STATEMENT ON THE

OF THE

APOSTOLIC LETTER

ON MIXED MARRIAGES

January 1, 1971

NATIONAL CONFERENCE

OF

CATHOLIC BISHOPS



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in 2016

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STATEMENT OF THE NATIONAL CONFERENCE

OF CATHOLIC BISHOPS

on the

IMPLEMENTATION OF THE APOSTOLIC LETTER

ON MIXED MARRIAGES

The Fathers of the Second Vatican Coun-

cil requested the Holy See to provide for the

application of conciliar teaching to marriages

which unite Catholics and those of differing

religious convictions. Following discussions

of this matter by the Synod of Bishops in

1967, the Holy See, after collegial consulta-

tion with the episcopal conferences, prepared

a response to that request. And on March 31, 1970, Pope Paul VI

issued motu proprio the Apostolic Letter Determining Norms for

Mixed Marriages. The provisions of this Apostolic Letter, effective

October 1, 1970, open the way to an improved pastoral approach in

support of couples united or to be united in such marriages.

The National Conference of Catholic Bishops welcomes the Apos-

tolic Letter and encourages its ready application within our country.

We call to mind the principles upon which it is based and the values it

seeks to uphold. Our statement is to be understood only with a view

to the complete text of the motu proprio.

First of all, the Apostolic Letter recognizes the natural right of

man to marry and beget children, and to exercise this right, free from

undue pressure, (cf. Pacem in Terris, n. 15)

Within marriage the Church seeks always to uphold the strength

and stability of marital union and the family which flows from it. For

“the well-being of the individual person and of human and Christian

society is intimately linked with the healthy condition of that com-

munity produced by marriage and family. Hence Christians and all

men who hold this community in high esteem sincerely rejoice in the

various ways by which men today find help in fostering this com-

munity of love and perfecting its life, and by which spouses and par-

INTRODUCTORY

PRINCIPLES

1



ents are assisted in their lofty calling.” {The Church in the Modern

World, n. 47)

As the Apostolic Letter observes, the “perfect union of mind and

full communion of life” to which married couples aspire can be more

readily achieved when both partners share the same Catholic belief

and life. For this reason, the Church greatly desires that Catholics

marry Catholics and generally discourages mixed marriages.

Yet, recognizing that mixed marriages do occur, the Church,

upholding the principles of Divine Law, makes special arrangements

for them. And recognizing that these marriages do at times encounter

special difficulties, the Church wishes to see that special help and

support are extended to the couples concerned. This is the abiding

responsibility of all. For “Christians should actively promote the

values of marriage and family, both by example of their own lives and

by cooperation with other men of good will. Thus when difficulties

arise, Christians will provide, on behalf of family life, those necessities

and helps which are suitably modern.” {Ibid., n. 52)

In a particular way, priests with a pastoral ministry to families and

all persons engaged in the family life apostolate are to be commended

for their attention to the specific needs of individual couples. Since

these will vary, the Apostolic Letter stresses the importance of individ-

ualized support for diverse situations. It recognizes that “. . . the

canonical discipline on mixed marriages cannot be uniform and must

be adapted . . .” and “the pastoral care to be given to the married

people and children of marriage” must also be adapted “according to

the distinct circumstances of the married couple and the differing de-

grees of their ecclesiastical communion.” Consequently, pastors, in

exercising their ministry in behalf of marriages that unite Catholics

and others will do so with zealous concern and respect for the couples

involved. They should have an active and positive regard for the holy

state in which such couples are united.

