Also see the following article
Bishop Vasa - a shepherd
for our time Barbara
Kralis 20 July 02
Bishop Vasa will deny Senator Kerry the Eucharist.
He is
no stranger to controversy nor does he shy away from defending Church
teachings.
The Most Reverend Robert F. Vasa Bishop of Baker
GIVING TESTIMONY TO THE TRUTH April 2004
A Pastoral Letter for Diocesan Lay Ministers , Bend , Oregon
I have a responsibility before God to be a Shepherd and a
Teacher. I particularly have this responsibility with regard to those
identified as our Lordıs little
ones. A shepherd who does not check to see who is minding the flock is not
imitating Christ, the Good Shepherd.
My Dear Lay Ministers:
Attached to this
letter you will find a document entitled, ³Giving Testimony to the Truth². You
will also find an Affirmation of Personal Faith. I beg you to read and study
these in the same concerned spirit with which they are written. I can assure
you that though the document is very instructive and directive it is not
generated as a result of a doubt about your moral uprightness. In spite of the
fact that I have every confidence in you I also have a responsibility before
God to be a Shepherd and a Teacher. I particularly have this responsibility
with regard to those identified as our Lordıs little onesı. A shepherd who
does not check to see who is minding the flock is not imitating Christ, the
Good Shepherd.
You would be very angry at me if I permitted someone to teach
your child who had been fired from a teaching job for inappropriate actions
with children. Your anger would be justified. You would likewise have cause to
be angry with me if I permitted a person lacking all faith in the Eucharistic
Presence to serve as an Extraordinary Minister of Holy Communion or to serve as
a Catechist for First Communion. A failure on my part to verify a personıs
suitability for ministry would be judged as seriously negligent. While I may
want to presumeı a personıs appropriateness for ministry such presumptions are
not sufficient.
I am grateful to you for your willingness to serve the
Church in a variety of ministries. This willingness speaks of a love for the
Church and a desire to have Her message spread and received even to the ³ends
of the earth². Your willingness to profess your Faith in liturgical and
catechetical action is appreciated and significant. The Church needs the
service of dedicated lay persons. As chief shepherd of the Church of Eastern
Oregon I also need an assurance that those who serve in official capacities
hold interior dispositions consistent with Church teachings. Unfortunately, in
our present day, a presumption that this is so is not always valid. The only
way I can verify this is to ask, and so I am asking.
The summary statements which I have collected in the
Affirmation of Personal Faith are all taken from the Catechism of the Catholic
Church. They represent the authentic and authoritative teaching of the Catholic
Church and acceptance of these tenets is expected of every Catholic. While it
is sufficient for me to presumeı that Catholics who attend Mass and receive
communion adhere to these teachings (unless the contrary is clearly evident)
such a presumption is not sufficient for those whom I commission to teach and
act in some official capacity.
Your study of this Affirmation of Personal Faith and your
willingness to attest to your acceptance of each of its parts will help your
pastor and me fulfill our respective duties. If you have questions or concerns
about this Affirmation please feel free to call me and discuss your concerns.
Again I am grateful for your willingness to serve the Church
and I pray that God will send every good grace and blessing upon you.
Sincerely Yours in Christ Jesus,
The Most Reverend Robert F. Vasa Bishop of Baker
*************************************************************
Giving Testimony to the Truth
1. It is indeed a grace and a privilege to
be called to serve the Church in some official capacity. Perhaps your work as a
Catechist or Reader or Extraordinary Minister of Holy Communion does not always
feelı like an official ministry but I can assure you that these are more than
simply the fulfillment of valuable functions in the Parish or especially in the
Sacred Liturgythey are a part of giving testimony to the truth. Your work as a
teacher, whether in the Catechetical classroom or from the pulpit in the
liturgical assembly, marks you as one in the community set apart for sacred
duties. Your work as an Extraordinary Minister of Most Holy Communion marks you
as one especially devoted to our Lord in the Eucharist and as one set apart for
sacred duties. Our Lord points out that to those to whom more is given more
will be requiredı. These duties have been given to you but the full and
faithful carrying out of these duties implies and demands more than simply
fulfilling a brief occasional function. The sacredness of these duties
necessitates a fuller commitment to the truths of the Church and a clear
manifestation of that commitment.
