UNITED STATES CONFERENCE OF CATHOLIC BISHOPS...
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UNITED STATES CONFERENCE OF CATHOLIC BISHOPS
DOCUMENTATION
BISHOPS’ WORKING GROUP ON FORMING CONSCIENCES FOR FAITHFUL CITIZENSHIP
SUBJECT:
Forming Consciences for Faithful Citizenship
ACTION ITEM #06: Question #1: VOTE: Question #2:
Do the members approve the new introductory note to Forming Consciences for Faithful Citizenship? Two-thirds of the Conference membership Do the members approve the limited revision of the 2007 document Forming Consciences for Faithful Citizenship?
VOTE: Two-thirds of the Conference membership
General Assembly November 16-18, 2015
Baltimore, MD
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ACTION
BISHOPS’ WORKING GROUP ON FORMING CONSCIENCES FOR FAITHFUL CITIZENSHIP
Members: Cardinal Daniel N. DiNardo, Chairman; Cardinal Seán P. O’Malley, OFM
Cap.; Archbishop Leonard P. Blair; Archbishop Salvatore J. Cordileone; Archbishop William E. Lori; Archbishop George J. Lucas; Archbishop Allen H. Vigneron; Archbishop Thomas Wenski; Archbishop John C. Wester; Bishop Oscar Cantú; Bishop Eusebio L. Elizondo; Bishop Daniel E. Flores; Bishop Richard J. Malone
Staff: Dr. Stephen Colecchi; Sr. John Mary Fleming; Mr. Thomas Grenchik; Mr. Jayd Henricks; Dr. Andy Lichtenwalner; Ms. Maria del Mar Muñoz-Visoso; Dr. Peter Murphy; Mr. Anthony Picarello; Dr. Jonathan Reyes; Mr. Tim Roder; Rev. Peter Ryan, SJ Background and Timeline
Original 2007 Document and 2011 Cover Note -- At its November meeting in 2007, the General Assembly overwhelmingly approved the statement Forming Consciences for Faithful Citizenship in anticipation of the 2008 election cycle. In 2011, the Administrative Committee chose not to propose a new document to the full body for its consideration, but decided instead that the 2007 document should be re-issued with a new introductory note authorized by the Administrative Committee and signed by the Chairs of the relevant Committees.
March 2014: Administrative Committee Discussion and Authorization -- At the March
2014 meeting of the Administrative Committee, Archbishop Joseph E. Kurtz, USCCB President, noted the approaching 2016 election cycle and raised the question of what, if anything, should be done with the 2007 Forming Consciences for Faithful Citizenship document and its 2011 introductory note. After a very positive and full discussion, the consensus of the Committee was to issue a new introductory note and to edit the 2007 document in light of the development of policy since it was issued, and to adapt it more to the later teaching documents of Pope Benedict XVI and to the vision Pope Francis has brought to the Church since then.
Spring 2014: Working Group Formulates Proposal, General Assembly Approves -- In
light of this, Archbishop Kurtz appointed a working group, chaired by the undersigned in his capacity as USCCB Vice President, and consisting of the Chairs of the same standing Committees that produced Forming Consciences for Faithful Citizenship in 2007, plus the Chairs of the two Committees that address important policy areas and were established since 2007. The purpose of the working group was to discuss more fully the range of options, using the discussion of the March Administrative Committee as its starting point and taking into account the consensus reached by the members. The working group then formulated a proposal to the June General Assembly from among the available options.
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The working group convened twice by teleconference for this purpose, resulting in its proposal to the General Assembly that a new introductory note be prepared and that the 2007 Forming Consciences for Faithful Citizenship document be reissued with “limited revisions.” The working group described the 2007 document as a “solid platform,” noting that it represented an extensive, collaborative effort within the Conference that ultimately garnered near-unanimous support from the body in 2007. At the same time, members noted that the document had become dated in certain important respects. For example, the document emphasizes some policy issues that have diminished in importance or even disappeared since 2007, while addressing lightly or not at all policy issues that have come to great prominence since then, such as religious liberty and the redefinition of marriage. The document also takes no account of the teaching documents of Pope Benedict XVI since late 2007, such as Caritas in Veritate, or of Pope Francis, especially in Evangelii Gaudium. It was also suggested that the meaning of certain key concepts of Catholic social teaching could be clarified, particularly for new audiences. Although changes constituting such updates or restatements were considered appropriate, working group members also made clear that they did not intend that the document be completely rewritten.
