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Video, website spotlight Catholic teaching on end-of-life decision making

At some point every family must deal with issues involving end of life care for a loved one. As Catholics attempt to navigate the myriad medical, ethical, and religious questions that arise, all the while dealing with the grief of an impending death, it can become overwhelming.

In an effort to offer assistance, the New York State Catholic Conference has produced a high definition video and a brand new website (www.catholicendoflife.org) entitled Now and at the Hour of Our Death that tackles many of the common questions and concerns, offers clarity and compassion, and serves as an education resource for Catholics nationwide.  More

Abortion: Public Policy and Catholic Teaching Resources

In a post-Roe world, the NYS Catholic Bishops continue to commit to helping pregnant women and new moms. The Catholic Church is dedicated to helping those in need. 

“Often, the Catholic Church is unjustly accused of being more concerned with the baby in the womb than with the mother and child once the infant has been born. As false as this notion is, it is incumbent upon us as shepherds to acknowledge and address that misperception. As far back as the 1980s, the late John Cardinal O’Connor, a giant of the pro-life movement, made a pledge that we reaffirm today: Any woman – regardless of age, religious belief or affiliation, marital status or immigration status – who is pregnant and in need, can come to the Catholic Church and we will give you the services and supports you need to carry your baby to term, regardless of your ability to pay. Furthermore, we will not abandon you and your baby after delivery, but, rather, we will see to it that you have the resources that you and your child both need and deserve. No one will be turned away from life-affirming care. If you have had an abortion that you regret, whether recently or in the distant past, please come to us as well, so that we may offer you services to help you to heal.” – NYS Bishops, Toward a Pro-Life Future in the Empire State

We’ve assembled some helpful tools you can use to educate others about abortion, and encourage them to organize, educate, and spread the pro-life message.

For those who are pregnant or new parents and in need, the Catholic Church is here for you, wherever you live in New York State. Click the ‘Help for Moms‘ button below to find resources in your area. Let us walk with you on your journey.

Help for Moms

Resource Links

Abortion: Myths and Misconceptions Q&A

Printable PDF version of Q&A suitable for parish distribution is available HERE. En español, AQUI.

Has the overturning of Roe v. Wade made abortion illegal?

No, the decision in the Dobbs v. Jackson Women’s Health Organization case that overturned Roe v. Wade returned the abortion question to the states. It is now up to individual states to decide what, if any, abortion restrictions to implement. 

Are women in danger because of abortion bans?

Every single state abortion law contains exceptions that permit abortions either to save the life of the mother or to preserve her physical or general health. There is no reason for a doctor to fear any legal consequences for doing whatever is necessary to treat a mother who has a medical emergency.

Source: Misinformation about Abortion Law After Dobbs, “Stepping Out of the Boat” blog

Do abortion bans restrict care for ectopic pregnancies?

Abortion bans do not restrict or outlaw treatment for ectopic pregnancies. This condition can be fatal for the mother and is always fatal for the embryo. The treatment for an ectopic pregnancy is not the same as an elective abortion and does not conflict with Church teaching. Regardless, such treatment is generally covered by “medical emergency” exceptions in state abortion laws.

Where abortion is illegal, are doctors allowed to care for women who have experienced a miscarriage?

Yes. Miscarriage is distinct from abortion. In a miscarriage, the baby has already died in utero. An abortion is the intentional killing of a baby in the womb. While some of the techniques for miscarriage care are similar to abortion procedures, the similarity ends there. 

What happens if prenatal testing reveals serious birth defects or genetic anomalies?

Every human person is a unique gift from God with an inalienable right to life. People with disabilities of all kinds live fulfilling lives full of love and meaning. Disability must never be a rationale for abortion.

Is there ever a time that late-term abortion is necessary to protect a woman’s physical health?

No. Abortion is the intentional killing of an unborn child. This differs from medical emergencies where a mother’s immediate life or health are threatened. In such cases, doctors may deliver the child early. This may unfortunately result in the undesired death of the baby. In such cases, the doctor is treating both the mother and child, doing their best to save both lives. It is never medically safer or necessary to perform a late-term abortion rather than deliver the child.

Source: Dr. Jeffrey Wright via March for Life Instagram Interview

What about abortion in cases of rape and incest? 

