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Preface
General Principles
Baptism
Confirmation
Eucharist
Reconciliation
Anointing of the Sick
Holy
Orders
Marriage
Guidelines for the
Celebration of the Sacraments with Persons with Disabilities
Prepared by the Committee on Pastoral Practices and
Approved by the United States Conference of Catholic Bishops
June 16, 1995
"It is essential that all forms of the
liturgy be completely accessible to persons with disabilities,
since these forms are the essence of the spiritual tie that
binds the Christian community together. To exclude members of
the parish from these celebrations of the life of the Church,
even by passive omission, is to deny the reality of that
community. Accessibility involves far more than physical
alterations to parish buildings. Realistic provision must be
made for persons with disabilities to participate fully in the eucharist and other liturgical celebrations such as the
sacraments of reconciliation, confirmation, and anointing of the
sick."
-- Pastoral Statement of U.S. Catholic Bishops on Persons
with
Disabilities, November 1978; revised 1989).
Preface
Catholics with disabilities, as
well as those who minister to or with them, often point out that
pastoral practice with regard to the celebration of the
sacraments varies greatly from diocese to diocese, even from
parish to parish. Inconsistencies arise in such areas as the
provision of sign language interpreters for persons who are
deaf, in the accessibility of church facilities for persons with
mobility problems, and in the availability of catechetical
programs for persons with developmental and mental disabilities.
Pastoral inconsistencies may occur in other areas as well.
The inconsistencies in pastoral practice often arise from
distinct yet overlapping causes. Some result from a
misunderstanding about the nature of disabilities. Others arise
from an uncertainty about the appropriate application of Church
law towards persons with disabilities. Others are born out of
fear or misunderstanding. Still others are the result of a
studied and honest acceptance of the realistic limitations of a
parish's or diocese's available resources.
These guidelines were developed to address many of the
concerns raised by priests, pastoral ministers, other concerned
Catholics, persons with disabilities, their advocates and their
families for greater consistency in pastoral practice in the
celebration of the sacraments throughout the country. With this
objective in view, the guidelines draw upon the Church's ritual
books, its canonical tradition, and its experience in
ministering to or with persons with disabilities in order to
dispel any misunderstandings that may impede sound pastoral
practice in the celebration of the sacraments. It is our hope
that the guidelines will complement diocesan policies already in
existence.
The bishops of the United States offer the "Guidelines for
the Celebration of the Sacraments with Persons with
Disabilities" in order to give a more concrete expression to our
longstanding concern for "realistic provision" for the means of
access to full sacramental participation for Catholic persons
with disabilities. While they do not address every conceivable
situation that may arise in pastoral practice, the guidelines
present a set of general principles to provide access to the
sacraments for persons with disabilities. Diocesan staff,
pastoral leaders, catechists, parishioners, health care workers,
and all those who minister to or with Catholics with
disabilities are invited and encouraged to reflect upon and
accept these guidelines in their continuing effort to bring
Christ's healing message and call to justice to the world.
I. General Principles
1. By reason of their baptism, all
Catholics are equal in dignity in the sight of God, and have the
same divine calling.
2. Catholics with disabilities have a right to participate in
the sacraments as full functioning members of the local
ecclesial community (Cf. canon 213). Ministers are not to refuse
the sacraments to those who ask for them at appropriate times,
who are properly disposed, and who are not prohibited by law
from receiving them (Cf. canon 843, sect. 1).
3. Parish sacramental celebrations should be accessible to
persons with disabilities and open to their full, active and
conscious participation, according to their capacity. Pastoral
ministers should not presume to know the needs of persons with
disabilities, but rather they should consult with them or their
advocates before making determinations about the accessibility
of a parish's facilities and the availability of its programs,
policies, and ministries. These adaptations are an ordinary part
of the liturgical life of the parish. While full accessibility
may not always be possible for every parish, it is desirable
that at least one fully accessible community be available in a
given area. Parishes may, in fact, decide to collaborate in the
provision of services to persons with disabilities.
4. Since the parish is the center of the Christian experience
for most Catholics, pastoral ministers should make every effort
to determine the presence of all Catholics with disabilities who
reside within a parish's boundaries. Special effort should be
made to welcome those parishioners with disabilities who live in
institutions or group homes and are unable to frequent their
parish churches or participate in parish activities. However,
pastoral ministers should remember that many persons with
disabilities still reside with their families. Pastoral
visitation, the parish census, and the diverse forms of parish
and diocesan social communication are just a few of the many
ways in which the pastoral staff can work towards the inclusion
of all parishioners in the parish's sacramental life.