These conclusions were consistent with the discussion of the Administrative Committee
at its March 2014 meeting, and when the undersigned presented them proposed them to the body of bishops at the June 2014 General Assembly, they were approved without objection.
Summer 2014 - Summer 2015: Working Group Implements Proposal -- Once this course
of action was approved by the body, Archbishop Kurtz reappointed the same working group of approximately twelve bishops to propose the edits constituting the “limited revision” of the 2007 document, and to prepare the draft of the new introductory note. Around the time of the September 2014 Administrative Committee meeting, Archbishop Kurtz asked about half of the working group to serve on a smaller drafting group. That smaller group convened a few times over the next several months, including once in person at the November 2014 meeting.
In January 2015, staff began to incorporate the comments received from the bishops in
those meetings, under the supervision of a still smaller group of bishops, namely, the undersigned, as well as Archbishop Lori and Archbishop Wenski, who had played leadership roles in preparing the 2007 document. The red-line incorporating those changes, which focused on the first half of the document, went out in April 2015 to the remainder of the drafting group, which had very few additional comments in response.
As to the latter half of the document, which contains more detailed and time-bound
treatment of particular issues, we asked the responsible Committee Chairs in the working group to offer updates in their respective areas of jurisdiction. This request also went out in April. Staff incorporated these responses in May and sent a second redline to the drafting group in early June. In late June, the drafting group reviewed these additional changes by another conference call, resulting in a document reflecting a complete set of revisions, now suitable for review by the entire working group in mid-July. Along with this last round of revisions, a new cover note was circulated, and it too was reviewed and approved by the drafting group. The few additional comments from the broader working group on these two documents were received in early August and discussed by that group the next day, in order to finalize the drafts.
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Fall 2015: Submission of the Document to the Body for Decision – Under USCCB regulations regarding “Formal Statements” such as Faithful Citizenship, the document “must be reviewed by the Administrative Committee before being sent to the general membership.” USCCB Regs I.B.2.-3. The Committee undertook that review at its September 2015 meeting and unanimously approved submission of the revised document and cover note to the entire body for its consideration at the November 2015 meeting. As a result, enclosed with this Action Item are those two final draft documents in exactly the form approved by the Administrative Committee, except that they now also incorporate proofing marks offered by the Communications Department. See USCCB Regs I.A.4.b.
Recommendation The members of the working group, consisting of a broad cross-section of our
Conference—namely, the Chairmen of all the Committees whose mandates are implicated by Forming Consciences for Faithful Citizenship—strongly support the “limited revision” they have proposed, as well as the new cover note. Those revisions represent extensive and painstaking work over many months, designed to maintain the careful balance among various policy issues, and among various pastoral concerns, that characterized the original 2007 document and secured the broad support of the bishops.
The members of the working group, as well as the Administrative Committee, recognize
that the “limited revision” has made an already long document even longer. This is mainly because the mandate of the body to the working group entailed mostly additions, especially from the later magisterium of Pope Benedict, and all of Pope Francis, now including Laudato Si’. And the only subtractions contemplated by the mandate—namely, of dated policy issues—were at least offset by a corresponding mandate to add more timely policy issues. Moreover, in general, out of respect for the 2007 version of the document, and especially the remarkable consensus it achieved among the bishops, members of the working proposed very few deletions. Although this greater length is a shortcoming of the “limited revision,” we consider this shortcoming to be relatively small and certainly acceptable.
The added length is a small problem, because it will not make much of a practical
difference. The 2007 document was already very long, and there are very few people who will avoid the new document for its length, who were not already deterred by the great length of the old document. We envision addressing this problem using the same methods applied in 2007 and 2011: the development of shorter secondary materials, which summarize the longer document and invite readers to take up its more thorough treatment of the issues.
