Voter’s Guide for Serious Catholics

  • Thread starter Thread starter CatholicBoy1957
  • Start date Start date
Status
Not open for further replies.
1973
Supreme Court
Roe v. Wade
6 Republican-appointed justices
3 Democratic-appointed justices

1992
Supreme Court
Casey v. Planned Parenthood (upheld Roe)
8 Republican-appointed justices
1 Democratic-appointed justice

With “pro-life” friends like these, who needs enemies?
 
1973
Supreme Court
Roe v. Wade
6 Republican-appointed justices
3 Democratic-appointed justices

1992
Supreme Court
Casey v. Planned Parenthood (upheld Roe)
8 Republican-appointed justices
1 Democratic-appointed justice

With “pro-life” friends like these, who needs enemies?
Democratic candidates will ONLY appoint pro abortion judges.
Republican candidates may appoint pro life judges.

It appears that you are working for candidates who will only appoint pro abortion judges. Wouldn’t a person have to conclude that abortion is not that important of an issue for you?
 
Democratic candidates will ONLY appoint pro abortion judges.
Republican candidates may appoint pro life judges.

It appears that you are working for candidates who will only appoint pro abortion judges. Wouldn’t a person have to conclude that abortion is not that important of an issue for you?
No, I already worked for candidates who appointed pro-abortion judges, Reagan and Bush 41. I have now chosen to take actual results into consideration, rather than just rhetoric.

If you conclude that abortion is not important to me, you are commiting the sin of claiming to know what is in my heart, something only our Lord can do. I all can tell you is that you are wrong, but this forum allows you to repeat this slander as often as you wish.
 
This is simply false. I challenge you, SoCalRC, to quote Roberts or Alito saying they support abortion in any way. You can’t do it and you know you can’t do it.
Let’s take my ‘offending statement’ one section at a time:

“But both indicated that the were inclined to defer to legal precedent with regards to abortion…”

Here is a Google Search on “Roberts abortion precedent”:

google.com/search?hl=en&q=Roberts+abortion+precedent

I’m not sure if results and order vary, but I get about 94,000 results, and the first one reads:
Law.com - Roberts: Abortion Ruling ‘Settled as a Precedent’
Supreme Court nominee John Roberts said Tuesday that the landmark 1973 ruling legalizing abortion was "settled as a precedent. …
Here is a Google Search on 'Alito abortion precedent":

google.com/search?hl=en&q=Alito+abortion+precedent

Again, my first of 63,000 hits reads:
CNN.com - Alito: ‘Open mind’ on abortion rights - Jan 11, 2006
Jan 11, 2006 … Alito said following precedent is “very important,” and “special justification” would … (Watch Alito address abortion and the law – 6:05) …
These should be of no surprise. In their sworn confirmation testimony, both Roberts and Alito affirmed the concept of “stare decisis”, a legal principle of adhering to principles laid down in previous decisions.

This is not some vague legal notion, but a pretty fundemental legal principle, for example, an appeals court is “bound by decisions of prior panels unless an en banc decision, Supreme Court decision, or subsequent legislation undermines those decisions.” United States v. Washington, 872 F.2d 874, 880 (9th Cir. 1989).

This is, of course, contrary to a strategy of ‘stacking’ a court with folks of a different mindset, but that is the point: “It is . . . a fundamental jurisprudential policy that prior applicable precedent usually must be followed even though the case, if considered anew, might be decided differently by the current justices. This policy . . . ‘is based on the assumption that certainty, predictability and stability in the law are the major objectives of the legal system; i.e., that parties should be able to regulate their conduct and enter into relationships with reasonable assurance of the governing rules of law.’” (Moradi-Shalal v. Fireman’s Fund Ins. Companies (1988) 46 Cal.3d 287, 296.)

So this is wholly what one would expect from a Supreme Court Justice nominee. A justice is not supposed to use the court and its decisions to perform judicial activism, that is, to put his/her own beliefs into law. The justices are supposed to uphold the law and dutifully and unformly apply it to each case. Being mindful of their obligation to a stable and predictable legal system is part of the job.

So, it was widely reported that both Alito and Roberts accepted that there was important legal precedent and both accepted the standard and important legal concept of precedent in their sworn testimony. If there is anything remotely false in the first part of my statement, it alludes me.