5. In accord with canon 777, n.4, pastors are responsible to
be as inclusive as possible in providing evangelization,
catechetical formation, and sacramental preparation for
parishioners with disabilities. Persons with disabilities, their
advocates and their families, as well as those knowledgeable in
serving disabled persons can make a most valuable contribution
to these programs. Parish catechetical and sacramental
preparation programs may need to be adapted for some
parishioners with disabilities. Further, parishes should
encourage persons with disabilities to participate in all levels
of pastoral ministry (e.g., as care ministers, catechists,
etc.). Dioceses are encouraged to establish appropriate support
services for pastors to facilitate the evangelization,
catechetical formation, and sacramental preparation for
parishioners with disabilities.
6. The creation of a fully accessible parish reaches beyond
mere physical accommodation to encompass the attitudes of all
parishioners towards persons with disabilities. Pastoral
ministers are encouraged to develop specific programs aimed at
forming a community of believers known for its joyful inclusion
of all of God's people around the table of the Lord.
7. In the course of making pastoral decisions, it is
inevitable that pastoral care workers will encounter difficult
cases. Dioceses are encouraged to establish appropriate policies
for handling such cases which respect the procedural and
substantive rights of all involved, and which ensure the
necessary provision of consultation.
II. Particular Sacraments
Baptism
8. Through the sacrament of baptism
the faithful are incorporated into Christ and into his Church.
They are formed into God's people and obtain forgiveness of all
their sins. They become a new creation and are called, rightly,
the children of God. (Rite of Christian Initiation, General
Introduction, n. 1).
9. Because it is the sacrament of universal salvation,
baptism is to be made available to all who freely ask for it,
are properly disposed, and are not prohibited by law from
receiving it. Baptism may be deferred only when there is no
reason for hoping that the person will be brought up in the
Catholic religion (Canon 868, sect. 1, n. 2). Disability, of
itself, is never a reason for deferring baptism. Persons who
lack the use of reason are to be baptized provided at least one
parent or guardian consents to it (Canons 868, sect. 1, n. 1 and
852).
10. So that baptism may be seen as a sacrament of the
Church's faith and of admittance into the people of God, it
should be celebrated ordinarily in the parish church on a Sunday
or, if possible, at the Easter Vigil (Canons 856 and 857). The
Church, made present in the local community, has an important
role to play in the baptism of all of its members. Before and
after the celebration of the sacrament, the baptized have the
right to the love and help of the community (Cf. Rite of Baptism
for Children, nn. 4, 10).
11. Either personally or through others, the pastor is to see
to it that the parents of an infant who is disabled, or those
who take the place of the parents, are properly instructed as to
the meaning of the sacrament of baptism and the obligations
attached to it. If possible, either the pastor or a member of
the parish community should visit with the family, offering them
the strength and support of the community which rejoices at the
gift of new life, and which promises to nurture the faith of its
newest member. It is recommended that preparation programs for
baptism gather several families together so that they may
commonly be formed by pastoral direction and prayer, and so that
they may be strengthened by mutual support (Canon 851, n. 2).
12. If the person to be baptized is of catechetical age, the
Rite of Christian Initiation may be adapted according to need
(Cf. canons 851, n. 1 and 852, sect. 1).
13. A sponsor is to be chosen who will assist the newly
baptized in Christian initiation. Sponsors have a special role
in fostering the faith life of the baptized person. As such,
they are to be chosen and prepared accordingly. Persons with
disabilities may be sponsors for these sacraments of initiation.
Confirmation
14. Those who have been baptized
continue on the path of Christian initiation through the
sacrament of confirmation. In this way, they receive the Holy
Spirit, conforming them more perfectly to Christ and
strengthening them so that they may bear witness to Christ for
the building up of his body in faith and love (Rite of
Confirmation, nn. 1-2).
15. Parents, those who care for persons with disabilities,
and shepherds of souls--especially pastors--are to see to it
that the faithful who have been baptized are properly instructed
to receive the sacrament of confirmation and to approach it at
the appropriate time (Cf. canon 890). The diocesan bishop is
obliged to see that the sacrament of confirmation is conferred
on his subjects who properly and reasonably request it (Canon
885, sect. 1).
16. All baptized, unconfirmed Catholics who possess the use
of reason may receive the sacrament of confirmation if they are
suitably instructed, properly disposed and able to renew their
baptismal promises (Canon 889). Persons who because of
developmental or mental disabilities may never attain the use of
reason are to be encouraged either directly or, if necessary,
through their parents or guardian, to receive the sacrament of
confirmation at the appropriate time.