In such marriages, the conscientious devotion of the Catholic to the

Catholic Church is to be safeguarded, and the conscience of the other

partner is to be respected. This is in keeping with the principle of

religious liberty, (cf. Appendix, Declaration on Religious Freedom,

Second Vatican Council, n. 3)

In all valid marriages the Church recognizes sacred and abiding

values. For “the intimate partnership of married life and love has been

established by the Creator and qualified by His laws. It is rooted in the

conjugal covenant of irrevocable personal consent. Hence by that

human act whereby spouses mutually bestow and accept each other,

2



a relationship arises which by divine will and in the eyes of society

too is a lasting one. For the good of the spouses and their offspring as

well as of society, the existence of this sacred bond no longer depends

on human decisions alone.” {The Church in the Modern World, n. 48

)

So the sacred character of all valid marriages, including those which

the Church does not consider as sacramental, is recognized. For these,

too, manifest the hand of God, Who is the author of marriage, and

should lead the couple to holiness of life. In preparing couples for

mixed marriages, pastors should make clear to the partners the deep

significance which the Church perceives in their intended union as

“two in one flesh.” (Mt. 19:16)

In this regard, the broad areas of agreement which unite Christians

and Jews in their appreciation of the religious character of marriage

should be kept significantly in mind. (cf. Joint Statement on Marriage

and Family Life in the United States, issued by the United States

Catholic Conference, the National Council of the Churches of Christ,

and the Synagogue Council of America, June 8, 1966)

In this context, it should be clearly noted that while Catholics are

required to observe the Catholic form of marriage for validity, unless

dispensed by their Bishop, the Catholic Church recognizes the reality

of marriages contracted validly among those who are not Christians

and among those Christians separated from us.

In addition to the sacred character of all valid marriages, still more

must be said of marriages between a Catholic and another baptized

Christian. According to our Catholic tradition, we believe such mar-

riages to be truly sacramental. The Apostolic Letter states that there

exists between the persons united in them a special “communion of

spiritual benefits.” These spiritual bonds in which couples are united

are grounded in the “true, though imperfect, communion” which

exists between the Catholic Church and all who believe in Christ and

are properly baptized. {Decree on Ecumenism, n. 3) Along with

us, such persons are honored by the title of Christian and are rightly

regarded as brothers in the Lord. In marriages which unite Catholics

and other baptized Christians, the couple should be encouraged to

recognize in practical ways what they share together in the life of

grace, in faith, hope and charity along with other interior gifts of the

Holy Spirit, and that in service to the same Lord they await the salva-

tion which He promised to those who would be His followers.

A number of the particular difficulties faced by Catholics and other
Christians in mixed marriages result from the division among Chris-

tians. However successful these marriages may be, they do not erase

the pain of that wider division. Yet this division need not weaken

3



these marriages, and given proper understanding, they may lead to a

deep spiritual unity between the spouses. Such couples should accept

the painful aspects of Christian division insofar as these affect their

lives together as a sharing in the suffering of the Church. Thus they

should regard their personal efforts at understanding and patience as

symbolic of and a participation in the broader efforts toward unity

among the separated churches. Their own love as it reaches out to

relatives and friends should have a healing effect in establishing closer

relationships between groups of Christians who have been estranged

due to divisions among them. In this way, such marriages, while

encompassing within one home the divisions among Christians, never-

theless, like all sacramental marriages, should be seen as compelling

signs of the mystery of Christ’s abiding love for His Church, a love

which continually seeks to reconcile. Finally, such couples, should

they achieve such a perspective in regard to their marriage, can do

much to intensify the longing among Christians for the day when all

shall be one.

In order to aid these couples to come to this deep understanding

of their married life together, when possible, their Catholic and other

Christian pastors should jointly do all that they can to prepare them

for marriage and to support them and their families with all the aids

their ministry can provide. They can, for example, enliven the

couple’s appreciation of the virtues of fidelity, mutual trust, forgive-

ness, honesty, openness, love and responsibility for their children. In

this way the pastors of the different Christian communities can best

bring the couple to a keen awareness of all that they have in common

as Christians as well as to a proper appreciation of the gravity of the

differences that yet remain between their churches.

In their homes, these couples should be encouraged in practical

ways to develop a common life of prayer calling upon the many ele-

ments of spirituality which they share as a common Christian heritage

and expressing their own common faith in the Lord, together asking

Him to help them grow in their love for each other, to bless their

families with the graces they need, and to keep them always mindful

of the needs of others. The example of parents united in prayer is

especially important for the children whom God may give them. In

regard to public worship together in each other’s churches, pastors

may explain to the couple the provisions made for this by the Holy

See in the Ecumenical Directory, (cf. Ecumenical Directory, nn. 39,

41, 42, 47-50, and 55-59. The texts of these sections of the Directory

are reproduced in full in the Appendix of this document.)