Moving on, I continued:

“and did so, supporting Roe and Casey as law without comment in Carhart.”

The Gonzales v. Carhart decision can be read in its entirety here:

supremecourtus.gov/opinions/06pdf/05-380.pdf

The court opinion does not uphold a ban on certain abortion procedures on the basis of a change to either Casey or Roe. The prevailing opinion holds that the ban is fully conforming to existing law (the short argument is that the ban is legal, because there is no medical necessity to use the banned procedures instead of legal alternatives). Rather than going through that lengthy opinion, let’s examine the concurring opinion, from Justices Scalia and Thomas. It is very short:
JUSTICE THOMAS, with whom JUSTICE SCALIA joins,concurring.
I join the Court’s opinion because it accurately applies current jurisprudence, including Planned Parenthood of Southeastern Pa. v. Casey, 505 U. S. 833 (1992). I write separately to reiterate my view that the Court’s abortion jurisprudence, including Casey and Roe v. Wade, 410 U. S. 113 (1973), has no basis in the Constitution. See Casey, supra, at 979 (SCALIA, J., concurring in judgment in part and dissenting in part); Stenberg v. Carhart, 530 U. S. 914, 980–983 (2000) (THOMAS, J., dissenting). I also note that whether the Act constitutes a permissible exercise of Congress’ power under the Commerce Clause is not before the Court. The parties did not raise or brief that issue; it is outside the question presented; and the lower courts did not address it. See Cutter v. Wilkinson, 544 U. S. 709, 727, n. 2 (2005) (THOMAS, J., concurring).
Look at the first highlighted text (“accurately applies…”) Scalia and Thomas join the court in applying “stare decisis”. That is, they profess to be applying Roe and Casey precisely as intended in the original court rulings.

Now, look at the second highlight (“I write…”) Scalia and Thomas are applying “stare decisis” with comment. That is, they are indicating that they are applying the existing legal precedents, but do not wish their doing so to give the precedents any additional legal weight in future cases. They are specifically doing this in a seperate opinion because the majority opinion does not.

Last, we have an interesting comment (“I also…”) suggesting that the ban would possibly have been considered unconstitutional had the question of the commerce clause of the constitution been raised. Scalia’s opinions on abortion are well known (and even reiterated here), but note that he and Thomas are still indicating that they would apply law over opinion if properly asked.

Since Thomas and Scalia interpretted the opinion joined by Alito and Roberts the same way I have, I do not see how it could be claimed that my interpretation is inarguably false!
Since I will probably be accused again…
You have now made extreme allegations against me in very personal and derogatory terms on at least three seperate occassions. On each occassion the accusations have been without demonstrable merit and, as the case here, at odds with verifiable facts.

So far, you have failed to indicate any remorse when confronted with these errors. And, since the trend persists, there is little indication that you are learning from past mistakes.

If you are concerned about being the target of false or misleading accusations, you might give some consideration to Matthew 7:12. Or, perhaps some of the writings of St. Ignatious of Loyola, who is quoted in CCC 2478.
 
No, I already worked for candidates who appointed pro-abortion judges, Reagan and Bush 41. I have now chosen to take actual results into consideration, rather than just rhetoric.

If you conclude that abortion is not important to me, you are commiting the sin of claiming to know what is in my heart, something only our Lord can do. I all can tell you is that you are wrong, but this forum allows you to repeat this slander as often as you wish.
We can tell your heart by your actions. You support what our Church describes as intrinsic evil. Just as bad you encourage others to particpate in this abject evil . You can rationalize it all you want but in the end you are rejecting clear Church teaching . you have allowed yourslef to be blinded by your politics. The idea that one can eliminate abortion by supportng pro- abortion politicians is absurd.
 
These were questions on abortion not the death penatly. And your suggestion that more pro life judges can have no effect on the status of Roe would mean that pro life judges do not think it is the taking of a human life.
First, let me reiterate, I fully accept that abortion is, infallibly always a “grave moral disorder” (EVANGELIUM VITAE). I also accept the Church’s position that no Catholic can directly support “attacks on human life” (EVANGELIUM VITAE, also quoted in the CDF’s Doctrinal Note Catholics in Political Life).

