Taken From:

Moral Theology, A Complete Course Based on St. Thomas Aquinas and the Best Modern Authorities

(Sections 961-986, Relevant to Catholic Participation in non-Catholic services)

John A. McHugh, Charles J. Callan

NEW YORK CITY
JOSEPH F. WAGNER, INC.
LONDON: B. HERDER

Nihil Obstat
ELWOOD FERRER SMITH, O.P., S.T.M.
BENJAMIN URBAN FAY, O.P., S.T.LR.

Imprimi Potest
VERY REV. WILLIAM D. MARRIN, O.P., P.G., S.T.M.
Provincial

Nihil Obstat
JOHN A. GOODWINE, J.C.D.
Censor Librorum

Imprimatur
+ FRANCIS CARDINAL SPELLMAN
Archbishop of New York

New York, May 24, 1958

961. Participation of Catholics in non-Catholic services may happen
today in so many ways, and it is so difficult at times to draw the line
between lawful and unlawful communication, that it is well before
considering these cases to state the general rules that apply here.

(a) It is lawful to perform an act from which two effects follow, one
good and the other bad, if the act in itself is good or indifferent, if
there is a sufficiently grave reason for performing it, if the evil
effect is not intended, and if the evil effect be not prior to the good
effect (see 104).

(b) Circuмstances vary in different localities and countries, and
communication that would signify unity of belief in a place where
Catholics and non-Catholics are very unequal numerically might be very
harmless in a place where there is no great numerical difference.
Offense to non-Catholics should not be given needlessly.

(c) In doubtful cases the decision whether or not a particular kind of
communication is lawful or unlawful pertains to the Ordinary (Canon
1258).

962. Participation of Catholics in non-Catholic services is either
active or passive. (a) Participation is active when one takes a part or
fulfills some function in an act that is an official expression of the
worship and belief of a sect, even though this takes place outside a
church, or is not open to the general public.

(b) Participation is passive, if one merely assists as a spectator, and
not as a worshipper, at something pertaining to non-Catholic worship.

963. Sacred things in which communication is possible are of three
classes:

(a) the chief acts of divine worship (i.e., Sacrifices, Sacraments,
sacramentals);

(b) the secondary acts of divine worship (such as prayers, processions,
vows, oaths, the Divine Office, hymn singing, scripture reading, etc.).
In the Protestant denominations some one or other of these is, as a
rule, the central or distinctive service, although some have other
proper features of their own, such as the silent meeting of the
Quakers, the seance of the Spiritualists, the march of the Salvation
Army, the charity kiss of the Dunkards;

(c) places (e.g., churches, lodge rooms, cemeteries), times (e.g., days
of feast or fast), and objects (e.g., images, badges, aprons, banners,
robes), pertaining to divine worship.

964. It is unlawful for Catholics in any way to assist actively at or
take part in the worship of non-Catholics (Canon 1258). Such assistance
is intrinsically and gravely evil; for (a) if the worship is
non-Catholic in its form (e.g., Mohammedan ablutions, the Jєωιѕн
paschal meal, revivalistic "hitting the trail," the right hand of
fellowship, etc.), it expresses a belief in the false creed symbolized;
(b) if the worship is Catholic in form, but is under the auspices of a
non-Catholic body (e.g., Baptism as administered by a Protestant
minister, or Mass as celebrated by a schismatical priest), it expresses
either faith in a false religious body or rebellion against the true
Church.

965. It is unlawful for Catholics to simulate active assistance in the
worship of non-Catholics, for, while the non-Catholic rite would be
avoided, something which appeared to be that rite would be done, and
thus profession of faith in it would be given.

(a) Hence, it is not lawful to do an indifferent act which bystanders
from the circuмstances will have to conclude is an act of false
worship. Thus, Eleazar would not eat lawful meat which was put before
him in order that he might pretend to eat the meat of sacrifice after
the manner of the heathen (II Mach., vi).

(b) It is not lawful to accept a false certificate of participation in
false worship. Hence, the early Church condemned as apostates the
Libellatics (i.e., those Christians, who, to protect themselves in time
of persecution, obtained by bribery or otherwise a forged or genuine
magistrate's certificate that they had sacrificed to the heathen gods).

