A CATECHETICAL GUIDE FOR BOY SCOUTS in the Archdiocese of Washington November 2013
A Brief History of Catholic Scouting The Catholic Church has a long history with Boy Scouts. British General Robert Baden-Powell founded the Scouting movement in England in 1907. Just a few years later, in 1910, the Boy Scouts of America (BSA) was incorporated in the United States. Catholic scout troops were formed at almost the same time and by 1913 Knights of Columbus councils were sponsoring Boy Scout troops. As early as 1913 the BSA recognized a particular need to foster relationships with Catholic churches and with the troops associated with them, and in 1914 the BSA created a Catholic Bureau to promote Catholic scouting. The National Catholic Committee on Scouting (NCCS) was first approved in 1934. The National Catholic Committee on Scouting is a church committee of Catholic clergy and lay people who act as advisors to the Boy Scouts of America. In this advisory role, the NCCS seeks to encourage the relationship between the Boy Scouts of America and the Catholic Church through opportunities for dialogue and understanding. The purpose of the NCCS is to make creative and constructive use of BSA activities and programs as a viable form of Catholic youth ministry. In 1997 the United States Catholic Bishops issued the document, Renewing the Vision: A Framework for Catholic Youth Ministry. This document reaffirms their previous work on youth ministry issued in 1976, A Vision of Youth Ministry, and articulates three goals for ministry with adolescents: 1. To empower young people to live as disciples of Jesus Christ in our world today; 2. To draw young people to responsible participation in the life, mission, and work of the Catholic faith community; 3. To foster the total personal and spiritual growth of each young person. (Renewing the Vision: A Framework for Catholic Youth Ministry, pp. 9-18) Renewing the Vision also provides a practical framework for ministry with adolescents; a model that draws upon the resources of the entire faith community and integrates the ministry with young people and their families into the total life and mission of the Church. Scouting is specifically mentioned as a youth-serving organization that provides a unique opportunity to reach Catholic adolescents and bring them into communion with the wider Catholic community. Youth-serving organizations like scouting give youth the chance to do such things as practice leadership skills and learn the joys of giving back to the community. Additionally, these organizations are often able to reach at-risk youth and provide much needed care, support, and important adult role models. (Renewing the Vision, pp. 14-15, 58) The three goals of Catholic youth ministry correspond to the three aims of Scouting: character development, preparation for responsible citizenship, and physical and mental fitness. Scouting s aim of character development combined with Gospel values are the basis for developing youth with strong morals as well as a sense of integrity and responsibility. Character development and opportunities for leadership encourage scouts to serve both God and the community. The second Scouting aim of responsible citizenship directly connects with the second goal of Catholic youth ministry of responsible participation in the life, mission, and work of the Catholic faith community. The church recognizes that each one of us has a responsibility to serve the common good. Both scouting and youth ministry seek to encourage youth to use their gifts and talents to be responsible members of their church and civic communities. Finally, both Catholic youth ministry and Scouting promote holistic development and fitness, encouraging youth to grow personally and spiritually. In particular, the religious emblem programs offered in conjunction with the Catholic Church and the BSA contribute to the faith development and spiritual growth of young people. The Boy Scouts and the Catholic Church continue to foster their relationship through the support of ongoing programs like the St. George Trek, a biennial event where select clergy and laity and seventy (70) Scouts and 1
Venturers hike the backcountry at Philmont Scout Ranch. The program is designed to encourage the participants to integrate morality, values, spirituality, faith, scripture, and vocation in their lives as young Catholics. Another goal of this high adventure leadership program is to equip the young people with the skills needed to promote and support Catholic Scouting in their communities and help the youth discern a possible vocation serving the Catholic Church. This program and other initiatives between the National Catholic Committee on Scouting and the Boy Scouts of America demonstrate the strong, ongoing relationship between the Catholic Church and the BSA. While there is long history of a favorable relationship between the Boy Scouts of America and the Catholic Church, a few recent developments in BSA policies have caused some to question the future of this association. The Catholic Church teaches that all people are always to be treated with dignity and respect. The change in the membership policy of the Boy Scouts of America does not affect the teachings of the Catholic Church and the manner in which the Archdiocese of Washington conducts the scouting programs under its purview. Scouting programs seek to instill the importance of duty to God and to country, and groups chartered through the Catholic Church witness to the faith while continuing to provide an opportunity to involve youth in the life of the local parish. The Church, through its clergy and lay leaders, has the responsibility to teach the Gospel and encourage all people to live out the teachings of Christ regardless of their sexual preference. The Arrow of Light Award and Christian