After studying the course materials located on Module 2: Lecture Materials & Resources page, answer the following: Explain the difference between spontaneous and procured abortion

Ethical and Religious Directives for

Catholic Health Care Services

Sixth Edition

UNITED STATES CONFERENCE OF CATHOLIC BISHOPS

2

Ethical and Religious Directives for Catholic Health Care Services, Sixth Edition

This sixth edition of the Ethical and Religious Directives for Catholic Health Care Services was

developed by the Committee on Doctrine of the United States Conference of Catholic Bishops (USCCB)

and approved by the USCCB at its June 2018 Plenary Assembly. This edition of the Directives replaces

all previous editions, is recommended for implementation by the diocesan bishop, and is authorized for

publication by the undersigned.

Msgr. J. Brian Bransfield, STD

General Secretary, USCCB

Excerpts from The Documents of Vatican II, ed. Walter M. Abbott, SJ, copyright © 1966 by America

Press are used with permission. All rights reserved.

Scripture texts used in this work are taken from the New American Bible, copyright © 1991, 1986, and

1970 by the Confraternity of Christian Doctrine, Washington, DC, 20017 and are used by permission of

the copyright owner. All rights reserved.

Digital Edition, June 2018

Copyright © 2009, 2018, United States Conference of Catholic Bishops, Washington, DC. 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.

3

Ethical and Religious Directives for Catholic Health Care Services, Sixth Edition

Contents

4 Preamble

6 General Introduction

8 PART ONE

The Social Responsibility of

Catholic Health Care

Services

10 PART TWO

The Pastoral and Spiritual

Responsibility of Catholic

Health Care

13 PART THREE

The Professional-Patient Relationship

16 PART FOUR

Issues in Care for the Beginning of Life

20 PART FIVE

Issues in Care for the Seriously Ill

and Dying

23 PART SIX

Collaborative Arrangements with

Other Health Care Organizations and Providers

27 Conclusion

4

Ethical and Religious Directives for Catholic Health Care Services, Sixth Edition

Preamble Health care in the United States is marked by extraordinary change. Not only is there

continuing change in clinical practice due to technological advances, but the health care system

in the United States is being challenged by both institutional and social factors as well. At the

same time, there are a number of developments within the Catholic Church affecting the

ecclesial mission of health care. Among these are significant changes in religious orders and

congregations, the increased involvement of lay men and women, a heightened awareness of

the Church’s social role in the world, and developments in moral theology since the Second

Vatican Council. A contemporary understanding of the Catholic health care ministry must take

into account the new challenges presented by transitions both in the Church and in American

society.

Throughout the centuries, with the aid of other sciences, a body of moral principles has

emerged that expresses the Church’s teaching on medical and moral matters and has proven to

be pertinent and applicable to the ever-changing circumstances of health care and its delivery. In

response to today’s challenges, these same moral principles of Catholic teaching provide the

rationale and direction for this revision of the Ethical and Religious Directives for Catholic

Health Care Services.

These Directives presuppose our statement Health and Health Care published in 1981.1

There we presented the theological principles that guide the Church’s vision of health care,

called for all Catholics to share in the healing mission of the Church, expressed our full

commitment to the health care ministry, and offered encouragement to all those who are

involved in it. Now, with American health care facing even more dramatic changes, we

reaffirm the Church’s commitment to health care ministry and the distinctive Catholic identity

of the Church’s institutional health care services.2 The purpose of these Ethical and Religious

Directives then is twofold: 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.

The Ethical and Religious Directives are concerned primarily with institutionally based

Catholic health care services. They address the sponsors, trustees, administrators, chaplains,

physicians, health care personnel, and patients or residents of these institutions and services.

Since they express the Church’s moral teaching, these Directives also will be helpful to Catholic

professionals engaged in health care services in other settings. The moral teachings that we

profess here flow principally from the natural law, understood in the light of the revelation

Christ has entrusted to his Church. From this source the Church has derived its understanding

of the nature of the human person, of human acts, and of the goals that shape human activity.