Rape and incest are unspeakable crimes, which are compounded even more when they result in pregnancy. A woman who is raped has an obvious right to self-defense, which includes defense against conception resulting from the rape. In such cases, medical providers will provide medications including emergency contraception to prevent ovulation, sperm capacitation and fertilization. In addition to offering physical, psychological and spiritual support, Catholic healthcare facilities will dispense emergency contraception medication as part of its compassionate treatment for a rape victim if, after appropriate testing, there is no evidence conception has occurred already. It is always advisable for a woman who has been raped to seek treatment immediately — to prevent pregnancy, to receive trauma services, and for evidence collection. 

Despite the heinous and unjust nature of the attack, if pregnancy does result from rape or incest, the Church teaches that the unborn child is a distinct human person with an inalienable right to life. This is a difficult teaching. The Church is committed to providing supports for women in these extraordinarily difficult circumstances, including helping them to place the child for adoption.

Source: Ethical and Religious Directives for Catholic Health Care Services, Sixth Edition, USCCB (P. 15, #36)

Can Catholics support abortion laws that include exceptions for rape and incest?

Abortions that are the result of rape and incest represent a tiny portion of all abortions. Legislation that makes most abortions illegal, but permit them in cases of rape or incest, would on balance save many, many lives. It is permissible to support imperfect legislation if the political reality is such that such an exemption is the only way to enact laws that would limit abortions. Cardinal John O’Connor, who was archbishop of New York from 1984 until 2000, summed up the conditions in which it is permissible to support so-called imperfect legislation in 1990, and it continues to serve as a valuable guideline for Catholics discerning whether or not they support a bill that does not accomplish every goal they seek.

Why do women get abortions? 

The most common reasons women have given for terminating an unplanned pregnancy “are lack of financial resources and lack of emotional support” (Women Deserve Better than Abortion, Serrin M. Foster). This indicates that many women would choose life if they felt they had a true choice. For those in need who want to keep their baby, check out our Help for Moms resource page for services available in your area.

Why should the Church impose its religious views on all women?

Although the Catholic Church is pro-life, there are also many secular people who believe in the life and dignity of humans at all stages. While the Catholic Church and other faiths teach that abortion is a sin, biology tells us that an unborn child is a distinct human being separate from the mother. The views of people who oppose abortion aren’t solely based on religion, but on human rights and biological fact.

Is it true that people who say that they’re pro-life only care about the baby in the womb, and not about the mom and baby after birth?

The Catholic Church is committed to every person from womb to tomb. Every human life is sacred, and the dignity of the human person is the foundation of a moral vision for society (Life and Dignity of the Human Person, USCCB). Read the NYS Bishops statement “Toward a Pro-Life Future in the Empire State” about our commitment to pregnant women and new parents in need, here. 

If I had an abortion, am I going to hell?

While the Catholic Church is pro-life, and abortion is a serious sin, forgiveness, hope and healing are available. If you are Catholic and had an abortion, you can be reconciled to the Church by going to confession. For many women who have had abortions, there is a grieving process. Project Rachel is a ministry available for those who have been involved in abortion and is open to people of all faiths and no faith.

Source: Project Rachel Ministry, USCCB 

What alternatives are available for women who are in crisis pregnancies?

Adoption is a beautiful gift that mothers can give both to their babies and to would-be parents desperately seeking a child to raise and love. Alternatively, if a woman wishes to keep her baby, the Church stands ready to Walk with Moms in need. If you are pregnant, whether you choose adoption or to keep your baby, you can find resources through our Help for Moms webpage and through your local parish, diocese, or Catholic Charities programs.

A Discussion on the Overturning of Roe v. Wade with Alexis Carra-Tracey

Alexis Carra-Tracey, attorney for the Archdiocese of New York joins Current News to discuss the Supreme Court overturning Roe v. Wade and the legalities of the ruling.

A Discussion on Alternatives to Abortion with Cheryl Calire

In episode 17 of the Capitol Compass Podcast, Gillian chats with Cheryl Calire, executive director of pro-life ministries for the Diocese of Buffalo. We discuss alternatives to abortion and the Mother Teresa Home in Buffalo’s East Side.

Restoring All to the Fullness of Life: A Pastoral Statement on Criminal Justice

A Pastoral Statement on Criminal Justice for the Jubilee Year

Criminal Justice: The Need for Reform

“The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good tidings to the afflicted; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; to proclaim the year of the Lord’s favor.” (Isaiah 61:1-2, Luke 4: 18-19).

In 1982, we Bishops addressed the need for criminal justice reform in our state in a comprehensive statement that recognized the far-reaching ramifications of crime—for the victim, the offender, and our society as a whole.