Virtue The Arrow of Light Award, perhaps more than any other example, is a perfect illustration of the connection between Boy Scouts and the Catholic faith. The Arrow of Light Award is the highest award a Cub Scout can earn and is the only Cub Scout badge that can be worn on a Boy Scout uniform. When a Webelos Scout earns the Arrow of Light Award, he has completed all the requirements to bridge from Cub Scouts into a Boy Scout troop. The Arrow of Light badge has an image of an arrow with a sun rising above the arrow, and seven rays of light branching forth from the sun. The Arrow of Light award ceremony explains that the seven rays represent the seven great virtues of life: wisdom, courage, self-control, justice, faith, hope, and love. According to the Boy Scouts, the Arrow of Light forms the guide for living a morally straight life. During the Arrow of Light award ceremony, the seven great virtues are often described this way: 2 Wisdom the right use of knowledge Courage acting in spite of one s fear Self-control control of one s thoughts and actions in all situations Justice treating others fairly, without partiality or discrimination based on race or creed Faith the belief in something as true even if not provable by physical evidence Love a full and fruitful life requires love: love of God, love of family, love of your fellow man, love of country The seven great virtues of life explain in the Arrow of Light Award integrate the human and theological virtues taught by the Catholic Church. According to the Catechism of the Catholic Church, the human virtues, also sometimes called moral virtues, are firm attitudes, stable dispositions, habitual perfections of intellect and will that govern our actions, order our passions, and guide our conduct according to reason and faith [and] are acquired by human effort (CCC 1804). The Church identifies four virtues that are central to all virtues, since they are foundational to all human virtues. The four cardinal virtues are prudence, justice, fortitude, and temperance. From the Catechism of the Catholic Church (CCC 1805-1809): Prudence the capacity to discern and choose the good in all circumstances; applying moral principles to avoid evil and choose the good, true, and beautiful (CCC 1806) Justice this virtue consists in the ability to give due respect and discretion to both God and neighbor; this includes cultivating a habit of right thinking and uprightness in conduct towards others (CCC 1807)
Fortitude the power to stand firm in the face of difficulty and remain constant in the pursuit of the good; this virtue enables one to conquer fear and face trials and persecutions with strength and grace (CCC 1808) Temperance the ability to moderate our attraction to pleasure, master our instincts, balance our use of created goods, and keep our desires honorable (CCC 1809) All human virtues, including the cardinal virtues, are rooted in the three theological virtues of faith, hope, and charity. The theological virtues are the foundation of the Christian life and moral activity. They are infused by God into the souls of the faithful to make them capable of acting as his children and of meriting eternal life (CCC 1813). The theological virtues provide a way for humanity to participate in the divine nature and are evidence of the presence and action of the Holy Spirit in the life of individuals and the community. (CCC 1812-1813) The catechism describes the theological virtues this way: Faith this is the virtue by which we believe in God and all that he has revealed to us; through faith the disciple believes the truth and is able to profess it to others (CCC 1814-1816) Hope this is the virtue by which we desire the happiness that can only be attained in eternal life with God; hope allows us to place our complete trust in God, especially during times of frustration and disappointment, and preserve with joy and grace (CCC 1817-1821) Charity with Christ as our model, through this virtue, we are able to love God above all things and our neighbors as ourselves; the fruits of charity are joy, peace, and mercy (CCC 1822-1832) In addition to the human and theological virtues, the Catholic faith associates the gifts and fruits of the Holy Spirit with the moral life. The gifts of the Holy Spirit assist and strengthen the Christian disciple in living an honorable and morally upright life. The catechism says that, they complete and perfect the virtues of those who receive them (CCC 1831). The gifts of the Holy Spirit are: wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord. The fruits of the Holy Spirit, according to the catechism, are perfections that the Holy Spirit forms in us as the first fruits of eternal glory (CCC 1832). Tradition lists twelve fruits of the Holy Spirit: charity, joy, peace, patience, kindness, goodness, generosity, gentleness, faithfulness, modesty, self-control, and chastity. The current and former policies of the Boy Scouts of America uphold these Christian virtues. The Scout Oath begins by saying, On my honor I will do my best / to do my duty to God and my country. The Scout Law starts with the phrase A Scout is: and then lists twelve characteristics of a scout; the final characteristic or obligation of a scout is Reverent. The BSA affirms that these long-held articulations of scouting s beliefs and values are still held today. They state that the BSA mission continues to be to prepare young people to make ethical and moral choices over their lifetimes by instilling in them the values of the Scout Oath and Scout Law. (http://www.scouting. org/sitecore/content/membershipstandards/resolution/resolution.aspx.) Regarding the issue of youth with same sex attraction, the BSA states that since Scouting is a youth program, any sexual conduct, whether homosexual or heterosexual, by youth of Scouting age is contrary to the virtues of Scouting. Additionally, effective January 1, 2014 the following standard for youth membership in the Boy Scouts of America is adopted and approved: Youth membership in the Boy Scouts of America is open to all youth who meet the specific membership requirements to join the Cub Scout, Boy Scout, Varsity Scout, Sea Scout, and Venturing programs. Membership in any program of the Boy Scouts of America requires the youth member to (a) subscribe to and abide by the values expressed in the Scout Oath and Scout Law, (b) subscribe to and abide by the precepts of the Declaration of Religious Principle (duty to God), and (c) demonstrate behavior that exemplifies the highest level of good conduct and respect for 3