966. It is unlawful for Catholics to assist passively at non-Catholic
worship, unless there are present the conditions requisite for
performing an act that has two results, one good and the other evil
(see 104); for even passive assistance frequently involves sin.

(a) Hence, the assistance itself must be really indifferent, that is,
it must be a merely passive presence without any active participation
in the service. Examples: A person who stands in the rear of a Quaker
meeting house as an onlooker assists passively; but one who sits
quietly among the others present, as if in meditation, assists
actively. A person who sits in a pew during a revival in order to see
what is going on, assists passively; but, if he joins with the
congregation in bowing, groaning, etc., he assists actively.

(b) The evil effect that may result from assistance (such as scandal
and danger of perversion) must not be prior to the good effect;
otherwise, evil would be done for the sake of good. Examples: Titus, a
non-Catholic, goes to Mass as a spectator, with his Catholic friend
Balbus. He then asks Balbus to assist as a spectator at the services of
his denomination, and thus see for himself that the latter is better.
Balbus, in order to be courteous, consents. Here Balbus aims to show
politeness, which is good, but the means he uses--namely, the
impression he gives that he is not convinced of the superiority of his
own religion--is bad.

(c) The evil effect (i.e., remote danger of perversion, unavoidable
scandal) must not be intended or approved, but only permitted. Example:
Caius, a Catholic public official, has to attend funerals and weddings
in Protestant churches as a mark of the public respect for notable
persons. He knows that a few will take scandal at his action, but he
wishes only to do his duty as an official, and not to offend anyone
(see on Scandal).

(d) The cause of assistance must be in proportion to the kind of
assistance. Hence, a greater reason is required for assistance on
several occasions than on one, for assistance at infidel than at
heretical services, for assistance at the primary than at the secondary
act of worship, for assistance by a priest than for assistance by a
layman, etc. Example: Graver reason would be necessary to justify
assistance at a non-Catholic funeral, if there were signs of
anti-Catholicism manifested (e.g., flower designs and regalia of a
hostile sect placed on the coffin), than if the service contained
nothing offensive.

967. Cases of communication in false sacrificial rites are as follows:
(a) Active participation is had in such acts as the slaying and
offering of victims, the burning of incense before idols, the eating of
sacrificial banquets; (b) Passive participation is had when one merely
watches the rite of sacrifice without taking any part therein.

968. Cases of communication in the Sacrifice of the Mass are as
follows: (a) Active participation is had in such acts as taking the
part of deacon in a schismatical Mass, assisting at a schismatical Mass
with the intention of hearing Mass formally (i.e., of offering it with
the priest). If on Sunday, one is where there is only a schismatical
church, one is excused from the obligation of hearing Mass, and may not
hear Mass in that church (Holy Office, December 5, 1608; August 7,
1704). (b) Passive participation is had when one is present merely as a
spectator, kneeling before the Blessed Sacrament, but giving no other
signs of religious devotion. This is permissible under the conditions
mentioned above (see 966), if there is no scandal, or danger of
perversion (Holy Office, April 24, 1894).

969. Cases of participation in the Sacraments or sacramentals, real or
reputed, are as follows: (a) Active participation takes place when one
receives a Sacrament from a non-Catholic minister, or offers one's
child to receive a Sacrament from such a minister, or contracts
marriage in the presence of such a minister, or acts as sponsor at a
non-Catholic baptism or confirmation or as the religious witness at a
non-Catholic marriage, or answers in public non-Catholic prayers, or
takes ashes blessed by schismatics. (b) Passive participation is had
when one merely looks on at the administration of a Sacrament or
sacramental by a non-Catholic minister, without signs of approval or
union in what is being done.

970. There are certain cases that seem to be active participations in
Sacraments with non-Catholics, and yet are permitted by the Code. In
reality, however, there is no active communication in those cases.