The reason I brought up the death penalty and corporations was simply to demonstrate my point that a “conservative” judge is not synomymous with Catholicism. The local Catechism indicates that expansion of the death penalty is a promotion of a culture of death, hence connected to abortion and euthanasia. Similiarly, Pope Benedict spoke directly on negative moral consequences of globalization and certain freedoms giving to multinational corporations duing his recent vist.

I would have to argue that it is unfair to assert that court decisions reflect the personal beliefs of justices. As I just noted to Ridgerunner, Justice Scalia’s personal beliefs about abortion are well known. But in Carhart he followed the court in applying Roe and Casey as existing law. He also indicated that another constitutional issue might have caused him to not uphold the abortion procedure ban if the question had been raised.

To understand this seeming contradiction, one has to understand Justice Scalia’s total societal and Catholic duty:
“The Church recognizes that while democracy is the best expression of the direct participation of citizens in political choices, it succeeds only to the extent that it is based on a correct understanding of the human person. Catholic involvement in political life cannot compromise on this principle, for otherwise the witness of the Christian faith in the world, as well as the unity and interior coherence of the faithful, would be non-existent. The democratic structures on which the modern state is based would be quite fragile were its foundation not the centrality of the human person. It is respect for the person that makes democratic participation possible. As the Second Vatican Council teaches, the protection of «the rights of the person is, indeed, a necessary condition for citizens, individually and collectively, to play an active part in public life and administration».”
vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20021124_politica_en.html

The passage above twice refers to the Pastoral Constitution of the Church, so the teaching is dogmatic. We believe that the foundation of a just society is protection of the inalienable rights of the individual person against possible abuses from the majority, even if those abuses are the result of democratic rule.

The system we have to protect those rights is our constution and our courts. If it were perfect, abortion would not be legal, but it is the best that we have. If a judge chooses to engage in judicial activism, even for the laudable goal of correcting an injustice against the human person, he or she is undermining the system, which the Church warns is the foundation of something very fragile.
That there are five GOP appointed Catholics on the Supreme Court shows the harm that Bishops allowing Pro Choice Catholics to take communion is doing.
I am not sure that would be a licit application of Canon Law. As Pope Benedict noted, “The Eucharist is not a weapon”. The ordinary have an obligation to provide the faithful with access to the sacraments in Canon Law. A provision like CIC 915, where communion is withheld, is a pretty high standard.

The Church has indicated that it is licit to withhold communion from politicians promoting laws that, inarguably, attack human life, but I have never seen any indication that judges, excercising their duty to the “foundation” of society, can be held accountable for imperfections in the laws they, themselves, are not charged with making.
I just said they were more likely, not that they definitly would.
And, as I noted, I see no historical evidence to suggest this is true. The abortion precedents that we consider unjust were both passed by GOP majority appointee courts, and the last reproductive rights question before the court, again GOP majority, applied those same decisions as law.
It states clearly in the Republican party platform that they are against abortion.
But the only defintion of pro-life that I accept is that of the Catholic Church. Consider CHRISTIFIDELES LAICI:
"In effect the acknowledgment of the personal dignity of every human being demands the respect, the defence and the promotion of the rights of the human person. It is a question of inherent, universal and inviolable rights. No one, no individual, no group, no authority, no State, can change-let alone eliminate-them because such rights find their source in God himself.
The inviolability of the person which is a reflection of the absolute inviolability of God, fínds its primary and fundamental expression in the inviolability of human life. Above all, the common outcry, which is justly made on behalf of human rights-for example, the right to health, to home, to work, to family, to culture- is false and illusory if the right to life, the most basic and fundamental right and the condition for all other personal rights, is not defended with maximum determination.
The Church has never yielded in the face of all the violations that the right to life of every human being has received, and continues to receive, both from individuals and from those in authority. The human being is entitled to such rights, in every phase of development, from conception until natural death; and in every condition, whether healthy or sick, whole or handicapped, rich or poor. The Second Vatican Council openly proclaimed: <<All offences against life itself, such as every kind of murder, genocide, abortion, euthanasia and willful suicide; all violations of the integrity of the human person, such as mutilation, physical and mental torture, undue psychological pressures; all offences against human dignity, such as subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children, degrading working conditions where men are treated as mere tools for profit rather than free and responsible persons; all these and the like are certainly criminal: they poison human society; and they do more harm to those who practice them than those who suffer from the injury. Moreover, they are a supreme dishonour to the Creator>>" - CHRISTFIDELES LAICI #38, quoting the Pastoral Constitution of the Church
Our belief in the right to life is very broad. I realize that you wish to condense it to a single aspect, abortion, but I cannot, in good conscience, do so. In fact, the Church specifically warns me not to, even for the laudable goal of limiting harm:
“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.”
vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20021124_politica_en.html

