While making the usual Holy Communion rounds in French-speaking Cajun-back-bayous-of-southern-Louisiana some decades ago, a grandma complained to me that her grandson was working the drills of the oil platforms out on in the Gulf. This was a complaint in that her grandson was writing to her, himself complaining that he couldn’t get promoted out of this most dangerous job in the world (really, take a look at that 59 second video… what a fright), that is, unless he joined up with, you know, one of those, you know, groups that are made up of, you know, members who are, you know… And he, good Catholic that he was, wouldn’t do it. Yep. That was decades ago. But this dynamic continues pretty much everywhere all the time. Yep. But we’re Catholic. We don’t pretend that we are the architects of the universe, bearing some sort of creative light. We worship God, not ourselves. That makes the self-absorbed-in-darkness-crowd nervous, but maybe that nervousness will bring to them to repentance and heaven. Great.
Tag Archives: Catholic
Exorcism law for Catholics: Instruction on Healing 2000; Inde ab aliquot annis 1985; Amorth; Ecclesia Dei dubia 2015
[[ This commentary has been slightly revised and updated with the addition of the Ecclesia Dei response to dubia. ]]
The four matters commented upon here:
- Instruction on Prayers for Healing (14 December 2000) [Feast of St John of the Cross, who hated sensationalism]
- Inde ab aliquot annis (29 September 1985) [Feast of St Michael the Archangel (and now Gabriel and Raphael as well)]
- A citation from Father Amorth
- Response to dubia set forth by a priest to the Commission “Ecclesia Dei” – 26 June 2015 [Feast day of Josemaría Escrivá de Balaguer, which may indicate the provenance of the dubia ;-) ]
The Instruction of 14 December 2000 was approved by the ordinary session of the Congregation for the Doctrine of the Faith and shown to and approved by Saint John Paul II. This document cites Inde ab aliquot annis, which was also signed by Cardinal Ratzinger while Prefect of the CDF under Saint John Paul II.
Why you should read this post: Because we’ll be seeing lots more exorcisms taking place with all the new exorcists coming on board. This will help you keep your wits about you, knowing what the Church actually says about such things amidst all the various opinions. A couple of generations have gone by with almost no exorcists appointed in the entire Church. This means a loss of experiential wisdom, a risk of sensationalism, a risk of pride in going up against Satan. Let’s take a look at what the Church actually says. I don’t apologize for taking no prisoners. This is too important.
CONGREGATION FOR THE DOCTRINE OF THE FAITH
INSTRUCTION ON PRAYERS FOR HEALING 14 December 2000
[Let’s skip right to the disciplinary norms:]
Art. 1 – It is licit for every member of the faithful to pray to God for healing. When this is organized in a church or other sacred place, it is appropriate that such prayers be led by an ordained minister. [Since the distinction is about the place in which this happens, the logic is that it would be inappropriate for those who are not ordained to lead organized prayer for healing in a church or other sacred place.]
Art. 2 – Prayers for healing are considered to be liturgical if they are part of the liturgical books approved by the Church’s competent authority; otherwise, they are non-liturgical.
Art. 3 – § 1. Liturgical prayers for healing are celebrated according to the rite prescribed in the Ordo benedictionis infirmorum of the Rituale Romanum (28) and with the proper sacred vestments indicated therein.
§ 2. In conformity with what is stated in the Praenotanda, V., De aptationibus quae Conferentiae Episcoporum competunt (29) of the same Rituale Romanum, Conferences of Bishops may introduce those adaptations to the Rite of Blessings of the Sick which are held to be pastorally useful or possibly necessary, after prior review by the Apostolic See.
Art. 4 – § 1. The Diocesan Bishop has the right to issue norms for his particular Church regarding liturgical services of healing, following can. 838 § 4.
§ 2. Those who prepare liturgical services of healing must follow these norms in the celebration of such services.
§ 3. Permission to hold such services must be explicitly given, even if they are organized by Bishops or Cardinals, or include such as participants. Given a just and proportionate reason, the Diocesan Bishop has the right to forbid even the participation of an individual Bishop. [This, of course, has historical reference to the one time Archbishop, Emmanuel Milingo, who was forbidden to participate in such things in the Archdiocese of Milan. Milingo was “laicized” / dismissed from the clerical state in 2009.]
