YOU ASKED THE BISHOPS TO SPEAK ON VOTING: HERE THEY ARE….

YOU ASKED THE BISHOPS TO SPEAK ON VOTING: HERE THEY ARE….

These bishops are unequivocally clear as to how we can and must vote. It is a civic duty and a privilege to vote. It is a moral obligation to vote correctly. (The italics are mine)

“The right to life is the most important and fundamental right, since life is necessary for any of the other rights to matter. There are some issues that can legitimately be debated by Christians, such as which policies are the most effective in caring for the poor, but the direct killing of innocent human life must be opposed at all times by every follower of Jesus Christ. There are no legitimate exceptions to this teaching. The health of our nation depends on a deep respect for human life from the moment of conception until natural death, and the future of our society depends on how we protect that right. If we don’t, eventually we will go the way of Rome and Greece and other great civilizations that have risen and fallen. Some, both in politics and in the Church, have stated that it is the Church that needs to change her teaching to include abortion, same-sex unions and even euthanasia. Yet, in faithfulness to Jesus Christ, to the Gospel and to Sacred Tradition, the Church cannot change her teaching on these issues without denying Christ. … So my advice to Catholics in voting in this presidential election is to first look at who forms you and your conscience. Is it your personal encounter with Jesus Christ and the Church, the voice of God which cannot contradict the truth or revelation, or is it the ideology of some political party? Secondly, look at how you have been a leaven in society. How have you sought the common good and the values of the Gospel, especially by serving the poor, the needy, the unborn and the dying? If you truly live your Catholic faith, you will not find complete alignment with any political party, and that is okay. Thirdly, look at how each party platform supports human life from conception through natural death, the freedom of religion and the freedom of conscience, the family and the poor. Finally, do vote, as every Catholic has an obligation to participate in the political process.”Archbishop Samuel Aquila of Denver

 “In our country, over one million unborn children are killed by abortion every single year. All Catholics have a moral obligation to keep this human-rights catastrophe at the forefront of their minds when voting.”Bishop John Brungardt of Dodge City, Kansas

“The Gospel of John reminds us that the truth, and only the truth, makes us free. We’re fully human and free only when we live under the authority of the truth. And in that light, no issue has made us more dishonest and less free as believers and as a nation than abortion. People uncomfortable with the abortion issue argue, quite properly, that Catholic teaching is bigger than just one issue. Other urgent issues also need our attention. Being pro-birth is not the same as being pro-life. And being truly ‘pro-life’ doesn’t end with defending the unborn child. But it does, and it must, begin there. … In every abortion, an innocent life always dies. This is why no equivalence can ever exist between the intentional killing involved in abortion, infanticide and euthanasia, on the one hand, and issues like homelessness, the death penalty and anti-poverty policy on the other. Again, all of these issues are important. But trying to reason or imply them into having the same moral weight is a debasement of Christian thought.” — Archbishop Charles Chaput of Philadelphia

“[O]n some issues the moral obligations of Catholics, and the demands of the common good, are abundantly clear. For example, no Catholic can vote in good conscience to expand legal protection for abortion, or to support the killing of unborn children. … Abortion is a grave, unconscionable and intolerable evil, and we cannot support it in the voting booth. … [W]hen we vote, we need to carefully consider the specifics of each race. Blind partisanship can be dangerous, and we have to look past political rhetoric and media alarmism to make prudent discernments. In each race, we need to discern whether there is a candidate who can advance human dignity, the right to life and the common good. … As a matter of conscience, faithful Catholics have to weigh all those pertinent issues and make the choice that seems most in accord with the common good of our nation: with respect for human dignity, social well-being and peace. … We need a broader vision of public life, which values and proclaims the dignity of every human life and which aims for the flourishing of individuals, families and communities. … The most important part of being good citizens is living as faithful and active missionary disciples of Jesus Christ. … Christ is the only real source of our nation’s hope.” — Bishop James Conley of Lincoln, Nebraska

“From the very beginning, Catholic teaching informs us that every human life is sacred from conception until natural death. The right to life is a fundamental, human right for the unborn, and any law denying the unborn the right to life is unequivocally unjust.” Bishop Francis DiLorenzo of Richmond, Virginia

“Catholics should also consider the critical role that judges increasingly play in deciding issues like abortion, marriage and religious freedom.”Bishop Carl Kemme of Wichita, Kansas

 

VATICAN INSTRUCTION ON BURIAL OF THE DEAD AND CREMATION

VATICAN INSTRUCTION ON BURIAL OF THE DEAD AND CREMATION

The Vatican today published a new document from the Congregation for the Doctrine of the Faith entitled “Instruction Ad resurgendum cum Christo regarding the burial of the deceased and the conservation of the ashes in the case of cremation.”

While the Instruction notes that the Church is not opposed to cremation, it recommends that the bodies of the deceased be buried in cemeteries or other sacred places. It also clearly states that ashes should not be kept in private houses and that the scattering of ashes on land or at sea is not permitted, and notes: “When the deceased notoriously has requested cremation and the scattering of their ashes for reasons contrary to the Christian faith, a Christian funeral must be denied to that person according to the norms of the law.”

