CARING SAFELY FOR OTHERS

PASTORAL STANDARDS
AND
SAFE CONDUCT IN MINISTRY
 CARING SAFELY FOR OTHERS
PASTORAL STANDARDS AND SAFE CONDUCT IN MINISTRY

Contents

FOREWORD Page 1

SECTION I: Introduction Page 2

SECTION II: Aim and Objective Page 5

SECTION III: The Ministry of Safeguarding and the Safeguarding of Ministry Page 7

SECTION IV: Pastoral Standards and Safe Practices in the Conduct of Ministry Page 9

PRAYERS FOR VICTIMS AND SURVIVORS OF SEXUAL ABUSE Page 17

 FOREWORD

I welcome this fine document which sets out and promotes clear Pastoral Standards for
our ministry as priests. I thank all who have contributed to its development and to the
richness of its contents. It is a most welcome contribution to ensuring that the Catholic
Church in England and Wales continues to strive for the highest standards in its ministry
and outreach, especially in its care of those who are young or vulnerable. Our work of
safeguarding is never done, and this document is a major contribution to that endeavour.

The Pastoral Standards presented here arise from the mandate given by the Lord to every
ordained minister. They do not come from 'outside', from another set of standards which
are to be imposed on the nature of priestly ministry. The outlook, expectations, and
requirements contained in this document spring from the Church's own understanding of
the gifts entrusted to her and how they are to be employed. With equal clarity, this
document makes plain that which is simply not acceptable, that which is lax practice, and
that which is all too often absent from the daily disciplines of good pastoral care. This
document requires prayerful study and reflection. Indeed, that study and reflection is
required of every one of us as a prerequisite of our ministry.

In recent years various documents have been produced, here and abroad, outlining the
behaviour expected of ordained ministers and those who work closely with them. Many
are helpful indeed. But this document, 'Caring Safely for Others', is now presented with
the full authority of the Bishops' Conference of England and Wales and is therefore
immediately applicable to every cleric, religious or diocesan, working in any of the
parishes or ecclesiastical institutions within the territory of this Conference.

I treasure another conviction about 'Caring Safely for Others'. In my mind, it’s outstanding
quality is its rootedness in our Catholic teaching, tradition and legislation. It is a fully
ecclesial document. In this, 'Caring for Others' brings a new depth to our work of
Safeguarding. In it we see with a thoroughness not previously achieved. We see,
unambiguously, how our safeguarding responsibilities are intrinsic to our baptism, to our
vocation, to our ordained ministry. I can see how this document will provide a further
building block in our response to the scandal of abusive relationships within the
community of the Catholic Church, which have damaged so many innocent people. The
formation and training that will be constructed from this document will make clear that
our work of safeguarding, its supervision and its development, must be seen as an
essential part of the proclamation of the Gospel. This aspiration has often been expressed
in recent years, but this document shows how it can indeed be fulfilled.

I commend 'Caring Safely for Others' to the Catholic community at large. I present it to all
clerics as essential for their ministry. And I unhesitatingly include myself in that number.

 Cardinal Vincent Nichols

Archbishop of Westminster
President of the Catholic Bishops’ Conference of England and Wales

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 CARING SAFELY FOR OTHERS
PASTORAL STANDARDS AND SAFE CONDUCT IN MINISTRY

SECTION I: Introduction
“By virtue of our sharing in Christ's royal mission …we must be inspired and distinguished by a
specific attitude: we must care for the other as a person for whom God has made us responsible …for
human life is sacred and inviolable at every stage and in every situation; it is an indivisible good.
We need then to show care for all life and for the life of everyone.”1

To ‘care for the other as a person for whom God has made us responsible’ is at the heart of
the Church’s responsibility to safeguard all the people she encounters in the exercise of her
mission, particularly those who are most at risk of abuse2 or exploitation in any form.

It is only recently in the life of the Church that the use of the specific vocabulary of
‘safeguarding’ has been used to identify an integral part of what it means to exercise care
for others in pastoral ministry. Yet this command of God is found throughout both the Old
and New Testaments. The mandate is given to protect, care for, and safeguard the most
vulnerable of his people; it is given, particularly, to those appointed as shepherds and
leaders of God’s people.

