NEW MODELS

THE VISION OF VATICAN II Alive in Health Care

BY SR. DORIS GOTTEMOELLER, RSM, Ph.D.

nstitutional ministries say something important about the church’s ‘The manifestation of the Spirit is given mission of service: it’s public, it’s significant, it’s ongoing, it promotes to everyone for profit.’ These charisms, collaboration with countless others. But as the number of new orga- whether they be the more outstanding I or the more simple and widely dif- nizational and sponsorship models in Catholic health care grows, the fused, are to be received with thanks- questions arise: Will some of them erode Catholic identity to the point of giving and consolation for they are per- meaninglessness? Will the Catholic identity of these ministries become fectly suited to and useful for the needs a memory, perhaps recalled only by a saint’s name or statue out front? If of the Church.” so, what would be lost? It would be hard to overestimate At their heart, the answers turn on tion 11 of Chapter 2 (“On the People of the significance of this passage in the the value and significance of preserv- God”) comes the passage, “Fortified by ensuing life of the church. Up until ing a genuine Catholic identity that so many and such great means of salva- that time, vowed religious were said animates the mission and activity of tion [i.e., the sacraments], all the faith- to live in a “state of perfection.” It was the organization. It is my observation ful, whatever their condition or state, never suggested — at least in official that Catholic health care in the United are called by the Lord, each in his own documents — that all Christians were States, partly through a coincidence of way, to that perfect holiness whereby similarly called. Charisms were some- timing, has become a “community of the Father himself is perfect.” thing religious congregations enjoyed; practice” for implementing the vision A little further on, it was never suggested that they could of the . speaks of the Holy Spirit’s role in dis- be widely diffused among the faithful. The council ended in 1966. It pub- tributing his gifts and special graces The new insight manifested itself in lished 16 documents which have ani- among the faithful of every rank: “By parish life with a growing number of mated the church’s reflection and these gifts he makes them fit and ready laypersons serving in roles that gradu- activity since that time. The same half- to undertake the various tasks and ally came to be known collectively as century witnessed tremendous growth offices which contribute toward the lay ecclesial ministries. Within health and change in health care in the United renewal and building up of the Church, care, the following decades saw the States. Far from moving only on paral- according to the words of the Apostle: gradual transition from the leadership lel tracks, the two paths of change have intersected in at least three significant Catholic health care in the United States, partly ways. The first intersection has to do with through a coincidence of timing, has become a the universal call to holiness articu- “community of practice” for implementing the lated in Lumen Gentium (“Dogmatic Constitution on the Church”). In Sec- vision of the Second Vatican Council.

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of women religious to that of layper- What we witness today with the other interior gifts of the Holy sons as sponsors, trustees and senior Spirit ...” executives. The background causes is a distribution of the With respect to non-Christian reli- of this transition were the decreasing gions, the council affirmed in Section number of sisters available to the min- Spirit’s gifts through 2 of that “The Catholic istry and the increasing complexity of an engaged workforce, Church rejects nothing of what is true the leadership roles in health care. But and holy in these religions. She regards the exiting of vowed religious from in short, a response with sincere reverence those ways of leadership created the opportunity and conduct and of life, those precepts and the necessity for lay leaders to emerge. to the Second Vatican teachings which, though differing in I am not suggesting that all lay lead- Council’s “universal call many aspects from the ones she holds ers see their roles as exercising a min- and sets forth, nonetheless often reflect istry of the church, and very few would to holiness.” a ray of that Truth which enlightens all claim to be pursuing “the perfection of men.” There is much more that could sanctity.” Nevertheless, Catholic health A second instance of the council’s be said about the council’s invitation care has become a venue where thou- vision animating Catholic health care to respect and affirm the faith tradi- sands of women and men regularly is our response to Unitatis Redinte- tions of others, but these citations are participate in religious formation pro- gratio (“Decree on ”) and representative. grams in order to deepen their under- to Nostra Aetate (“Declaration on the It has always been true that Catholic standing of what it means to serve Relation of the Church to Non-Chris- health care institutions cared for per- the mission. Programs for employees tian Religions”). Both documents took sons of any faith, or no faith, without across Catholic health care regularly the to a new place, one question. What is new is the care taken treat topics such as mission and val- not only of toleration of other denomi- to provide appropriate spiritual care ues, Catholic social teaching and the nations and religions but of positive ministry to patients of other faiths and church’s ethical teachings. Programs appreciation. With respect to other traditions. One Catholic Health Part- of spirituality in the workplace flour- Christians, the council affirmed in Sec- ners (CHP) hospital actually provides ish, and institutional policies are vet- tion 3 of that optional indicia for patient rooms, ted from a mission perspective. What they share with us “some, and even symbols of the Jewish, Muslim, and we witness today is a distribution of the very many, of the significant elements Hindu traditions, to replace the usual Spirit’s gifts through an engaged work- and endowments which together go crucifix if a patient would prefer it. force, in short, a response to the Sec- to build up and give life to the Church Prior to acquiring a Jewish hospital, ond Vatican Council’s “universal call to itself . . . the written word of God; the CHP took great care to articulate a holiness.” life of grace; faith, hope and charity, “Traditions Agreement” about main- taining a kosher diet, displaying Jew- ish symbols and observing certain holy VATICAN II DOCUMENTS days. These are examples of the kinds of positive and respectful accommoda- atican Council II was held from 1962 to 1965 in Vatican City under the tions that are regularly made within Vleadership of popes John XXIII and Paul VI. The council’s teachings are Catholic hospitals today. Our global available in several languages at www.vatican.va/archive/hist_councils/ii_ society brings doctors, employees and vatican_council/index.htm. Among the 16 Vatican II documents are: patients to our doors from Africa, Asia Constitution on the Sacred Liturgy (), Dec. 4, 1963 and the Middle East. Honoring their religious commitments, while main- Dogmatic Constitution on the Church (Lumen Gentium), Nov. 21, 1964 taining the integrity of our Catholic Decree on Ecumenism (Unitatis Redintegratio), Nov. 21, 1964 identity, is probably better developed Decree Concerning the Pastoral Office of Bishops in the Church (Christus within our ministry than anywhere else Dominus), Oct. 28, 1965 in the church. Declaration on the Relation of the Church to Non-Christian Religions (Nostra Still another response to the Second Aetate), Oct. 28, 1965 Vatican Council has been our adoption of the vision articulated in Gaudium Decree on the Apostolate of the Laity () Nov. 18, 1965 et Spes, (“Pastoral Constitution on the Decree on the Mission Activity of the Church (Ad Gentes) Dec. 7, 1965 Church in the Modern World”). The Pastoral Constitution on the Church in the Modern World (), document opens with the oft-quoted Dec. 7, 1965 words, “The joys and the hopes, the griefs and the anxieties of the men of