Art. 5 – § 1. Non-liturgical prayers for healing are distinct from liturgical celebrations, as gatherings for prayer or for reading of the word of God; these also fall under the vigilance of the local Ordinary in accordance with can. 839 § 2. [All of this should be obvious, but the abundance of disobedience requires that this be reiterated. The cry “We can do whatever we want!” is frequently to be heard, just as Satan’s cry of “Non serviam!” (I will not serve!) is likewise frequently heard. When there is disobedience you can be sure Satan is nearby.]
§ 2. Confusion between such free non-liturgical prayer meetings and liturgical celebrations properly so-called is to be carefully avoided. [In fact, I’ve never even once seen anything that was not confused.]
§ 3. Anything resembling hysteria, artificiality, theatricality or sensationalism, above all on the part of those who are in charge of such gatherings, must not take place. [Jesus doesn’t like hysteria. Really, He doesn’t. Jesus wrought exorcisms with quiet authority. Hysteria is a result of faked authority.]
Art. 6 – The use of means of communication (in particular, television) in connection with prayers for healing, falls under the vigilance of the Diocesan Bishop in conformity with can. 823 and the norms established by the Congregation for the Doctrine of the Faith in the Instruction of March 30, 1992.(30)
Art. 7 – § 1. Without prejudice to what is established above in art. 3 or to the celebrations for the sick provided in the Church’s liturgical books, prayers for healing – whether liturgical or non-liturgical – must not be introduced into the celebration of the Holy Mass, the sacraments, or the Liturgy of the Hours. [Wow. There. They said it. Totally cool. This happened and, I think, happens all the time, especially in Confession. That’s extremely imprudent. People recall the practice of Alphonsus Liguori, but not really. There is never a citation. Anyway, this is the legislation of Church now and it must be obeyed.]
§ 2. In the celebrations referred to § 1, one may include special prayer intentions for the healing of the sick in the general intercessions or prayers of the faithful, when this is permitted.
Art. 8 – § 1. The ministry of exorcism must be exercised in strict [“strict”] dependence on the Diocesan Bishop, and in keeping with [1.] the norm of can. 1172 [which I’ll try to present in another post with a document I presented to some 150 exorcists many years ago, but the idea is that the express mandate of the local ordinary is necessitated for an imprecatory exorcism], [2.], the Letter of the Congregation for the Doctrine of the Faith of September 29, 1985,(31) [which we will comment on further below], and [3.] the Rituale Romanum (32) [which will need its own series to comment upon].
§ 2. The prayers of exorcism contained in the Rituale Romanum must remain separate from healing services, whether liturgical or non-liturgical. [Get it? It’s not to be done. No direct commands to Satan in any kind of healing service. That ends about 99% of healing services.]
§ 3. It is absolutely forbidden to insert such prayers of exorcism into the celebration of the Holy Mass, the sacraments, or the Liturgy of the Hours. [And no matter how clear and repeatedly this is said, there will be people who will try to find loopholes. Read it: “Absolutely forbidden.” It is absolutely wrong. Nefas est! And, Fathers, to be explicit to the max: DO NOT DO THIS IN CONFESSION].
Art. 9 – Those who direct healing services, whether liturgical or non-liturgical, are to strive to maintain a climate of peaceful devotion in the assembly and to exercise the necessary prudence if healings should take place among those present; when the celebration is over, any testimony can be collected with honesty and accuracy, and submitted to the proper ecclesiastical authority. [One might find examples of the correct way of doing this in Lourdes.]
Art. 10 – Authoritative intervention by the Diocesan Bishop is proper and necessary when abuses are verified in liturgical or non-liturgical healing services, or when there is obvious scandal among the community of the faithful, or when there is a serious lack of observance of liturgical or disciplinary norms. [This is a reprimand to Bishops for not fulfilling their role of governance. In my experience, this is because those very bishops were happy to have such abuses take place, thinking that this was the nice thing to do].
The Sovereign Pontiff John Paul II, at the Audience granted to the undersigned Cardinal Prefect, approved the present Instruction, adopted in Ordinary Session of this Congregation, and ordered its publication.
Rome, from the Offices of the Congregation for the Doctrine of the Faith, September 14, 2000, the Feast of the Triumph of the Cross.