2. There is a formal and official Ministry
in the Church known as the Ministry of Acolyte. The formally instituted Acolyte
is assigned to assist the priest at the altar, be a special minister of the Holy
Eucharist at Mass and bring Communion to the sick. This Instituted Ministry is
available only to men due to its historical connection to Ordination to the
Priesthood. While I do want to explore the possibility of initiating this
Ministry in the Diocese of Baker I bring it up in this context for a different
reason. A part of the ceremony of Institution includes the instruction:
³Because you are specially called to this ministry, you should strive to live
more fully by the Lordıs sacrifice and to be molded more perfectly in its
likeness. You should seek to understand the deep spiritual meaning of what you
do, so that you may offer yourselves daily to God as spiritual sacrifices
acceptable to Him through Jesus Christ.²
3. A similar official Ministry exists for
the role of proclaiming the Word of God in the liturgical assembly. This is the
Ministry of Reader which also has historical connections to the Priesthood.
There is likewise a ceremony of formal Institution into this Ministry. A part
of the instruction for that Ministry includes these words: ³In proclaiming
Godıs word to others, accept it yourselves in obedience to the Holy Spirit.²
4. This reference to the need for those
who proclaim the Word of God to accept it themselves is reiterated in the
ceremony of Ordination to the Diaconate. There the Bishop entrusts the Sacred
Scriptures to the Deacon with the words: ³Receive the Gospel of Christ, whose
herald you now are. Believe what you read, teach what you believe, and practice
what you teach.²
5. Regarding Catechists, the Documents of
the United States Conference of Catholic Bishops (USCCB) indicate that they
³need to be practicing Catholics who participate fully in the communal worship
and life of the Church.² Furthermore they are to cultivate a deep spirituality
and are to manifest ³a coherence and authenticity of life in which they
practice what they preach and are examples of hope, courage and joy.²
6. Concerning those who work in other
areas involving the formation of youth the documents are equally strong: ³Youth
ministers should be practicing Catholics who live the Gospel in all aspects of
their lives. They should be models of Christian living for the young people
they serve and have the ability to speak credibly about their personal experience
of the gift of faith.²
7. Comparable things can be said about and
to the many lay persons who exercise some ministry of service in the name of
the Catholic Church. They are ³specially called². Each should seek ³to
understand the deep spiritual meaning² of what is done. Since every ecclesial
minister in some fashion proclaims Godıs word, each must ³accept it in
obedience to the Holy Spirit.² Those who are commissioned to act in the name of
the Church are heralds of the Gospel and like the Deacon they are to believe
what is read, teach what is believed and practice what is taught. This applies
to ecclesial ministers whether they function as Lectors, Extraordinary
Ministers of Holy Communion, Cantors, Catechists or Directors of Youth Activities.
8. Since it is ultimately the Bishop, as
chief shepherd of the Diocese, who commissions persons, either personally or
through the pastors, to exercise these ministries or apostolates it is
ultimately the Bishopıs responsibility to establish clear qualifying or
disqualifying criteria. Furthermore, it is the Bishopıs responsibility to
exercise an oversight role by verifying that the established criteria are being
observed. While general phrases such as ³practicing Catholics who live the
Gospel in all aspects of their lives² and ³a coherence and authenticity of life
in which they practice what they preach² can be properly understood they are
also subject to very broad, subjective interpretation. There are, for example,
many pro-choice politicians who claim to be in full communion with the Catholic
Church and who would subjectively apply these phrases to themselves. The
question of whether such persons actually meet the necessary Diocesan criterion
for public ecclesial ministry needs to be clarified. Indeed, the Diocesan
criteria need to be more clearly enunciated. This is a part of the reason for
this Pastoral Letter.
