The Church, following her Lord, sees the person, in his or her true identity as beloved by God and destined to be a child of God. Respecting the Meaning of the Human Body: The Body Reveals the Person. “When the first man exclaims at the sight of the woman, ‘she is flesh from my flesh and bone from my bones’ (Gn 2:23), he simply affirms the human identity of both.” In essence, Adam says, “Look, a body that expresses the ‘person’\"*7 “The human body shares in the dignity of ‘the image of God,’””8 and the human person is a unity of body and soul— “spirit and matter, in man, are not two natures united, but rather their union forms a single nature.””? “For this reason man may not despise his bodily life. Rather he is obliged to regard his body as good and to hold it in honor since God has created it and will raise it up on the last day." “The acceptance of our bodies as God’s gift is vital .... Learning to accept our body, to care for it and to respect its fullest meaning, is an essential element of any genuine human ecology. Also, valuing one’s own body in its femininity or masculinity is necessary ....”*! . Sexual Difference and Complementarity “By creating the human being man and woman, God gives personal dignity equally to the one and the other. Each of them, man and woman, should acknowledge and accept his sexual identity.”2 “[T]he importance and the meaning of sexual difference, as a reality deeply inscribed in man and woman, needs to be noted. ‘Sexuality characterizes man and woman not only on the physical level, but also on the psychological and spiritual, making its mark on each of their expressions’... From the first moment of their creation, man and women are distinct, and will remain so for all eternity.” “Male and female are thus revealed as belonging ontologically to creation and destined therefore fo outlast the present time, evidently in a transfigured form.”™* THe PILLAR CONFIDENTIAL DRAFT Jn the Image of God 4. Respecting the Meaning of Marriage: From the Beginning, One Man and One Woman © Marriage is the permanent, faithful, and fruitful union of one man and one woman.’ God is the author of marriage, which was “willed by God in the very act of creation.”3 No person or institution has the authority to change what God has ordained and what has been inscribed into the fabric of creation.>” “[Jesus] said in reply, ‘Have you not read that from the beginning the Creator “made them male and female” and said, “For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh”?” (Mt 19:4-5). © “The family—based on marriage between a man and a woman—is the first and fundamental unit of society and is a sanctuary for the creation and nurturing of children, It should be defended and strengthened, not redefined, undermined, or further distorted, Respect for the family should be reflected in every policy and program.”38 Every child is a gift with inviolable dignity. “Every child has a right to receive love from a mother and a father; both are necessary for a child’s integral and harmonious development.””? “Thus the couple, while giving themselves to one another, give not just, themselves but also the reality of children, who are a living reflection of their love, a permanent sign of conjugal unity and a living and inseparable synthesis of their being a father and a mother." The adoption of children in need of a mother and a father is a generous and courageous response to a challenging situation." Adoption is based on the conjugal-generative reality of marriage, the foundation of the family.” Adoption in the case of same-sex couples* contradicts the conjugal-generative reality of marriage. “[T]he Church does not support the adoption of children by same-sex couples since homosexual unions are contrary to the divine plan.” “As experience has shown, the absence of sexual complementarity in these unions creates obstacles in the normal development of children who would be placed in the care of such persons. They would be deprived of the experience of either fatherhood or motherhood.”* It is important to remember that “{t]he best interests of the child should always underlie any decision in adoption and foster care,”*5t * “Same-sex couple” here and elsewhere is used as shorthand to refer to two persons in a same-sex sexual relationship together. "The Church honors and remains deeply supportive of the heroic response of so many single mothers and fathers who find themselves in challenging circumstances but continue to raise, care, and provide for their children. The Church also acknowledges and thanks those single people who adopt children when itis in the best interests of the child. in such cizcumstances where there are proportionate reasons fora single person rather than a husband and Wife to be adopting (e.g, the single person might be a well-acquainted relative, and so forth), such adoption by a single person can be justified. 1 is understood here that adoption by single persons (who are living a chaste life) does not of itself contradict the conjugal-generative reality of marriage. The same might be said, for instance, of two siblings adopting a family member(s) in tragic circumstances. 