The Directives have been refined through an extensive process of consultation with bishops,

theologians, sponsors, administrators, physicians, and other health care providers. While providing

standards and guidance, the Directives do not cover in detail all of the complex issues that confront

Catholic health care today. Moreover, the Directives will be reviewed periodically by the United

States Conference of Catholic Bishops (formerly the National Conference of Catholic Bishops), in

the light of authoritative church teaching, in order to address new insights from theological and

5

Ethical and Religious Directives for Catholic Health Care Services, Sixth Edition

medical research or new requirements of public policy.

The Directives begin with a general introduction that presents a theological basis for the

Catholic health care ministry. Each of the six parts that follow is divided into two sections. The

first section is in expository form; it serves as an introduction and provides the context in which

concrete issues can be discussed from the perspective of the Catholic faith. The second section is

in prescriptive form; the directives promote and protect the truths of the Catholic faith as those

truths are brought to bear on concrete issues in health care.

6

Ethical and Religious Directives for Catholic Health Care Services, Sixth Edition

General Introduction The Church has always sought to embody our Savior’s concern for the sick. The gospel

accounts of Jesus’ ministry draw special attention to his acts of healing: he cleansed a man

with leprosy (Mt 8:1-4; Mk 1:40-42); he gave sight to two people who were blind (Mt 20:29-

34; Mk 10:46-52); he enabled one who was mute to speak (Lk 11:14); he cured a woman who

was hemorrhaging (Mt 9:20-22; Mk 5:25-34); and he brought a young girl back to life (Mt

9:18, 23-25; Mk 5:35-42). Indeed, the Gospels are replete with examples of how the Lord

cured every kind of ailment and disease (Mt 9:35). In the account of Matthew, Jesus’ mission

fulfilled the prophecy of Isaiah: “He took away our infirmities and bore our diseases” (Mt

8:17; cf. Is 53:4).

Jesus’ healing mission went further than caring only for physical affliction. He touched

people at the deepest level of their existence; he sought their physical, mental, and spiritual

healing (Jn 6:35, 11:25-27). He “came so that they might have life and have it more

abundantly” (Jn 10:10).

The mystery of Christ casts light on every facet of Catholic health care: to see Christian

love as the animating principle of health care; to see healing and compassion as a continuation

of Christ’s mission; to see suffering as a participation in the redemptive power of Christ’s

passion, death, and resurrection; and to see death, transformed by the resurrection, as an

opportunity for a final act of communion with Christ.

For the Christian, our encounter with suffering and death can take on a positive and

distinctive meaning through the redemptive power of Jesus’ suffering and death. As St. Paul

says, we are “always carrying about in the body the dying of Jesus, so that the life of Jesus

may also be manifested in our body” (2 Cor 4:10). This truth does not lessen the pain and fear,

but gives confidence and grace for bearing suffering rather than being overwhelmed by it.

Catholic health care ministry bears witness to the truth that, for those who are in Christ,

suffering and death are the birth pangs of the new creation. “God himself will always be with

them [as their God]. He will wipe every tear from their eyes, and there shall be no more death

or mourning, wailing or pain, [for] the old order has passed away” (Rev 21:3-4).

In faithful imitation of Jesus Christ, the Church has served the sick, suffering, and dying in

various ways throughout history. The zealous service of individuals and communities has

provided shelter for the traveler; infirmaries for the sick; and homes for children, adults, and

the elderly.3 In the United States, the many religious communities as well as dioceses that

sponsor and staff this country’s Catholic health care institutions and services have established

an effective Catholic presence in health care. Modeling their efforts on the gospel parable of

the Good Samaritan, these communities of women and men have exemplified authentic

neighborliness to those in need (Lk 10:25-37). The Church seeks to ensure that the service

offered in the past will be continued into the future.

While many religious communities continue their commitment to the health care ministry,

lay Catholics increasingly have stepped forward to collaborate in this ministry. Inspired by the

example of Christ and mandated by the Second Vatican Council, lay faithful are invited to a

broader and more intense field of ministries than in the past.4 By virtue of their Baptism, lay

7

Ethical and Religious Directives for Catholic Health Care Services, Sixth Edition

faithful are called to participate actively in the Church’s life and mission.5 Their participation

and leadership in the health care ministry, through new forms of sponsorship and governance

of institutional Catholic health care, are essential for the Church to continue her ministry of

healing and compassion. They are joined in the Church’s health care mission by many men

and women who are not Catholic.