9. The present Statutes of the Diocese
very simply state that those involved in special ministries ³should be of
outstanding moral character and exhibit gifts in the particular area of
service.² (Diocesan Pastoral Guidelines, #49). With regard to Extraordinary
Ministers of Holy Communion, they ³should be persons of outstanding moral
character, postulated by the pastor and installed by the Bishop for a period of
one to three years. They must be at least 18 years old.² (Diocesan Pastoral
Guidelines, #50). It is my hope to clarify that ³outstanding moral character²
entails more than a good reputation in the community. ³Outstanding moral character²
necessarily entails a clear knowledge and proper understanding of the teachings
of the Church and a firm adherence to those teachings.
10. The need for persons involved in these
ministries to be of ³outstanding moral character² comes from the recognition
that, in their capacity as ministers, they are official representatives of the
Church and of Her teachings. As such, the Churchı and the teachingsı which
these ministers represent are not the widely held, sometimes erroneous,
opinions of the faithful but the authentically held teachings. These teachings
are found clearly enunciated in the Catechism of the Catholic Church, Papal
Encyclicals and Documents, Liturgical Rubrics and the Code of Canon Law to name
a few of the authentic sources. There is certainly much room in the Church for
diversity of opinion and choice but that diversity, if it is to be legitimate,
must always be exercised and expressed within clearly defined moral parameters.
A choice to act upon or express a view, under the guise of diversity, which
falls outside of the defined moral parameters cannot be considered legitimate
diversity. Such expressions, if given the semblance of official approval by way
of some ecclesial ministry, become not only illegitimate for the person who
holds them but divisive and confusing for those who seek to know the authentic
teachings of the Church.
11. Such persons can become a ³cause of
stumbling² and if a Pastor or Bishop fails to act to correct the ³false
teaching² then he too incurs the Lordıs condemnation as a ³cause of stumbling².
There is perhaps no stronger condemnation uttered by our Lord than that used in
regard to leading His ³little ones² astray. He says unequivocally: ³But if a
man is a cause of stumbling to one of these little ones who have faith in me,
it would be better for him to have a millstone hung around his neck and be
drowned in the depths of the sea.² (Matthew 18:5-7) I am certain our Lordıs
word to a Bishop who knowingly or negligently permitted such a person to be an
official minister in His Church would be even more severe.
12. These words have often been cited in
reference to the scandal that has arisen due to the abuse of children by
members of the clergy. The responsibility for that scandal has been placed at
the feet of Bishops with the charge that they did not do enough to prevent the
abuse and that they were not conscientious enough in monitoring and punishing
the aberrant actions of their priests. The degree to which this perception is
justified varies from one Bishop and from one Diocese to another. God must
ultimately be the judge. The truth seems to be that there was an excess of
compassion for erroneous priests,
a defect of
concern for the children who were repeatedly put at risk and a lack of resolve
to deal with manifest sinfulness.
13. As I have reflected and prayed about
these matters for the past year I have become increasing convinced that there
may be another much more subtle form of episcopal negligence which also has the
potential to harm children, not only emotionally and physically, but primarily
spiritually. When our Lord warned about causing His little ones to stumble He
certainly would have known, with great sorrow, of the present circumstances. I
am convinced that causing the little ones to stumble could also apply when
those commissioned by the Church to be witnesses to and examples for them give
witness to values or beliefs incompatible with the authentic teachings of the
Church. Even if these persons accurately teach the truths of the Church in
their words, the witness of their lives and their expression of personal
opinionsı contrary to Church teaching speak much more loudly and children are
led, if not completely astray, at least into confusion.
14. In our efforts to protect children we have
instituted a number of policies to assure that those who have contact with
children have not had previous charges against them. This is prudent and
necessary. It is one step but it does not deal with every cause of stumblingı.