Fully supportive of the state’s primary responsibility to protect the safety of the public, we questioned whether that responsibility is best met by an almost exclusive emphasis on incarceration. We urged an effort to develop viable alternatives to what was at the time a dramatic increase in the state’s inmate population, and a consequent rush to construct more prisons. Our recommendations included reasonable bail policies for those charged with non-violent offenses; alternatives to incarceration for those convicted of non-violent crimes; treatment programs, in place of or in conjunction with prison terms for offenders suffering from mental illness or substance abuse; and the chance for offenders to improve themselves while incarcerated, through educational opportunities, adequate health care including psychiatric treatment where needed, and the opportunity for religious worship and spiritual growth. It is with sadness and concern that we note that unfortunately few, if any, of these recommendations were fully implemented.

A Christian Perspective

“I, the Lord, have called you for the victory of justice, I have grasped you by the hand; I formed you, and set you as a covenant of the people, a light for the nations, to open the eyes of the blind, to bring out prisoners from confinement, and from the dungeon, those who live in darkness.” (Isaiah 42: 6-7)

“Blessed are the merciful, for they shall be shown mercy.” (Matthew 5: 7)

The ensuing years have seen a continued and even more intense emphasis on imprisonment, as well as reinstatement of the death penalty. We thus feel called, in this Jubilee Year, to renew our invitation to the people of New York State to embrace an approach to criminal justice that focuses on restoration of wholeness—through healing for the victim, rehabilitation and re-integration for the offender, and safety and stability for society. As our Holy Father instructed us in his July 9, 2000 Message for the Jubilee in Prisons: “What Christ is looking for is trusting acceptance, an attitude which opens the mind to generous decisions aimed at rectifying the evil done and fostering what is good. Sometimes this involves a long journey, but always a stimulating one, for it is a journey not made alone, but in the company of Christ himself and with his support.”

Such an approach is founded in the Church’s consistent ethic of life, which upholds the inherent worth and dignity of every human being, and is wholly consistent with the teachings and example of Christ. Indeed, Gospel accounts of His public ministry are replete with instances of Jesus endeavoring to restore right relationships between people through justice tempered with mercy. Recall, for example, in the Gospel of John, when Jesus admonished a crowd preparing to stone a woman to death for committing adultery: “Let the one among you who is without sin cast the first stone.” Then, the crowd having dispersed in silence, He admonished the woman: “Go, and sin no more.” Jesus rejected retribution, instead offering mercy, forgiveness and the opportunity for restoration.

A Restorative Approach to Justice

“The Lord will wipe away the tears from all faces.”(Isaiah 25: 6-10) “He heals the brokenhearted and binds up their wounds.” (Psalm 147)

“Now we must celebrate and rejoice, because your brother was dead and has come to life again; he was lost and has been found.” (Luke 15:32)

Thus do we, in the name of Christ, embrace restorative practices in the critical area of criminal justice.

Crime prevention efforts that are founded on a commitment to the sanctity and dignity of every human life will best restore safety and stability to society. Victims are best restored to wholeness through treatment of their physical and emotional injuries; assurance of corrective punishment for those who have done them harm; just compensation when feasible; and a loving invitation to healing and forgiveness. For offenders, restoration requires penalties that offer correction as well as punishment: rehabilitation programs, healing alternatives to incarceration where feasible, and post-incarceration programs to assist with re-integration into society.

The Church recognizes our own responsibility to be involved in this work. Church-sponsored programs serve as models of treatment approaches throughout New York State:

  • in the Albany Diocese, the multifaceted Altamont program serves addicted persons and prison inmates re-entering society, and Arbor House Day Program supports inmates re-entering society and their families;
  • in the Brooklyn Diocese, My Mother’s Place and Providence House work to preserve and enhance family relationships between women inmates and their children;
  • St. Joseph’s Center in Saranac Lake in the Ogdensburg Diocese and St Christopher’s Inn in Graymoor in the Archdiocese of New York have success rates of well over 50 per cent in treating the toughest cases of alcohol addiction;
  • Abraham House in the Archdiocese of New York, through a program that substitutes treatment for incarceration, has reduced recidivism to nearly zero;
  • Rogers House in the Diocese of Rochester and Hope House in the Diocese of Buffalo specialize in successful re-integration for state inmates returning to their local communities;
  • Dismas House and Talbot House in the Diocese of Rockville Centre have been widely recognized for their quality services to dually addicted persons;
  • Catholic Charities in the Diocese of Syracuse operates outstanding alcohol community residences in Utica and Cortland.