Catholic health care expresses the healing ministry of Christ in a specific way within the

local church. Here the diocesan bishop exercises responsibilities that are rooted in his office as

pastor, teacher, and priest. As the center of unity in the diocese and coordinator of ministries

in the local church, the diocesan bishop fosters the mission of Catholic health care in a way

that promotes collaboration among health care leaders, providers, medical professionals,

theologians, and other specialists. As pastor, the diocesan bishop is in a unique position to

encourage the faithful to greater responsibility in the healing ministry of the Church. As

teacher, the diocesan bishop ensures the moral and religious identity of the health care

ministry in whatever setting it is carried out in the diocese. As priest, the diocesan bishop

oversees the sacramental care of the sick. These responsibilities will require that Catholic

health care providers and the diocesan bishop engage in ongoing communication on ethical

and pastoral matters that require his attention.

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.6 While the Church cannot furnish a ready

answer to every moral dilemma, there are many questions about which she provides

normative guidance and direction. In the absence of a determination by the magisterium, but

never contrary to church teaching, the guidance of approved authors can offer appropriate

guidance for ethical decision making.

Created in God’s image and likeness, the human family shares in the dominion that Christ

manifested in his healing ministry. This sharing involves a stewardship over all material

creation (Gn 1:26) that should neither abuse nor squander nature’s resources. Through science

the human race comes to understand God’s wonderful work; and through technology it must

conserve, protect, and perfect nature in harmony with God’s purposes. Health care

professionals pursue a special vocation to share in carrying forth God’s life-giving and

healing work.

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.

8

Ethical and Religious Directives for Catholic Health Care Services, Sixth Edition

PART ONE

The Social Responsibility of Catholic Health Care Services

Introduction

Their embrace of Christ’s healing mission has led institutionally based Catholic health care

services in the United States to become an integral part of the nation’s health care system.

Today, this complex health care system confronts a range of economic, technological, social,

and moral challenges. The response of Catholic health care institutions and services to these

challenges is guided by normative principles that inform the Church’s healing ministry.

First, Catholic health care ministry is rooted in a commitment to promote and defend

human dignity; this is the foundation of its concern to respect the sacredness of every human

life from the moment of conception until death. The first right of the human person, the right

to life, entails a right to the means for the proper development of life, such as adequate

health care.7

Second, the biblical mandate to care for the poor requires us to express this in concrete

action at all levels of Catholic health care. This mandate prompts us to work to ensure that our

country’s health care delivery system provides adequate health care for the poor. In Catholic

institutions, particular attention should be given to the health care needs of the poor, the

uninsured, and the underinsured.8 Third, Catholic health care ministry seeks to contribute to

the common good. The common good is realized when economic, political, and social

conditions ensure protection for the fundamental rights of all individuals and enable all to

fulfill their common purpose and reach their common goals.9

Fourth, Catholic health care ministry exercises responsible stewardship of available health

care resources. A just health care system will be concerned both with promoting equity of

care—to assure that the right of each person to basic health care is respected—and with

promoting the good health of all in the community. The responsible stewardship of health care

resources can be accomplished best in dialogue with people from all levels of society, in

accordance with the principle of subsidiarity and with respect for the moral principles that

guide institutions and persons.

Fifth, within a pluralistic society, Catholic health care services will encounter requests for

medical procedures contrary to the moral teachings of the Church. Catholic health care does

not offend the rights of individual conscience by refusing to provide or permit medical

procedures that are judged morally wrong by the teaching authority of the Church.

Directives 1. A Catholic institutional health care service is a community that provides health care to

those in need of it. This service must be animated by the Gospel of Jesus Christ and

guided by the moral tradition of the Church.

2. Catholic health care should be marked by a spirit of mutual respect among caregivers that

disposes them to deal with those it serves and their families with the compassion of Christ,

sensitive to their vulnerability at a time of special need.