In any event, the added length is an acceptable problem, because it is simply unavoidable
if we are to fulfill the mandate of the body of bishops to update the document as it has requested—that is, mainly with additions. One might even say that greater length was a foreseeable result of the mandate, if not one that was entirely foreseen. In future years, it may make sense to revise the document for length, but that was not our mandate for this year.
Above all, we are convinced that these documents, both in their original form and as
revised, exemplify what Pope Francis has asked of us as bishops in his recent address at St.
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Matthew’s Cathedral: reinforcing strong unity among us, based on uncompromising commitment to the whole of Church teaching, expressed in temperate language appropriate to our role as pastors. ACTION: Question #1:
Do the members approve the new introductory note to Forming Consciences for Faithful Citizenship?
Question #2:
Do the members approve the limited revision of the 2007 document Forming Consciences for Faithful Citizenship?
Cardinal Daniel N. DiNardo
Vice President November 2015
Forming Consciences for Faithful Citizenship – Introductory Note 1
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The Catholic bishops of the United States are pleased to offer once again to the 3
Catholic faithful Forming Consciences for Faithful Citizenship, our teaching document 4
on the political responsibility of Catholics. This statement represents our guidance for 5
Catholics in the exercise of their rights and duties as participants in our democracy. We 6
urge our pastors, lay and religious faithful, and all people of good will to use this 7
statement to help form their consciences; to teach those entrusted to their care; to 8
contribute to civil and respectful public dialogue; and to shape political choices in the 9
coming election in light of Catholic teaching. 10
The statement lifts up our dual heritage as both faithful Catholics and American 11
citizens with rights and duties as participants in the civil order. First and foremost, 12
however, we remember that we relate to the civil order as citizens of the heavenly 13
Kingdom, whose reign is not yet fully realized on earth but demands our unqualified 14
allegiance. It is as citizens faithful to the Lord Jesus that we contribute most effectively to 15
the civil order. 16
This document consists mainly of the statement adopted overwhelmingly by the 17
bishops in 2007, plus certain limited revisions by way of update. 18
In particular, this version draws on the wealth of papal teaching since the 2007 19
version of Faithful Citizenship, such as the later magisterium of Pope Benedict XVI and 20
all that of Pope Francis. From these great teachings we discern, for example, messages to 21
the universal Church to attend in a special way: to the inextricable link between our 22
witness to the truth and our service to those in need (Caritas in Veritate); to our role as 23
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missionary disciples, called forth from the sanctuary to bring Christ to the margins with 24
joy (Evangelii Gaudium); and to the care for our common home and all who dwell in it, 25
especially the poorest (Laudato Si'). 26
The document is also updated to take account of recent developments in the 27
United States in both domestic and foreign policy: the ongoing destruction of over one 28
million innocent human lives each year by abortion; the redefinition of marriage—the 29
vital cell of society—by the courts, political bodies, and increasingly by American culture 30
itself; the excessive consumption of material goods and destruction of natural resources, 31
which harms both the environment and the poor; the deadly attacks on fellow Christians 32
and religious minorities throughout the world; the narrowing redefinition of religious 33
freedom, which threatens both individual conscience and the freedom of the Church to 34
serve; economic policies that fail to prioritize the poor, at home or abroad; a broken 35
immigration system and a worldwide refugee crisis; wars, terror, and violence that 36
threaten every aspect of human life and dignity. 37
All of these threats, and more, speak to a breakdown in what Pope Francis has 38
called an “integral human ecology.” Without the proper ordering of relationships of 39
persons with each other, with creation, and ultimately with God himself, sin takes hold. 40
Pope Francis reminds us that all individuals, nations, and members of the global 41
community have the duty to place the needs of others ahead of selfish desires to possess 42
and exploit the good things that come from God’s hand. 43
This document is to be read prayerfully and in its totality. It is a serious mistake—44
and one that recurs with regrettable frequency—to use only selected parts of the Church’s 45
teaching to advance partisan political interests or validate ideological biases. All of us are 46