(a) Canons 886 and 905 allow the faithful to receive communion and
absolution according to a Rite different from their own, so that one
who belongs to the Latin Rite may lawfully receive in Communion a Host
consecrated according to the Greek Rite, or go to confession to an
Oriental priest. But in these Canons there is question of different
Rites within the Catholic Church, not of those of non-Catholics.

(b) Canons 742 and 882 allow those who are in danger of death to
receive Baptism and absolution from an heretical or schismatical
minister, and theologians apply the same principle to Extreme Unction
and the Viaticuм. But there is no communication in non-Catholic
ceremonies in these cases, for the Sacraments belong to the Catholic
Church, and for the sake of the dying she authorizes non-Catholic
ministers to act as her representatives, provided there is no scandal
or danger of perversion.

971. Cases of participation in non-sacramental rites are as follows:

(a) Oaths and Vows.--Participation is active when one swears in words
or by other signs which, according to local usage, manifest belief in
the creed of some sect; it is not active, when the manner of the oath
does not signify adherence to a false creed; Example: If one is
required to swear, by touching or kissing the non-Catholic Bible, as a
sign of approval of Protestantism or Masonry, one may not consent. But,
if the Government presents a non-Catholic Bible with no thought of
Protestantism, there is no approval of Protestantism in the one who
swears on that Bible, although, if the custom is not general, there
might be scandal if no protest were made. A Catholic may bring his own
Bible with him, or ask for a copy of the Catholic Bible.

(b) Services--Participation is active when one marches in an Anglican
procession, plays the organ or sings at Y.M.C.A. services, joins in the
prayers or responses offered in a Protestant church, etc. (Holy Office,
July 6, 1889). Participation is passive if one looks on during a rare
visit, or listens by radio to the musical program broadcast from
Protestant services, or if one is obliged to attend non-Catholic
services habitually, not as a profession of faith, but as a matter of
civil duty or of domestic discipline, as happens with soldiers or with
inmates of public institutions. Participation is not active if one
adores the Blessed Sacrament carried in a schismatical procession which
one meets by chance and unavoidably. Examples: Titus belongs to the
honorary guard of a state ruler, and has to accompany the latter to
non-Catholic services on certain state occasions. Balbus is tutor in a
non-Catholic family, and is expected to take his charges to their
church and back home on Sundays. Claudia is a maid in a non-Catholic
family, and is ordered to hold one of the children while it is being
baptized by the non-Catholic minister. In all these cases the presence
at the services is purely passive, since the intention of the Catholic
present is not to perform any religious duty, but only some civil or
domestic service (see IV Kings, v. 18). But, on the other hand, the
martyrs during the reigns of Elizabeth and her successors refused to
attend the Anglican services, because this was required by law as a
sign of conformity to the Established Church--that is, an active
presence was prescribed.

972. Cases of participation in religious places, times and objects are
as follows:

(a) Places.--Participation is active when one orders one's body to be
buried in a sectarian graveyard, when one enters a schismatical or
heretical church privately in order to visit the Blessed Sacrament or
pray, when one offers up Catholic services in a non-Catholic temple, if
these things are looked upon by the public as indications of identity
of belief between Catholics and non-Catholics. Participation is merely
passive, if one visits non-Catholic places of worship out of curiosity
in order to look at the pictures, hear the music or listen to or take
part in a political lecture or debate. In case of necessity, the Church
permits Catholic services to be performed in the same building as that
wherein non-Catholic rites are held, e.g., the Church of the Holy
Sepulchre at Jerusalem which is used by various denominations (Holy
Office, 12 April, 1704).

(b) Times.--Participation is active if one observes new moons,
sabbaths, and days of fast as prescribed in the Old Law.

(c) Objects.--Participation is active if one wears the uniform of a
condemned society, the ring or other emblem of Fɾҽҽmαsσɳɾყ, etc., or
makes use of other insignia whose sole purpose is to indicate
membership in some sect, unless it be evident that these are used for
some other purpose (e.g., in order to act a certain part in a play).

973. Cases of participation through attendance at non-Catholic
religious instructions are as follows:

(a) Active participation in worship is had when one listens to a
preacher, Sunday school teacher, etc., and signifies approval by
joining in "Amens" or other acclamations.