The Lord Jesus gives us this command in this dreadful warning: “So he called a little child to
him whom he set among them. Then he said, 'In truth I tell you, unless you change and become like
little children you will never enter the kingdom of Heaven. And so, the one who makes himself as
little as this little child is the greatest in the kingdom of Heaven. Anyone who welcomes one little
child like this in my name welcomes me. But anyone who is the downfall of one of these little ones
who have faith in me would be better drowned in the depths of the sea with a great millstone round
his neck’.”3

1 Evangelium Vitae §87, Encyclical Letter: To the Bishops Priests and Deacons Men and Women religious lay
Faithful and all People of Good Will on the Value and Inviolability of Human Life, Pope John Paul II, 1995
2 For the purposes of this document, ‘abuse’ should be understood as defined by civil legislation in England
and Wales, whether the abuse is of a minor or an adult at risk.
3 Matthew 18:2-6. The common interpretation of Matthew 18:1-14 in modern scholarship contends that this
passage is a warning to the disciples to prevent them from leading a fellow disciple or new convert away
from the faith. Although this may well be one interpretation, there is also scholarly reason to believe that
Jesus is presenting eschatological warnings of divine retribution against any disciple who scandalized
children through sexual abuse or exposure, rather than welcoming them and providing for their needs.
(Cf. Lorne Zelyck, Matthew 18,1-14 and the Exposure and Sexual Abuse of Children in the Roman World, Biblica
98, Pontifical Biblical Institute, Rome, 2017)

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Christ our Lord expressed to his disciples the paramount importance of protecting and
safeguarding his ‘little ones’. Christ’s ‘little ones’ are in one sense his disciples but they are
also all those who, because of their vulnerability, are at risk of being abused or exploited;
they are children and adults at risk.

For the purpose of this document, a ‘child’ is defined as “a person under the age of 18”4.
Throughout this document therefore, ‘child’ means ‘child and young person’ and ‘children’
means ‘children and young people’. An ‘adult at risk’ is defined as any person aged 18
years or over who: “is experiencing, or is at risk of, abuse or neglect; has needs for care and
support, and as a result of those needs is unable to protect himself or herself against the abuse or
neglect or the risk of it”5.

Our Lord declares that one of the gravest sins is to cause one of his ‘little ones’ to stumble,
to cause them to lose faith. The sexual abuse of a child or an adult at risk constitutes this
gravest of sins6. It is a sin which destroys the trust and innocence of a child and betrays the
trust and faith of an adult who has placed their trust in another person by virtue of that
person’s office, position of power or their relationship with them.

The mandate to protect and ‘care for the other’ is also given in Christ’s commission to St
Peter, and through him to the Apostles and their successors, to “Look after my sheep”7; that
is, to exercise the office of shepherd and to safeguard the members of the Lord’s flock.

The call to safeguard the lives of others is the vocation of all members of the Church: “Our
Lord Jesus Christ calls every believer to be a shining example of virtue, integrity and holiness. All of
us, in fact, are called to give concrete witness of faith in Christ in our lives and, in particular, in our
relationship with others. The crimes of sexual abuse offend Our Lord, cause physical, psychological
and spiritual damage to the victims and harm the community of the faithful. In order that these
phenomena, in all their forms, never happen again, a continuous and profound conversion of hearts
is needed, attested by concrete and effective actions that involve everyone in the Church, so that
personal sanctity and moral commitment can contribute to promoting the full credibility of the
Gospel message and the effectiveness of the Church’s mission.”8

At the same time, the responsibility to follow closely the command of Christ to safeguard
his ‘little ones’ and look after his sheep must be observed, in particular, by those “chosen by
God to be pastoral leaders of his People, and …all those who, in various ways, assume ministries in

4 As defined by the law in England (Children Acts 1989 and 2004) and Wales (Section 3 of the Social
Services and Well-being [Wales] Act 2014). The universal law of the Church also defines a child (‘minor’)
as: “any person under the age of 18, or who is considered by law to be the equivalent” (Vos estis Lux Mundi, Art.1,
§2, a, Apostolic Letter promulgated by Pope Francis, 7th May 2019).
5 As defined by the law in the Care Act 2014 (England) and Social Services and Wellbeing Act 2014 (Wales).
The universal law of the Church also defines an adult at risk of abuse (‘vulnerable person’) as: “any person
in a state of infirmity, physical or mental deficiency, or deprivation of personal liberty which, in fact, even
occasionally, limits their ability to understand or to want or otherwise resist the offence”. Cf. Vos estis Lux Mundi,
Art.1, §2, b.
6 Vos estis Lux Mundi, Art.1, §1, a, ii
7 John 21:16
8 Vos estis Lux Mundi (Introduction)

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the Church”9. Bishops and those who through sacramental ordination share in the ministry
of the bishop, that is, priests and deacons, have a responsibility to imitate the Good
Shepherd and exercise their ministry in a way which protects, safeguards and cares for all
the members of his flock but especially children and adults at risk; they must “prevent and
combat these crimes that betray the trust of the faithful”10.

9 Vos estis Lux Mundi (Introduction)

10 Ibid.

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SECTION II: Aim and Objective
In 2007 the Cumberlege Commission Report, ‘Safeguarding with Confidence – Keeping
Children and Vulnerable Adults Safe in the Catholic Church’, had recommended Codes of
Conduct for all clergy, non-clergy religious and lay people working within the Church.
Codes of Conduct have been provided for non-clergy religious and lay people who work
in the service of the Church, including volunteers.