Beyond this, parents have the right and the responsibility to provide

for the religious education of their children. This right is clearly taught

4



by Vatican II: “Since the family is a society in its own original right,

it has the right freely to live its own domestic religious life under the

guidance of the parents. Parents, moreover, have the right to deter-

mine, in accordance with their own religious beliefs, the kind of

religious education that their children are to receive.” {Declaration

on Religious Freedom, n. 5) It is evident that in preparing for a

mixed marriage, the couple will have to reach decisions and make

specific choices in order to fulfill successfully the responsibility that is

theirs toward their children in this respect. It is to be hoped for their

own sake that in this matter, the couple may reach a common mind. If

this issue is not resolved before marriage, the couple, as sad experi-

ence has shown, find a severe strain later in their marital life that can

subject them to well-meaning but tension-building pressures from

relatives on both sides. If this issue cannot be resolved, there is a

serious question whether the couple should marry. In reaching a con-

crete decision concerning the baptism and religious education of chil-

dren, both partners should remember that neither thereby abdicates

the fundamental responsibility of parents to see that their children

are instilled with deep and abiding religious values. In this the

Catholic partner is seriously bound to act in accord with his faith

which recognizes that, “This is the unique Church of Christ which in

the Creed we avow as one, holy, catholic, and apostolic. After His

Resurrection our Savior handed her over to Peter to be shepherded

(Jn. 21:17), commissioning him and the other apostles to propagate

and govern her (cf. Mt. 28: 18 ff). Her he erected for all ages as ‘the

pillar and mainstay of the truth’ ( 1 Tim. 3:15). This Church, con-

stituted and organized in the world as a society, subsists in the

Catholic Church, which is governed by the successor of Peter and by

the bishops in union with that successor, although many elements of

sanctification and of truth can be found outside of her visible struc-

ture. These elements, however, as gifts properly belonging to the

Church of Christ, possess an inner dynamism toward Catholic unity.”

{Constitution on the Church, n. 8) This faith is the source of a

serious obligation in conscience on the part of the Catholic, whose

conscience in this regard must be respected.

This Apostolic Letter on mixed marriages

leaves to episcopal conferences the further

determination of specific questions. (The

norms of Matrimonia Mixta are not repeated

here, nor are the special norms affecting the

marriages of Eastern Catholics and marriages

of Catholics with Eastern non-Catholic Chris-

tians. They are found in the Decree on

Catholic-Orthodox Marriages, of February 22, 1967.) In order to

SPECIFIC

NORMS

5



implement this mandate, the NCCB sets forth the following for the

dioceses of the United States.1.

In every diocese, there shall be appro-

priate informational programs to explain both

the reasons for restrictions upon mixed mar-

riages and the positive spiritual values to be

sought in such marriages when permitted.

This is particularly important if the non-

Catholic is a Christian believer and the unity

of married and family life is ultimately based

upon the baptism of both wife and husband. If possible, all such

programs should be undertaken after consultation with and in con-

junction with non-Catholic authorities.

2. In every diocese there shall be appropriate programs for the

instruction and orientation of the clergy, as well as of candidates for

the ministry, so that they may understand fully the reasons for the

successive changes in the discipline of mixed marriage and may will-

ingly undertake their personal responsibilities to each individual

couple and family in the exercise of their pastoral ministry.

3. In addition to the customary marriage preparation programs,

it is the serious duty of each one in the pastoral ministry, according

to his own responsibility, office or assignment, to undertake:

(a) the spiritual and catechetical preparation, especially in re-

gard to the “ends and essential properties of marriage (which)

are not to be excluded by either party” (cf. Matrimonia Mixta, n.

6), on a direct and individual basis, of couples who seek to enter

a mixed marriage, and

(b) continued concern and assistance to the wife and husband

in mixed marriages and to their children, so that married and family

life may be supported in unity, respect for conscience, and common

spiritual benefit.