(b) Participation is merely passive, if at church or over the radio,
one listens out of curiosity, or in order to be able to refute errors,
or for the sake of perfecting oneself in diction or eloquence, or of
showing respect to a person whose funeral oration is being delivered,
etc. But, even though there be no active participation, it will usually
be unlawful to listen to these sectarian discourses on account of the
danger of perversion to the listener or of scandal to others. Catholics
who are scientifically trained and staunch in faith may for good
reasons hear sectarian sermons, but the greater number would be
disturbed or unsettled (see the principles given above on dangerous
books and schools, 854-857, 868). Moreover, even those who have a right
to listen to non-Catholic religious talks have to be on their guard
against scandal, for outsiders may regard their attention as approval
of doctrine or participation in cult, and Catholics not sufficiently
instructed may regard their example as an encouragement to imitate
(cfr. 979, 981).

974. Participation in non-Catholic assemblages or occasions whose
character is of a mixed kind (partly religious and partly
non"religious) are permitted by the Church, when due regard is had for
avoidance of scandal, perversion, denial of faith, etc.

(a) Some of these occasions are chiefly religious, but are also looked
on as family or civic solemnities, such as christenings, weddings,
funerals. Hence, it is allowed to assist at the religious part of the
occasion in a passive way for the sake of courtesy, or to exercise some
function which is looked upon as belonging to the non-religious part of
the occasion. Caution must be taken to ensure that the particular sect
involved does not consider the exercise of the particular function as
participating in the religious aspect of the ceremony. Likewise, on
condition that the possibility of scandal, perversion, etc., has been
removed, the following functions may be performed. One may act as a
witness at the christening of a near relative who is not a Catholic;
however, it is forbidden to be a sponsor, even by proxy, at baptisms
performed by a heretical minister (Holy Office, decr., May 10, 1770).
To be pallbearer or undertaker at a funeral, to be an usher at a
wedding, to be an extra bridesmaid, etc., may be permitted. (If the
function of best man or maid of honor be considered as merely
attendants to the bride or groom, such participation in itself would
not be illicit; but since the danger of scandal might often be present,
such participation is dangerous. It is lawful for a Catholic pastor to
attend the funeral of a non-Catholic friend or relative, provided he
does not wear his sacred garb and takes no part in the ceremonies.
Canon 1258, Sec.2 establishes the general norm regulative of these cases:
a passive or merely material presence may be, for a serious reason,
tolerated as a mark of esteem or social courtesy at funerals, weddings,
and similar functions, provided there is involved no danger of
perversion or scandal; in a doubtful case, the serious reason for this
presence must be approved by the local Ordinary.

(b) Other occasions are chiefly non-religious in character, but are
also partly religious, or have the appearance of being religious. Such
are, for example, the coronation, birthday, wedding, or funeral of a
ruler, school commencements, political conventions, patriotic meetings,
civil marriage before a magistrate who is also a non-Catholic minister.
When these exercises are chiefly non-religious or entirely civil, even
though conducted in non-Catholic churches or by non-Catholic ministers,
the Church grants permission to participate in them to some extent, if
there is sufficient reason.

975. Among the mixed occasions just mentioned are not included such as
have an anti-Catholic or anti-religious spirit, such as funerals from
which all manifestations of religion are excluded on account of hatred
of religion, entertainments held by forbidden societies in which the
members are present in regalia, picnics under the auspices of the
Orangemen, etc.

976. Cooperation in Religious Activities.--A third danger of making
external profession of a false religion is cooperation in activities
whose tendency or principles are erroneous (see 944). Cooperation in a
false religion is of two kinds, immediate and mediate. (a) Cooperation
is immediate, when one takes a part in an act of a false religion
itself (e.g., by worshipping an idol). This kind of cooperation was
discussed above, as participation or communication (see 956-975). (b)
Cooperation is mediate, when one takes part, not in an act of a false
religion, but in some other act which is a preparation for a help to
the act of a false religion. This is the kind of cooperation we are now
considering.

