C
Crossbones
Guest
I wonder if BIshop Gracida or Archbishop Chaput supported the USCCB document. I believe the vast majority of bishops did, but I know that it was not 100%.I think we should follow the teachings of the Church and the direct guidance of members of the Magestrium.
. Not all moral issues have the same moral weight as abortion and euthanasia. For example, if a Catholic were to be at odds with the Holy Father on the application of capital punishment or on the decision to wage war, he would not for that reason be considered unworthy to present himself to receive Holy Communion. While the Church exhorts civil authorities to seek peace, not war, and to exercise discretion and mercy in imposing punishment on criminals, it may still be permissible to take up arms to repel an aggressor or to have recourse to capital punishment. There may be a legitimate diversity of opinion even among Catholics about waging war and applying the death penalty, but not however with regard to abortion and euthanasia.
Pope Benedict XVI
For 35 years I’ve watched thousands of good Catholic laypeople, clergy and religious struggle to recover some form of legal protection for the unborn child. The abortion lobby has fought every compromise and every legal restriction on abortion, every step of the way. Apparently they believe in their convictions more than some of us Catholics believe in ours. And I think that’s an indictment of an entire generation of American Catholic leadership.The abortion conflict has never simply been about repealing Roe v. Wade. And the many pro-lifers I know live a much deeper kind of discipleship than ‘‘single issue’’ politics. But they do understand that the cornerstone of Catholic social teaching is protecting human life from conception to natural death. They do understand that every other human right depends on the right to life. They did not and do not and will not give up - and they won’t be lied to.
Archbishop Charles Chaput
In considering “the sum total of social conditions,” there is, however, a certain order of priority, which must be followed. Conditions upon which other conditions depend must receive our first consideration. The first consideration must be given to the protection of human life itself, without which it makes no sense to consider other social conditions. “The inalienable right to life of every innocent human individual is a constitutive element of a civil society and its legislation” (Catechism of the Catholic Church, No. 2273).
Cardinal Edmund Burke
- The safeguarding of human life is understandably foundational to all other precepts of the natural law. The Church’s teaching, from her very first years, has underlined the particular gravity of taking the life of another, made in the image and likeness of God, except in the case of self-defense, that is, the legitimate defense of self or others ( Pope John Paul II, Encyclical Letter Evangelium vitae, “On the Value and Inviolability of Human Life,” March 25, 1995, Nos. 52-55).
Certainly policies on welfare, national security, the war in Iraq, Social Security or taxes, taken singly or in any combination, do not provide a proportionate reason to vote for a pro-abortion candidate.
Archbishop John Myers
Since abortion and euthanasia have been defined by the Church as the most serious sins prevalent in our society, what kind of reasons could possibly be considered proportionate enough to justify a Catholic voting for a candidate who is known to be pro-abortion? None of the reasons commonly suggested could even begin to be proportionate enough to justify a Catholic voting for such a candidate. Reasons such as the candidate’s position on war, or taxes, or the death penalty, or immigration, or a national health plan, or social security, or aids, or homosexuality, or marriage, or any similar burning societal issues of our time are simply lacking in proportionality.
Bishop Henry Gracida