The Catholic Bishops’ Conference of England and Wales recognised that the ‘code’ which
governs the conduct and all aspects of the life and ministry of each member of the clergy11
is the Code of Canon Law. The Code provides the “positive and holistic context for a set of
behaviours”12 which support the conduct, standards and spiritual growth in the ministry of
each bishop, priest and deacon; it also provides the juridic context for holding members of
the clergy to account for their conduct.

Rooted in the Code of Canon Law and the teaching of the Church, the Church’s
‘Directories’13 for each degree of the Sacrament of Holy Orders also set out the principal
doctrinal, disciplinary and pastoral expectations for the ministry of clergy.

Although the Code of Canon Law and the Directories provide the principles which govern
the conduct of clergy, there remains a need for further guidance, training and ongoing
formation14 concerning the conduct of clergy specifically in relation to their ministry of
safeguarding.

The aim of this document is to ensure that, in the exercise of their ‘care for the other as a
person for whom God has made us responsible’ and the responsibility to safeguard
Christ’s ‘little ones’, all clergy who exercise ministry in England and Wales are familiar
with the best safe pastoral standards and practices, and that these are conducted within
appropriate boundaries, often referred to as ‘professional boundaries’.

This document does not attempt to address all of the pastoral standards and practices that
need to be understood and followed in all circumstances of the ordained ministry, i.e.
prayer, liturgy, administration, etc. Rather, it presents a concise framework for the
principles of safe conduct, rooted in the Code of Canon Law and the magisterium, which
foster and promote integrity specifically in the ministry of safeguarding exercised by
clergy. From these principles, it enunciates some of the pastoral standards which ensure
that the conduct and behaviour of clergy, both in public and private life, safeguards

11 For the purpose of this document, ‘clergy’ includes all secular (diocesan) clergy, clerical members of
Institutes of Consecrated Life and Societies of Apostolic Life, and clergy from abroad or other jurisdictions
working in England and Wales
12 Safeguarding with Confidence – Keeping Children and Vulnerable Adults Safe in the Catholic Church §2.35, The
Cumberlege Commission Report, 2007
13 Cf. Apostolorum Successores (Directory for the Pastoral Ministry of Bishops), Congregation for Bishops, 2004;
Directory on the Ministry and Life of Priests, Congregation for Clergy, 2013; and, Directory for the Ministry and
Life of Permanent Deacons, Congregation for Catholic Education, 1998
14 Cf. Directory on the Ministry and Life of Priests: “…each priest must feel encouraged to assume responsibility for
his own formation”, he is the “first agent of his own formation”, (§80); Directory for the Ministry and Life of
Permanent Deacons, §§63-82; Directory for the Pastoral Ministry of Bishops, §49

Page 5
others, particularly children and adults at risk; it is not a “list of forbidden behaviours but an
aid to enable them to preserve their dignity whilst respecting the dignity of those with whom they
work and serve”15.

For the majority of deacons, priests and bishops, these principles will not be new or
unfamiliar but will give an explicit expression to the ministry of safeguarding they seek to
exercise already. The objective of this document is, therefore, to assist all clergy in
ensuring that the pastoral ministry provided for Christ’s ‘little ones’ is being conducted
safely and responsibly; it should assure them that they can exercise their ministry with
“freedom and energy… It is about ways in which they preserve their dignity whilst respecting the
dignity of those with whom they work and serve”16.

15 Safeguarding with Confidence §2.34

16 Ibid.

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SECTION III: The Ministry of Safeguarding and the Safeguarding of Ministry
By virtue of the pastoral office held as servants and shepherds within Christ’s Church,
those who are ordained as deacons, priests and bishops are given immense trust by many
people; they are given also a unique welcome and a privileged access into the lives of
children, adults, families and institutions.

With this trust, welcome and access, comes the corresponding principle for each ordained
minister to:
1. Respect Human Dignity – respect the dignity of each person as someone who is
created “in the image and likeness of God”17;
2. Defend, Protect and Safeguard - to defend, protect and safeguard the sacred value
of all “human life from its very beginning until its end”18, particularly the lives of those
who are vulnerable and at risk;
3. Communicate with Care - to communicate and model all thoughts, words and
actions on the person of Jesus Christ19 and exercise the sacred ministry faithfully20,
responsibly21 and sensitively22.

These principles form not only the basis for the conduct by which all clergy must exercise
their ministry of safeguarding but also the pastoral standards which form the foundation
for the safeguarding of their ministry. The cultivation and practice of pastoral standards
safeguards the ministry of the ordained; these standards generate trust and make safe the
welcome and access given to clergy by those they serve.