977. Mediate cooperation is of various kinds. (a) It is proximate or
remote, according as the preparation or help afforded to false religion
is near to or far from the religious act. Thus, to make ready the
lights, incense, flowers, etc. in front of an idol is proximate
cooperation; to give money to an idolatrous priest or bonze is remote
cooperation. (b) Mediate cooperation is material or formal, according
as the intention of the cooperator is to share in or help error itself,
or merely to help those who are in error, while disapproving of their
error. Thus, if one prepares a pagan temple for worship or contributes
money towards its maintenance because one's sympathies are with its
idolatry, one's cooperation is formal; if one does these things only in
order to make a living or to show friendship to an individual pagan,
one's cooperation is material. It is clear that formal cooperation is a
grave sin against faith, and hence we shall speak now only of material
cooperation.

978. The principles governing the lawfulness of material cooperation
will be treated at length below in their proper place among the sins
opposed to charity. But since, on account of the mixed conditions of
society today, there are innumerable cases of material cooperation in
religion, it will be useful to state in advance in this place the
principles bearing on material cooperation and their application to
cases on religion and worship. The principles are the same as those
given for an act that has two effects, one good and the other bad.
Hence, material cooperation is not lawful, except when the following
conditions are present:

(a) The action of him who cooperates must be good in itself or at least
indifferent, for of course, if it is evil, it is not lawful. Thus, if a
person were to give to one pagan temple objects he had stolen from
another temple, his action would be intrinsically sinful on account of
the theft. Similarly, if a person were to contribute to a collection
list as "sympathizer" with a school for the propagation of atheism or
as "beneficiary" from the sacrifices to be offered an idol, his act
would be intrinsically sinful as being a promotion of error or
superstition, even though he were not really a sympathizer with atheism
or a believer in idols.

(b) The intention of him who cooperates must be good; for, if he wills
to help a false religion, he is guilty of formal cooperation; if he
wills some other wrong end, he is guilty of some other species of sin.
Thus, if one who does not believe in idolatry contributes to it on
account of sympathy with anti-Christian movements, he is guilty of
enmity to the truth.

(c) There must be a reason for the cooperation proportionate to the
gravity of the sin which will be committed by others, to the proximity
and necessity of the cooperation, and to the obligation which one has
of preventing the sin of others. Examples: To contribute to a sect
which plots the downfall of legitimate authority is never lawful, for
there is no reason of temporal or private good that can be a
compensation for the destruction of the public good. To contribute to
the building of a Mohammedan mosque does not require so serious a
reason as to contribute to the building of a pagan temple, for mosques
are not used for idolatry. A graver reason is needed to justify ringing
the bell or ushering the people to their seats for a service of false
worship than to justify sweeping and dusting the temple the day before
the service, for in the former case the cooperation is closer. A
greater reason is required to build a house of false worship, when
there is no one else to build it, than when there are many others who
will gladly build it if one refuses, for in the former case one's
cooperation is so necessary that without it the false worship cannot
take place, but not so in the latter case. A much more serious reason
would be required to justify parents conducting their children to a
place of false worship than would be required to justify a public
chauffeur in taking passengers thither; for the parents have a special
duty to guard the religion of their children.

979. The above principles on mediate cooperation are clear enough, but
it is frequently very difficult to apply them on account of the
uncertainty as to whether or not a particular act of cooperation is
indifferent in itself, or whether a particular reason for cooperation
is sufficient. But the following rules will help:

(a) An act is indifferent or good, when it does not tend to evil from
its very nature or the circuмstances, but has purposes that are not
bad. It is bad when either intrinsically (i.e., from its nature) or
extrinsically (i.e., from circuмstances) it tends necessarily to evil.
Examples: A derisory image of Christ and the manual of an obscene cult
are intrinsically evil, inasmuch as they necessarily convey error or
immorality. To draw up plans for a temple of idolaters in a Christian
country would have the appearance of favoring the propagation of
idolatry; to work on the construction of a temple in a pagan country
where the lending of one's labor is regarded as a sign of acceptance of
paganism, to help build a meeting house for a sect that plots the
overthrow of government or religion--all these acts are indifferent in
themselves (for one may also draw plans and put up walls for good or
indifferent purposes), but from the circuмstances they are evil in the
cases given.