4. In the assistance which he gives in preparation for marriage

between a Catholic and a non-Catholic, and his continued efforts to

help all married couples and families, the priest should endeavor to

be in contact and to cooperate with the minister or religious counselor

of the non-Catholic.

I. PASTORAL

RESPONSIBILITY

6



5.

The declaration and promise by the

Catholic, necessary for dispensation from the

impediment to a mixed marriage (either

mixed religion or disparity of worship), shall

be made, in the following words or their

substantial equivalent:

“I reaffirm my faith in Jesus Christ and,

with God’s help, intend to continue living that

faith in the Catholic Church.

“I promise to do all in my power to share the faith I have received

with our children by having them baptized and reared as Catholics.”

6. The declaration and promise are made in the presence of a priest

or deacon either orally or in writing as the Catholic prefers.

7. The form of the declaration and promise is not altered in the

case of the marriage of a Catholic with another baptized Christian,

but the priest should draw the attention of the Catholic to the com-

munion of spiritual benefits in such a Christian marriage. The promise

and declaration should be made in the light of the “certain, though

imperfect, communion” of the non-Catholic with the Catholic Church

because of his belief in Christ and baptism, (cf. Decree on Ecu-

menism, n. 3)

8. At an opportune time before marriage, and preferably as part of

the usual pre-marital instructions, the non-Catholic must be informed

of the promises and of the responsibility of the Catholic. No precise

manner or occasion of informing the non-Catholic is prescribed. It

may be done by the priest, deacon or the Catholic party. No formal

statement of the non-Catholic is required. But the mutual under-

standing of this question beforehand should prevent possible dis-

harmony that might otherwise arise during married life.

9. The priest who submits the request for dispensation from the

impediment to a mixed marriage shall certify that the declaration and

promise have been made by the Catholic and that the non-Catholic

has been informed of this requirement. This is done in the following

or similar words:

“The required promise and declaration have been made by the

Catholic in my presence. The non-Catholic has been informed of

this requirement so that it is certain that he (she) is aware of the

promise and obligation on the part of the Catholic.”

The promise of the Catholic must be sincerely made, and is to be

presumed to be sincerely made. If, however, the priest has reason to

II. DECLARA-

TION AND

PROMISE

(M.P., n. 7)

7



doubt the sincerity of the promise made by the Catholic, he may not

recommend the request for the dispensation and should submit the

matter to the local Ordinary.10.

Where there are serious difi&culties in

observing the Catholic canonical form in a

mixed marriage, the local Ordinary of the

Catholic party or of the place where the mar-

riage is to occur may dispense the Catholic

from the observance of the form for a just

pastoral cause. An exhaustive list is impos-

sible, but the following are the types of rea-

sons: to achieve family harmony or to avoid family alienation, to

obtain parental agreement to the marriage, to recognize the significant

claims of relationship or special friendship with a non-Catholic minis-

ter, to permit the marriage in a church that has particular importance

to the non-Catholic. If the Ordinary of the Catholic party grants a

dispensation for a marriage which is to take place in another diocese,

the Ordinary of that diocese should be informed beforehand.

1 1

.

Ordinarily this dispensation from the canonical form is granted

in view of the proposed celebration of a religious marriage service.

In some exceptional circumstances (e.g., certain Catholic-Jewish

marriages) it may be necessary that the dispensation be granted so

that a civil ceremony may be performed. In any case, a public form

that is civilly recognized for the celebration of marriage is required.

12.

In a mixed marriage for which there

has been granted a dispensation from the

canonical form, an ecclesiastical record of the

marriage shall be kept in the chancery of the

Diocese which granted the dispensation from

the impediment, and in the marriage records

of the parish from which application for the

dispensation was made.

13.

It is the responsibility of the priest who submits the request

for the dispensation to see that, after the public form of marriage

ceremony is performed, notices of the marriage are sent in the usual

form to:

(a) the parish and chancery noted above (12)

(b) the place of baptism of the Catholic party.

The recording of other mixed marriages is not changed.