I believe that it would, in fact, be “incoherent” for me to try to support my Catholic beliefs by severely truncating the definition of right to life provided by the Church.
I did not find where the other candidates voted to not allow life saving measures on a failed abortion attempt where the baby lives…
Again, I am considering the Catholic position on life (“any stage”, “any condition”). So I broadened the question to votes that support withholding life saving measures from the helpless. Limiting the question to just a very narrow example of life seemed intellectually dishonest. Using the broader definition, I found instances where all candidates were, I believe, severely lacking.
Evangelium vitae calls the unborn a human being.
I am sorry, that is incorrect. It refers to attacks on human life. This is consistant with the Declaration on Procured Abortion and DONUM VITAE, which both proceeded it, and the Universal Catachism, which followed.

The distinction does not in any way effect our teaching on abortion. But it is important because of our dogmatic beliefs about the immortal soul. Those beliefs, in turn, are at the foundation of our broad teaching about the right to life.

If you want to go through specific portions of Evangelium Vitae, the Catechism, or the declarations regarding fetal life, we can do so.
 
No, I already worked for candidates who appointed pro-abortion judges, Reagan and Bush 41. I have now chosen to take actual results into consideration, rather than just rhetoric.
Supporting pro-choice candidates is not an appropriate action.
 
The idea that one can eliminate abortion by supportng pro- abortion politicians is absurd.
My point exactly!

Since you want to be judged by actions (golden rule) can I presume that you will be voting for a presidential candidate whose stated position on abortion is not intrinsically evil in Catholic teaching in the upcoming election?
 
I have abandoned the two primary political football teams. I have no political affiliation. I will be voting in accordance with Catholic teaching.

God bless,
Ed
 
No, I already worked for candidates who appointed pro-abortion judges, Reagan and Bush 41. I have now chosen to take actual results into consideration, rather than just rhetoric.

If you conclude that abortion is not important to me, you are commiting the sin of claiming to know what is in my heart, something only our Lord can do. I all can tell you is that you are wrong, but this forum allows you to repeat this slander as often as you wish.
I asked the question, I did not tell you what was in your heart. You jump to conclusions easily.

Your above statement…that you worked for candidates who appointed pro-abortion judges, then you twist and change the tone to be about about actual results…

The one thing that is obvious…you will twist things to your liking.

Are you trying to tell me that a pro choice president is better in the short term and long term for reducing abortions?
 
If you want to go through specific portions of Evangelium Vitae, the Catechism, or the declarations regarding fetal life, we can do so.
This is a direct quote

vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae_en.html

Today there exists a great multitude of weak and defenceless human beings, unborn children in particular, whose fundamental right to life is being trampled upon.

and this

The close connection which exists, in mentality, between the practice of contraception and that of abortion is becoming increasingly obvious. It is being demonstrated in an alarming way by the development of chemical products, intrauterine devices and vaccines which, distributed with the same ease as contraceptives, really act as abortifacients in the very early stages of the development of the life of the new human being.

How do you say that this does not call the unborn human beings?
 
This is a direct quote

vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae_en.html

Today there exists a great multitude of weak and defenceless human beings, unborn children in particular, whose fundamental right to life is being trampled upon.

and this

The close connection which exists, in mentality, between the practice of contraception and that of abortion is becoming increasingly obvious. It is being demonstrated in an alarming way by the development of chemical products, intrauterine devices and vaccines which, distributed with the same ease as contraceptives, really act as abortifacients in the very early stages of the development of the life of the new human being.

How do you say that this does not call the unborn human beings?
Look carefully at the second quote:

“in the very early stages of the development of the life of the new human being.”