While perfect safety can never be guaranteed prudent vigilance is required.
15. Bishops are now severely criticized for
their failure to hold priests to a strict and appropriate code of conduct. Some
suggest that the widespread legitimization of dissent from Catholic teaching
plays a part in this scandal. This is an opinion with which I would agree. The
scandal is focused on evil and sinful actions and I believe it is necessary to
look more deeply at the underlying spiritual causes. While we are intent on
eliminating sources of possible harm to the physical and emotional well being
of children we must also be intent on eliminating the possible sources of
spiritual harm; scandal, false teaching, bad example, and the like. These have
the power to lead little ones spiritually astray and in our desire to protect
children we cannot overlook them. We cannot dismiss the importance of the moral
uprightness, the ³outstanding moral character², of those who hold positions of
esteem in our Parishes and in our Schools.
16. This moral uprightnessı does not refer
only to a freedom from past charges of illegal and immoral activity with
children but rather to a life lived in essential conformity with the Gospel. It
is fairly simple to conduct a legal background check to verify that there are
no ıpast chargesı. That check does not categorically guarantee that every past
crime will be discovered but it is the best we can do for now. In addition to
that check there must be clear and consistent vigilance on the part of parents
and pastors and bishops. The legal background check does not disclose attitudes
and behaviors which, while legal, are seriously immoral. Catholics espousing
seriously immoral propositions or living lives clearly contrary to the teaching
of the Gospel while claiming full union with the Catholic Church are certainly
a cause of confusion to the faithful and especially to the Churchıs little
onesı.
17. If these same persons serve as
Catechists, Liturgical Readers, Cantors, Extraordinary Ministers of Holy
Communion and possibly other Church related positions then that confusion would
become a cause of stumblingı for Christıs little onesı. In that case the
little ones would hear the Church officially teaching one thing and see that
same Church commending to positions of esteem persons proclaiming something
quite different, either in word or in deed. The Bishopıs approval of certain
persons for these ministries implies that he approves them for service and that
he approves their understanding and living of the Faith. They are presented as
persons of ³outstanding moral character² whose words and deeds are implicitly
worthy of, indeed, recommended for, imitation.
18. At the time that converts enter the
Church they make the Profession of Faith and then they announce: ³I believe and
profess all the that Holy Catholic Church teaches, believes and proclaims to be
revealed by God.² This is the basic, fundamental affirmation required of all
Catholics. It is often presumed that all those who are chosen for catechetical
teaching or liturgical roles in the Church are those who can make this
proclamation without reservation.
19. When the Church brings these ministers
forward there is an implicit confirmation of their discernible moral probity.
There is an implicit confirmation that their lives are lived in essential
conformity with the Gospel and the teachings of the Catholic Church. At very
least those who choose and are called to exercise these privileged ministries
must affirm their agreement with the Church, in word and action, especially in
regard to those matters where the Church diverges from secular society. This
applies to lay and clergy ministers alike.
20. It may happen that some Catholics
claim a right to religious dissentı from even the serious moral teachings of the
Church. While this concept merits additional discussion it suffices now to say
that a claim to a so-called right to dissentı, even if the person believes
such a claim to be legitimate, does not carry with it a corresponding rightı
to hold a position of esteem as a catechist or liturgical minister in a
particular Parish or Diocese.
21. Some would argue that it makes no
difference if a particular Extraordinary Minister of Holy Communion or
Liturgical Reader believes and accepts the Churchıs teaching about abortion or
contraception or homosexuality or some other moral teaching. This relativistic
thinking is quite prevalent in our society and in the Church and I believe it
to be wrong. It is impossible for a person who does not use and understand Penance
to teach little ones of the beauty and value of the Sacrament. It is impossible
for someone who rejects basic teachings of the Gospel to proclaim the Word with
lively and convicted Faith. It is impossible for a person who observes his or
her Sunday obligation haphazardly to inspire devotion in the hearts of those to
whom they distribute the Holy Eucharist. It is impossible to do more than pay
lip service to the teachings of the Church when the heart is far away. The
People of God have a right to expect a higher standard from those who function
in various ministries and the Bishop has an obligation of vigilance. Those
persons presented as persons of ³outstanding moral character² must, as far as
possible, actually meet that standard.