IV. RECORDING

MARRIAGES

(M.P., n. 10)

III. FORM OF

MARRIAGE

(M.P., n. 9)

8



14. It is not permitted to have two reli-

gious marriage services or to have a single

service in which both the Catholic marriage

ritual and a non-Catholic marriage ritual are

celebrated jointly or successively, (cf. n. 13

of Matrimonia Mixta)

15. With the permission of the local Ordi-

nary and the consent of the appropriate au-

thority of the other church or community, a non-Catholic minister

may be invited to participate in the Catholic marriage service by

giving additional prayers, blessings, or words of greeting or exhorta-

tion. If the marriage is not part of the Eucharistic celebration, the

minister may also be invited to read a lesson and/or to preach, (cf.

the Ecumenical Directory, Part I, n. 56)

16. In the case where there has been a dispensation from the

Catholic canonical form and the priest has been invited to participate

in the non-Catholic marriage service, with the permission of the local

Ordinary and the consent of the appropriate authority of the other

church or communion, he may do so by giving additional prayers,

blessings, or words of greeting and exhortation. If the marriage service

is not part of the Lord’s Supper or the principal liturgical service of

the Word, the priest, if invited, may also read a lesson and/or preach,

(cf. ibid.)

17. To the extent that Eucharistic sharing is not permitted by the

general discipline of the Church (cf. n. 11, Matrimonia Mixta, and

the exceptions in n. 39 of the Ecumenical Directory, Part I, May 14,

1967), this is to be considered when plans are being made to have

the mixed marriage at Mass or not.

18. Since the revised Catholic rite of marriage includes a rich

variety of scriptural readings and biblically oriented prayers and bless-

ings from which to choose, its use may promote harmony and unity

on the occasion of a mixed marriage (cf. Introduction to the Rite of

Marriage, n. 9), provided the service is carefully planned and cele-

brated. The general directives that the selection of texts and other

preparations should involve “all concerned, including the faithful . .

(General Instruction on the Roman Missal, n. 73; ef. n. 313) are

especially applicable to the mixed marriage service, where the con-

cerns of the couple, the non-Catholic minister and other participants

should be considered.

V. CELEBRATION

OF MARRIAGES

BETWEEN

CATHOLICS

AND NON-
CATHOLICS

9



19. The ordinary place of marriage is in

the parish church or other sacred place. For

serious reasons, the local Ordinary may per-

mit the celebration of a mixed marriage,

when there has been no dispensation from the

canonical form and the Catholic marriage

service is to be celebrated, outside a Catholic

church or chapel, providing there is no

scandal involved and proper delegation is granted (for example,

where there is no Catholic church in the area, etc. )

.

20. If there has been a dispensation from canonical form, ordinarily

the marriage service is celebrated in the non-Catholic church.

The practical forms for the implementation

of the above directives on the local level are

to be developed by the local Chancery in

accordance with its normal practices.

The provisions of this document, as well as

the Apostolic Letter upon which it is based,

call for a renewed pastoral concern toward

couples contemplating and those already in

mixed marriages.

We urge all who are in any way engaged in the pastoral ministry to

families to study this and related documents, and sensitively to apply

these latest provisions.

To assist our priests, religious and lay people in carrying out the

further implementation of this document, we pledge a cooperative

effort on the part of appropriate agencies of the National Conference

of Catholic Bishops and the United States Catholic Conference.

Specifically, we call upon:

The Family Life Division of the United States Catholic Conference

to develop basic pre-marriage and marriage education programs in-

corporating the norms and spirit of this document;

The Bishops' Committee for Ecumenical and Interreligious Affairs

and the Bishops' Committee on the Liturgy to explore the possibility

of an ecumenical form for mixed marriage. This should be done with

appropriate consultation involving interested churches and ecclesial

communities separated from us;

The Bishops' Committee on Priestly Formation to develop a plan

of study and renewal for the pastoral care of mixed marriages to be

VII.

CONCLUSION

VI. PLACE OF

MARRIAGE

10



imparted both through seminary education and through programs for

the continuing education of clergy.

While much remains to be done if the Church is to exercise more

adequately a proper pastoral solicitude for couples in mixed marriages,

we take this opportunity to commend the countless persons, lay, reli-

gious and clergy, at the diocesan and parish level, who are engaged in

marriage education and family counseling throughout the country.