We Catholics are ‘creationists’. That is, we believe that each of us is gifted with a soul which is a unique creation of God. For most of Church history it has been held that the soul enters the body when it assumes a human form (see St. Augustine, St. Jerome, Pope Innocent III, St. Thomas Aquinas, Pope Gregory XVI, etc.)

This is generally referred to as the ‘quickening test’ (first movement felt by the mother, though hard limits of 80-116 days have been periodically set). The distinction of being ‘animated’ by the soul was in the Catechism until the 1920s.

Many Catholics are under the impression that we now believe in ‘simultaneous animation’, that ensoulment and conception occur at the same time. However, this is not true. The Church’s position is that ensoulment occurs, but we are not certain when.

But, the exact point is not important to our teaching on abortion:

vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19741118_declaration-abortion_en.html

Notice footnote 19:
This declaration expressly leaves aside the question of the moment when the spiritual soul is infused. There is not a unanimous tradition on this point and authors are as yet in disagreement. For some it dates from the first instant; for others it could not at least precede nidation. It is not within the competence of science to decide between these views, because the existence of an immortal soul is not a question in its field. It is a philosophical problem from which our moral affirmation remains independent for two reasons: (1) supposing a belated animation, there is still nothing less than a human life, preparing for and calling for a soul in which the nature received from parents is completed, (2) on the other hand, it suffices that this presence of the soul be probable (and one can never prove the contrary) in order that the taking of life involve accepting the risk of killing a man, not only waiting for, but already in possession of his soul.
Since this was written in 1974, the Church has moved even a farther back to our long standing belief in delayed ensoulment. That is because simultaneous animation presents some potentially heretical problems in the context of modern biology. For example, a single fertilized zygote can divide into two infants, but we hold that a soul is not divisable or mutable.

To the best of my knowledge, the Church has not expressly ruled out the possibility of simultaneous animation, but it is making it clear that our beliefs do not rest on it (for example, the universal Catechism was revised to make more consistant use of the phrase “human life” when referring to abortion).

If this is not clear, I would be happy to refer you to some Catholic theological texts on bioethics (the ones most seminary students use in the US).
 
Look carefully at the second quote:

“in the very early stages of the development of the life of the new human being.”

We Catholics are ‘creationists’. That is, we believe that each of us is gifted with a soul which is a unique creation of God. For most of Church history it has been held that the soul enters the body when it assumes a human form (see St. Augustine, St. Jerome, Pope Innocent III, St. Thomas Aquinas, Pope Gregory XVI, etc.)

This is generally referred to as the ‘quickening test’ (first movement felt by the mother, though hard limits of 80-116 days have been periodically set). The distinction of being ‘animated’ by the soul was in the Catechism until the 1920s.

Many Catholics are under the impression that we now believe in ‘simultaneous animation’, that ensoulment and conception occur at the same time. However, this is not true. The Church’s position is that ensoulment occurs, but we are not certain when.

But, the exact point is not important to our teaching on abortion:

vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19741118_declaration-abortion_en.html

Notice footnote 19:

Since this was written in 1974, the Church has moved even a farther back to our long standing belief in delayed ensoulment. That is because simultaneous animation presents some potentially heretical problems in the context of modern biology. For example, a single fertilized zygote can divide into two infants, but we hold that a soul is not divisable or mutable.

To the best of my knowledge, the Church has not expressly ruled out the possibility of simultaneous animation, but it is making it clear that our beliefs do not rest on it (for example, the universal Catechism was revised to make more consistant use of the phrase “human life” when referring to abortion).

If this is not clear, I would be happy to refer you to some Catholic theological texts on bioethics (the ones most seminary students use in the US).
The point was that you said it did not refer to the unborn as a human being, I clearly showed that it did.

Then you went on to say that if I wanted an education on the fact that it does not say human being that you would show me.

I responded with quotes that it clearly did refer to the unborn as a human being.

Then you added a whole bunch of things that we weren’t even talking about.
 
The point was that you said it did not refer to the unborn as a human being, I clearly showed that it did.
Actually, it did not. There were two quotes. One referred to a broad group of persons, including the unborn. The second focussed particularly on the earliest point of human development.

