Would it surprise you to know I’m not the first, and certainly not the only person to think yours is a purely political agenda? Do you think everything is said on screen?
Not in the least. I believe that we are communal creatures by nature (when two or more meet in His name…) We find it emotionally reassuring to hear others reiterate what we, ourselves believe.
But I also believe in Natural Law and the gift of the moral conscience. Most of us do not need to read the Catechism to understand some of the implications of “Love thy neighbor” and the 8th commandment.
So, when we have, say malicious speculation about our neighbor, it is in our nature to want to share that and hear it reaffirmed with others. But, we also sense the moral implications. So, when most people engage in gossip at another’s expense, they do so privately.
Go ahead and complain about me to the moderators. If I disappear, then everyone will know you are one who “gets rid” of those who oppose you and can judge your political agenda in light of it.
If you ‘disappear’, the logical conclussion would be that you cannot comply with the rules you agreed to when you joined the forum. It would seem difficult to argue any connection between discipline for your behavior and misconduct you are accusing me of, unless you are also contending that the moderators here are part of a larger conspiracy intent on treating you unfairly.
In any event, ‘how it would look’ is not one of the reasons that I am reluctant to complain. I simply believe in a concept that the Church calls “The Body of the Faithful”.
I respect the fact that most posters here are more polite than I have been lately.
The Church teachs that our moral conscience must be developed. So there are often variations in perception, action, and understanding. Perhaps you see yourself emulating St. Paul and dragging ‘evil’ into ‘the light’. Others may see a moral distinction between private speculation and public accusation. Or, some people may simply feel honor bound to adhere to the forum rules they agreed to.
[W]hat are, quite often, misleading arguments. Your saying that Roberts and Alito support abortion decisions…
This raises a serious difficulty. You are making many accusations, on many fronts. Sometimes with no perceptable basis in reality. For example, I responded to your previous assertion about my making a “false” argument in this area. I took the statement you labeled as false and verified it one sentence fragment at a time. As I mentioned then, I can only defend what I write and say, not random arguments you decide to attribute to me.
I can only conclude that you did it in order to persuade those whom you have not driven from the thread, but who visit, that it is pointless to vote for those who, in recent years, have tried to find political solutions to abortion on demand.
OK, let’s assume for the moment that you are acting in some form of good conscience and faith. If you are accusing me of something, then, in Catholic doctrine, you should accept that I have a right to defend myself and correct your understanding.
It appears you are ultimately attacking me on two fronts.
- You are accusing me with having dishonest and (in my opinion) gravely immoral motives.
- You are arguing that my stated positions are, in themselves, immoral.
I would like to defend myself on both fronts, but let’s start with the second one, since the exact contentions there will effect how I go about addressing the first one.
Just as you
challenged me, I am now
challenging you. If
your motives in publicly defaming me are just, then you should be willing to assist me more precisely understand your position so that I can respond to specific accusations, not just vague assertions. So, unless you are simply attacking me for the purpose of discrediting me through character assassination (a sin you have now seemingly confessed to doing in exchange for money), please answer the following questions (I’ll number them in bold so that they do not have to be wholly quoted with your answers):
Q1. Do you agree with Evangelium Vitae that direct abortion is, infallibly, always a grave moral disorder?
Q2. More specifically, do you believe that it is a legitimate position for a Catholic to believe that abortion is a moral absolute on which there is
no compromise?
Q3. In a Doctrinal Note on voting prepared by then Cardinal Ratzinger, and approved by Pope John Paul II, we find the following quote:
John Paul II, continuing the constant teaching of the Church, has reiterated many times that those who are directly involved in lawmaking bodies have a «grave and clear obligation to oppose» any law that attacks human life. For them, as for every Catholic, it is impossible to promote such laws or to vote for them." - (Emphasis Added)
vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20021124_politica_en.html (#4)
In the context of the document, do you agree or disagree that a reasonable interpretation of the above statement is that NO Catholic, politician or otherwise, should promote or vote for any law that attacks human life?