22. I am convinced that I, as Bishop, have
a moral responsibility before God to assure, to the best of my ability, that
those who occupy positions of respect and esteem in the Church actually believe
and live what the Church teaches.
23. I have no desire or intention to
publicly embarrass anyone and so I instruct that the process for obtaining the
requisite certification be conducted privately between the lay minister and the
Pastor. The Affirmation of Personal Faith is to be read by the lay minister,
who by presenting himself or herself for ministry affirms that he or she
accepts and believes and strives to live what the Church teaches. The Pastor is
to accept the veracity of the proposed ministerıs affirmation unless the
contrary is manifestly evident. If the Pastor is aware of any disqualifying
condition on the part of any minister then he may not recommend or approve
legitimately that person for service. If the Pastor receives reports which call
into question the suitability of a particular person for ministry then he may
bring that question to the Bishop who is ultimately responsible for these
judgments. If ministers are aware that their lives or theological positions
make it impossible for them to comply with the request for a Diocesan
Affirmation of Personal Faith then they should make this known to the Pastor as
soon as possible so that other qualified ministers may be recruited.
24. The Diocese of Baker initiated a
program of legal background checks, not because there was any reason to
mistrust employees or volunteers, but precisely because the Church has a
responsibility to verify legal suitability. This expanded spiritual requirement
does not imply a lack of trust in any of the parochial ministers but is simply
a recognition that the Church has the moral responsibility to verify ecclesial
suitability.
25. The Affirmation of Personal Faith asks
candidates for ministry to state unequivocally: ³I believe and profess all that
the Holy Catholic Church teaches, believes and proclaims to be revealed by
God.² This carries with it the affirmation of specific teachings of the
Catholic Church. A non-exhaustive list of these is provided in the form of
individual affirmations. They include statements on the inviolability of human
life, the sinfulness of contraception, the evil of extra-marital sexual
relationships, the unacceptability of homosexual relationships, the wrongness
of cohabitation before marriage, the significance of the Real Presence of
Christ in the Eucharist, the legitimacy of Marian devotions, the existence of
hell and purgatory, the uniqueness of the Catholic Church, the legitimacy of
the Holy Fatherıs claim to infallibility and the moral teaching authority of
the Catholic Church.
26. It is hoped that no one who presently
serves will be excluded from future ministry as a result of this insistence on
a clearer Affirmation of Personal Faith but if anyone is unable in good faith
to make the Affirmation then this indicates a need to study and understand the
Faith more thoroughly before seeking approval for public ministry. In the event
that someone indicates that they cannot make the required Affirmation no public
announcement will be made about the reasons for their end of service. An
inability to make this Affirmation does not necessarily exclude someone from
the possibility of receiving Holy Communion but it would indicate a need to
look at his or her own life more carefully and consider, before God, the
acceptability of his or her moral status.
27. While there is a possibility that someone
may object that such a policy is an unjust infringement on an individualıs
right and duty to follow their own conscience such an objection is invalid.
Conscience is not something which exists in a vacuum. No one can claim a
legitimate right to follow a conscience which is clearly not formed in a
fashion consistent with the very clear teachings of the Catholic Church. The
following of oneıs own conscience is a strict moral obligation but that
obligation is preceded by the obligation to assure that the conscience one is
following is properly formed. When that conscience leads to judgments which are
diametrically opposed to the clear and consistent teachings of the Catholic
Church then the conscience has established itself as a new and individual, infallible
personal magisterium which far exceeds the definition of conscience.
