A federal appeals court on Monday ruled to keep a lower court order in place, temporarily preventing the Navy and the Department of Defense from taking adverse action against a group of three dozen service members who object to the COVID-19 vaccine on religious grounds.
In the Feb. 28 decision, the 5th U.S. Circuit Court of Appeals upheld a preliminary injunction issued by the United States District Court for the Northern District of Texas in January, which prevents the Department of Defense from taking “any adverse action” against the plaintiffs in the case because of requests for religious accommodation.
In August 2021, the Pentagon announced that all service members would have to be vaccinated against COVID-19, and over 99% now are. The Department of Defence had maintained that “[f]orcing the Navy to deploy plaintiffs while they are unvaccinated threatens the success of critical missions and needlessly endangers the health and safety of other service members.”
The 3-judge appeals court wrote, however, that the Navy has “not demonstrated ‘paramount interests’ that justify vaccinating these 35 Plaintiffs against COVID-19 in violation of their religious beliefs,” noting that the Navy has granted temporary medical exemptions to “hundreds” of service members.
The Navy has not accommodated any religious request to abstain from any vaccination in seven years, and to date it has denied all religiously based claims for exemption from COVID-19 vaccines, the court said.
First Liberty Institute, a Christian legal group, in January filed a class-action lawsuit with the goal of blocking the Navy’s COVID vaccine mandate for all U.S. Navy personnel who have requested religious accommodation.
As a result of the initial lawsuit, Judge Reed O’Connor of the U.S. District Court for the Northern District of Texas on Jan. 3 issued an injunction preventing the Department of Defense from taking “any adverse action” against the plaintiffs in the case because of requests for religious accommodation.
Catholic bishops across the country have issued varying guidance for Catholics wishing to seek conscientious objections to COVID-19 mandates. A few have expressed explicit support for Catholics wishing to seek exemptions; some have said that Catholics may seek exemptions, but must make the case for their own conscience without the involvement of clergy; and some have stated that Catholic teaching lacks a basis to reject vaccination mandates.
In advance of the announcement of the Navy’s mandate, Archbishop Timothy Broglio of the Archdiocese for the Military Services said that receiving one of the COVID-19 vaccines approved for use in the United States was morally permissible, and that a vaccine mandate “seems prudent” and would be “very similar” to mandates already enforced in the military.
However, Broglio has also said that service members should not be forced to receive a COVID-19 vaccine against their consciences.
“The denial of religious accommodations, or punitive or adverse personnel actions taken against those who raise earnest, conscience-based objections, would be contrary to federal law and morally reprehensible,” Broglio said in October.
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Bishops process into St. Peter’s Basilica for the closing Mass of the first assembly of the Synod on Synodality on Oct. 29, 2023. / Vatican Media
Rome Newsroom, Jul 9, 2024 / 06:00 am (CNA).
The guiding document for the final part of the Synod on Synodality, published Tuesday, focuses on how to implement certain of the synod’s aims, while laying aside some of the more controversial topics from last year’s gathering, like women’s admission to the diaconate.
“Without tangible changes, the vision of a synodal Church will not be credible,” the Instrumentum Laboris, or “working tool,” says.
The six sections of the roughly 30-page document will be the subject of prayer, conversation, and discernment by participants in the second session of the 16th Ordinary General Assembly of the Synod of Bishops, to be held throughout the month of October in Rome.
Instead of focusing on questions and “convergences,” as in last year’s Instrumentum Laboris, “it is now necessary that … a consensus can be reached,” said a FAQ page from synod organizers, also released July 9, answering a question about why the structure was different from last year’s Instrumentum Laboris.
The guiding document for the first session of the Synod on Synodality in 2023 covered such hot-button topics as women deacons, priestly celibacy, and LGBTQ outreach.
By contrast, this year’s text mostly avoids these subjects, while offering concrete proposals for instituting a listening and accompaniment ministry, greater lay involvement in parish economics and finances, and more powerful parish councils.
“It is difficult to imagine a more effective way to promote a synodal Church than the participation of all in decision-making and taking processes,” it states.