17. Confirmation is to be conferred on the faithful between the
age of discretion (which is about the age of seven) and eighteen
years of age, within the limits determined by the diocesan
bishop, or when there is a danger of death, or in the judgment
of the minister a grave cause urges otherwise.
18. A sponsor for the one to be confirmed should be present. The
sponsor assists the confirmed person on the continuing path of
Christian initiation (Cf. canon 892). For this reason, it is
desirable that the one who undertook the role of sponsor at
baptism be the sponsor for confirmation (Canon 893, sect. 2).
Eucharist
19. The eucharist is the most august sacrament, in which Christ
the Lord himself is contained, offered, and received, and by
which the Church constantly lives and grows. It is the summit
and the source of all Christian worship and life, signifying and
effecting the unity of the people of God, providing spiritual
nourishment for the recipient, and achieving the building up of
the Body of Christ. The celebration of the eucharist is the
center of the entire Christian life (Canon 897).
20. Parents, those who take the place of parents, and pastors
are to see to it that children who have reached the use of
reason are correctly prepared and are nourished by the eucharist
as early as possible. Pastors are to be vigilant lest any
children come to the Holy Banquet who have not reached the use
of reason or whom they judge are not sufficiently disposed
(Canon 914). It is important to note, however, that the
criterion for reception of holy communion is the same for
persons with developmental and mental disabilities as for all
persons, namely, that the person be able to distinguish the Body
of Christ from ordinary food, even if this recognition is
evidenced through manner, gesture, or reverential silence rather
than verbally. Pastors are encouraged to consult with parents,
those who take the place of parents, diocesan personnel involved
with disability issues, psychologists, religious educators, and
other experts in making their judgment. If it is determined that
a parishioner who is disabled is not ready to receive the
sacrament, great care is to be taken in explaining the reasons
for this decision. Cases of doubt should be resolved in favor of
the right of the baptized person to receive the sacrament. The
existence of a disability is not considered in and of itself as
disqualifying a person from receiving the eucharist.
21. Eucharistic celebrations are often enhanced by the exercise
of the diverse forms of ministry open to the laity. In choosing
those who will be invited to use their gifts in service to the
parish community, the parish pastoral staff should be mindful of
extending Christ's welcoming invitation to qualified
parishioners with disabilities.
Reconciliation
22. In the sacrament of reconciliation, the Christian faithful
obtain from the mercy of God pardon for their sins. At the same
time, they are reconciled with the Church, which they have
wounded by their sins and which works for their conversion by
charity, example, and prayer (Lumen Gentium, n. 11).
23. Only those who have the use of reason are capable of
committing serious sin. Nevertheless, even young children and
persons with mental disabilities often are conscious of
committing acts that are sinful to some degree and may
experience a sense of guilt and sorrow. As long as the
individual is capable of having a sense of contrition for having
committed sin, even if he or she cannot describe the sin
precisely in words, the person may receive sacramental
absolution. Those with profound mental disabilities, who cannot
experience even minimal contrition, may be invited to
participate in penitential services with the rest of the
community to the extent of their ability.
24. Catholics who are deaf should have the opportunity to
confess to a priest able to communicate with them in sign
language, if sign language is their primary means of
communication. They may also confess through an approved sign
language interpreter of their choice (Canon 990). The
interpreter is strictly bound to respect the seal of confession
(Canons 983, sect. 2 and 1388, sect. 2). When no priest with
signing skills is available, nor sign language interpreter
requested, Catholics who are deaf should be permitted to make
their confession in writing. The written materials are to be
returned to the penitent or otherwise properly destroyed.
25. In the case of individuals with poor communication skills,
sorrow for sin is to be accepted even if this repentance is
expressed through some gesture rather than verbally. In posing
questions and in the assignment of penances the confessor is to
proceed with prudence and discretion, mindful that he is at once
judge and healer, minister of justice as well as of mercy
(Canons 978, sect. 1; 979; 981).
Anointing of the Sick
26. Through the anointing of the sick, the Church commends to
the suffering and glorified Lord the faithful who are seriously
ill, so that they may be relieved of their suffering and be
saved (Canon 998).
27. Those who have the care of souls and those who are close to
the sick are to see to it that the faithful who are in danger
due to sickness or old age are supported by the sacrament of
anointing at the appropriate time (Canon 1001).