The successes generated by these programs offer convincing evidence that treatment works, and that development and support of such programs must be an essential component of an effective, restorative criminal justice system.

In addition, the Church has appointed religious chaplains to local jails and New York state prisons for well over one hundred years. The provision of religious services through the chaplains contributes to the rehabilitation and good order of inmates and correctional facilities. As the State Catholic Chaplaincy Apostolate Committee stated in its June 1998 Report to the New York State Roman Catholic Bishops: “When in society certain people are separated from its midst, the chaplain both advocates for their rights and invites them to change their lives while challenging others to accept change. The role of the chaplain is to be a nonjudgmental, caring presence that represents the redemptive aspects of the situation—hope, love and concern.”

Where possible, we also encourage crime victims to come together with those who have injured them, so that through mediated face-to-face encounters they can speak about the experience and try to reconcile with one another. Survivors of crime who participate in such healing processes can often experience empowerment, a reduced sense of fear and reduced desire for retaliation. Offenders may be more sensitized to the suffering their actions have caused, and perhaps moved toward rehabilitation through the forgiveness they experience. Both victim and offender can come to view one another as human beings worthy of dignity and respect. Pope John Paul II modeled this approach when he met, prayed with and forgave the man who shot him.

Implementing Restorative Justice

A criminal justice system committed to restoration of wholeness for crime victims, offenders, and society requires attention to each of the following areas:

1. Public Safety

“When the just cry out, the Lord hears them, and from all their distress he rescues them.” (Psalm 34)

The fundamental purpose of the criminal justice system is to provide for the safety of the public. The purpose of laws and law enforcement is to see that the freedom and security of all is protected from those who would violate it.

Of course, this mandates that the legal consequences of violating the law be severe enough to deter those who would do harm to others, and to encourage those who have done such harm to refrain from repeating their crimes. At the same time, public safety requires attention to the root causes of crime, such as poverty, poor education, family breakdown, substance abuse, racism, and society’s increasing acceptance of violence.

In addition, protection of the public requires that our criminal justice system be designed not merely to punish, but also to rehabilitate. It is essential to the safety of society that offenders be given every opportunity to restore themselves to wholeness, and re-integrate themselves as productive, law-abiding members of the community. This requires alternatives to incarceration for non-violent offenders, opportunities for self-improvement through education, treatment and counseling, either in conjunction with or instead of prison terms, and judicial discretion in determining the kind of sentence that offers the best opportunity to enhance public safety by rehabilitating the offender.

2. Respect for Human Life and Human Dignity

“What came to be through Him was life, and this life was the light of the human race; the light shines in the darkness, and the darkness has not overcome it.” (John 1: 1-18)

Protecting public safety requires upholding the sanctity and dignity of every human life. Crime victims not only suffer physical assaults, but also assaults on their human dignity. Our criminal justice system best upholds the sacredness and dignity of life through deterrent and corrective punishment, restitution, where appropriate, and efforts to heal and restore victims and to rehabilitate and restore those who have harmed them.

The lives and dignity of those convicted of crimes must also be respected. This is essential to efforts to help them restore their own wholeness; but is also essential to us, as a society, in upholding the sacredness and dignity of all human life. “Whatever you do to the least of these,” Jesus taught us, “you do to Me.” Thus, when we assault the dignity or destroy the life of even the most hardened criminal, we assault Christ. Our treatment of those convicted of crimes must always be humane. We must avoid extreme forms of confinement and abusive punishment, and we must emphatically reject the death penalty.

3. Fair and Equal Treatment

“Judgment is stern for the exalted—For the lowly may be pardoned out of mercy but the mighty shall be mightily put to the test. For the Lord of all shows no partiality.” (Wisdom 6: 2-11)

“In truth, I see that God shows no partiality.” (Acts 10: 36)

Equal treatment under the law is a cornerstone of democratic society. Studies continue to show, however, that poor persons, ethnic and racial minorities, and immigrants experience vastly different treatment within our criminal justice system than do those with wealth and power. The disproportionate numbers of these groups among our prison population is only one indication of this disparity. The lack of means and influence affects the quality of legal representation, the ability to negotiate, the ability to appeal, and even the perception of the individual defendant in the media, the community, and the criminal justice system itself.