Finally, we encourage the priests of the United States, who share

with us a particular responsibility for the Church’s ministry, to renew

their pastoral solicitude for couples already joined in a mixed marriage,

and also for those engaged couples of differing religious convictions

who will soon begin married life together.

Approved by National Conference of Catholic Bishops

of the United States, November 16, 1970

Effective January 1, 1971

11



APPENDIX

Excerpts

(A) DIRECTORY FOR THE APPLICATION OF THE DECI-

SIONS OF SECOND ECUMENICAL COUNCIL OF THE

VATICAN CONCERNING ECUMENICAL MATTERS

N. 39 “Although these (Eastern) Churches are separated from us,

yet they possess true sacraments, above all—by apostolic
succession—the priesthood and the Eucharist, whereby they
are still joined to us in closest intimacy. Therefore some shar-

ing in liturgical worship (communicatio in sacris), given suit-

able circumstances and the approval of church authority, is

not merely possible but is encouraged.”

N. 41 The principles governing this sharing set out in the Decree on

Eastern Churches should be observed with the prudence that

the decree recommends; the norms which apply to Oriental

Catholics apply equally to the faithful of any rite, including

the Latin.

N. 42 It is particularly opportune that the Catholic authority, whether

the local one, the synod or the episcopal conference, does not

extend permission for sharing in the reception or administra-

tion of the sacraments of Penance, Holy Eucharist or Anoint-

ing of the Sick except after satisfactory consultations with the

competent authorities (at least local ones) of the separated

Oriental Church.

N. 47 A Catholic who occasionally, for reasons set out below, at-

tends the Holy Liturgy (Mass) on a Sunday or holy day of

obligation in an Orthodox Church is not then bound to assist

at Mass in a Catholic Church. It is likewise a good thing if on

such days Catholics who for just reasons cannot go to Mass in

their own Church, attend the Holy Liturgy of their separated

Oriental brethren, if this is possible.

N. 48 Because of the close communion between the Catholic Church

and the separated Eastern Churches, as described above (n.

40) , it is permissible for a member of one of the latter to act as

godparent, together with a Catholic godparent, at the baptism

of a Catholic infant or adult so long as there is provision for

12



the Catholic education of the person being baptized, and it is

clear that the godparent is a suitable one. A Catholic is not
forbidden to stand as godparent in an Orthodox church, if he

is so invited. In this case, the duty of providing for the

Christian education of the baptized person binds in the first

place the godparent who belongs to the Church in which the

child is baptized.

N. 49 Brethren of other churches may act as bridesmaid or best man

at a wedding in a Catholic church. A Catholic too can be best

man or bridesmaid at a marriage properly celebrated among

separated brethren.

N. 50 Catholics may be allowed to attend Orthodox liturgical serv-

ices if they have reasonable grounds, e.g., arising out of a

public office or function, blood relationships, friendships, de-

sire to be better informed, etc. In such cases there is nothing

against their taking part in the common responses, hymns, and

actions of the Church in which they are guests. Receiving

Holy Communion, however, will be governed by what is laid

down above, nn. 42 and 44. Because of the close communion

referred to earlier (n. 40), local Ordinaries can give permission

for a Catholic to read lessons at a liturgical service, if he is

invited. These same principles govern the manner in which

an Orthodox may assist at services in Catholic churches.

N. 55 Celebration of the sacraments is an action of the celebrating

community, carried out within the community, signifying the

oneness of faith, worship and life of the community. Where

this unity of sacramental faith is deficient, the participation

of the separated brethren with Catholics, especially in the

sacraments of the Eucharist, Penance and Anointing of the

Sick, is forbidden. Nevertheless, since the sacraments are

both signs of unity and sources of grace, the Church can for

adequate reasons allow access to those sacraments to a sep-

arated brother. This may be permitted in danger of death or in

urgent need (during persecution, in prisons) if the separated

brother has no access to a minister of his own communion, and

spontaneously asks a Catholic priest for the sacraments—so
long as he declares a faith in these sacraments in harmony with

that of the Church, and is rightly disposed. In other cases the

judge of this urgent necessity must be the diocesan bishop or

the episcopal conference. A Catholic in similar circumstances
may not ask for these sacraments except from a minister who

has been validly ordained.