Because the ordained ministry is itself the fruit of sacramental grace given in the
Sacrament of Holy Orders, every aspect of the exercise of ministry should be understood
as a response to the “call to ministry and priestly life as a continuous configuration to Christ”23
and all its actions “expressed in fervent prayer, in integrity of life, in the pastoral charity of a
ministry tirelessly spending itself for the salvation of the faithful”24.

The ministry exercised by deacons, priests and bishops is, therefore, a sacramental
vocation and not a professional career; it cannot be fulfilled by the observance and
application of a specific set of knowledge and skills alone. Nevertheless, within the wider
community and in public society, there is the expectation that clergy conduct themselves

17 Cf. Code of Canon Law, Canon 768, §2; Catechism of the Catholic Church §1701 to 1709
18 Cf. Evangelium Vitae §2
19 Cf. Apostolorum Successores §2, §33, §43 & §97, Congregation for Bishops, 2004; Presbyterorum Ordinis §15,
Pope St Paul VI, 1965; The Priest, Pastor and Leader of the Parish Community §12, Congregation for Clergy,
2002; Directory for the Ministry and Life of Permanent Deacons §8, §38, §45, §47, §49, & §69, Congregation for
Catholic Education, 1998
20 Code of Canon Law, Canon 276, §2, 1°
21 Ibid. Canons 285, §1 & §2;
22 Ibid. Canon 287, §1
23 Ratio Fundamentalis Institutionis Sacerdotalis: The Gift of the Priestly Vocation, Introduction §3, Congregation
for the Clergy, 2016
24 Homily Solemn at the conclusion of the World ‘Retreat’ for Priests, Pope John Paul II, Rome, 9th October 1984

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‘professionally’ in the exercise of their ministry25; that is, act and live in a way which
correlates to the responsibilities and characteristics of their vocation.

Similarly, although bishops, priests and deacons do not hold public office, they do hold
ecclesiastical offices and exercise pastoral ministries which are public in nature26. Holders
of public office are “accountable for their decisions and actions to the public and must submit
themselves to whatever scrutiny is appropriate to their office”27. In the same way, clergy must be
prepared to be held accountable for their conduct and aspire to observe the highest
standards of behaviour in the exercise of their ministry.

The reason for this aspiration is that the standards for the exercise of the ordained ministry
are derived from the divine law of love28, from the mandate for ministry received from
Christ at ordination29, and from a vocation which places “a special obligation to seek
holiness”30 on those who have received the Sacrament of Holy Orders to live in a way
which is conformed to the Lord Jesus Christ31. Moreover, the efficacy of their ministry is
“possible only with the grace of the Holy Spirit”32.

The ministry of safeguarding must therefore, like all pastoral ministry, be rooted in
prayer33. Together with this prayer comes the need to make an honest examination of the
way ordained ministry is conducted. Making an examination of conscience on personal
conduct in the daily course of ministry should be already a regular feature in the spiritual
life of each member of the clergy34. To ensure that care for others in pastoral ministry is
conducted safely and is observed in accordance with safeguarding norms, the following
section ‘Pastoral Standards and Safe Practices in the Conduct of Ministry’ is presented as a
guide and framework to assist bishops, priests and deacons to exercise ministry in a way
which always safeguards Christ’s ‘little ones’ and safeguards the integrity of the ordained
ministry.

25 Cf. Directory on the Ministry and Life of Priests §96

26 Cf. Directory on the Ministry and Life of Priests §62 & §66, Congregation for Clergy, 2013
27 The Seven Principles of Public Life, Committee on Standards in Public Life, UK Government, 1995 (The 2013
report of the Committee states that “The principles also have application to all those in other sectors delivering
public services”).
28 Matthew 22:37-40
29 Cf. Compendium of the Catechism of the Catholic Church §336, Pope Benedict XVI, 1995
30 Code of Canon Law, Canon 276 §1
31 Cf. Apostolorum Successores §2, §33, §43 & §97; Presbyterorum Ordinis §15, Pope St Paul VI, 1965; The Priest,
Pastor and Leader of the Parish Community §12, Congregation for Clergy, 2002; Directory for the Ministry and
Life of Permanent Deacons §8, §38, §45, §47, §49, & §69, Congregation for Catholic Education, 1998
32 Vos estis Lux Mundi (Introduction)
33 Cf. Directory on the Ministry and Life of Priests §49 to §53
34 Cf. Directory on the Ministry and Life of Priests §50 & §94; Presbyterorum Ordinis §18, Pope St Paul VI, 1965;
Pastores dabo vobis §6, Pope St John Paul II, 1992

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SECTION IV: Pastoral Standards and Safe Practices in the Conduct of Ministry
With the trust we receive as ordained ministers, as well as the welcome and access we are
given into the lives of those we serve, comes the overall responsibility to conduct our
ministry in a way that is always faithful to Christ. This means that the pastoral standards
and the safe practices integral to our ministry must be known and understood, as well as
adhered to and modelled in our behaviour. The following are not exhaustive but are
among the most important:

1. Respect Human Dignity

With the immense trust we receive, comes the duty to respect the dignity of each person
as someone who is created in the image and likeness of God. This principle entails that
we adhere to specific pastoral standards and safe practices in the conduct of our
safeguarding ministry, namely to:

1.1 Exercise a particular care and concern for all Christ’s ‘little ones’ and for those we
encounter in our ministry whose lives are affected by any form of abuse. This
requires that we:
a. Promote and uphold the dignity, safety, health and wellbeing of children and
adults at risk.
b. Try to see, and conduct, all of our safeguarding ministry with the heart of Christ
and through the eyes of victims and survivors of abuse, and the experience of
their families.
c. Pray for the victims and survivors of abuse, and for their families.

1.2 Observe and comply with the safeguarding principles and standards, policies and
procedures adopted for use by the Catholic Church in England and Wales. This
requires that we:
a. Fulfil our personal responsibility to complete and understand the mandatory
safeguarding training provided by the Catholic Church in England and Wales.
b. Maintain our knowledge and competence of good safeguarding practice through
participation in the ongoing formation and training35 provided by the Church
and, where necessary or appropriate36, by other safeguarding agencies.
c. Become cognisant with the causes and signs of child abuse 37 and the abuse of

35 Pastores Dabo Vobis: “…the proper foundation and original motivation for ongoing formation is contained in the
dynamism of the sacrament of holy orders”, (§70); “…it is the priest himself, the individual priest, who is the person
primarily responsible in the Church for ongoing formation. Truly each priest has the duty, rooted in the sacrament
of holy orders, to be faithful to the gift God has given him and to respond to the call for daily conversion which
comes with the gift itself”, (§79)
36 Additional safeguarding training may be required in the exercise of particular ministries or chaplaincies,
e.g. universities, schools, hospitals, prisons, etc.
37 Child abuse includes physical, emotional and sexual criminal offences, as well as neglect, of a child.

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 adults at risk38, and the steps to be taken for their protection.
d. Immediately follow the applicable reporting procedures if abuse or neglect is
suspected, observed or alleged.

1.3 Acknowledge and be mindful of the position of trust which we hold, the ‘power’
which many people attach to our status as clergy, and the authority which we
exercise as an ordained minister. This requires that we:
a. Never abuse the immense trust39 that is placed in us.
b. Never abuse our authority or status as clergy but always “strive not to be served
but to serve”.40
c. Demonstrate an exemplary respect for everyone we encounter.

1.4 Recognise that, particularly in our relationships with children and adults at risk, the
position of trust which we hold and the authority which we exercise as an ordained
minister requires us to be especially diligent in safeguarding their care and welfare.
This requires that we:
a. Act with cognisance of the inequalities, the imbalance of ‘power’, and the risks
that can accompany our relationship as a member of the clergy with any person
but particularly in our relationships with children and adults at risk, and ensure
that all our actions safeguard and serve their wellbeing.

1.5 Respect and maintain the boundaries appropriate to our relationships with every
person in pastoral ministry, irrespective of their age or condition in life. This
requires that we:
a. Observe proper spiritual, physical, sexual, emotional and psychological
boundaries41 in every aspect of our conduct and in the exercise of our ministry.
b. Act only in those ways which are within our competence as clergy and any
professional qualifications we hold which relate to the exercise of our ministry.

38 Abuse of adults at risk includes: physical abuse, domestic violence, sexual abuse, psychological or
emotional abuse, financial or material abuse, modern slavery, discriminatory abuse, organisational or
institutional abuse, neglect or acts of omission, self-neglect. As well as grave moral offenses, many of
these types of abuse are also criminal offences and should be treated as such. Clergy, in the course of their
ministry, often come into contact with people with care and support needs; it is important that they are
able to identify abuse and recognise possible indicators of abuse.
39 Abuse of this trust by clergy is sometimes referred to as ‘clericalism’. Clericalism is expressed in actions,
words and attitudes which betray and abuse the trust placed in us as clergy; it is inattention to the
dynamics of power, or equally abuse of the dynamics of power, within the Church. Cf. Letter to the People
of God, Pope Francis, 20th August 2018: “To say ‘no’ to abuse is to say an emphatic ‘no’ to all forms of
clericalism.”
40 Mark 10:45
41 These ‘boundaries’ promote the well-being of the people to whom a member of the clergy ministers as
well as of the member of the clergy himself. Boundaries create a safe, transparent, accountable and
predictable environment; they help to establish clear roles and expectations, and serve to protect and
preserve the integrity of relationships in ministry.

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 c. Make sure that our natural response to want to reach out and comfort those who
are suffering or in distress is not repressed but is manifested as an appropriate
expression of our care and support, and which prioritises the consent and needs
of the recipient not the desire to give it.
d. Avoid in our words and actions any suggestion that we are seeking or initiating
emotional or sexual intimacy, coercing affection or manifesting personal
favouritism.
e. Observe the boundaries between a pastoral relationship and friendship42.