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called to be servants to the whole truth in authentic love, and it is our fervent hope and 47
prayer that this document will provide aid to all those seeking to heed this call. 48
Finally, while this document is about the civil order, we cannot fail to call the 49
faithful to prayer. The struggles that we face as a nation and as a global community 50
cannot be addressed solely by choosing the “best candidate” for political office. No, in 51
addition to forming our consciences, we must fast and pray, asking our loving and 52
gracious God to give us the ability to effectively proclaim the Gospel of Jesus Christ 53
through our daily witness to our Faith and its teachings. Let us all take to heart the 54
urgency of our vocation to live in the service to others through the grace of Christ, and 55
ask humbly in prayer for an outpouring of the grace of the Holy Spirit on the United 56
States of America. 57
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PART I 1
FORMING CONSCIENCES FOR FAITHFUL CITIZENSHIP: THE U.S. BISHOPS’ 2
REFLECTION ON CATHOLIC TEACHING AND POLITICAL LIFE 3
Introduction 4
Our redemption has a social dimension because “God, in Christ, redeems not only 5 the individual person, but also . . . social relations.”. To believe that the Holy 6 Spirit is at work in everyone means realizing that he seeks to penetrate every 7
human situation and all social bonds. . . . Accepting the first proclamation, which 8 invites us to receive God’s love and to love him in return with the very love which 9
is his gift, brings forth in our lives and actions a primary and fundamental 10 response: to desire, seek and protect the good others. (Pope Francis, Evangelii 11
Gaudium, no. 178) 12 13
1. As a nation, we share many blessings and strengths, including a tradition 14
of religious freedom and political participation. However, as a people, we face 15
serious challenges that are both clearly political and also profoundly moral. This 16
has always been so and as Catholics we are called to participate in public life in a 17
manner consistent with the mission of our Lord, a mission that he has called us to 18
share. “An authentic faith,” Pope Francis teaches in Evangelii Gaudium, 19
“always involves a deep desire to change the world, to transmit 20
values, to leave this earth somehow better than we found it. We love 21
this magnificent planet on which God has put us, and we love the 22
human family which dwells here, with all its tragedies and struggles, 23
it hopes and aspirations, its strengths and weaknesses,. The earth is 24
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our common home and all of us are brothers and sisters. If indeed 25
‘“the just ordering of society and of the state is the central 26
responsibility of politics,’”, the Church, ‘“cannot and must not remain 27
on the sidelines in the fight for justice.’”” (no. 183) 28
In this fight for justice, God gives us a special gift, hope, which Pope Benedict 29
describes in Caritas in Veritate as “burst[ing] into our lives as something not due 30
to us, something that transcends every law of justice.” (no. 34). Thus we take up 31
the task of serving the common good with joy and hope, confident that God, “who 32
so loved the world that He gave up His only Son,”, walks with us and strengthens 33
us on the way. God is love, and he desires that we help to build a “civilization of 34
love” -— one in which all human beings have the freedom and opportunity to 35
experience the love of God and live out that love by making a free gift of 36
themselves to one another. Pope Francis encourages us in Evangelii Gaudium to 37
meditate on the 38
“inseparable bond between our acceptance of the message of salvation 39
and genuine fraternal love. . . . God’s word teaches that our brothers 40
and sisters are the prolongation of the incarnation for each of us: ‘“As 41
you did it to one of these, the least of my brethren, you did it to me’” 42
(Mt 25:40). The way we treat others has a transcendent dimension: 43
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‘“The measure you give will be the measure you get’” (Mt 7:2). It 44
corresponds to the mercy which God has shown us: ‘“Be merciful, 45
just as your Father is merciful. Do not judge, and you will not be 46
judged; do not condemn, and you will not be condemned. Forgive, 47
and you will be forgiven; give, and it will be given to you… . . . For 48
the measure you give will be the measure you get back’” (Lk 6:36-49
38). What these passages make clear is the absolute priority of ‘“going 50
forth from ourselves towards our brothers and sisters’” as one of the 51
two great commandments which ground every moral norm and as the 52
clearest sign for discerning spiritual growth in response to God’s 53
completely free gift.” (no. 179) . 54
Love compels us “to go into all the world and proclaim the good news to the whole 55