Q4. Immediately following the quote above, the document introduces the concept of “limiting the harm”, quoting EVANGELIUM VITAE directly. Immediately after introducing that concept, we find the following quote:
“In this context “limiting the harm”], it must be noted also that a well-formed Christian conscience does not permit one to vote for a political program or an individual law which contradicts the fundamental contents of faith and morals. The Christian faith is an integral unity, and thus it is incoherent to isolate some particular element to the detriment of the whole of Catholic doctrine. A political commitment to a single isolated aspect of the Church’s social doctrine does not exhaust one’s responsibility towards the common good. Nor can a Catholic think of delegating his Christian responsibility to others; rather, the Gospel of Jesus Christ gives him this task, so that the truth about man and the world might be proclaimed and put into action.” - (Emphasis added)
In the context of the document, do you agree or disagree that a reasonable interpretation of the above statement would be that “limiting the harm” should not be used as a justification for voting against fundemental Catholic morals and principles?
Q5. Immediatly following the above quote, the document continues:
“When political activity comes up against moral principles that do not admit of exception, compromise or derogation, the Catholic commitment becomes more evident and laden with responsibility. In the face of fundamental and inalienable ethical demands, Christians must recognize that what is at stake is the essence of the moral law, which concerns the integral good of the human person. This is the case with laws concerning…” - (Emphasis in original)
In the context of the document, do you agree or disagree that a reasonable interpretation of the above quote is that the 9 examples of moral principles that follow are
non negotiable for Catholic voters?
Q6. In SACRAMENTUM CARITATIS, #83, Pope Benedict reiterates part of the list referenced in the proceeding quote, cites the doctrinal note quoted above, and then states:
“These values are not negotiable.”
vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20021124_politica_en.html
Do you agree, or disagree that a legitimate interpretation of the entire section would be that Catholics, in particular Catholic politicians, should not vote against the fundemental moral principles listed in the Doctrinal Note and, if they do, they are likely making themselves unfit for Holy Communion?
Q7. Do you agree with statement that the Catholic teaching on abortion is absolute. That is, that we do not permit exceptions for incest, rape, or even the life of the mother?
Q8. Do you agree or disagree that, in of themselves, the abortion positions held by all
major party presidential candidates in 2008 are intrinsically evil in the Catholic Faith?
Q9. The USCCB has issued a statement on voting:
usccb.org/faithfulcitizenship/FCStatement.pdf
Here is a portion:
- Two temptations in public life can distort the Church’s defense of human life and dignity:
- The first is a moral equivalence that makes no ethical distinctions between different kinds of issues involving human life and dignity. The direct and intentional destruction of innocent human life from the moment of conception until natural death is always wrong and is not just one issue among many. It must always be opposed.
- The second is the misuse of these necessary moral distinctions as a way of dismissing or ignoring other serious threats to human life and dignity. Racism and other unjust discrimination, the use of the death penalty, resorting to unjust war, the use of torture, war crimes, the failure to respond to those who are suffering from hunger or a lack of health care, or an unjust immigration policy are all serious moral issues that challenge our consciences and require us to act. These are not optional concerns which can be dismissed.
Do you believe that these three paragraphs, in the context of the document, are a legitimate reflection of Catholic doctrine?
Q10. The Bishops statement also contains the following:
- When all candidates hold a position in favor of an intrinsic evil, the conscientious voter faces a dilemma. The voter may decide to take the extraordinary step of not voting for any candidate or, after careful deliberation, may decide to vote for the candidate deemed less likely to advance such a morally flawed position and more likely to pursue other authentic human goods.
Do you believe that this a legitimate reflection of Church teaching?
Q11 Using the same quote as Q10, do you agree or disagree with the Bishops’ assertion that voters face a “dilemma”?
Q12. Again referring to the quote in Q10, do you belief that the phrase “all candidates” means every candidate for the office, every major candidate for the office, or something else?
Q13. And, referring to the quote in Q10 one last time, if
any candidate for an office held a position on an important life issue like abortion that was not intrinsically evil do you belief that the choices listed for voters in the quote would still be licit?
Thank you for taking the time to clarify your position on the question of morality. Once I am clear on the moral transgression(s) you are specifically accussing me of, I will be happy to defend myself. And, after that, I would be happy to defend myself against your accusations regarding my motives.