1.6 Respect our own dignity and needs, attend to the human, spiritual, intellectual and
pastoral aspects of our need for ongoing formation in ministry, cultivate our
spiritual and intellectual life, and have care for our physical health and emotional
well-being with the conviction that the more effectively we live a mature human
life, the more fully enriched will our pastoral ministry to God’s people. This
requires that we:
a. Maintain our closeness and friendship with the Lord Jesus Christ43.
b. Maintain the relational and social dimension of our lives with family 44 and
friends45.
c. Avoid becoming isolated in our ministry by maintaining and fostering the bonds
of fraternity with other clergy in our deanery, diocese and the wider Church46.
d. Ensure we take sufficient relaxation and rest47.
e. Continue to nourish our intellectual life through further study48.
f. Collaborate with other clergy49 and the laity50 in the exercise of our ministry.

1.7 Understand, respect, and try to ensure that the individual needs of children and
adults at risk are being met within the context and circumstances of the sacramental
or pastoral ministry being provided. This requires that we:

42 In therapeutic settings (e.g. counselling, medicine, etc.), the professional boundaries make clear that the
nature of the relationship between the professional and client is not friendship. The boundaries between
clergy and those to whom they minister though are not as clear as the strict professional boundaries that
exist for those working in professional therapeutic roles. Nevertheless, experience within the Church has
shown that dual relationships which combine spiritual or pastoral care and close friendship can increase
the risk of actual or perceived abuse of power. In our pastoral ministry therefore, we must bear full
responsibility for establishing and maintaining appropriate boundaries in the development of our
relationships with those for whom we are called to serve, particularly with children and adults at risk.
43 Cf. Code of Canon Law, Canon 276
44 Cf. Ratio Fundamentalis Institutionis Sacerdotalis §148
45 Cf. Pastores Dabo Vobis §44
46 Cf. Code of Canon Law, Canon 278 §1 & §2
47 Ibid. Canon 283 §2
48 Ibid. Canon 279 §1 to §3
49 Ibid. Canon 275 §1
50 Ibid. Canon 275 §2

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 a. Actively promote, and model for others to follow, the practice of good
safeguarding ministry in all aspects of our relationships with children and adults
at risk.

1.8 Always give witness in our use of information and communication technology to a
way of life that respects the dignity and value of the human person 51. This requires
that we:
a. Always act chastely52.
b. Never deliberately access any websites or social media platforms that contain
unchaste or sexually provocative imagery53 and which may incorporate illegal
images of children54.

1.9 Seek reconciliation and resolve as far as possible any disagreements we have with
those to whom we minister. This requires that we:
a. Always act fairly and without prejudice or unjust discrimination.
b. Seek mediation when appropriate or needed to assist in resolving disputes or a
breakdown in pastoral relationships.

51 Cf. Communication and Mercy: A Fruitful Encounter, Message of Pope Francis for the 50th World Day of
Social Communications, 2016: “Access to digital networks entails a responsibility for our neighbour whom
we do not see but who is nonetheless real and has a dignity which must be respected”.
52 Cf. Directory on the Ministry and Life of Priests, §60.
53 Cf. Pornography and Violence in the Communications Media: A Pastoral Response, Pontifical Council for Social
Communications, 7th May, 1989; Guide to the Training of Future Priests Concerning the Instruments of Social
Communication §11, a, Congregation for Catholic Education, 19th March 1986.
54 Cf. Vos estis Lux Mundi, Art.1, §2, c: “any representation of a minor, regardless of the means used, involved in
explicit sexual activities, whether real or simulated, and any representation of sexual organs of minors for primarily
sexual purposes”. As well as being a criminal offence, the “production, exhibition, possession or distribution,
including by electronic means, of child pornography, as well as by the recruitment of or inducement of a minor or a
vulnerable person to participate in pornographic exhibitions” (Vos estis Lux Mundi, Art.1, §1, a, iii) is a delict
against the sixth commandment of the Decalogue and subject to a canonical penalty which may include
dismissal from the clerical state. Because of the seriousness of the crime, jurisdiction is reserved to the
Congregation for the Doctrine of the Faith, Cf. Sacramentorum sanctitatis tutela, Apostolic Letter motu
proprio promulgated by John Paul II, 30th April 2001 (Revised by Benedict XVI, 21st May 2010). Civil
legislation in force in England and Wales states that it is “illegal to take, make, distribute, show, or possess an
indecent photograph or pseudo photograph” (Protection of Children Act 1978) of someone under the age of 18.
The normal position for civil legislation existing in England and Wales is that it will only apply to offences
occurring in England and Wales. However, the provisions under s1 of Protection of Children Act 1978 and
s160 of Criminal Justice Act 1988 now have extra-territorial protection due to s72 of the Sexual Offences
Act 2003. Accordingly, any act carried out by a person in a country or territory outside the United
Kingdom shall constitute a sexual offence under United Kingdom law if it would constitute an offence
under the laws of that territory and it would also constitute a sexual offence under the civil laws of
England and Wales.