4. Corrections

“Have mercy on me, O God, in your goodness; in the greatness of your compassion wipe out my offense. Thoroughly wash me from my guilt and of my sin cleanse me.” (Psalm 51)

“Even time in prison does not escape God’s dominion. Public authorities who deprive human beings of their personal freedom as the law requires…must realize that they are not masters of the prisoners’ time. In the same way, those who are in detention must not live as if their time in prison had been taken from them completely: even time in prison is God’s time.” (Message of His Holiness John Paul II for the Jubilee in Prisons, July 9, 2000).

Our system of corrections should be just that: a system designed to correct, not only the wrongdoing of offenders, but also the causes of their wrongdoing. It must serve the goal of restorative justice, healing the victims of crime, offering rehabilitation and re-integration to those convicted of crimes, and restoring safety to a society destabilized by crime.

To accomplish this, our corrections policies must protect society by incarcerating those who endanger public safety, and it must provide assurance to victims that those who have harmed them will be justly punished. If it is to be truly restorative, however, it must do more than this. For the good of society, the protection of potential victims, and the restoration of the offender, corrections policies must focus on identifying and treating the root causes of crime. We must offer those convicted of crimes the opportunity to improve themselves, and assist in their re-integration into society.

To this end, we urge that our criminal justice system:

  • identify and treat addiction and mental illness in offenders;
  • provide therapeutic and educational opportunities for inmates from the first days of their incarceration;
  • develop and implement alternatives to incarceration, such as diversion to treatment centers for those with substance abuse or mental health issues, and community service that may enable convicted persons to make restitution to society; and
  • reject efforts to end probation and parole, instead providing adequate support services for these and other programs designed to assist inmates in re-integrating into society.

Current Issues

“The Lord is kind and merciful; slow to anger, and rich in compassion.” (Psalm 145)

As we work to apply the principles of restorative justice, we find several current criminal justice policies in urgent need of reform.

1. Capital Punishment

Our faith teaches us that every human life is inherently precious. “Not even a murderer loses his personal dignity,” Pope John Paul II made clear in his 1995 encyclical, Evangelium Vitae (Gospel of Life). Our respect for life must be unconditional, upholding the sanctity and dignity of the convicted criminal’s life just as we do that of the innocent child from the moment of conception.

While we fully recognize the need for appropriate punishment for those who do violence to others, the death penalty is wholly inconsistent with every component of restorative justice:

Capital punishment undermines respect for human life, perpetuating and even intensifying the cycle of violence. As such, its tragic consequences go beyond the individual lives destroyed by execution. It also plunges us ever deeper into the culture of death, undermining the “unconditional respect for life” which the Gospel of Life says must be “the foundation of a new society.”

No human being is beyond God’s redemptive mercy. Yet the death penalty offers retribution rather than mercy, and allows no possibility of rehabilitation and restoration.

Studies show that capital punishment does not act as a deterrent to violent crime, and thus does not enhance public safety.

In fact, the death penalty endangers innocent people. Following the release of inmates wrongly sentenced to death, Illinois recently became the first state to enact a moratorium on executions. A growing number of states are now considering such an approach.

It does not facilitate fair and equal treatment. The death penalty is imposed primarily on the poor and minorities, in widely disproportionate numbers.

Church teaching, clearly delineated in the Catechism of the Catholic Church, holds that whenever bloodless means are sufficient to protect the safety of society, “public authority should limit itself to such means.” Pope John Paul II, in the Gospel of Life, observes that circumstances where bloodless means would not suffice are “rare if not practically nonexistent” in today’s criminal justice systems. Yet tragically, legislative initiatives have now been proposed that would further expand the death penalty in New York State, making more defendants eligible for execution.

New York State must find effective alternatives that do not further brutalize society through state-sanctioned violence. We urge once again, in the strongest terms, repeal of New York’s death penalty statute.

In the interim, we urge a moratorium on executions so that no death will result from the 1995 Death Penalty law; and as a first step toward developing non-lethal means of protecting society from violent crime.

2. The Rockefeller Drug Laws

Under the harsh and mandatory sentencing provisions of the Rockefeller drug laws, more than 23,000 New Yorkers are in prison for substance violations—9,000 incarcerated in 1998 alone. Many are non-violent first time offenders, including mothers of young children. Incarcerating them for long periods of time does not serve to enhance public safety, nor does it offer the most effective approach to rehabilitation and restoration.
As we urged in our statement of June 1999, New York’s drug sentencing laws must be modified to permit judicial discretion in sentencing, and to make greater use of drug treatment programs—as an alternative to prison where possible, or in conjunction with jail time where incarceration is clearly indicated. In addition, we must place greater emphasis on community support services that will assist convicted drug offenders in avoiding further substance abuse as they re-integrate themselves into society. As we stated in June 1999: “As moral teachers, we believe the time has come after a quarter century of experience, to urge all New Yorkers to advocate for a more humane and effective system to rehabilitate addicts and protect public safety.”