13



N. 56 A separated brother is not to act as a Scripture reader or to
preach during the celebration of the Eucharist. The same is

to be said of a Catholic at the celebration of the Lord’s Sup-

per or at the principal liturgical service of the Word held by

the Christians who are separated from us. At other services,

even liturgical ones, it is allowable to exercise some functions,

with the previous permission of the local Ordinary and the

consent of the authorities of the community concerned.

N. 57 With the exception already dealt with above (n. 48) it is not

permissible for a member of a separated community to act as

godparent in the liturgical and canonical sense at Baptism or

Confirmation. The reason is that a godparent is not merely un-

dertaking his responsibility for the Christian education of the

person baptized or confirmed as a relation or friend—he is
also, as a representative of a community of faith, standing as

sponsor for the faith of the candidate. Equally, a Catholic

cannot fulfill this function for a member of a separated com-

munity. However, because of ties of blood or friendship, a

Christian of another communion, since he has faith in Christ,

can be admitted with a Catholic godparent as a Christian

witness of the baptism. In comparable circumstances a Cath-

olic can do the same for a member of a separated community.

In these cases the responsibility for the Christian education of

the candidate belongs of itself to the godparent who is a

member of the Church in which the candidate is baptized.

Pastors should carefully explain to the faithful the evangelical

and ecumenical reasons for this regulation, so that all mis-

understanding of it may be prevented.

N. 58 The separated brethren may act as “official” witnesses (brides-

maid or best man) at a Catholic marriage, and Catholics at a

marriage which is properly celebrated between our separated

brethren.

N. 59 Catholics may be allowed to attend occasionally the liturgical

services of other brethren if they have reasonable ground, e.g.,

arising out of a public office or function, blood relationship or

friendship, desire to be better informed, an ecumenical gather-

ing, etc. In these cases, with due regard to what has been said

above—^there is nothing against Catholics taking some part in
the common responses, hymns and actions of the community

of which they are guests—so long as they are not at variance
with Catholic faith. The same principles govern the manner

in which our separated brethren may assist at services in

14



Catholic churches. This participation, from which reception

of the Eucharist is always excluded, should lead the partici-

pants to esteem the spiritual riches we have in common and

at the same time make them more aware of the gravity of our

separations.

(B) DECLARATION ON RELIGIOUS FREEDOM,

SECOND VATICAN COUNCIL

N. 3 Further light is shed on the subject if one considers that the

highest norm of human life is the divine law—eternal, objec-
tive, and universal—whereby God orders, directs, and governs
the entire universe and all the ways of the human community,

by a plan conceived in wisdom and love. Man has been made

by God to participate in this law, with the result that, under

the gentle disposition of divine Providence, he can come to

perceive ever increasingly the unchanging truth. Hence every

man has the duty, and therefore the right, to seek the truth in

matters religious, in order that he may with prudence form for

himself right and true judgments of conscience, with the use of

all suitable means.

Truth, however, is to be sought after in a manner proper

to the dignity of the human person and his social nature. The

inquiry is to be free, carried on with the aid of teaching or

instruction, communication, and dialogue. In the course of

these, men explain to one another the truth they have dis-

covered, or think they have discovered, in order thus to assist

one another in the quest for truth. Moreover, as the truth is

discovered, it is by a personal assent that men are to adhere

to it.

On his part, man perceives and acknowledges the impera-

tives of the divine law through the mediation of conscience.

In all his activity a man is bound to follow his conscience

faithfully, in order that he may come to God, for whom he

was created. It follows that he is not to be forced to act in a

manner contrary to his conscience. Nor, on the other hand,

is he to be restrained from acting in accordance with his con-

science, especially in matters religious.

For, of its very nature, the exercise of religion consists be-

fore all else in those internal, voluntary, and free acts whereby

man sets the course of his life directly toward God. No

merely human power can either command or prohibit acts of

this kind.

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