+ Joseph Card. RATZINGER
+ Tarcisio BERTONE, S.D.B. Archbishop Emeritus of Vercelli
CONGREGATION FOR THE DOCTRINE OF THE FAITH
Letter to Ordinaries regarding norms on Exorcism
INDE AB ALIQUOT ANNIS – 29 September 1985
Your most Reverend Excellency,
Recent years have seen an increase in the number of prayer groups in the Church aimed at seeking deliverance from the influence of demons, while not actually engaging in real exorcisms. These meetings are led by lay people, even when a priest is present.
As the Congregation for the Doctrine of the Faith has been asked how one should view these facts, this Dicastery considers it necessary to inform Bishops of the following response:
1. Canon 1172 of the Code of Canon Law states that no one can legitimately perform exorcisms over the possessed unless he has obtained special and express permission from the local Ordinary (§ 1), and states that this permission should be granted by the local Ordinary only to priests who are endowed with piety, knowledge, prudence and integrity of life (§ 2). Bishops are therefore strongly advised to stipulate that these norms be observed.
2. From these prescriptions it follows that it is not even licit that the faithful use the formula of exorcism against Satan and the fallen angels, extracted from the one published by order of the Supreme Pontiff Leo XIII, and even less that they use the integral text of this exorcism. Bishops should take care to warn the faithful, if necessary, of this. [“the faithful” – this speaks to individuals. The next paragraph speaks to groups. But in this paragraph 2 one sees that individuals even privately are absolutely forbidden to use the exorcism prayer from Leo XIII or anything extracted from it. That’s clear and strong. Priests generally are included, except for those who have the “special and express permission from the local Ordinary”. Disobey and you will get yourself in trouble. Disobedience is a sign of Satan’s presence. Disobedience is an open invitation to Satan to do his demonic worst.]
3. Finally, for the same reasons, Bishops are asked to be vigilant so that – even in cases that do not concern true demonic possession – those who are without the due faculty [priests included] may not conduct meetings during which invocations, to obtain release, are uttered in which demons are questioned directly and their identity sought to be known. [Priests without the due faculty still insist that because of the language in this paragraph they can still address Satan directly, so as to “bind” him, or some such thing, as if this were not an exorcism when, clearly, as a direct command to Satan, it is the very definition of an exorcism. Let’s just say it: forcing Satan with direct commands to answer questions and to reveal their identity is the very definition what is to go on in an exorcism, those direct commands being exorcisms is and of themselves in the larger exorcism or, in this case, with malicious deceit, the larger “deliverance” (which is actually an exorcism done in disobedience.]
Drawing attention to these norms, however, should in no way distance the faithful from praying that, as Jesus taught us, they may be delivered from evil (cf. Mt 6:13). [Exactly right. One may ask our Heavenly Father to rebuke Satan, as did Saint Michael himself. And this is how Jesus, the very Son of the Living God, told us all how to pray. Why is it that people think Jesus’ advice should be despised as worthless, or think themselves better than Saint Michael? I think that many have been misled, and that many think that they have to have power by way of doing exoricms, even to the point of disobeying the Church to do this. But such disobedience is to make friends with Satan.] Finally, Pastors may take this opportunity to recall what the Tradition of the Church teaches concerning the role proper to the sacraments and the intercession of the Blessed Virgin Mary, of the Angels and Saints in the Christian’s spiritual battle against evil spirits. [Indeed, Confession is so very important. But don’t do exorcisms in Confession.]
I take the opportunity to express my deepest respects,
Your most esteemed in Christ,
Joseph Cardinal Ratzinger
At this point, some quote Father Amorth (an old friend), in An Exorcist: More Stories, 189-90 (translated from a book going back to January 1992 in Italian, by the way…), to say that…
official exorcisms are not allowed [by non-exorcists]; they are reserved exclusively for the exorcist. The same holds true for the exorcism of Leo XIII, even though it is now part of the public domain. The private use of such exorcisms is another matter; at least, this is how I understand the above-cited document.
“At least, this is how I understand…” he says tentatively.
- Are there “unofficial” exorcisms? Any direct command to Satan is an exorcism. Doing an exorcism needs the special and express permission of the local Ordinary.
- He is right to mock the mere fact of something merely being published widely (“Part of the public domain”). The fact of leaflets spread about by private individuals is not the granting of a special and express permission!
But, let’s see if the much later document of “Ecclesia Dei” in 2015 has anything pertinent to say about anything private:
Congregatio pro Doctrina Fidei
Pontificia Commissio “Ecclesia Dei”
Prot. N. 153/2009 – 26 June 2015*
[…] Thank you for your letter of 9 June 2015 [an instantaneous response], in which you submitted two dubia regarding the use of the Rituale Romanum of the Extraordinary Form (which is in fact the editio typica dated 1952).