8 THe PILLAR CONFIDENTIAL DRAFT Jn the Image of God . Sex and Gender “It needs to be emphasized that ‘biological sex and the socio-cultural role of sex (gender) can be distinguished but not separated.””"* An understanding of “gender” as if it were separate from one’s natural sex as male or female is erroneous. Sex refers to the genetic and biological makeup of the human person in his or her totality, usually identifiable by, but not reducible to, physical signs at birth’” The Church continues to teach that every person should acknowledge and accept his or her given (natural, genetic) sexual identity, especially in the face of theories that “gender identity” is only a purely psychological or “cultural and social product."® Because sexual difference “cannot be reduced to a pure and insignificant biological fact,” a male human being will always be male and a female human being will always be female.°° Consistent with the dignity of the human person, the irreducibility of sexual difference and the immutability of one's sexual identity as male or female are essential realities to be respected.>! . The Experience of Same-Sex Attraction or Conflict regarding Sexual Identity “All people, whether married or single, are called to chaste living,’ “The Church seeks to enable every person to live out the universal call to holiness. Persons with a homosexual inclination ought to receive every aid and encouragement to embrace this call personally and fully. This will unavoidably involve much struggle and self-mastery, for following Jesus always means following the way of the Cross.” The same consideration applies to those who experience questions or confusion about their sexual identity, As baptized members of the Catholic community, persons who experience same-sex attraction or desires should be welcomed into the local faith community and encouraged to live in authentic human integrity and holiness of life. “Full and active participation is encouraged,” and this will give the person support for living a life of chastity while following Christ. “For some persons, revealing their homosexual tendencies to certain close friends, family members, a spiritual director, confessor, or members of a Church support group may provide some spiritual and emotional help and aid them in their growth in the Christian fife. In the context of parish life... general public self-disclosures are not helpful and should not be encouraged.” The experience of same-sex sexual attraction or conflict over one’s sexual identity is a reality that requires adequate attention and pastoral care.** All persons must be treated with “respect, compassion, and sensitivity” and not be subject to any “unjust discrimination.”*” The Church’s full teaching on the human person and the distinetion between person, inclination or attraction, and conduct ought to inform every pastoral response.5* 52 CONFIDENTIAL DRAFT In the Image of God “The Church does not teach that the experience of homosexual attraction is in itself sinful."® “While the Church teaches that homosexual acts are immoral, she does distinguish between engaging in homosexual acts and having a homosexual inclination. While the former is always objectively sinful, the latter is not. To the extent that a homosexual tendency or inclination is not subject to one’s free will, one is not morally culpable for that tendency. Although one would be morally culpable if one were voluntarily to entertain homosexual temptations or to choose to act on them, simply having the tendency is not a sin.” The homosexual inclination, because it “predisposes one toward what is truly not good for the human person,” is technically understood by the philosophical term “objectively disordered."*' This term is often misunderstood today. “It is crucially important to understand that saying a person has a particular inclination that is disordered is not to say that the person as a whole is disordered... [T]he person retains his or her intrinsic human dignity and value.”* Same-sex attraction might best be characterized as a “cross,” inasmuch as it is a burden which hinders a person’s ability to fulfill the meaning and purpose of his or her sexuality, but which can be united to Christ’s Cross and become a means of sanctification. “Because of both Original Sin and personal sin, moral disorder is all too common in our world, There are a variety of acts, such as adultery, fornication, masturbation, and contraception, that violate the proper ends of human sexuality. Homosexual acts also violate the true purpose of sexuality. They are sexual acts that cannot be open to life, Nor do they reflect the complementarity of man and woman that is an integral part of God’s design for human sexuality. Consequently, the Catholic Church has consistently taught that homosexual acts ‘are contrary to the natural law. . . Under no circumstances can they be approved." Moral choices consistent