3. Special Housing Units (SHUs)

Given the need to segregate prison inmates for periods of time for disciplinary or administrative purposes, New York State has developed “Special Housing Units” where inmates spend 23 hours a day locked in single cells. Access to personal hygiene, physical exercise, human contact and religious services is severely restricted. Recently, the state has begun double-celling inmates in SHUs, with minimal contact between inmates and prison staff. They are kept under surveillance through electronic and sound monitors.

This situation raises very serious concerns:

  • The human dignity of inmates is compromised by extended confinement in such units.
  • Rather than restoration and rehabilitation, such extended isolation threatens to inflict mental harm on inmates. Recent studies suggest that lengthy periods of isolated incarceration can induce psychosis in inmates with mental disorders, and serious psychotic symptoms in those without prior mental disorders.
  • The double-celling of inmates raises serious concerns about physical safety, and the potential for inmates to be victimized by their cellmates.

We are concerned about the number of people confined to SHUs and increasing lengths of time they are held there. Emotionally unstable and mentally ill inmates should only be assigned to segregated housing if there is direct evidence demonstrating that they are at risk of physically hurting staff, other inmates, or themselves.

A New Era

“For the Church, the Jubilee is precisely this ‘year of the Lord’s favor’, a year of the remission of sins and of the punishments due to them, a year of reconciliation between disputing parties, a year of manifold conversions and of sacramental and extra-sacramental penance.”(Tertio Millennio Adveniente, Apostolic Letter by Our Holy Father, Pope John Paul II)

Scripture tells us that, at a time of Jubilee, debts were to be forgiven and right relationships, in terms of property and indenture, were to be restored. The Great Jubilee of the Year 2000 is, then, an opportune time to revise our state’s criminal justice system, in a way that will restore right relationships between crime victims, criminal offenders, and all of society.

We must reject the traditional emphasis on retribution that manifests itself in an over-reliance on incarceration and resort to the death penalty. We must instead balance corrective punishment with efforts at healing, forgiveness, and rehabilitation.

We also need to consider how we might incorporate restorative practices into our daily lives in our homes, schools, communities and workplaces. We must reject reliance on government as the primary or exclusive agent of change. This can divert our attention away from the obligation we have to each other to create loving communities and forums in which we might respond restoratively to those who have been harmed, as well as those who have done injury to others.

Moreover, when we create faith communities in which the needs of all are taken into account, and human failure is treated with dignity, we affirm the sanctity and dignity of every human life, and prevent violence at the most elemental level—lessening the need for corrective action by the state. In our daily lives we become God’s children of grace committed to the paramount Christian virtue, to love one another without measure.

Let us enter the new millennium committed to living and working toward restorative justice, in our homes, in our communities, and in our society—so that all human life will be treated with dignity and respect; all victims of crime will be comforted and healed; and all who harm others will be forgiven and restored to wholeness—as each of us would have Christ forgive us.

Comments Regarding Proposed Rulemaking on Section 1557 of the Affordable Care Act

Re: Department of Health and Human Services

Docket ID: HHS-OS-2022-0012

Non-Discrimination in Health Programs and Activities

September 26, 2022

The New York State Catholic Conference submits this comment on behalf of the Respect Life Directors of the Catholic dioceses of New York State. We work and advocate for the fundamental human right to life of all people, regardless of their age or condition, and for religious liberty for health care providers. This is based on our faith’s teaching about the inherent dignity of every human person.

We strongly oppose the proposed rule. This rule would endanger the lives and health of vulnerable persons and force health institutions and professionals to violate their religious beliefs.

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Pastors, Parishes, & Political Responsibility

Guidelines for permissible political activities by Catholic organizations

(Reviewed 6/2020)

In the United States of America, all adult citizens are blessed to have the opportunity to vote for our political leaders. This is not a responsibility to be taken lightly, and the Bishops of New York State renew their call to Catholic citizens to inform their consciences on the critical issues of the day, to learn the positions of candidates for office, and to exercise their right to vote. These issues include, but are not limited to, respect for the sanctity of human life from the moment of conception until natural death, issues of war and peace, religious liberty, the education and formation of children, the needs of the poor, oppressed and vulnerable, and access to health care for all people, particularly the elderly and infirm.