Furthermore, it is one thing to claim a right to follow oneıs conscience, even
if it is erroneously formed, it is quite another to insist that one be afforded
certain privileges, to which one has no right, while following that manifestly
ill-formed conscience.
28. As I said at the beginning of this
instruction Bishops are severely and properly taken to task because they have
failed in the past to uphold strongly the clear and consistent teachings of the
Catholic Church about the necessity of a higher standard of conduct for their
priests.
29. The Lay Faithful are likewise entrusted
with priestly, kingly and prophetic duties as a result of their Baptism and
some are entrusted with duties as special and extra-ordinary ministers in the
public works of the Church.
30. Every Catholic is held to standards of
appropriate behavior by God Himself and those who are called and chosen for
more distinguished and visible service are held to a higher standard for they
do act and teach ıin the name of the Churchı. In the Diocesan Church, they also
act and teach in the name of the Bishopı. I am thus entrusted with the
responsibility of assuring to the best of my ability that those who teach and
minister in my name likewise give authentic witness in the whole of their lives
to the true teachings of the Catholic Church. This Affirmation of Personal Faith represents one way in which I
can begin to fulfill that responsibility.
31. As the present temporary commissions
previously granted to serve as Catechist, Liturgical Reader, Extraordinary
Minister of Holy Communion and Cantor expire all renewals will be based on this
clarified understanding of ³outstanding moral character². It is expected that
within one year of the publication of this letter all former temporary
commissions will have expired and all who serve in these official capacities
will have assented to this Affirmation of Personal Faith. Only those officially
commissioned by way of a document from this office will be authorized to serve
in these capacities.
32. There is also a very practical
necessity that those asked or commissioned to fulfill these important ecclesial
ministries be persons who ³exhibit gifts in the particular area of service².
Certainly for those commissioned to serve as Lectors or Cantors this means that
they have a voice which can readily be heard and understood, that they read
neither too fast nor too slow, that they study to pronounce properly the sometimes
difficult Scriptural terms and that they are comfortable with the use of sound
amplification equipment when necessary. The simple ability to read and the
willingness to serve in this capacity are certainly essential but ministry to
the Word of God in the context of public worship does require that those coming
forward for this ministry truly possess ³gifts² for this particular area of
service.
33. It might appear sufficient that those
who serve in the very important role of Extraordinary Ministers of the Most
Holy Eucharist simply have a willingness and a desire to serve. These are
certainly essential. The commitment does not necessarily supply the ability.
Physically, a person must be steady of hand and foot. Difficulties with
balance, even slight and occasional, may require individuals to disqualify
themselves from service in this ministry. Arthritis can be disabling for the
proper and secure handling of the Precious Blood or the Sacred Body of Christ.
It is recognized that accidents involving the Sacred Species can occur but
vigilance is required lest the debilities of the minister be the cause of such
accidents.
34. Besides the very real physical
requirements, Eucharistic ministers, whether Ordinary or Extraordinary, have a
very serious obligation to take responsibility for the Sacred Species
temporarily entrusted to them. Those charged with the responsibility of
distributing our Sacred Lord must take great care while He is in their custody.
In distributing our Lord in the liturgical assembly the minister must be
reasonably certain that the person presenting himself or herself for communion
at least minimally comprehends the meaning of communion and is Catholic. If
there is a doubt then the minister has the obligation to ask. If someone
presents themselves for communion who appears to be uncatechized again the
minister must inquire. If someone seeks to ıtakeı the host rather than receive
it a brief instruction needs to be given. If someone intends to dip the host
they have received into the Precious Blood (self-intinction) the minister must
inform that this is not permitted and reasonably impede such attempts. If
someone receives the host and carries it back to the pew with them without
apparently having consumed it the minister must make certain that no disrespect
comes to our Sacred Lord. The minister may even have to retrieve a host
distributed to someone who has no understanding of the meaning of communion.
These are serious responsibilities.