with human dignity and the Gospel lead to the fulfillment of the human person and his or her ultimate happiness. “Immoral actions, actions that are not in accord with the natural order of things, are incapable of contributing to true human fulfillment and happiness. In fact, immoral actions are destructive of the human person because they degrade and undermine the human dignity given us by God." Pastoral ministers are called to reach out and seek those in their communities who are in particular need. “Sad to say, there are many persons with a homosexual inclination who feel alienated from the Church. Outreach programs and evangelization efforts ought to be mindful of such persons.” Similar considerations apply to those with questions about their sexual identity. While seeking those in need, the Church can never condone, either explicitly or implicitly, behavior or political positions that contradict God’s plan for marriage and the meaning of human sexuality. It is important that the Church’s ministers advance a sound pastoral accompaniment that flows from and reinforces the full truth of the human person. For example, such accompaniment avoids the false impression that same-sex sexual attraction or questioning of one’s sexual identity is good in itself or 10 CONFIDENTIAL DRAFT Jn the Image of God something in itself willed by God. Rather, pastoral ministers are to help each person recognize and bear this cross in union with Christ. “Pastoral and psychological care for adolescents who struggle with sexual attraction issues is of particular importance... Every effort should be made to ensure that adolescents have access to age-appropriate professional counseling services that respect Church teaching in matters of human sexuality.” Similar considerations apply to adolescents who are questioning their sexual identity. In addition, children who experience difficulties need appropriate support and guidance as well. Questions Regarding Language 1, Language Allows Persons to Communicate Truth and Mercy Language is one way of communicating love and truth in pastoral ministry. Miscommunications occur when a word is meant in one way by the speaker and taken in another way by the listener. Dialogue with persons, to understand the terms they use in light of their lived experience, is extremely important. While being aware of how different terms are heard and received by various people, using consistent language for the Church's pastoral care, policies, and public advocacy can help further dialogue and mutual understanding for the sake of the Gospel. Practical Considerations of Terms Language in the area of human sexuality is a delicate and important matter with implications for doctrine, anthropology, pastoral care, and public policy. Terms that may seem innocuous or even acceptable often have various connotations or meanings. In developing faithful and consistent pastoral approaches and policies, attention to the meanings of terms and how they correspond to a proper understanding of the human person is critical, “People should not be defined only by their sexual tendencies.”®” While labels such as homosexual or gay are often used by individuals to describe themselves, they are, in essence, a reduction of the person to their sexual tendencies. The following considerations should not be misunderstood to say that if persons approach the Church’s ministers and self-identify as “lesbian,” “gay,” “bisexual,” or “transgender” (or “LGBT” or other) that their use of these terms should be immediately corrected. In such pastoral settings, the minister should accompany persons in coming to recognize that they are more than just their sexual inclinations. By using the expressions “homosexual inclination” or “same-sex attraction” in teaching and in the longer period of accompaniment, the pastoral minister models a way of speaking that makes clear that the person is not defined by his or her sexual attractions or conflict about sexual identity, Because there are people who self-identify as “LGBT,” it can be important to recognize this reality (e.g,, “persons who self-identify as...”) without falling into an unqualified use of problematic terms. THe PILLAR CONFIDENTIAL DRAFT Jn the Image of God © The practice of the USCCB over the last several years has been to use the terms “homosexual inclination” or “same-sex attraction” to denote the experience of a man or woman who is sexually attracted to persons of the same sex. Referring (first) to a person who (second) experiences something distinguishes the inclination or attraction from the person, The term “sexual orientation” has generally been avoided by the USCCB given its ambiguity; for example, the use of the term in public policy and law has not distinguished between inclination and conduct,* ¢ USCCB practice has generally avoided the terms “gender identity” and “transgender” because they include the false assumption that one’s gender is fluid or disconnected from one’s (natural) sex as male or female, * Avoiding the use of “homosexual” or the like as a noun or as an adjective descriptive of the person can help foster a pastoral and catechetical precision and sensitivity fully reflective of the truth of the human person, It is best to avoid the pairing of “heterosexual and homosexual” and the use of “heterosexual” (or the newer term “cisgender™) in reference to persons, since these terms belie a false anthropology or understanding of the human person, © The current legal and cultural environment has made the use of the terms “lesbian, gay, bi-sexual and transgender,” often grouped together as “LGBT” (with other categories sometimes added), generally problematic in policy and in pastoral contexts. In public policies, the terms are often used in such a way as to conflate sexual inclination and conduct. In addition, the use of the term “LGBT” often assumes that the underlying sexual inclination is either a good—something to be affirmed or celebrated—or neutral, neither of which the Church can accept. Part Two — Sacraments Introduction The call to holiness is a call to the perfection of love. God wants us to say yes to his invitation freely and lovingly. Such a response often takes time; we have to overcome tendencies toward selfishness and self-centeredness; we have to learn how to love truly and authentically. “The Christian life ... isa life in which one gets out of oneself in order to give oneself to others. It is a gift, itis love ~ and love does not turn in on itself, it is not selfish, but self-giving.”*” We are, therefore, people constantly on the journey towards holiness, a pilgrim people. ‘The grace of the Holy Spirit and the help of the Church's sacraments are available to all of the baptized who sincerely desire to make this journey. In view of the redefinition of marriage in civil law and widespread approval of extra-marital sexual relationships in popular culture, 2 CONFIDENTIAL DRAET Jn the Image of God however, there are new obstacles to participation in the Church’s sacramental life. The situations identified below are intended to be illustrative, not exhaustive.” Key considerations regarding the Sacraments are as follows: “[A]Il the faithful of Christ of whatever rank or status, are called to the fullness of the Christian life and to the perfection of charity.” “The purpose of the sacraments is to sanctify men, to build up the Body of Christ and, finally, to give worship to God. Because they are signs they also instruct. They not only presuppose faith, but by words and objects they also nourish, strengthen, and express it. That is why they are called ‘sacraments of faith.” “The Christian faithful have the right to receive assistance from the sacred pastors out of the spiritual goods of the Church, especially the word of God and the sacraments.”” As such, “[t]he sacred ministers cannot deny the sacraments to those who seek them at appropriate times, are properly disposed, and are not prohibited by law from receiving them,” “Pastors of souls and other members of the Christian faithful, according to their respective ecclesial function, have the duty to take care that those who seek the sacraments ate prepared to receive them by proper evangelization and catechetical instruction, attentive to the norms issued by competent authority.””® Ifa decision is made to delay the reception of a sacrament in accord with the norm of law, the pastoral wisdom of the Church as elucidated by Pope Francis can be helpful in ever striving to reach out to even those who might seem furthest away: “Naturally, if someone flaunts an objective sin as if it were part of the Christian ideal, or wants to impose something other than what the Church teaches, he or she can in no way presume to teach or preach to others; this is a case of something which separates from the community (cf. Mt 18:17), Such a person needs to listen once more to the Gospel message and its call to conversion. Yet even for that person there can be some way of taking part in the life of community, whether in social service, prayer meetings or another way that his or her own initiative, together with the discernment of the parish priest, may suggest.”77 ‘This discernment is part of the Church’s close accompaniment of those unable to fully participate in her sacramental life. This “pastoral accompaniment” is meant to be respectful of the desire of the person in this situation, manifesting the Church’s love and concern, and at the same time remaining faithful to the demands of the Gospel. An important part of this accompaniment is the invitation that the person take part in the life of the community, including forms of social service, prayer groups, Bible study groups, participating in Sunday Mass and daily Mass, parish social events, and so forth.”8 13 THe PILLAR CONFIDENTIAL DRAFT In the Image of God Baptism © Baptism “is the basis of the whole Christian life, the gateway to life in the Spirit (vitae spiritualis ianua), and the door which gives access to the other sacraments. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission.””” * Catholic parents have a duty to have their children baptized, and considering its necessity for salvation, baptism should not be delayed unless necessary.* Pastoral ministers should always affirm the desire of those who seek baptism for themselves or the children in their care, © Foran infant to be baptized licitly: “there must be a founded hope that the infant will be brought up in the Catholic religion; if such hope is altogether lacking, the baptism is to be delayed according to the prescripts of particular law after the parents have been advised about the reason.””*! “Assurances must be given that the gift thus granted can grow by an authentic education in the faith and Christian life, in order to fulfill the true meaning of the sacrament. As a rule, these assurances are to be given by the parent(s), guardian(s), or close relatives, although various substitutions are possible within the Christian community.” “With regard to the assurances, any pledge giving a well-founded hope for the Christian upbringing of the children deserves to be considered as sufficient.”? * “For an adult to be baptized, the person must have manifested the intention to receive baptism, have been instructed sufficiently about the truths of the faith and Christian obligations, and have been tested in the Christian life through the catechumenate, The adult is also to be urged to have sorrow for personal sins." 1, Baptism of Children in the Care of Same-Sex Couples? * “Baptism of children in the care of same-sex couples presents a serious pastoral concern.” One reason for this is that the situation of same-sex couples can never be regularized; such persons require particular accompaniment, “Nevertheless, the Church does not refuse the Sacrament of Baptism to these children” as long as there is a founded hope that the children will be educated in the Catholic faith.®” © In determining whether a child in this situation will be educated in the Catholic faith— including the Church's teaching on marriage and family—the person(s) presenting the child for the sacrament will have to give sufficient assurances in this regard, for example, through the choice of godparents, the presence and care of extended family, and the support of the community of the faithful." As with all children presented for Baptism, the minister should be satisfied that this requirement is fulfilled when the assurances reflect a genuine receptivity to the counsel given, 1As noted above, “same-sex couple” here and elsewhere is used as shorthand to refer to two persons in a same-sex sexual relationship together. 14 THe PILLAR CONFIDENTIAL DRAFT Jn the Image of God ‘© “In those cases where Baptism is permitted, pastoral ministers should exercise prudential judgment when preparing baptismal ceremonies.”®? While Baptism in ordinary circumstances is communally celebrated, the nature of the same-sex couple's relationship (one that, as such, can never be regularized), as well as the responsibility to avoid scandal and its effects on the community and beyond, are factors that favor a discreet celebration of the baptismal liturgy (e.g,, at a different time than Sunday Mass or the common celebration of Baptism for other infants).°° «The responsibility to acknowledge the truth of the child’s situation also includes appropriate consideration for the particular roles and prayers during the baptismal liturgy. ‘One consideration is that the presentation of the child avoid, as much as possible, any semblance of moral acceptance of a redefinition of marriage or of parenthood, e.g,, the child having two “mothers” or “fathers.” The minister can also take care to explain that he is not permitted to change the words of the ritual text to adapt to this unique situation. Here, the final blessing in the Rite of Baptism for Children, no. 249, would be appropriate. * Ifa founded hope that the child will be educated in the Catholic faith is altogether lacking, the minister should be clear that he is delaying Baptism (as he also ought to do in any case where the founded hope is so lacking). This is not a“... refusal, still less [a] discrimination, but rather [an] educational delay ... aimed at helping” those presenting the child for the sacrament “to grow in faith and become more aware of [their] responsibilities.”