(b) Reasons for cooperation may be ranked as great, greater and
greatest according to the kinds of goods that are at stake, and their
sufficiency or insufficiency may be determined by measuring them with
the gravity of the cooperation that is given. Great reasons are: fear
of serious suffering, or of the wrath of husband or other superior, or
of loss of an opportunity to make a considerable profit. Greater
reasons are: fear of loss of position, or of notable detriment to
reputation or fortune, or of severe imprisonment. Among the greatest
reasons for cooperation in the worship of a false religion are the
following: danger of loss of life or limb, of perpetual imprisonment,
of great dishonor, of loss of all one's earthly possessions, of
disturbance of the public peace.

980. Cases of cooperation in false religion that occur most frequently
are: (a) contributions made to schools, churches, institutions; (b)
labor given to buildings and objects of worship or instruction; (c)
labor given to acts of worship or instruction.

981. Contributions to false worship are unlawful, even apart from
scandal, danger of perversion, and the bad intention of the cooperator
in the following cases:

(a) When on account of circuмstances the contributions are signs of
sympathy with religious errors. Examples: Titus gives many stipends for
Masses to a schismatical priest. Balbus, when asked, contributes
liberally to a fund for the building of a hall under the auspices of
atheists. Caius, without being asked, gives a small donation towards
the erection of a pagan temple. Claudius sends in a subscription to the
treasury of a political organization whose purpose is anti-religious,
and promises to support their ticket.

(b) Contributions, even though they manifest no sympathy with religious
error, are unlawful, when there is no reason for the cooperation, or
only an insufficient reason. Examples: Caius contributes to a pagan
temple for no other reason than that he has not the heart to refuse
anyone. Titus advertises constantly in an antireligious paper in order
to help his business (cfr. 1530).

982. If there is no bad intention on the part of the contributor, and
if the danger of scandal or perversion is excluded, contributions are
permitted under the following conditions, of which both must be present:

(a) The contribution must not be a mark of sympathy with religious
error. This condition will be fulfilled more readily in countries of
mixed religion, where Catholics and non-Catholics have been long
associated together, and where non-Catholic denominations are engaged
in many things other than the preaching of their doctrines, such as
works of benevolence. Example: Balbus contributes at times to the
building or maintenance of Protestant orphan asylums, hospitals, and
schools, in a locality where these institutions are open to all and a
contribution is not regarded as a sign of agreement with sectarian
purposes.

(b) There must be a sufficient reason for making the contribution, such
as the common good or great private necessity. Examples: Claudius
contributes to the building of a non-Catholic church, in order that
Catholics may thus obtain exclusive use of a church till then used by
Catholics and non-Catholics alike. Titus buys tickets for bazaars, lawn
fetes, oyster suppers, dances, picnics and other entertainments held
for the benefit of non-Catholic churches, since, if he does not do
this, he will lose trade and his business will be injured.

983. The building of houses of false worship, the production and sale
of articles used in false worship, are unlawful also in two cases:

(a) when, on account of circuмstances, they are a mark of approval of
the false worship. Examples: Christians of Japan were forbidden by the
Church to cooperate in the erection of altars or temples to idols, even
if threatened with death or exile, and the reason of the prohibition
seems to have been in each instance that such work was looked on and
demanded as a profession of faith in paganism. Similarly, the
construction of non-Catholic edifices in a Catholic country, of a pagan
temple in a Christian country, or of an atheistic hall, would be signs
of approbation of error. It is difficult to see how one who sells idols
to those who request them for purposes of idolatry does not show favor
to false worship, although he might be excused if, under threat of
great harm, he delivered them with a protest that he was acting under
compulsion;

(b) when there is no reason, or no sufficient reason, for cooperation
with false worship. Example: Balbus helps to build non-Catholic places
of worship for no other reason than that he is asked to do so, or that
he receives good pay.