In the document Forming Consciences for Faithful Citizenship, the bishops of the United States remind us of the role of the Church in the public square. “The United States Constitution protects the right of individual believers and religious bodies to participate and speak out without government interference, favoritism, or discrimination. …Our nation’s tradition of pluralism is enhanced, not threatened, when religious groups and people of faith bring their convictions into public life. Indeed, our Church’s teaching is in accord with the foundational values that have shaped our nation’s history: ‘life, liberty, and the pursuit of happiness.’ “

But the document goes further than asserting the rights of Catholics to participate in the political process. It notes that such participation is obligatory. “In the Catholic Tradition, responsible citizenship is a virtue, and participation in political life is a moral obligation…The obligation to participate in political life is rooted in our baptismal commitment to follow Jesus Christ and to bear Christian witness in all we do.”

Turning again to Faithful Citizenship, we are reminded of the importance of a well-formed conscience: “The Church equips its members to address political questions by helping them develop a well-formed conscience.”  It is the exercise of conscience, aided by prudential judgment, that assists Catholics in determining effective ways to promote the common good. The U.S. Bishops state, “Catholic voters should use the framework of Catholic social teaching to examine candidates’ positions on issues affecting human life and dignity as well as issues of justice and peace, and they should consider candidates’ integrity, philosophy, and performance. It is important for all citizens ‘to see beyond party politics, to analyze campaign rhetoric critically, and to choose their political leaders according to principle, not party affiliation or mere self-interest’ (Living the Gospel of Life, no. 33).” More

Statement on Political Responsibility by the Catholic Bishops of New York State

Flag cathedralFor guidelines on political activity, see “Pastors, Parishes, and Political Responsibility.”

The good of a democratic republic like ours depends on the participation of its citizens. This may seem obvious but it needs to be insisted upon in today’s American society. The most fundamental action of a good citizen is to vote. All other activities in the political sphere depend on the exercise of this most fundamental right – which is equally a solemn responsibility. Regrettably, in our country today an alarming percentage of citizens do not exercise this right. In New York State, on average over the past four years, only 40 percent of eligible voters carried out their civic duty.

As the Catholic Bishops of New York State, we urge every eligible adult Catholic, without exception, to be sure that he or she is registered to vote and that all exercise their solemn responsibility of voting in this year’s elections.

If you are not registered to vote, or not sure if you are registered, please go to www.elections.ny.gov or call 1-800-FOR-VOTE. You may also go to our own New York State Catholic Conference website at www.nyscatholic.org and select “Register to Vote.”

We thank you for doing that. Now we want to invite you to prepare to vote by becoming familiar with both the candidates and the issues. Just voting for a name you recognize or a party you belong to does not fulfill your responsibility to build up a good society where human dignity, personal freedom, care for one another – especially the vulnerable – and the common good prevail as values which should be cherished in our democracy.

Sadly, determining who to vote for is not always easy. Pressure groups, especially the loudest ones, seek to shout down anyone who disagrees with them. Calm and thoughtful responses to issues are often drowned out. That makes the challenge to choose good candidates and support good programs even more difficult than in the past. But it makes these decisions even more important. We do have resources to help you. More

Job Openings

Associate Director for Digital Media & Advocacy

Reports to: Executive Director
Position Status: Exempt/Full Time

General Responsibilities

The Associate Director for Digital Media & Advocacy is responsible for devising and implementing strategies for enhancing the digital communications and social media profile of the New York State Catholic Conference, and is responsible for growing and maintaining the statewide Catholic Action Network, the Conference’s primary grassroots advocacy tool, and working with the dioceses of New York State on grassroots advocacy.

The Associate Director assists the Executive Director and other program staff in fostering a robust public understanding of the principles of Catholic social teaching, and the public policy priorities of the Catholic Bishops of New York State.

Specific Responsibilities

  • Maintain and enhance the Conference’s social media presence: This includes existing Facebook and Twitter profiles, in addition to creating and maintaining an engaging Instagram account and other social media platforms that may become useful in advancing our mission. The Associate Director will create content, including video, memes, photos, as well as sharing relevant news stories, Conference statements, etc., with an eye toward audience growth and engagement.
  • Manage and grow the Catholic Action Network (CAN): CAN is a statewide network of approximately 36,000 Catholic New Yorkers. The Associate Director, through our Voter Voice advocacy platform, will produce and disseminate action alerts on specific issues, produce a regular electronic newsletter and maintain other communications with CAN members. The Associate Director will develop and implement strategies to grow the size of the network and to increase engagement.
  • Content Production: Create regular digital content, including videos and a podcast, to increase our profile.
  • Website: Maintain the Catholic Conference’s website, including posting, updating, deleting old content, creating appealing home page graphics, etc.
  • Strategic Communications: Assist the Executive Director and other program staff in message development and strategies to advance or oppose particular public policies.
  • Collaborate: Work with Conference and diocesan staffs to achieve the above goals.