In relation to the first dubium, namely “is a priest allowed to publicly and / or privately use the Exorcismus in satatam et angelos apostaticos (the so-called Exorcism of Leo XIII) found in Title XII of the 1956 Rituale Romanum without express permission of the local Ordinary”, this Pontifical Commission would respond as follows:
- Pursuant to Can. 1172 § 1, no one may carry out an act of exorcism over persons without the special and express permission of the local Ordinary. Accordingly, any use, whether public or private, of the Exorcism of Leo XIII over persons is subject to such special and express permission of the local Ordinary.
- As regards the public use of said Exorcism in situations other than over persons, such as over places, objects, or in other circumstances, this is also subject to the authorization of the Ordinary, in accordance with the opening rubric to be found in chapter III of Title XII of the 1952 Rituale: “Sequens exorcismus recitari potest ab Episcopis, nec non a Sacerdotibus, qui ab Ordinariis suis ad id auctoritatem habeant”. Indeed, it does not appear that any later legislation ever lifted the rule laid down by this rubric, which therefore remains in force. As for the letter Inde ab aliquot annis of the CDF of 29 September 1985, this letter deals with the question of the use of the Exorcism by laypersons, and is therefore of no consequence as to the situation of priests. It should further be noted that by “public” use of the Exorcism, one should understand any use made by a priest in the name and with the authority of the Church for the benefit of the faithful.
- As regards the private use of the Exorcism of Leo XIII by priests, i.e. outside of any pastoral context and / or request by the faithful, and simply as a pia oratio, this Dicastery sees no grounds for which to deny this to priests on the basis of the discipline currently in force. That said, the competent authorities of the […edited out…] remain free, should they deem it appropriate, to provide its members with internal guidelines or rules [for further restriction, obviously] in this regard. [“Ecclesia Dei” rules out this exorcism of Leo XIII being used for the benefit of any member of the faithful and for any benefit whatsoever of the faithful such as over places at the request of the faithful if there is no special and express permission of the local Ordinary for a priest to do this as a duly authorized exorcist. “Ecclesia Dei” concedes a private usage that is to be unknown to anyone but the priest himself ( – over himself? or his domicile? – ) and only as a “pious prayer”. But an imprecatory (by direct command) exorcism as is had with the Exorcism of Leo XIII is not, by definition, a deprecatory (by request to Jesus or the saints) exorcism. The latter could be seen as a “pious prayer” such as the ending of “The Lord’s Prayer”. But the Leo XIII exorcism is definitely not that. It directly places monstrous, arrogant, violent Satan under the authority of Christ and the Church, drawing on the merits of Christ and the saints as an imprecatory exorcism wrought be a duly authorized priest-exorcist. Is this concession about using the Leo XIII exorcism as a “pious prayer” saying that a priest can privately go ahead and recite the Leo XIII exorcism, but just don’t mean what you say? I wonder what Satan would make of that. Does not meaning what you say make a mockery both of exorcism and of prayer? I wonder what Satan would make of that. I simply don’t know what to make of this. I’m not privately or publicly going to encourage priests to do exorcisms over themselves or anything of theirs such as private living quarters even privately even a “pious prayer” (whatever that means) based on an utterly nonsensical private answer to private dubia by a Secretary of a Commission, which answer, by the way, does not bear the public affirmation of the Cardinal Prefect of CDF of the time. Sorry + Guido Pozzo. But perhaps someone would like to explain this “pious prayer” thing to me. The comments box is open. Someone suggested that “merely addressing them” (the demons) is just fine as such an address is not mentioned. My question is: Why the hell would you be concerned with addressing demons if you are not doing an exorcism as duly authorized by the local ordinary to do that? Are the demons your good buds? ST II-II 90. ad. 2 is cited to say that it’s all good. Seriously? Muddled application, my friend. The same fellow says that none of the above restrictions are concerned with “adjuring them” (the demons). To be pedantic, “to adjure” is a direct literal translation from the Greek “exorcism” into Latin: To say “I adjure you, Satan” is exactly the same as to say “I exorcise you, Satan”. In their desire to have communication with the demons[!] people are dealing with fire. I fear for them. You should rethink this throw away concession, + Guido Pozzo.]