984. Building non-Catholic temples or furnishing the appurtenances of
worship, scandal and other evil being avoided, are lawful under two
conditions as above:

(a) the work must not be regarded as a sign of approval of false
worship. Examples: The Church has permitted Christians to assist in the
construction of Mohammedan mosques, when this was done unwillingly by
them and under compulsion. The manufacture of statues of Buddha or of
other idols is not a sign that one approves of idolatry, because these
objects have legitimate uses, such as adornment of palaces or art
galleries. Similarly, the production and distribution of emblems of a
non-Catholic sect or secret society is regarded as being in itself an
indifferent sect, on account of the various uses to which such objects
may be put;

(b) there must be a reason sufficiently grave for doing this kind of
work. Hence, a greater reason is needed to build a pagan temple than a
Mohammedan mosque, and graver reason to build a mosque than an
heretical place of worship; likewise, greater reason is required to
cooperate as architect than as hirer and supervisor of labor, greater
reason to cooperate as supervisor of labor than as stonecutter,
bricklayer, etc.; greater reason is required to justify selling than
making idols; greater reason to justify selling altar cloths and breads
for the Lord's Supper than for selling pews and stained glass windows.
Examples: Since lights, benches, bells, tables, cloths, etc., are not
necessarily intended for direct use in acts of worship, a sufficient
reason for selling them to non-Catholic churches is the profit that
will be made. But, since vestments and chalices pertain directly to
worship, a more serious reason is required for selling them than
business gains.

985. Making the preparations for non-Catholic services is unlawful in
the two cases given above, that is, when there is approval or
insufficient reason.  (a) If the work manifests an approval of the
services, it is unlawful. Such positions as sexton, sacristan, usher,
beadle, church-warden, and trustee, imply recognition of the worship or
membership in the congregation, although the same does not seem to be
true of membership in the civil corporation of a church, nor of
external offices such as janitor, caretaker, and attorney. Examples:
Balba, an Anglican who is sick, wishes her minister to bring her
communion. She asks her nurse, Titia, who is a Catholic, to telephone
the minister to bring communion, and also directs Titia to prepare an
altar and assist the minister on his arrival by lighting the candles,
making responses, etc. Titia may not consent, for such immediate
cooperation would mean approval of and participation in Anglican rites.
Claudius, a Catholic, is hired by the minister of a Protestant church
to take care of the yard and garden about the church and parsonage.
Sometimes the minister asks Claudius to play the chimes in his church
tower which call the people to the services. The gardening work is
indifferent, but the playing of the chimes seems at least an unlawful
cooperation, since it is an invitation to non-Catholic worship.

(b) If there is no sufficient reason for the work, it is unlawful.
Examples: Gaia, a Catholic, acts as scrubwoman and cleaner in a
schismatical church for no other reason than friendship for members of
the altar society. On certain feast days her husband, Caius, a
Catholic, takes pilgrims to the schismatical church in a bus, only
because he makes considerable profit.

986. Making preparations for non-Catholic services, scandal and other
danger being avoided, is lawful when the two conditions given above are
present.  (a) Hence, the preparations must contain no indication of
approval of the services. Examples: If Titia, the nurse mentioned in
the previous paragraph, called in an Anglican nurse to receive and
fulfill the orders of Balba, she would show that she did not herself
approve of the rites, and her act would be indifferent in itself. If
she could not avoid telephoning the minister without serious
consequences, it would not be unlawful for her to tell him that Balba
wished him to call. She might even in great necessity prepare the table
herself, but could take no part in the rite. The acts of telling the
minister that a visit from him was desired and of preparing the table
would not be, in the circuмstances, approving of the rite that
followed. If Claudius mentioned in the foregoing paragraph wound up the
clock in the church tower, or rang the bell at certain times to
indicate the hour of the day, his acts would be indifferent, since they
have no necessary reference to worship.

(b) There must be a reason sufficiently grave for engaging in the work
that prepares for the services. Examples: If Caia mentioned in the
preceding paragraph were in great poverty and could find no other
employment, this would be a sufficient reason for her cooperation.
Likewise, if her husband drove a bus that carried passengers to
whatever destination they desired, and he could not refuse to let them
off at the church without being dismissed or causing other like
inconveniences, he would have sufficient reason for his cooperation.