others and is consistent at all times with the values expressed in the Scout Oath and Scout Law. No youth may be denied membership in the Boy Scouts of America on the basis of sexual orientation or preference alone. (http://www.scouting.org/sitecore/content/membershipstandards/resolution/resolution.aspx.) This approach is the charitable way to address the situation and entirely in line with Catholic teaching. The Catechism of the Catholic Church clearly states that persons with same sex attraction must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided (CCC 2358). At the same time, all scouts, both those with same sex attraction and those attracted to the opposite sex, are called to live virtuous lives they are called to live lives of chastity. The Gift of Human Sexuality As a scout leader, although your role does not include teaching the young people specifically about the gift of human sexuality, it is useful to refresh your own understanding of the Church s teaching in order to pattern your own life as a model. The Church s teaching on the gift of human sexuality is rich and complex, and cannot be covered entirely in context of this document, but we will speak to a few main points that relate to the topic of same sex attraction. The first chapter of the book of Genesis tells us, God created man in his own image, in the image of God he created him; male and female he created them (Genesis 1:27). This brief passage gives us insight into humanity s unique place in the order of creation. Specifically, we know that, unlike any other creature on earth, man (humanity) is created in the image of God and this unites the spiritual and material worlds in an extraordinary way. We are a union of body and soul. We also know that man is created male and female. This distinction demonstrates the importance and exceptional goodness of both men and women. Both male and female are creative and unique expressions of God; both male and female are made in God s image. (CCC 355) Being made in the image of God means that each human individual possesses an equal, God-given dignity. (CCC 357, 2334) Each person is not simply a some-thing, but a some-one who is capable of self-knowledge, of self-possession and of freely giving of himself and entering into communion with other persons (CCC 357). The Catholic Church teaches that God is a Trinity, a communion of three distinct persons, the Father, Son, and Holy Spirit. In a similar way, men and women, as male and female created in the image of God, are created to be relationship with one another. We also know that God is love and, because men and women are made in the image and likeness of God, we reflect and share in God s love. We are, as it happens, made by love and for love. The Christian view of personhood and human sexuality recognizes that men and women are unique expressions of the same God and that we are made for life and love, we are made for communion. This human desire for and orientation towards communion is uniquely expressed in context of the sacrament of marriage. The free, full, faithful, and fruitful conjugal relationship between husband and wife reflects a total gift of self. The love between husband and wife is an extraordinary reflection of the love of God that created each one of us. Sexuality, the catechism explains, affects all aspects of the human person in the unity of body and soul (CCC 2332). In a particular way, it affects our capacity to love and to procreate and, more generally, it impacts our ability to form bonds of communion with others (ibid.). The catechism also states that each person should recognize his or her created goodness and accept his or her sexual identity. In fact, sexual identity demonstrates how physical, moral, and spiritual difference and complementarity are oriented toward the goods of marriage and the flourishing of family life (CCC 2333). Yet, despite the goodness, we sometimes reject this gift. Oftentimes, though we were made for a union of life and love, we do not always use the gift for the purposes for which it was intended. 4
One way we sometimes misuse the gift of human sexuality is in how we choose to satisfy our desires. When discussing same sex attraction, it is important to make a distinction between orientation and attraction. Orientation is bodily and objectively determined by gender. There is a sexual complementarity between men and women. A man s body is objectively oriented towards a woman s body and a woman s body is objectively oriented towards a man s body. This orientation, or complementarity, is infused in each person, body and soul. Attraction, or desire, is subjective and may or may not correspond to orientation. When the Church says that same sex attraction is disordered, it means that the subjective sexual desire does not correspond to the objective form of the body s orientation. It does not mean the person is disordered. (CCC 2357-2358) Our sexual desires are part of our existence as creatures made by God, but those desires, like all aspects of fallen humanity, can also be affected by sin. Sometimes we foster wrong or sinful