28. Since disability does not necessarily indicate an illness,
Catholics with disabilities should receive the sacrament of
anointing on the same basis and under the same circumstances as
any other member of the Christian faithful (Cf. canon 1004).
29. The anointing of the sick may be conferred if the recipient
has sufficient use of reason to be strengthened by the
sacrament, or if the sick person has lost the use of reason and
would have asked for the sacrament while in control of his or
her faculties (Rite of Anointing, nn. 12, 14). If there is doubt
as to whether the sick person has attained the use of reason,
the sacrament is to be conferred (Canon 1005). Persons with
disabilities may at times be served best through inclusion in
communal celebrations of the sacrament of anointing (Cf. canon
1002).
Holy Orders
30. By divine institution, some among the Christian faithful are
constituted sacred ministers through the sacrament of orders.
They are consecrated and deputed to shepherd the people of God,
each in accord with his own grade of orders, by fulfilling in
the person of Christ the functions of teaching, sanctifying, and
governing (Canon 1008).
31. The existence of a physical disability is not considered in
and of itself as disqualifying a person from holy orders.
However, candidates for ordination must possess the necessary
spiritual, physical, intellectual, emotional, and psychological
qualities and abilities to fulfill the ministerial functions of
the order they receive (Canons 1029 and 1041, n. 1). The proper
bishop or competent major superior makes the judgment that
candidates are suited for the ministry of the Church (Canons
241, sect. 1; 1025, sect. 2; 1051, n. 1). Cases are to be
decided on an individual basis and in light of pastoral judgment
and the opinions of diocesan personnel and other experts
involved with disability issues.
32. Diocesan vocations offices and offices for ministry with
persons with disabilities should provide counseling and
informational resources for men with disabilities who are
discerning a vocation to serve the Church through one of the
ordained ministries.
33. In preparation for responsible leadership in ordained
ministry, the diocesan bishop or major superior is to see to it
that the formation of all students in the seminary provides for
their service to the disabled community, and for their possible
ministry to or with persons with disabilities. Formation
personnel should consult with parents, psychologists, religious
educators, and other experts in the adaptation of programs for
ministerial formation.
Marriage
34. By the sacrament of marriage, Christians signify and share
in the mystery of the unity and fruitful love which exists
between Christ and his Church. They help each other to attain
holiness in their married life and in the rearing and education
of their children (Rite of Marriage, n. 1).
35. All persons not prohibited by law can contract marriage
(Canon 1058)
36. The local ordinary should make the necessary provisions to
ensure the inclusion of persons with disabilities in marriage
preparation programs. Through this preparation all couples may
become predisposed toward holiness and to the duties of their
new state. In developing diocesan policies, the local ordinary
should consult with men and women of proven experience and skill
in understanding the emotional, physical, spiritual, and
psychological needs of persons with disabilities (Canons 1063,
n. 2 and 1064). The inclusion of persons with disabilities in
sponsoring couple programs is an especially effective way of
supporting both the needs and the gifts of couples preparing for
marriage.
37. For matrimonial consent to be valid, it is necessary that
the contracting parties possess a sufficient use of reason; that
they be free of any grave lack of discretion affecting their
judgment about the rights and duties to which they are
committing themselves; and that they be capable of assuming the
essential obligations of the married state (Canon 1095). It is
also necessary that the parties understand that marriage is a
permanent union and is ordered to the good of the spouses, and
the procreation and education of children (Canon 1096). Pastors
and other clergy are to decide cases on an individual basis and
in light of pastoral judgment based upon consultation with
diocesan personnel involved with disability issues, and
canonical, medical, and other experts. Medical and canonical
opinions should be sought in determining the presence of any
impediments to marriage. It should be noted, however, that
paraplegia in itself does not always imply impotence, nor the
permanence of such a condition, and it is not in itself an
impediment. In case of doubt with regard to impotence, marriage
may not be impeded (Canon 1084, sect. 2).
38. Catholics who are deaf are to be offered the opportunity to
express their matrimonial consent in sign language, if sign
language is their primary means of communication (Canon 1104,
sect. 2). Marriage may also be contracted through a sign
language interpreter whose trustworthiness has been certified by
the pastor (Canon 1106).
39. Pastoral care for married persons extends throughout the
married couples' lives. By their care and example, the entire
ecclesial community bears witness to the fact that the
matrimonial state may be maintained in a Christian spirit and
make progress toward perfection. Special care is to be taken to
include parishioners with disabilities in parish programs aimed
at assisting and nourishing married couples in leading holier
and fuller lives within their families (Canon 1063, n.4).
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Posted
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