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2. Defend, Protect and Safeguard
With the unique welcome we receive, comes the duty to defend, protect and safeguard
the sacred value of all human life from its very beginning until its end, particularly the
lives of those who are vulnerable and at risk. This principle entails that we adhere to
specific pastoral standards and safe practices in the conduct of our safeguarding
ministry, namely to:

2.1 Provide, with the proper and appropriate assistance, a physically safe environment
in our churches, parish halls and other parish facilities. This requires that we:
a. Ensure that our places of worship and the facilities for which we hold
responsibility are maintained and compliant with the requirements of statutory
health and safety legislation.

2.2 Provide personal pastoral or sacramental ministry only in places and at times of the
day which offer a sufficiently open environment, and in an accountable manner.
This requires that we:
a. Ensure that our pastoral ministry to children is conducted in an open
environment where we are in view of other adults, or within their hearing.
b. Ensure that the Sacrament of Reconciliation is celebrated with children in an
open yet confidential setting or in a confessional where there is a physical
separation between the child and confessor.
c. Ensure that prudence and discretion are used, taking into account the condition
and the age of the penitent, should there ever be a need for questions to be asked
of the penitent during the celebration of the Sacrament of Reconciliation55.
d. Ensure that when we are leading or participating in pre-organised pastoral or
social activities for children or adults at risk, there is at least one, and whenever
possible two or more, other adults present.
e. Maintain a written record of the date and time of the visits we make to the sick
and housebound for whom we hold pastoral responsibility.

2.3 Assume the full burden of responsibility for establishing and maintaining clear,
appropriate boundaries with children and adults at risk. This requires that we:
a. Avoid being alone with a child or an adult at risk without the support and
assistance of at least one other adult.
b. Never permit a child that is unaccompanied by their parent or legal guardian, or
an adult at risk who is unaccompanied by their carer, to visit or to stay overnight
in the presbytery or any other residence we use.
c. Never take a child or an adult at risk on a trip or vacation alone.
d. Never give or provide alcohol (unless administering the chalice during Holy
Communion), tobacco or other drugs to children or adults at risk.

55 Cf. Code of Canon Law, Canon 979

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 2.4 Seek the assistance of, and work in close partnership with our lay collaborators (e.g.
Diocesan Safeguarding Coordinator, parish Safeguarding Representative(s),
parishioners exercising specific roles and responsibilities within the parish) and
other agencies in the exercise of our safeguarding ministry. This requires that we:
a. Ensure our lay collaborators, with the help that they provide us in the exercise of
pastoral or sacramental ministry to children and adults at risk: undergo the
appropriate training; observe and comply with the safeguarding principles and
standards, policies and procedures which have been adopted for use by the
Catholic Church in England and Wales; work in an open and accountable
manner; and, where they do not, ensure they are held to account.
b. Refer to other agencies for help where appropriate or when advised to by the
Church’s professional safeguarding staff or by the statutory authorities.

2.5 Stand ready to be held to account, and hold to account those with whom we
collaborate, for the way we exercise our safeguarding ministry. This requires that
we:
a. Be willing to accept questions or criticism regarding the good practice of our
safeguarding ministry.
b. Be willing to question or challenge our lay collaborators regarding their good
practice in the work of safeguarding children and adults at risk.

3. Communicate with Care

With the ‘privileged access’ we receive, comes the duty model all communication in
thoughts, words and actions on the person of Jesus Christ and exercise the sacred
ministry entrusted to us faithfully, responsibly and sensitively. This principle entails
that we adhere to specific pastoral standards and safe practices in the conduct of our
safeguarding ministry, namely to:

3.1 Communicate with children and adults at risk in a way that mirrors the humility,
patience, gentleness and compassion of Christ. This requires that we:
a. Ensure that we use only appropriate and respectful forms of interaction.
b. Exercise care and prudence when preaching or giving talks on sensitive issues in
the presence of children and adults at risk.
c. Acknowledge the position of authority we hold and never speak to a child or
adult at risk in a sarcastic, derogatory or offensive manner.
d. Be mindful of, and seek to understand, the cultural differences of children and
adults at risk, and their families, who are migrants or from ethnic minority
backgrounds.