desires when we cultivate unhealthy or sinful behaviors and habits. As mentioned earlier, as human beings created in the image and likeness of God we are much different than animals in that we are capable of self-knowledge and self-possession. (CCC 357) This means that we can control our passions and desires, and order them according to the truth in cooperation with the Holy Spirit. Of course, this does not mean that we will no longer be tempted by sinful desires; it simply means that we have been given the grace to resist and overcome those desires. While we should continually strive to live a morally upright life, we may not always overcome sinful temptations. When we fall to temptations and offend God through sin, we can take advantage of the gift of the sacrament of reconciliation; we can confess our sins, do penance, resolve to amend our lives, and once again endeavor to live according to God s law of love. Since we are made for life and love, we can order our desires towards a life of love according to the will of God through the grace of the Holy Spirit. As we discussed earlier, the catechism clearly states that persons with same sex attraction should not be discriminated against based on that desire alone. The Church affirms the dignity of all human beings regardless of their passions or desires, since our passions and desires do not define who we are or give us our dignity. Rather, our dignity comes from being created in the image of God. Many people believe what the Church teaches about the gift of human sexuality and at the same time struggling with same sex attraction. They have embraced the virtue of chastity and are living as faithful Catholics according to the teachings and disciplines of the Catholic Church. All are called to the virtue of chastity. Chastity is the successful integration of sexuality within the person and thus the inner unity of man in his bodily and spiritual being (CCC 2337). All men and women, married and single, young and old, with same sex attraction or not, are called to live the virtue of chastity by correctly integrating the gift of human sexuality into the whole of life. The catechism states that sexuality, in regards to its special affectivity and capacity for love and procreation, is best expressed and becomes personal and truly human when it is integrated into the relationship of one person to another, in the complete and lifelong mutual gift of a man and woman (CCC 2337). As mentioned earlier, the totality of the gift of human sexuality is found in a free, total, faithful, fruitful, and lifelong marital relationship. Ultimately, virtue of chastity involves the integrity of the person and the proper integration of the gift. Obviously, as mentioned above, the Church s teaching on the gift of human sexuality is more exhaustive and nuanced than can be explained in a few brief paragraphs. There are many helpful and easy to understand resources available, you may want to contact your parish pastor or youth minister for recommendations. The Pastoral Response There may be a time when a Scout leader is called upon to respond to a young person who discloses that he is attracted to members of the same sex. The leader s response will require recognition of the level of development and maturity of the scout (for example, the leader will likely take a different approach if the scout is in Webelos rather than a Boy Scout or Venturer). Additionally, the leader must also have an understanding of Catholic Church teaching on the gift of human sexuality and its teaching on those who experience same sex attraction. Finally, the 5
leader needs to be aware of the policies and procedures of the Archdiocese of Washington and the Boy Scouts of America, especially the policies on safe environment guidelines and confidentiality practices. This requires the Scout leader be in communication with the parish s pastor, coordinator of youth minister (CYM), and director of religious education (DRE). It is important to remember that the first responsibility, the primary vocation, of any Christian is to seek holiness by conforming his or her life to Christ and his call to live a life of love, sacrifice, and joyful service. This is the calling of each Scouting participant, both youth and adult. As we saw earlier, love, the virtue of Charity, directs and correctly orders all the other virtues. Charity, and all the virtues that naturally flow from it, should be the primary source of our response to anyone who discloses a same sex attraction. With this in mind, below are a few additional things to remember and some practical steps to take when responding to a young person who shares that he is attracted to members of the same sex. If a scout discloses to a leader that he experiences same sex attraction, the duty of the scout leader is as follows: 1. Recognize your role in the legitimate hierarchy of collaborators. It is import to remember that you are not alone in your care and concern for the scout. Additionally, it is not your role to take on sole responsibility or lone action in this situation. The scout s parents have the primary responsibility for his care and wellbeing. Within the context of the larger Christian community, the human formation of the scout as he grows as a disciple of Christ is shared responsibility of parents, teachers, coaches, the pastor, the DRE, and the youth minister. 2. Rely on the teaching of the Church and the communion of the faithful to be your guide in responding to the scout. Familiarize yourself with the catechism and know what the Catholic Church teaches about the gift of human sexuality. Seek out spiritual and catechetical leaders in your parish or diocese for guidance and resources that might be helpful. 