35. Those who bring communion from the
Church to the sick and shut-ins also have a very serious obligation of
responsibility for the Lord temporarily entrusted to their care. The vessels
used to carry our Lord must truly be worthy in design and material and be
specifically created for this purpose. It is most fitting that the pyx be
carried in a secondary purse like container in the breast pocket or on a cord
worn around the neck. Those so commissioned must carry our Lord respectfully
and preferably in silent union with Him whom they carry. Unnecessary conversations,
radios, unrelated errands must not be permitted to intrude upon this silent
union. As nearly as possible the Extraordinary Minister of Holy Communion is to
proceed directly from the church to the residence of the communicant without
intervening stops. No one is to presume to reserve the Blessed Sacrament in
their home or on their person for use in the future even if that future useı
is only several hours distant. If it should happen that the communicant is
unable to receive, the Extraordinary minister is to return the Blessed
Sacrament to the Church if this is convenient or very reverently consume the
Blessed Sacrament themselves.
36. As a general rule access to the
tabernacle should be extremely limited. The Pastor has a serious obligation to
safeguard the Blessed Sacrament and to maintain custody of the key to the
tabernacle. Unlimited access is not desirable. Since a large number of
Extraordinary ministers very appropriately bring the Blessed Sacrament to the
sick on Sunday it is most appropriate that this be done immediately after
Sunday Mass. This beautifully connects those who cannot be present with the
body of believers who have gathered for sacred worship. It is most fitting that
the Extraordinary ministers clearly identify for the Pastor before Mass the
number of hosts they will need, place their pyxs on the altar and retrieve them
from the Pastor after the closing prayer. The Pastor, in these or similar words
is to send the ministers forth to bring the Lord to our absent brethren. ³Receive
the Most Blessed Sacrament to be brought to our absent friends. Bring the Lord
to them along with the prayers and greetings of this gathered assembly. Assure
them of our care and affection and, if appropriate, advise them of our desire
to see them in our midst again.² The ministers may stay in the Sanctuary until
after the final blessing and dismissal but they may also move to the rear of
the church where they can depart more easily immediately after the blessing and
dismissal. If communion is not to be distributed for several hours, the pyx
should be reserved in the tabernacle to be retrieved when needed.
37. Obviously it is not possible to
outline every conceivable possibility in our very diverse parishes but the
general principle of extreme reverence for our Lord in the Blessed Sacrament is
to be the universal rule. Prudence and good judgment must always be exercised
and while scrupulosity must be avoided it is also necessary to avoid an
excessive familiarity lest we ever approach this most sacred of duties with
complacency.
38. Obviously prayerful reflection upon
what we do when in the midst of the Sacred is of the utmost importance. Whether
we are touching the Word of God or the Body and Blood of the Word made flesh we
are in contact with the Holy and the Sacred. Our interior disposition, our
focus, our reverence, attention and devotion must all be brought to bear on the
workı we have been commissioned to carry out. This requires personal
preparation and personal spiritual work not to seek to be worthy of the
ministry, that we will never be, but rather to seek to be as worthy as we can
for so noble a task.
39. I leave where I began with that
instruction to acolytes from the Rite of Institution: ³Because you are
specially called to this ministry, you should strive to live more fully by the
Lordıs sacrifice and to be molded more perfectly in its likeness. You should
seek to understand the deep spiritual meaning of what you do, so that you may
offer yourselves daily to God as spiritual sacrifices acceptable to Him through
Jesus Christ.²
40. I pray that the Sacred Ministry for
which you are proposed be for you an impetus of grace and an incentive for a
striving to ever greater heights of prayer and holiness. May your reverence, attention
and devotion give witness to your recognition of the holiness of the things you
touch and may your lives likewise give testimony to the truth.
Given at the Diocese of Baker, this 23nd day of April, 2004.