Click here for full English text of the new instruction from the Congregation for the Doctrine of the Faith: http://www.news.va/en/news/vatican-issues-new-document-on-christian-burial-an

Following are the salient paragraphs:

  • To rise with Christ, we must die with Christ: we must “be away from the body and at home with the Lord” (2 Cor 5:8). With the Instruction Piam et Constantem of 5 July 1963, the then Holy Office established that “all necessary measures must be taken to preserve the practice of reverently burying the faithful departed”, adding however that cremation is not “opposed per se to the Christian religion” and that no longer should the sacraments and funeral rites be denied to those who have asked that they be cremated, under the condition that this choice has not been made through “a denial of Christian dogmas, the animosity of a secret society, or hatred of the Catholic religion and the Church”.  Later this change in ecclesiastical discipline was incorporated into the Code of Canon Law (1983) and the Code of Canons of Oriental Churches (1990).

“During the intervening years, the practice of cremation has notably increased in many countries, but simultaneously new ideas contrary to the Church’s faith have also become widespread. …. (After consultation) the Congregation for the Doctrine of the Faith has deemed opportune the publication of a new Instruction, with the intention of underlining the doctrinal and pastoral reasons for the preference of the burial of the remains of the faithful and to set out norms pertaining to the conservation of ashes in the case of cremation.”

“Because of Christ, Christian death has a positive meaning. The Christian vision of death receives privileged expression in the liturgy of the Church: … By death the soul is separated from the body, but in the resurrection God will give incorruptible life to our body, transformed by reunion with our soul.”

  1. Following the most ancient Christian tradition, the Church insistently recommends that the bodies of the deceased be buried in cemeteries or other sacred places.”

“By burying the bodies of the faithful, the Church confirms her faith in the resurrection of the body, and intends to show the great dignity of the human body as an integral part of the human person whose body forms part of their identity. She cannot, therefore, condone attitudes or permit rites that involve erroneous ideas about death, such as considering death as the definitive annihilation of the person, or the moment of fusion with Mother Nature or the universe, or as a stage in the cycle of regeneration, or as the definitive liberation from the “prison” of the body.

“Furthermore, burial in a cemetery or another sacred place adequately corresponds to the piety and respect owed to the bodies of the faithful departed who through Baptism have become temples of the Holy Spirit and in which ‘as instruments and vessels the Spirit has carried out so many good works’.”

“Finally, the burial of the faithful departed in cemeteries or other sacred places encourages family members and the whole Christian community to pray for and remember the dead, while at the same time fostering the veneration of martyrs and saints.

  1. In circumstances when cremation is chosen because of sanitary, economic or social considerations, this choice must never violate the explicitly-stated or the reasonably inferable wishes of the deceased faithful. The Church raises no doctrinal objections to this practice, since cremation of the deceased’s body does not affect his or her soul, nor does it prevent God, in his omnipotence, from raising up the deceased body to new life. Thus cremation, in and of itself, objectively negates neither the Christian doctrine of the soul’s immortality nor that of the resurrection of the body.

“The Church continues to prefer the practice of burying the bodies of the deceased, because this shows a greater esteem towards the deceased. Nevertheless, cremation is not prohibited, “unless it was chosen for reasons contrary to Christian doctrine”.

In the absence of motives contrary to Christian doctrine, the Church, after the celebration of the funeral rite, accompanies the choice of cremation, providing the relevant liturgical and pastoral directives, and taking particular care to avoid every form of scandal or the appearance of religious indifferentism.

  1. When, for legitimate motives, cremation of the body has been chosen, the ashes of the faithful must be laid to rest in a sacred place, that is, in a cemetery or, in certain cases, in a church or an area, which has been set aside for this purpose, and so dedicated by the competent ecclesial authority.
  2. For the reasons given above, the conservation of the ashes of the departed in a domestic residence is not permitted. Only in grave and exceptional cases dependent on cultural conditions of a localized nature, may the Ordinary, in agreement with the Episcopal Conference or the Synod of Bishops of the Oriental Churches, concede permission for the conservation of the ashes of the departed in a domestic residence. Nonetheless, the ashes may not be divided among various family members and due respect must be maintained regarding the circumstances of such a conservation.
  3. In order that every appearance of pantheism, naturalism or nihilism be avoided, it is not permitted to scatter the ashes of the faithful departed in the air, on land, at sea or in some other way, nor may they be preserved in mementos, pieces of jewelry or other objects. These courses of action cannot be legitimized by an appeal to the sanitary, social, or economic motives that may have occasioned the choice of cremation.
  4. When the deceased notoriously has requested cremation and the scattering of their ashes for reasons contrary to the Christian faith, a Christian funeral must be denied to that person according to the norms of the law.

The Sovereign Pontiff Francis, in the Audience granted to the undersigned Cardinal Prefect on 18 March 2016, approved the present Instruction, adopted in the Ordinary Session of this Congregation on 2 March 2016, and ordered its publication.