In relation to the second dubium, namely “can a deacon validly confect blessings which are not expresse jure permitted to him in the 1956 Rituale Romanum”, this Pontifical Commission would respond that regardless of the question of validity, it is clear from Can. 1169 § 3 that the faculty granted to a deacon to confect a blessing must be expressly conceded. Now, it does not appear that any such faculty has been granted to deacons by Church authority as regards the use of the blessing rites contained in the 1952 Rituale. Such concessions indeed exist in the 1984 De benedictionibus, but these are given on a rite-by-rite basis, and therefore only pertain to those particular rites referred to and laid out by that liturgical book, without any influence on the rights to use the blessings of the 1952 Rituale.
[…] + Guido Pozzo – Secretary
[*This 2015 letter was published years later in 2018 on the internet only in pdf form by Rorate. The transcription and interlinear commentary is mine].
Finally, just to end on a literary / film analogy, here’s a bit about power that was meant for good being corrupted into that which is evil. What do we become with fake authority? This is just a few seconds long:
Be careful, my fellow priests.
Looks like just a bit of confusion, like “someone did something” above. So, let’s move in media res and get a better idea. You can’t fix something unless you know what it is.
Not good enough. Let’s make this more personal. Jesus, just now risen from the dead, having been ripped to shreds Himself, blood everywhere, walks in the midst, the blood of His followers all over Him, witnessing to their belief in life eternal. As the Master, so the disciple.
- “Today, you will be with me in paradise,” He says.
- “The death of His faithful ones is precious in the eyes of the Lord.” (Psalm 116:15)
As of 4/27/2019 there are at least 310 killed and 469 wounded. More die and are injured as raids take place and “collateral incidents” occur. Always increasing numbers of terrorists are arrested or killed, depending on circumstances. Innocents can unfortunately be in the way as terrorist cowards hide behind women and children.
ISIS has claimed responsibility, having sucked in the local Islamicist terrorist group, National Thowheed Jamath.
- But almost no one will say that they are Islamicist terrorists or ISIS. They are just “some people who did something.”
- But almost no one will say the word “Catholic” about so very many of the victims, innocent, including women and children, and yes, also men.
All the spooky groups were telling the crowd in Sri Lanka 17 days before it happened. But just as Sri Lanka has traitors in it’s government, so do we. No decision maker knew.
It’s personal to me because these are other members of the Body of Christ. That’s as personal as it gets.
But, just to say, I also have priest friends in Sri Lanka with whom I lived in Rome at various colleges for years of studies.
I’ve even had an interview about the liturgy with the Cardinal Archbishop, his Eminence Albert Malcolm Ranjith Patabendige Don. He says he’s been told by the local Muslims that this wasn’t about anything Islamicist. “He says he’s been told…” Clever way of saying that. He says he has zero concern for the rebuilding of churches. He’s concerned about rebuilding lives. Good for him. Blessings upon them all.
I hope the perps convert and are forgiven. I hope the victims, if alive, can forgive. It will do them an eternity of good. We must pray for that: Hail Mary…
Having said all that, even on this Divine Mercy Sunday, my sentiment is also summed up by the Chinese University student at the time of the Boston Marathon Bombing Dun “Danny” Meng when he escaped and was interviewed by Police Officer Tommy Saunders. It was the last thing Dun said to Tommy: “Get those *************!” This isn’t a vengeance thing over against someone who has repented. No. The bombers were on their way to New York City to do up some more bombing, more killing, more terrorism. They weren’t going to stop until the were stopped. So, yeah: “Get those *************!”
Having said all that, none of that is inconsistent with this being Divine Mercy Sunday.
- Jesus still calls us to be witnesses to His forgiveness should anyone want it.
- Jesus still calls us to be witnesses unto death, giving all in Him.
- Jesus still calls us to to pray that He have mercy on us and on the whole world.
And to those cynics who condemn religion because God permitted such a thing to happen, look again. He took our place, the innocent for the guilty, so that He might have the right in His own justice to have mercy on us.
And… and… He’s risen from the dead. And He intends to have us rise from the dead for life eternal. Thank you, Jesus.
The movie is released in theaters wherever it is today, May 18, 2018. The Trailer seems innocent enough. I haven’t seen it. I don’t think it will be carried in theaters in the back mountain ridges here where there are literally only a handful of Catholics.