The Most
Reverend Robert F. Vasa, Bishop of Baker
AFFIRMATION OF
PERSONAL FAITH *
³I believe and profess all that the holy Catholic Church
teaches, believes and proclaims to be revealed by God.² In particular:
I affirm and believe the Churchıs teaching about the
inviolability of human life. In accord with that teaching I affirm that human
life is sacred and must be protected and respected from the moment of
conception until natural death. I affirm that I reject direct, intentional
abortion and I do not recognize the legitimacy of anyoneıs claim to a moral
right to form their own conscience in this matter. I am not pro-choice. I
further attest that I am not affiliated with, nor supportive of, any
organization which supports, encourages, provides or otherwise endorses
abortion or euthanasia. (cf. CCC 2270-2283)
I affirm and believe the Churchıs teaching about the
sinfulness of contraception. I affirm, in accord with the teachings of the
Church that ³every action which, whether in anticipation of the conjugal act,
or in its accomplishment, or in the development of its natural consequences,
proposes, whether as an end or as a means, to render procreation impossible² is
intrinsically evil. (CCC 2370)
I affirm and believe that every person is called to chastity
in accord with their present state of life and that it is only in marriage
between man and woman that the intimacy of spouses becomes a sign and pledge of
spiritual communion. (CCC 23372365) I accept the Churchıs teaching that any
extra-marital sexual relationships are gravely evil and that these include
pre-marital relations, masturbation, fornication, the viewing of pornography
and homosexual relations.
I affirm and
believe the teaching of the Church about the evil of homosexual acts. I accept
the formulation in the Catechism which states: ³Basing itself on Sacred
Scripture, which presents homosexual acts as acts of grave depravity, tradition
has always declared that ³homosexual acts are intrinsically disordered.² They
are contrary to the natural law. They close the sexual act to the gift of life.
They do not proceed from a genuine affective and sexual complementarity. Under
no circumstances can they be approved.² (CCC 2357)
I affirm and believe all that the Church teaches about the
Reality and Presence of Christ in the Most Holy Eucharist. Specifically I
believe that Jesus is present Body, Blood, Soul and Divinity under each of the
forms of bread and wine and that receiving either one is Communion with the
whole Christ. I recognize that worship and adoration are appropriate, not only
during Mass but also outside of Mass and that the Most Holy Eucharist must
always be handled with the utmost care and devotion. (CCC 1373-1381)
I affirm and
believe the teachings of the Church regarding Mary, Mother of Christ and Mother
of the Church. I accept with the Church that it is fitting and proper to honor
the Blessed Virgin with special devotion. (CCC 963-975)
I affirm and believe that it is possible for a person to
choose to remain separated from God for all eternity and that ³This state of
definitive self-exclusion from communion with God and the blessed is called
³hell.²² (CCC 1033)
I affirm and believe that those who die in Godıs grace and
friendship but are still imperfectly purified undergo additional purification so
as to achieve the holiness necessary to enter the joys of heaven. I affirm that
the Churchıs name for this final purification is Purgatory. (CCC 1030-1032)
I affirm and believe in One, Holy, Catholic and Apostolic
Church and embrace the teachings about that Church as enunciated in the
Catechism of the Catholic Church. (cf. CCC 748-962)
I affirm and believe that the Church teaches with God-given
authority and that the promise of Christ to remain with His Church always,
until the end of time is a reality. I further acknowledge that those teachings
pronounced in a definitive manner, even though not as an infallible definition,
are binding on the consciences of the faithful and are to be adhered to with
religious assent. (CCC 892)
To these and to all the teaching of the Catholic Church I
give my assent. I attest that I believe these things and, while I am aware of
my own sinfulness and shortcomings, I strive in my beliefs and life style to
conform to this Affirmation of Personal of Faith.
* The Church requires the making of a Profession of Faith by
various persons when they undertake specific duties related to Church
administration and teaching. (cf. Canon 833) In the Diocese of Baker this has
been expanded to include those who take on the ecclesial duties of Catechist,
Liturgical Reader, Cantor, Extraordinary Minister of Holy Communion and other
Church positions which entail a presumption of orthodoxy.