Guidelines for
the Celebration of the Sacraments
with Persons with Disabilities
In November 1978, the National Conference of
Catholic Bishops approved for publication a pastoral statement
on persons with disabilities. Therein the bishops called for
broader integration of persons with disabilities into the full
life of the Church, through increased evangelization and
catechesis and by participation in the Church's sacramental
life. In 1988, the bishops reaffirmed this call to participate
fully and actively in the life of the Church in a resolution
marking the tenth anniversary of the 1978 pastoral statement.
The present document is a further contribution to the efforts of
the Church to advocate for ministry to and with persons with
disabilities. It was prepared by the Committee on Pastoral
Practices in response to requests for further clarification and
guidance about the means for providing fuller access to the
sacraments by persons with disabilities. The Guidelines for
the Celebration of the Sacraments with Persons with Disabilities
was approved by the general membership of the National
Conference of Catholic Bishops on June 16, 1995. It is
authorized for publication by the undersigned.
Reverend Monsignor Dennis M. Schnurr
General Secretary
NCCB/USCC
These guidelines
are presented to all who are involved in pastoral ministry with
persons with disabilities. They reaffirm the determination
expressed by the bishops of the United States on the tenth
anniversary of the pastoral statement on persons with
disabilities "to promote accessibility of mind and heart, so
that all persons with disabilities may be welcomed at worship
and at every level of service as full members of the Body of
Christ."
ISBN 1-57455-027-6
Cover Art: Courtesy of CNS, Washington, D.C. Used
with permission.
Copyright 1995, United States Catholic
Conference, Inc., Washington, D.C. All rights reserved. No part
of this work may be reproduced or transmitted in any form or by
any means, electronic or mechanical, including photocopying,
recording, or by any information storage and retrieval system,
without permission in writing from the copyright holder.
Guidelines for
the Celebration of the Sacraments with Persons with Disabilities
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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