I only do this once every year or two or three, but I looked at a couple of the video responses of the ultra-tradition-al-ism-ists, that is, until I didn’t. I could only stand a few seconds of each:
(1) The first I looked at for a few seconds immediately cut to sleazy soft-porn excerpts of other films which have nothing whatsoever to do with this film. So, yuck. No. That’s just so incredibly dishonest, lacking in integrity, soooo impure. Just. No. Never again. Again, all of that rubbish had nothing whatsoever to do with this film. So dishonest.
(2) The second one I looked at, presenting itself more as a documentary, opened with some video of the magnificent and traditional and indeed chanted-in-Latin with the traditional text Exsultet, you know, that long and glorious piece sung at the beginning of the Easter Vigil by the priest or deacon. The scenes in this case were from Saint Peter’s in more recent years, but still the Exsultet of old, beautifully chanted in Latin. The video kept flashing on the screen some of the final words of the Esxultet which twice include the word “lucifer,” used, however, not as the name of the fallen angel, but for what it actually means in Latin, which refers to the Easter Candle, which refers to Christ: “lucifer” literally means “light-bearer” in Latin much like “Christopher” means “Christ bearer.” The idea of the video was to make it seem that under Pope Francis the Catholic liturgy is singing to the fallen angel Lucifer, but that is not at all the case. That’s just so incredibly dishonest, lacking in integrity, sooooo impure. Just. No. Never again.
But, I’ll tell you this, those kind of presentations are about the only ones that conservative Catholics (I know; “conservative” is a mere political term, but is appropriate in this context)…. those kind of presentations are about the only ones that “conservative” Catholics will follow on the internet. If what is presented is full of hatred and vitriol and lies, that is exactly what will be followed. It’s says more about the “reporters” and their avid followers than about who the report is supposed to be on.
And, yes, I am also dissed and mocked by the ultra-tradition-al-ism-ists because – even if very rarely – I call them out on this kind of hatred which smells of the evil one.
Anyway, I’m guessing that this is NOT a documentary on Pope Francis. It simply amounts to whatever personal take it is that the director has. So, whatever. It’s not infallible, is it? No. I’m sure there are inspiration shots of meeting up with those who are suffering, who are in the darkest of existential peripheries, but even that kind of thing is totally mocked by the ultra-tradition-al-ism-ists. Why?
Perhaps someone knows who “The Guy” is. He’s someone whose example I strive to follow.
These were for sale in the bookstore down in Hanceville, Alabama. So far I’ve gone through The Wisdom of Father Brown and The Practice of the Presence of God. Right now I’m listening to Heretics. The utter brilliance of Chesterton’s presentation caught me off guard. He can go on forever without mentioning any heretic, and then, when he does, he almost inaudibly throws out a name, and then it hits you that he’s led up to that ever so polite mention of the name by first destroying everything that person has ever done in their life. Sorry, but… I Just Love That. Just to say, I think our Guardian Angels do that with us All The Time.
February 4, 2017 — Religious freedom in America has suffered years of unprecedented erosion. The Executive Branch of the federal government can correct some of these issues. The President can restore the federal government’s respect for the religious freedom of individuals and organizations by signing an Executive Order that establishes a government-wide initiative to respect religious freedom. Elements of such an Order should include:
- Relief from the mandate of the U.S. Department of Health and Human Services (HHS) that forces the Little Sisters of the Poor and others to facilitate the provision of contraception, sterilization, and abortion-inducing drugs and devices in their health plans.
- Preservation of tax-exempt status for nonprofits that hold beliefs based on marriage, human sexuality, and the protection of human life at all stages.
- The ability of religious organizations that partner with the federal government to act according to their beliefs regarding marriage, human sexuality, and the protection of human life at all stages.
- A broad religious exemption to Executive Order 13672 so that faith-based organizations can continue to partner with the federal government to provide much-needed services here at home and abroad.
- The ability of religiously affiliated child welfare providers to provide adoption, foster, or family support services for children in accordance with their religious beliefs.
- Protection of accreditation for religious schools based on their beliefs.
- Conscience protections regarding abortion in the individual health insurance market.
- Any Executive Order should make it clear that religious freedom entails more than the freedom to worship but also includes the ability to act on one’s beliefs. It should also protect individuals and families who run closely-held businesses in accordance with their faith to the greatest extent possible.
Yours in Christ, The Most Reverend Peter J. Jugis – Bishop of Charlotte
The Reverend Monsignor Michael Shugrue – Administrator, Diocese of Raleigh