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 3.2 Maintain clear and appropriate boundaries with those for whom we provide
pastoral care. This requires that we:
a. Avoid any behaviour that could reasonably be interpreted as coercive or
controlling (coercive or controlling behaviour is an act or a pattern of acts of
assault, threats, humiliation and intimidation or other abuse that is used to harm,
punish, or frighten a person), harassment or bullying (harassment or bullying
can occur as a result of a single incident or a pattern of behaviour where the
purpose or effect is to create a hostile, offensive humiliating or intimidating
environment).
b. Refrain from using any physical contact that is not integral to the administration
of a sacrament (nor use any unnecessary physical contact that is not in the
presence and sight of a child’s parent, legal guardian, teachers or other
responsible adult).

3.3 Communicate and behave in a manner which is modelled always on the life of
Christ. This requires that we:
a. Refrain from conduct that is unsafe when exercising ministry by never being
under the influence of alcohol, nor under the influence of any prescription
medication that may adversely affect our capacity to safeguard children or adults
at risk.
b. Never use profane language or make indecent, vulgar or sexual comments; nor
make jests or pranks that could be reasonably perceived as suggestive by others.
c. Never make disparaging remarks about children or adults at risk, neither in
private conversation, public discourse nor on social media.

3.4 Demonstrate prudence and self-awareness in the choices and decisions we take.
This requires that we:
a. Be vigilant in the awareness and consideration of how our actions, even
performed with good intentions, can be misinterpreted or seem intrusive and
intimidating by children and adults at risk.

3.5 Never use our status to solicit or obtain any personal benefit or financial advantage.
This requires that we:
a. Refrain from managing the finances and goods of any lay person, especially an
adult at risk, without the permission of the Ordinary56.
b. Exercise prudent judgement in giving gifts to, and receiving gifts from, an
individual child or adult at risk.
c. Refrain from accepting personal gifts of high value or money offered by an adult
at risk, yet endeavour to demonstrate with sensitivity our gratitude for their
generosity.

56 Cf. Code of Canon Law, Canon 285 §4

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 3.6 Use electronic forms of communication and other media, respectfully, responsibly
and transparently. This requires that we:
a. Never invite children or adults at risk, or accept invitations from them, to be
‘friends’ or contacts on any personal social media sites57 we use, or otherwise
interact with them on those sites.
b. Refrain from communicating with a child on a one-on-one basis via technology
or social media58 (including text messages or email) unless we have first obtained
the written consent of that child’s parent or legal guardian.
c. Always be transparent by: ensuring that any media we use to communicate with
a child can be supervised by their parent or legal guardian; using a form of
media which enables a copy of the communication to be sent simultaneously to
the child’s parent or legal guardian; and, identifying ourselves clearly by name,
as well as the pastoral office we hold, in all communications with children and
adults at risk.
d. Notify immediately the Safeguarding Coordinator and Vicar General of any
inappropriate forms of comments, images or behaviour that we receive from a
child or adult at risk.

3.7 Respect the vulnerability and right to privacy of the children and adults at risk to
whom we provide pastoral and sacramental care. This requires that we:
a. Refrain from making any kind of video or audio recording of the pastoral or
sacramental care given to children or adults at risk without the prior written
permission of the parent (or the legal guardian) of each child or the permission of
each adult at risk (or their official carer).
b. Obtain the written permission of a child's parent or legal guardian before using a
child's name or image in any newsletter, website or other publication.

3.8 Ensure that the personal data and confidentiality of those who seek and receive our
pastoral ministry is respected and maintained. This requires that we:
a. Never provide information to others about the pastoral ministry being provided
to children or adults at risk without the prior written permission of the parent (or
the legal guardian) of each child or the permission of each adult at risk (or their
official carer).

57 E.g. As ‘friends’ on a personal Facebook profile.

58 ‘Social media’ refers to web-based external, commercial, or media websites and applications used to
connect with other people and maintain relationships and communities.

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PRAYERS FOR THE VICTIMS AND SURVIVORS OF SEXUAL ABUSE
(Prayers promoted by the Pontifical Commission for the Protection of Minors)

Heavenly Father, who loves and cares for all of your children,
especially the smallest and most vulnerable, we entrust to you the
lives of the many children and vulnerable adults, who have been
sexually abused, and whose trust and innocence have been
destroyed. Help us to hear their cries of pain and to take
responsibility for so many broken lives.

We pray that within their communities and families they may find
understanding and support so that with the help of your grace their
wounds may be healed, and they may again know peace.

Grant this through our Lord Jesus Christ, your Son, who shared our
weakness in all things but sin, and lives and reigns with you in the
unity of the Holy Spirit forever and ever. Amen.

Heavenly Father, Since your mercy has been revealed in the

tenderness of your Son Jesus Christ, who said to his disciples: “Let
the little children come to me”, we pray that your Church may be a
secure home where all children and vulnerable adults are brought
closer to your Beloved Son.

May all those who have been abused physically, emotionally and
sexually by your ministers, be respected and accompanied by
tangible gestures of justice and reparation so that they may feel
healed with the balm of your compassion.

We ask this through Jesus Christ our Lord. Amen.

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