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this age, especially those who are poor tion, Catholic health care finds this an we began — Why preserve Catholic or in any way afflicted, these are the area of consistent challenge and oppor- health care? Is it worth the effort? — we joys and hopes, the griefs and anxiet- tunity. In some facilities, unions play a can say living out that identity creates a ies of the followers of Christ. Indeed, significant role in representing work- venue where the church’s teachings are nothing genuinely human fails to raise ers; in non-unionized areas, manage- demonstrated in a public manner, and an echo in their hearts.” Our hospitals, ment has to seek worker input in other countless persons are given an oppor- nursing homes and other care sites ways. Ensuring a fair and just work- tunity to participate. respond to grief and anguish every day place for all who are associated with In a passage on what the church in countless ways. the ministry is a consistent emphasis offers to society, Section 42 of Gaud- In Gaudium et Spes, the reader will in Catholic health care. ium et Spes reads, “As a matter of find rich treatments of concepts that A more complex application of the fact, when circumstances of time and are embedded in the ‘core values’ of council’s vision is found in the moral place produce the need, [the Church] many of our health systems: human discernment of complex organiza- can and indeed should initiate activi- dignity, the common good, social jus- tional and clinical dilemmas. In dis- ties on behalf of all men, especially tice, human solidarity, responsibility cussing the responsibil- and participation. The scope of the ity of the laity, Gaudium Our achievements are document is breathtaking and still rel- et Spes states in Section evant 50 years later. To illustrate its 43 that it is the laity’s significant and consistent with many applications, I will just cite three. task to cultivate a prop- the council’s direction, but the Gaudium et Spes speaks in sev- erly informed conscience eral places of inequalities in access and to impress the divine vision is still out before us. to the world’s goods and of the claim law on the affairs of the that this makes on the Christian con- earthly city. “Laymen should also know those designed for the needy, such science. Catholic health care’s champi- that it is generally the function of their as the works of mercy and similar oning of universal access to health care well-formed Christian conscience to undertakings.” has been a consistent response to this see that the divine law is inscribed in In the United States, Catholic health call. Beyond that, countless examples the life of the earthly city; from priests care has been and is a significant dem- could be found of programs designed they may look for spiritual light and onstration of that obligation. Among primarily for those who lack insurance nourishment. Let the layman not imag- the undertakings which benefit all or other means. Programs for single ine that his pastors are always such women and men is the witness of hun- mothers with children, for immigrants experts, that to every problem which dreds of thousands of employees who and migrants, for the mentally ill, as arises, however complicated, they can daily find personal spiritual meaning well as generous charity care policies, readily give him a concrete solution, or in their work, who collaborate respect- all are created to address the inequi- even that such is their mission. Rather, fully in an interfaith community and ties in access. Catholic health care enlightened by Christian wisdom and who strive to embody values such as institutions and their employees also giving close attention to the teaching respect for human dignity and justice. are generous contributors to interna- authority of the Church, let the layman Finally, the Second Vatican Council tional health care needs through dona- take on his own distinctive role.” This itself was an expression of tradition in tions, personal service and technical passage might be the charter of count- action: change and development in the assistance. Furthermore, our advocacy less ethics committees and mission- church’s teachings with fidelity to the efforts at the state and federal levels based decision-making processes reg- Gospel entrusted to us. Catholic health aim to further systemic change. ularly used in Catholic institutions. care demonstrates that change within a Sections 67 and 68 address work, In this brief overview of Catholic fundamental continuity of mission. working conditions and worker par- health care through the lens of the Sec- ticipation. They reprise much of a cen- ond Vatican Council, we can’t claim SR. DORIS GOTTEMOELLER, RSM, tury of Catholic social teaching on the that we get it right all of the time. Our is the senior vice president for mis- topic. As a large employer, dependent achievements are significant and con- sion and values integration at Catholic for the fulfillment of its mission on the sistent with the council’s direction, Health Partners, Cincinnati. She is a good will and engagement of thousands but the vision is still out before us. In past chair of the Catholic Health Asso- of workers of all skill levels and educa- response to the questions with which ciation board of trustees.

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Reprinted from Health Progress, July-August 2013 Copyright © 2013 by The Catholic Health Association of the United States