Skills and Abilities

  • Strong understanding of and experience with digital communications, strategic communications, and grassroots communications networks.
  • Possess excellent verbal and written communication skills.
  • Creativity and ability to use hardware and software necessary for the performance of the job, including photo-editing and video-editing software, audio software for creating podcasts, video cameras, cell phone cameras, etc.
  • Appreciation of and ability to be conversant in Catholic social teaching.
  • Working knowledge of the Catholic Church’s structures, functions, and institutions.
  • General knowledge of government (local, state, and federal) and the judicial, executive, and legislative branches of government, with an appreciation of the political process.
  • Excellent relationship-building skills.
  • Ability to work collaboratively on politically controversial issues.
  • Ability to work independently and manage multiple projects simultaneously.
  • Ability to meet critical deadlines and schedule and produce work in a timely manner.
  • Possesses critical, creative, and innovative thinking skills.
  • Demonstrated strength in planning and organizing.
  • Willingness to occasionally travel to the various dioceses in New York State and to occasionally travel out-of-state to participate in professional development seminars/conferences.

Education and Experience

  • Bachelor’s degree in communications, journalism, marketing, public relations, or related field.
  • Minimum of two years’ experience in the workforce in relevant position is preferred.
  • Candidate will be expected to show samples of work.
  • Because the Catholic Conference is an office of the New York State Catholic Bishops, the successful candidate must have an appreciation for and willingness to articulate all of the positions of the Bishops on various issues including respect for human life (abortion, assisted suicide, capital punishment), preferential option for the poor, support for Catholic education, care for God’s creation (environmental issues), moral values, and criminal justice reform, to name a few.

About the New York State Catholic Conference

The New York State Catholic Conference is a not-for-profit religious employer. The Conference represents the Catholic Bishops of New York State in public policy matters. We offer a competitive salary and benefits package, including health insurance, dental insurance, pension, life insurance, and paid vacation and personal leave. Salary is commensurate with experience.

To Apply

Send cover letter and resume to: Dennis Poust, interim executive director, dpoust@nyscatholic.org.

The Catechetical Leader in the Third Millennium

A Statement of the Catholic Bishops of New York State

PDF version here.

A companion piece, Comprehensive Plan for Catechetical Leader in the Third Millennium is available here.

Watch highlights of the launch event, include a Mass featuring Cardinal Dolan and the Bishops of New York State, here.

Introduction

We the Bishops of New York State have a history of collaboration with the New York State Council of Diocesan Directors of Religious Education. This collaboration was evident in the jointly written pastoral vision for catechists in New York State entitled The Catechist in the Third Millennium, which was published in 1998. That document affirmed the primacy of catechesis in the mission of the Church and called for a renewed commitment to the recruitment, formation and ministry of the catechist as a top priority in our parishes and Catholic schools. The document not only provided our state with a framework for forming catechists, it earned a national award for providing the province with a unified vision of catechist formation. In addition, we published a document in 1988, Journeying Toward a Future Full of Promise, which presented a vision for catechesis in New York State. Ongoing collaboration of the chief catechists of the dioceses and their diocesan catechetical leaders has resulted in the further integration of this vision, which is lived out in various ways in each particular diocese. More

Bishop Hubbard’s Catholics at the Capitol homily

Bishop Howard J. Hubbard of Albany delivered the following homily at the March 13, 2012, Catholics at the Capitol Mass at the Cathedral of the Immaculate Conception in Albany.

Cardinal Dolan recently stated that we are witnessing an unprecedented effort to reduce religion to a private activity, driving religious beliefs and traditions from public life.

Never before, he said, have we faced this kind of challenge to our ability to engage in the public square as a people of faith.

I would like to build upon the Cardinal’s assessment in this homily.

As Cardinal Dolan suggests, there is a great deal of debate these days about the meaning of the First Amendment and the role of religion in the public forum.  More

Bishops Statement on Upcoming Election

A statement from the Catholic Bishops of New York State on the need for Catholics to inform their conscience on the issues and vote in the upcoming election November 2.
More

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