9

Ethical and Religious Directives for Catholic Health Care Services, Sixth Edition

3. 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.

4. A Catholic health care institution, especially a teaching hospital, will promote medical

research consistent with its mission of providing health care and with concern for the

responsible stewardship of health care resources. Such medical research must adhere to

Catholic moral principles.

5. Catholic health care services must adopt these Directives as policy, require adherence to

them within the institution as a condition for medical privileges and employment, and

provide appropriate instruction regarding the Directives for administration, medical and

nursing staff, and other personnel.

6. A Catholic health care organization should be a responsible steward of the health care

resources available to it. 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. 10

7. A Catholic health care institution must treat its employees respectfully and justly. This

responsibility includes: equal employment opportunities for anyone qualified for the task,

irrespective of a person’s race, sex, age, national origin, or disability; a workplace that

promotes employee participation; a work environment that ensures employee safety and

well-being; just compensation and benefits; and recognition of the rights of employees to

organize and bargain collectively without prejudice to the common good.

8. Catholic health care institutions have a unique relationship to both the Church and the

wider community they serve. Because of the ecclesial nature of this relationship, the

relevant requirements of canon law will be observed with regard to the foundation of a

new Catholic health care institution; the substantial revision of the mission of an

institution; and the sale, sponsorship transfer, or closure of an existing institution.

9. Employees of a Catholic health care institution 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.

10

Ethical and Religious Directives for Catholic Health Care Services, Sixth Edition

PART TWO

The Pastoral and Spiritual Responsibility of

Catholic Health Care

Introduction

The dignity of human life flows from creation in the image of God (Gn 1:26), from

redemption by Jesus Christ (Eph 1:10; 1 Tm 2:4-6), and from our common destiny to share a

life with God beyond all corruption (1 Cor 15:42-57). Catholic health care has the

responsibility to treat those in need in a way that respects the human dignity and eternal

destiny of all. The words of Christ have provided inspiration for Catholic health care: “I was

ill and you cared for me” (Mt 25:36). The care provided assists those in need to experience

their own dignity and value, especially when these are obscured by the burdens of illness or

the anxiety of imminent death.

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. For this reason, Catholic health care extends to the spiritual

nature of the person. “Without health of the spirit, high technology focused strictly on the

body offers limited hope for healing the whole person.” 11 Directed to spiritual needs that are

often appreciated more deeply during times of illness, pastoral care is an integral part of

Catholic health care. Pastoral care encompasses the full range of spiritual services, including a

listening presence; help in dealing with powerlessness, pain, and alienation; and assistance in

recognizing and responding to God’s will with greater joy and peace. It should be

acknowledged, of course, that technological advances in medicine have reduced the length of

hospital stays dramatically. It follows, therefore, that the pastoral care of patients, especially

administration of the sacraments, will be provided more often than not at the parish level, both

before and after one’s hospitalization. For this reason, it is essential that there be very cordial

and cooperative relationships between the personnel of pastoral care departments and the local

clergy and ministers of care.

Priests, deacons, religious, and laity exercise diverse but complementary roles in this

pastoral care. Since many areas of pastoral care call upon the creative response of these

pastoral caregivers to the particular needs of patients or residents, the following directives

address only a limited number of specific pastoral activities.

Directives

10. A Catholic health care organization should provide pastoral care to minister to the

religious and spiritual needs of all those it serves. Pastoral care personnel—clergy,

religious, and lay alike—should have appropriate professional preparation, including an

understanding of these Directives.

11

Ethical and Religious Directives for Catholic Health Care Services, Sixth Edition

11. Pastoral care personnel should work in close collaboration with local parishes and

community clergy. Appropriate pastoral services and/or referrals should be available to all

in keeping with their religious beliefs or affiliation.

12. For Catholic patients or residents, provision for the sacraments is an especially important

part of Catholic health care ministry. Every effort should be made to have priests assigned

to hospitals and health care institutions to celebrate the Eucharist and provide the

sacraments to patients and staff.

13. Particular care should be taken to provide and to publicize opportunities for patients or

residents to receive the sacrament of Penance.

14. 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.