*! In such cases, the pastor should be the one to explain this to the persons presenting the child, and it is recommended that he discuss this situation with the diocesan or eparchial bishop before meeting with the parent(s) or guardian(s) to discuss this with them in person. Further appropriate pastoral care that accompanies and shows the closeness of the Church will be needed. © Ifthe child has attained the use of reason, the canons on adult Baptism apply” and the rites designed for the Christian Initiation of Children Who Have Reached Catechetical Age would be utilized, Where parental involvement in the liturgy would ordinarily be invited, such as at the affirmation during the Rite of Acceptance (no. 265) and during the celebration of the Sacraments of Initiation (nos. 310, 312), the utilization of the chosen godparents* and/or only one parent (preferably the natural parent if possible) is suggested, 2. Christian Initiation of Adults in Specific Circumstances * All individuals—whether catechumens in the RCIA process, or candidates seeking full reception into the Catholic Church, or even baptized Catholic adults who seek to complete their Christian initiation—are welcomed and given appropriate instruction in the truths of the faith. This instruction aids the formation of conscience.” # The normal considerations regarding godparents (see RCIA, no. 11) would apply here, 15 CONFIDENTIAL DRAFT Jn the Image of God Before Christian initiation, an individual who is in a same-sex sexual relationship (or ikewise in any sexual relationship outside of marriage between husband and wife) will necessarily have to confront the implications of the Gospel for his or her everyday life and, in particular, for the sexual relationship with the other person. The minister (ideally the parish pastor, and if not, in consultation with the pastor) should make clear to the inquirer, catechumen, or candidate the Church’s teachings, including the call to holiness and the call to chastity.™' The Church’s minister may suggest changes that the person can make to amend his or her life, as a proper response to the generous call of the Lord. For example, a person might need to change residence or adjust social habits. Persons cannot receive Baptism, be admitted to the other sacraments of Christian initiation, or be received into the full communion of the Catholic Church until they have brought their sexual relationship into accord with the moral law. Further preparation and pastoral accompaniment would be required for those who are not disposed ~ or who refuse — to make such an amendment of life. With regard to an individual who identifies as “wansgender,” similar considerations would apply. The experience of incongruence or discomfort about one’s sexual identity, when it does not arise from one’s free will, is not sinful, nor is it an obstacle to Christian initiation; however, the deliberately chosen, persistent, and manifest expression and associated behaviors of such would constitute an obstacle to Christian discipleship which would need to be addressed during the formation process, Pastorally, as there is a range of experiences and behaviors related to sexual identity incongruence and “transgender” self-identification, a person’s particular circumstances and openness toward an amendment of life would need to be examined and understood. As noted above, the Church’s minister (ideally the parish pastor, and if not, in consultation with the pastor) may suggest changes for conforming one’s life to Christ and particularly to the reality of his or her sexual identity as male or female as the proper response to the generous call of the Lord. Here, supportive spiritual direction and professional counseling grounded in or congruent with Catholic teaching, in addition to other specialized assistance where necessary, may be helpful, When considering the progress of inquirers, catechumens, or candidates in embracing the Christian moral life, the following points, some of which are applied to particular contexts, are generally applicable here: “During the catechumenate, Christ encounters them in their specific circumstances and calls them to embrace the full truth of love, making whatever sacrifices are necessary in order to arrive at perfeot ecclesial communion.” “The moral life presents itself as the response due to the many gratuitous initiatives taken by God out of love for man. It is a response of love.”%° Numerous saints ‘can serve as models of people who changed their lives dramatically in response to Jesus? life-giving presence. Where it is necessary to delay Christian initiation or reception into full communion, itis important to be mindful of the words of Pope Francis which can be applied analogously 16 CONFIDENTIAL DRAFT Jn the Image of God here: “...there can be some way of taking part in the life of community, whether in social service, prayer meetings or another way that his or her own initiative, together with the discernment of the parish priest, may suggest.”°7 Though intended for different circumstances, Pope Francis’ words on integration and the logic of pastoral mercy might be applied here, even when initiation or reception into the Church needs to be delayed: “I encourage the faithful who find themselves in complicated situations to speak confidently with their pastors or with other lay people whose lives are committed to the Lord. They may not always encounter in them a confirmation of their own ideas o desires, but they will surely receive some light to help them better understand their situation and discover a path to personal growth. I also encourage the Church’s pastors to listen to them with sensitivity and serenity, with a sincere desire to understand their plight and their point of view, in order to help them live better lives and to recognize their proper place in the Church.”