Continuing our discussion of the Bishops Fall Meeting we focus our attention on their issuing of the fifth edition of the Ethical and Religious Directives for Catholic Health Care Services. Their purpose “is two fold: first, to reaffirm the ethical standards of behavior in health care that flow from the church’s teaching about the dignity of the human person; second, to provide authoritative guidance on certain moral issues that face catholic health care today.” Though as the title suggests the topics deal with our religious institutions of care and those who staff them they can and should be utilized by all Catholics in their professional positions and personal judgments.

The reexamination of the principles and practices in this area is caused by the fact that: “In a time of new medical discoveries, rapid technological developments, and social change, what is new can either be an opportunity for genuine advancement in human culture, or it can lead to policies and actions that are contrary to the true dignity and vocation of the human person. In consultation with medical professionals, church leaders review these developments, judge them according to the principles of right reason and the ultimate standard of revealed truth, and offer authoritative teaching and guidance about the moral and pastoral responsibilities entailed by the Christian faith. While the church cannot furnish a ready answer to every moral dilemma, there are may questions about which she provides normative guidance and direction.” Further the Bishops want all to understand: “The dialogue between medical science and Christian faith has for its primary purpose the common good of all human persons. It presupposes that science and faith do not contradict each other. Both are grounded in respect for truth and freedom. As new knowledge and new technologies expand, each person must form a correct conscience based on the moral norms for proper health care.”

The directives are divided into six parts. They begin with a discussion of the “social responsibilities of Catholic health care services.” Five principles are enunciated: “ Catholic health care ministry is rooted in a commitment to promote and defend human dignity…the biblical mandate to care for the poor requires us to express this in concrete action at all levels of Catholic health care…Catholic health care ministry seeks to contribute to the common good…Catholic health care ministry exercises responsible stewardship of available healthcare resources…within a pluralistic society, Catholic health services will encounter requests for medical procedures contrary to the moral teachings of the church.” Some of the directives which arise from these principles are: “A Catholic institutional health service is a community that provides healthcare to those in need of it. This services must be animated by the Gospel of Jesus Christ and guided by the  moral tradition of the Church.” (1) “In accord with its mission, Catholic health care should distinguish itself by service to and advocacy for those people whose social condition puts them at the margins of our society and makes them particularly vulnerable to discrimination: the poor; the uninsured and the underinsured; children and the unborn; single parents; the elderly; those with incurable diseases and chemical dependencies; racial minorities; immigrants and refugees. In particular, the person with mental or physical disabilities, regardless of the cause or severity, must be treated as a unique person of incomparable worth, with the same right to life and to adequate health care as all other persons.” (3) “…Collaboration with other health care providers, in ways that do not compromise Catholic social and moral teaching, can be an effective means of such stewardship.” (6).”a Catholic health care institution must treat its employees respectfully and justly.” (7) “Employees of catholic health care institutions must respect and uphold the religious mission of the institution and adhere to these Directives. They should maintain professional standards and promote the institution ‘s commitment to human dignity and the common good.” (9) These aspects of the Church’s Magisterium certainly give all of us the standards by which we can judge the various health reform programs being proposed on a federal or state level. As we require medical assistance they also provide us with points by which we can select the facilities and individuals to whom we entrust our lives and those of our family members.

The second area of concern is the “pastoral and spiritual responsibility of Catholic health care.” The bishops want everyone to recognize: “Since a Catholic health care institution is a community of healing and compassion, the care offered is not limited to the treatment of a disease or bodily ailment but embraces the physical, psychological, social, and spiritual dimensions of the human person. The medical expertise offered through Catholic health care is combined with other forms of care to promote health and relieve human suffering…Priests, deacons, religious, and laity exercise diverse but complementary roles in this pastoral care.” The specific directives call for cooperation with parish and community clergy. How fortunate we are in having strong pastoral care departments in both Saint Francis and Vassar Hospitals. Though the latter is not Catholic, our religious support there are subject to the norms we are discussing. Additional directives call for : “every effort should be made to have priests assigned to hospitals and health care agencies to celebrate the Eucharist and provide the sacraments to patients and staff.” (12) As many of you know we do this with our faithful volunteers at the Lutheran Care Center. “properly prepared lay Catholics can be appointed to serve as extraordinary ministers of Holy Communion in accordance with Canon law and the policies of the local diocese.” (14) “Responsive to a patient’s desires and condition, all involved should facilitate the availability of priests to provide the Sacrament of Anointing of the Sick…Normally, the sacrament is celebrated when the sick person is fully conscious. It may be conferred upon the sick who have lost consciousness or the use of reason, if there is reason to believe that they would have asked for the sacrament while in control of their faculties.” (15) here at St. Stanislaus Kostka we stand ready to perform the Sacrament for anyone entering the hospital for surgery or perhaps is homebound. The latter should receive it periodically based on age and infirmity. “Newly born infants in danger of death, including those miscarried, should be baptized if this is possible. In case of emergency, if a priest or a deacon is not available, anyone can validly baptize.” (17) When a Catholic who has been baptized but not yet confirmed is in danger of death any priest may confirm the person.” (18) Of course, the overriding rule is when in doubt, always call a priest, no matter what the time of day.

We will return to this document after a Christmas hiatus. As we approach the final days of Advent let us continue to pray
 “Come, Lord Jesus.”

Vivat Jesus

Fr. Brian