In that quote, I pointed out the odd turn of phrase including the word “life”. I pointed you to one of the Church’s explanations of this subtle distinction. It is also reflected in the Catechism (CCC 2270 begins “Human life” and cites DONUM VITAE, to which I also referred you). If you think that I was trying to lead you astray, look at the footnotes of EVANGELIUM VITAE itself, they point you to the same two documents (DONUM VITAE and the Declaration on Procured Abortion) for futher explanation.
Then you went on to say that if I wanted an education on the fact that it does not say human being that you would show me.
I was going under the assumption that you were, in fact, interested in precisely what the Church teaches. In good faith, I was trying to point you to the Church’s extensive explanations which are, of course, the real authority. Apparantly my assumption was in error.
 
Actually, it did not. There were two quotes. One referred to a broad group of persons, including the unborn. The second focussed particularly on the earliest point of human development.

In that quote, I pointed out the odd turn of phrase including the word “life”. I pointed you to one of the Church’s explanations of this subtle distinction. It is also reflected in the Catechism (CCC 2270 begins “Human life” and cites DONUM VITAE, to which I also referred you). If you think that I was trying to lead you astray, look at the footnotes of EVANGELIUM VITAE itself, they point you to the same two documents (DONUM VITAE and the Declaration on Procured Abortion) for futher explanation.

I was going under the assumption that you were, in fact, interested in precisely what the Church teaches. In good faith, I was trying to point you to the Church’s extensive explanations which are, of course, the real authority. Apparantly my assumption was in error.
It is your arrogance that is the error. I showed you where you statement was wrong, yet you try to turn it to you are the only one that reads or understand church teachings.
 
It is your arrogance that is the error. I showed you where you statement was wrong, yet you try to turn it to you are the only one that reads or understand church teachings.
Kinda like arguing with a Protetstant who adheres to Sola Scriptura. Ones has to wonder just what it is about:

From the USCCB Consciences for Faithful Citizenship:

Section 34:

“A Catholic cannot vote for a canidate who takes a postion in favor in an intrinsic evil such as abortion”

That they dont understand.
 
Kinda like arguing with a Protetstant who adheres to Sola Scriptura. Ones has to wonder just what it is about:

From the USCCB Consciences for Faithful Citizenship:

Section 34:

“A Catholic cannot vote for a canidate who takes a postion in favor in an intrinsic evil such as abortion”

That they dont understand.
I admire SoCalRC knowledge and passion, but almost as if he has to show it off, constantly changing the subject and talking down to people.
 
I admire SoCalRC knowledge and passion, but almost as if he has to show it off, constantly changing the subject and talking down to people.
I guess that explains why you are one of the few people who still bother to read his posts.
 
It is your arrogance that is the error. I showed you where you statement was wrong, yet you try to turn it to you are the only one that reads or understand church teachings.
I am answering your questions as clearly and completely as I can. What are you arguing, that the footnotes in EVANGELIUM VITAE and the documents they reference are not relevant to a proper understanding of the document? That seems hard to believe from a Catholic.

Forgive me, but you seem intent on squabbling, not discussing. Yes, you compromise on abortion in voting. No, I do not. But I have never asserted that my position is morally superior or certain.

Similarly, my understanding is that delayed ensoulment is long standing Catholic tradition, papally reaffirmed as recently as 1869, and wholly compatible with our current understanding of abortion. If you believe such an interpreation, with it’s distinction between early human life and an ensouled human being/person, is wrong, so be it. But an honest discourse would include all writing on the subject, not just an isolated quote.

One last note, you have asserted that your beliefs are morallly superior to others here. But I do not recall calling you arrogant as a result. Doing so would not have seemed like honest Christian discourse to me. But I guess our understanding on that differs as well.
 
“A Catholic cannot vote for a canidate who takes a postion in favor in an intrinsic evil such as abortion”

That they dont understand.
You are mistaken. My position is that Catholics should not compromise on an intrinsic evil such as abortion. You and dmelosi are arguing that you can compromise on abortion, by applying “proportional reasons”.

Screaming otherwise will not change the fact that EVERY current presidential candidate from both major parties holds a position on aboriton that the Church considers intrinsically evil (EVANGELIUM VITAE #58).
 
Status
Not open for further replies.
Back
Top