The working tool also refers to the 10 study groups formed late last year to tackle different themes deemed “matters of great relevance” by the Synod’s first session in October 2023. These groups will continue to meet through June 2025 but will provide an update on their progress at the second session in October.
The possibility of the admission of women to the diaconate will not be a topic during the upcoming assembly, the Instrumentum Laboris said.
The new document was presented at a July 9 press conference by Cardinals Mario Grech and Jean-Claude Hollerich, together with the special secretaries of the synodal assembly: Jesuit Father Giacomo Costa and Father Riccardo Battocchio.
“The Synod is already changing our way of being and living the Church regardless of the October assembly,” Hollerich said, pointing to testimonies shared in the most recent reports sent by bishops’ conferences.
The Oct. 2-27 gathering of the Synod on Synodality will mark the end of the discernment phase of the Church’s synodal process, which Pope Francis opened in 2021.
Participants in the fall meeting, including Catholic bishops, priests, religious, and laypeople from around the world, will use the Instrumentum Laboris as a guide for their “conversations in the Spirit,” the method of discussion introduced at the 2023 assembly. They will also prepare and vote on the Synod on Synodality’s advisory final document, which will then be given to the pope, who decides the Church’s next steps and if he wishes to adopt the text as a papal document or to write his own.
The third phase of the synod — after “the consultation of the people of God” and “the discernment of the pastors” — will be “implementation,” according to organizers.
Prominent topics
The 2024 Instrumentum Laboris also addresses the need for transparency to restore the Church’s credibility in the face of sexual abuse of adults and minors and financial scandals.
“If the synodal Church wants to be welcoming,” the document reads, “then accountability and transparency must be at the core of its action at all levels, not only at the level of authority.”
It recommends effective lay involvement in pastoral and economic planning, the publication of annual financial statements certified by external auditors, annual summaries of safeguarding initiatives, the promotion of women to positions of authority, and periodic performance evaluations on those exercising a ministry or holding a position in the Church.
“These are points of great importance and urgency for the credibility of the synodal process and its implementation,” the document says.
The greater participation of women in all levels of the Church, a reform of the education of priests, and greater formation for all Catholics are also included in the text.
Bishops’ conferences, it says, noticed an untapped potential for women’s participation in many areas of Church life. “They also call for further exploration of ministerial and pastoral modalities that better express the charisms and gifts the Spirit pours out on women in response to the pastoral needs of our time,” the document states.
Formation in listening is identified as “an essential initial requirement” for Catholics, as well as how to engage in the practice of “conversation in the Spirit,” which was employed in the first session of the Synod on Synodality.
Pope Francis and delegates at the Synod on Synodality at the conclusion of the assembly on Oct. 28, 2023. Credit: Vatican Media
The document says the need for formation has been one of the most universal and strong themes throughout the synodal process. Interreligious dialogue also is identified as an important aspect of the synodal journey.
On the topic of the liturgy, the Instrumentum Laboris says there was “a call for adequately trained lay men and women to contribute to preaching the Word of God, including during the celebration of the Eucharist.”
“It is necessary that the pastoral proposals and liturgical practices preserve and make ever more evident the link between the journey of Christian initiation and the synodal and missionary life of the Church,” the document says. “The appropriate pastoral and liturgical arrangements must be developed in the plurality of situations and cultures in which the local Churches are immersed …”
How it was drafted
Dubbed the “Instrumentum Laboris 2,” the document released Tuesday has been in preparation since early June when approximately 20 experts in theology, ecclesiology, and canon law held a closed-door meeting to analyze around 200 synod reports from bishops’ conferences and religious communities responding to what the Instrumentum Laboris called “the guiding question” of the next stage of the Synod on Synodality: “How to be a synodal Church in mission?”
After the 10-day gathering, “an initial version” of the text was drafted based on those reports and sent to around 70 people — priests, religious, and laypeople — “from all over the world, of various ecclesial sensitivities and from different theological ‘schools,’” for consultation, according to the synod website.
The XVI Ordinary Council of the General Secretariat of the Synod, together with consultants of the synod secretariat, finalized the document.