3. Work with the leadership of the Archdiocese of Washington Office of Youth Ministry. They can be a great asset or resource for any questions or concerns you may have regarding the scout and how best to respond to his disclosure. 4. When responding to the scout, be prepared to: a. Offer constructive perspective regarding the fact that while our culture might emphasize defining ourselves according to our sexual desires, our attractions do not define us and at times can be deceiving about whom we are and what we were made for. b. Limit the discussion regarding sexual desire and intimacy by indicating that while our desires can be strong and may present a struggle, they are not the highest form of expressing our humanity. It is not appropriate to discuss specific sexual desires or acts. c. Help the scout, as you would any person, understand that despite whatever cross he may have to carry, there is nothing that can separate him from the love of God or the Church. Even when the Church teaches that some of our strongest desires and deeply held passions may not be good for us and our life with Christ, we can still be united to the love of Christ and his Church. 5. Work on behalf of the troop or pack. It is your responsibility as the scout leader to work for both the good of the individual scout and the good of the entire troop or pack. This is done is several ways, that include: a. Prevent the temptation to allow discussions about same sex attraction to dominate agendas or become occasions for public discourse. Do not, for example, call a parent meeting to discuss same sex attraction. b. If someone discloses a same sex attraction, recognize that this is a personal matter and encourage the scout to speak with his parents, pastor, or youth minister. Be prepared to be a liaison. 6
c. If another scout expresses a concern about a person who disclosed a same sex attraction, if they are legitimate concerns, be prepared to address them. Remember Church teaching on the respect, compassion, and sensitivity due to those who experience same sex attraction and avoid any unjust discrimination. If discrimination occurs, be prepared to address it by calling the scout to a deeper appreciation for the struggle of others and encourage the scout to recognize the inherent dignity of the other scout as a beloved child of God. Remind the scout about his call to be disciple of Christ and to love your neighbor as you love yourself. 6. While every scenario that might arise cannot be considered, the following are several examples of a) possible scenarios and b) decision paths to follow. Please note how the collaboration of Scout leaders with parents and parish leadership in integral to the successful implementation of Catholic Scouting. Scenario 1: Scout confides to the scout leader that they are ashamed at what occurred at a party over the weekend. In further discussion the scout reveals that they had engaged in sexual activity. Scout leaders affirms the scout for their courage to share Scout leader encourages the youth to reflect on church teaching and scout virtues Scout leader encourages the scout to share with their parent(s) and may act as a liaison. Scout leader encourages the scout to share with pastor and seek the sacrament of reconciliation as appropriate. Scenario 2: Scout confides to the scout leader that they are struggling with same sex attraction. Scout leaders affirms the scout for their courage to share and acknowledges the struggle. Scout leader reaches out to the Youth Minister and or Pastor for guidance. Scout leader encourages the scout to share with their parent(s) and may act as a liaison. Scout leader refers scout to Youth Minister or DRE or Pastor. Scenario 3: Scout A tells leader that Scout B is gay. Ask Scout A, what makes you think Scout B is gay, pose question in a developmentally appropriate manner based on the age of the scout. If Scout A states that Scout B behaved in an inappropriate manner immediately refer to pastor. The Pastor takes appropriate action in outreach to the family and/or child protection if appropriate. Scenario 4: Scout A s parent tells you (scout leader) that s/he believes Scout B is gay or has revealed that he is gay. Ask Scout A s parent, what makes you think Scout B is gay? Refer to Youth Minister, or DRE, or Pastor so they can reach out to Scout B and his/her parent as appropriate. Scenario 5: Scout A tells you that he is gay and asks you NOT to reveal it to anyone else? Scout Leader states that because he is concerned about Scout A he/she cannot hold that information in confidence. He will not share that information with other scouts but must share this information with Youth Minister or DRE or Pastor. It is recommended that the Youth Minister, DRE, or Pastor include the parents in their outreach to the Scout. 7
Scenario 6: Scout A indicates he wants to wear an emblem or some other item on his uniform that indicated support of living an active homosexual lifestyle According to BSA policy, scouts may not wear anything on their uniform outside of official scouting emblems and patches. Scout leader asks him to remove said item. Scenario 7: A scout is caught in some sort of inappropriate behavior related to sexual acts. Can this be addressed in the Scout s internal discipline process that involves older scouts? No. Parents are immediately notified and the scout is dismissed from the activity. A meeting is scheduled with the Youth Minister or DRE or Pastor with parents and scout to discuss the behavior and consequences. The scout agrees to no longer act inappropriately at scout activities and a second incident is grounds for immediate expulsion from scouting Scenario 8: Scout A tells you his parents are gay. Affirm the Scout for their courage in sharing.. Ask if the Scout would like to speak to someone else. Refer scout to Youth Minister or DRE or Pastor. NOTE: All web links in this document were last accessed on November 8, 2013 8