** . Godparents (Sponsors) A godparent “helps the baptized to lead a Cl fulfill faithfully the obligations inherent in it.” “Those designated as godparents must have received the three sacraments of initiation, baptism, confirmation, and eucharist, and be living a life consistent with the faith and with the responsibility of a godparent.”! “There is to be only one male or one female sponsor or one of each sex.”!! Persons designated by parents are often relatives or close friends; therefore, if there is any serious reason to consider one of these persons ineligible for this role, the matter should be explained to the parents in all charity, In this conversation, the minister may explain that the godparent’s role is to support the baptized in his or her Christian life and witness, and that if a person is living in a situation that objectively contradicts the Church’s teaching and the life of Christian discipleship, then that person would not be eligible. ian life in keeping with baptism and to . Recording of Baptism ‘The USCCB's complementary norms to CIC canon 877 are to be observed for the recording of Baptism of adopted childven.'”? In the case of children who are in the care of a same-sex couple, it is recommended that the names of both persons not be listed as the parents in the record. One of the parties who is a natural parent of the child should be listed as such in the record. If neither party is a natural parent of the child, then one of the parties who by law takes the place of a natural parent can be listed! It is recommended that similar practices be established for documents that are issued at the parish level for providing proof of the reception of Baptism, The “altered condition of a member of the faithful under civil law does not change one's, canonical condition which is male or female as determined at the moment of birth. However, should a situation arise in which some sort of notation is determined to be necessary, it is possible, in the margin of the entry for Baptism, to note the altered status 7 CONFIDENTIAL DRAFT Jn the Image of God of the person under civil law. In such cases, the date and relevant protocol number of the civil juridie act or document should be included along with, where possible, a copy of the documentation itself at that page of the Baptismal Registry.”!* * Ifa person who is being baptized as an adult has previously undergone “sex reassignment” surgery, this fact should be noted in the baptismal record (perhaps including the legal name at birth, if that has also changed). Should the person later seek the Sacrament of Marriage or the Sacrament of Holy Orders, or even admission to the consecrated life, the notations will be helpful in determining the person’s eligibility. Confirmation in the Latin Church © “One of the highest respo: receive the Sacrament of Confirmation. ies of the People of God is to prepare the baptized to soos * “The faithful ave obliged to receive this sacrament at the proper time.”!° * “Every baptized person not yet confirmed can and should receive the sacrament of Confirmation.”!°7 * “To receive confirmation licitly outside the danger of death requires that a person who has the use of reason be suitably instructed, properly disposed, and able to renew the baptismal promises.”!°% © “To receive Confirmation one must be in a state of grace, One should receive the sacrament of Penance in order to be cleansed for the gift of the Holy Spirit. More intense prayer should prepare one to receive the strength and graces of the Holy Spirit with docility and readiness to act." * “A candidate for Confirmation who has attained the age of reason must profess the faith, be in the state of grace, have the intention of receiving the sacrament, and be prepared to assume the role of disciple and witness to Christ, both within the ecclesial community and in temporal affairs.”""2 1. Candidates for Confirmation in Specific Circumstances ¢ As with all the faithful, candidates “have the right to be instructed in the divine saving precepts that purify judgment and, with grace, heal wounded human reason.”"! ‘© Persons in a same-sex sexual relationship (or likewise in any sexual relationship outside of marriage between husband and wife) need appropriate pastoral care that accompanies them and shows the closeness of the Church, while also helping them see clearly that such behavior is objectively contrary to their dignity and to the life of Christian discipleship." Before receiving the Sacrament of Confirmation, the renunciation of the behavior, the expression of a firm intention to amend one’s life (which would include making appropriate changes in one’s life), and the reception of the Sacrament of Penance are the expected course of action. Spiritual direction and counseling may also be helpful to assist and care for individuals in this situation and help them carry out a concrete plan 18

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