According to the working tool, soliciting new reports and feedback after the consultation phase ended is “consistent with the circularity characterizing the whole synodal process.”
“In preparation for the Second Session, and during its work, we continue to address this question: how can the identity of the synodal People of God in mission take concrete form in the relationships, paths and places where the everyday life of the Church takes place?” it says.
The document says “other questions that emerged during the journey are the subject of work that continues in other ways, at the level of the local Churches as well as in the ten Study Groups.”
Expectations for final session
According to the guiding document, the second session of the Synod on Synodality can “expect a further deepening of the shared understanding of synodality, a better focus on the practices of a synodal Church, and the proposal of some changes in canon law (there may be yet more significant and profound developments as the basic proposal is further assimilated and lived.)”
“Nonetheless,” it continues, “we cannot expect the answer to every question. In addition, other proposals will emerge along the way, on the path of conversion and reform that the Second Session will invite the whole Church to undertake.”
The Instrumentum Laboris says, “Synodality is not an end in itself … If the Second Session is to focus on certain aspects of synodal life, it does so with a view to greater effectiveness in mission.”
In its brief conclusion, the text states: “The questions that the Instrumentum Laboris asks are: how to be a synodal Church in mission; how to engage in deep listening and dialogue; how to be co-responsible in the light of the dynamism of our personal and communal baptismal vocation; how to transform structures and processes so that all may participate and share the charisms that the Spirit pours out on each for the common good; how to exercise power and authority as service. Each of these questions is a service to the Church and, through its action, to the possibility of healing the deepest wounds of our time.”
Pope Francis holds a flag that he received from Bucha, Ukraine at his general audience on April 6, 2022. / Vatican Media
Rome Newsroom, Nov 25, 2022 / 07:50 am (CNA).
In an emotional letter addressed to the people of Ukraine, Pope Francis wrote… […]
2 Comments
Maybe we should look at the math…
There are 35 plaintiffs among the 350,000 members of the United States Navy. A reported 99 percent of the Navy personnel are vaccinated, but we must also consider that the vaccines are hopefully 90 percent effective, at most.
In other words, at the broad scale, the 35 plaintiffs are 1,000 times as vulnerable to future infection than the rest of the Navy personnel are of being infected by the plaintiffs (99 percent of 350,000 is roughly 35,000 as compared to 35).
One could also do the more precise math for a combat ship, say, an aircraft carrier with 6,000 personnel onboard. The one or two un-vaccinated (a smaller share of the 35) seem to be in much greater peril than the rest of the crew. Such is the epidemiological perplexity of the convoluted science of COVID.
Yes, of course, there’s more to the equation of policy navigation than this, but not less. The pot is calling the kettle black, or maybe Navy blue.
Expanding on the abbreviated math above…(99% of personnel are vaccinated) x (only 90% effective) = (the remaining 10%) or 35,000 who are vaccinated and possible carriers; compared to 35 unvaccinated plaintiffs who are possible carriers.
Maybe we should look at the math…
There are 35 plaintiffs among the 350,000 members of the United States Navy. A reported 99 percent of the Navy personnel are vaccinated, but we must also consider that the vaccines are hopefully 90 percent effective, at most.
In other words, at the broad scale, the 35 plaintiffs are 1,000 times as vulnerable to future infection than the rest of the Navy personnel are of being infected by the plaintiffs (99 percent of 350,000 is roughly 35,000 as compared to 35).
One could also do the more precise math for a combat ship, say, an aircraft carrier with 6,000 personnel onboard. The one or two un-vaccinated (a smaller share of the 35) seem to be in much greater peril than the rest of the crew. Such is the epidemiological perplexity of the convoluted science of COVID.
Yes, of course, there’s more to the equation of policy navigation than this, but not less. The pot is calling the kettle black, or maybe Navy blue.
Expanding on the abbreviated math above…(99% of personnel are vaccinated) x (only 90% effective) = (the remaining 10%) or 35,000 who are vaccinated and possible carriers; compared to 35 unvaccinated plaintiffs who are possible carriers.