They should assist pastoral care personnel—clergy, religious, and laity—by providing

supportive visits, advising patients regarding the availability of priests for the sacrament

of Penance, and distributing Holy Communion to the faithful who request it.

15. Responsive to a patient’s desires and condition, all involved in pastoral care should

facilitate the availability of priests to provide the sacrament of Anointing of the Sick,

recognizing that through this sacrament Christ provides grace and support to those who

are seriously ill or weakened by advanced age. 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.

16. All Catholics who are capable of receiving Communion should receive Viaticum when

they are in danger of death, while still in full possession of their faculties. 12

17. Except in cases of emergency (i.e., danger of death), any request for Baptism made by

adults or for infants should be referred to the chaplain of the institution. Newly born infants

in danger of death, including those miscarried, should be baptized if this is possible. 13

In

case of emergency, if a priest or a deacon is not available, anyone can validly baptize. 14

In

the case of emergency Baptism, the chaplain or the director of pastoral care is to be

notified.

18. When a Catholic who has been baptized but not yet confirmed is in danger of death, any

priest may confirm the person. 15

19. A record of the conferral of Baptism or Confirmation should be sent to the parish in which

the institution is located and posted in its baptism/confirmation registers.

20. Catholic discipline generally reserves the reception of the sacraments to Catholics. In

accord with canon 844, §3, Catholic ministers may administer the sacraments of Eucharist,

Penance, and Anointing of the Sick to members of the oriental churches that do not have

12

Ethical and Religious Directives for Catholic Health Care Services, Sixth Edition

full communion with the Catholic Church, or of other churches that in the judgment of the

Holy See are in the same condition as the oriental churches, if such persons ask for the

sacraments on their own and are properly disposed.

With regard to other Christians not in full communion with the Catholic Church, when

the danger of death or other grave necessity is present, the four conditions of canon 844,

§4, also must be present, namely, they cannot approach a minister of their own

community; they ask for the sacraments on their own; they manifest Catholic faith in these

sacraments; and they are properly disposed. The diocesan bishop has the responsibility to

oversee this pastoral practice.

21. The appointment of priests and deacons to the pastoral care staff of a Catholic institution

must have the explicit approval or confirmation of the local bishop in collaboration with

the administration of the institution. The appointment of the director of the pastoral care

staff should be made in consultation with the diocesan bishop.

22. For the sake of appropriate ecumenical and interfaith relations, a diocesan policy should

be developed with regard to the appointment of non-Catholic members to the pastoral care

staff of a Catholic health care institution. The director of pastoral care at a Catholic

institution should be a Catholic; any exception to this norm should be approved by the

diocesan bishop.

13

Ethical and Religious Directives for Catholic Health Care Services, Sixth Edition

PART THREE

The Professional-Patient Relationship

Introduction

A person in need of health care and the professional health care provider who accepts that

person as a patient enter into a relationship that requires, among other things, mutual respect,

trust, honesty, and appropriate confidentiality. The resulting free exchange of information

must avoid manipulation, intimidation, or condescension. Such a relationship enables the

patient to disclose personal information needed for effective care and permits the health care

provider to use his or her professional competence most effectively to maintain or restore the

patient’s health. Neither the health care professional nor the patient acts independently of the

other; both participate in the healing process.

Today, a patient often receives health care from a team of providers, especially in the

setting of the modern acute-care hospital. But the resulting multiplication of relationships does

not alter the personal character of the interaction between health care providers and the

patient. The relationship of the person seeking health care and the professionals providing that

care is an important part of the foundati

Collepals.com Plagiarism Free Papers

Are you looking for custom essay writing service or even dissertation writing services? Just request for our write my paper service, and we'll match you with the best essay writer in your subject! With an exceptional team of professional academic experts in a wide range of subjects, we can guarantee you an unrivaled quality of custom-written papers.

Get ZERO PLAGIARISM, HUMAN WRITTEN ESSAYS

Why Hire Collepals.com writers to do your paper?

Quality- We are experienced and have access to ample research materials.

We write plagiarism Free Content

Confidential- We never share or sell your personal information to third parties.

Support-Chat with us today! We are always waiting to answer all your questions.