creation” (Mk 16:15). “Here,” Pope Francis continues, “’‘the creation’ refers to 56
every aspect of human life; consequently, ‘the mission of proclaiming the good 57
news of Jesus Christ has a universal destination. Its mandate of charity 58
encompasses all dimensions of existence, all individuals, all areas of community 59
life, and all peoples. Nothing human can be alien to it’.” (Evangelii Gaudium, no. 60
181). This “mandate” includes our engagement in political life. 61
2. The political realities of our nation present us with opportunities and 62
challenges. We are a nation founded on "life, liberty, and the pursuit of happiness," 63
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but the right to life itself is not fully protected, especially for unborn children, the 64
terminally ill, and the elderly, the most vulnerable members of the American 65
family. We are called to be peacemakers in a nation at war. We are a country 66
pledged to pursue "liberty and justice for all," but we are too often divided across 67
lines of race, ethnicity, and economic inequality. We are a nation of immigrants, 68
struggling to address the challenges of many new immigrants in our midst. We are 69
a society built on the strength of our families, called to defend marriage and offer 70
moral and economic supports for family life. We are a powerful nation in a violent 71
world, confronting terror and trying to build a safer, more just, more peaceful 72
world. We are an affluent society where too many live in poverty and lack health 73
care and other necessities of life. We are part of a global community charged with 74
being good stewards of the earth’s environment, what Pope Francis calls “our 75
common home,” which is being threatened. facing urgent threats to the 76
environment that must sustain us. These challenges are at the heart of public life 77
and at the center of the pursuit of the common good.1 They are also intertwined and 78
inseparable. As Pope Francis has insisted, “We are faced . . . with one complex 79
crisis which is both social and environmental. Strategies for a solution demand an 80
integrated approach to combating poverty, restoring dignity to the excluded, and at 81
the same time protecting nature.” (Laudato Si’, no. 139). 82
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3. For many years, we bishops of the United States have sought to share 83
Catholic teaching on social and political life. We have done so in a series of 84
statements issued every four years focused on "political responsibility" or "faithful 85
citizenship." In this document we continue that practice, maintaining continuity 86
with what we have said in the past in light of new challenges facing our nation and 87
world. This is not new teaching but affirms what is taught by our bishops’ 88
conference and the whole Church. As Catholics, we are part of a community with a 89
rich heritage that helps us consider the challenges in public life and contribute to 90
greater justice and peace for all people. 91
4. Part of that rich heritage on faithful citizenship is the teaching of Vatican 92
Council II's Declaration on Religious Liberty (Dignitatis Humanae). It says that 93
“society itself may profit by the moral qualities of justice and peace which have 94
their origin in [people’s] faithfulness to God and to His holy will.” "society itself 95
may enjoy the benefits of justice and peace, which result from [people's] 96
faithfulness to God and his holy will" (no. 6). .The work for justice requires that 97
the mind and the heart of Catholics be educated and formed to know and practice 98
the whole faith. 99
5. This statement highlights the role of the Church in the formation of 100
conscience, and the corresponding moral responsibility of each Catholic to hear, 101
receive, and act upon the Church's teaching in the lifelong task of forming his or 102
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her own conscience. Foremost amongst those teachings are the four basic 103
principles of Catholic Ssocial doctrine: the dignity of the human person, the 104
common good, subsidiarity, and solidarity. (CCC no. 161). With this foundation, 105
Catholics are better able to evaluate policy positions, party platforms, and 106
candidates' promises and actions in light of the Gospel and the moral and social 107
teaching of the Church in order to help build a better world. 108
6. We seek to do this by addressing four questions: (1) Why does the Church 109
teach about issues affecting public policy? (2) Who in the Church should 110
participate in political life? (3) How does the Church help the Catholic faithful to 111
speak about political and social questions? (4) What does the Church say about 112
Catholic social teaching in the public square? 113
7. In this statement, we bishops do not intend to tell Catholics for whom or 114
against whom to vote. Our purpose is to help Catholics form their consciences in 115
accordance with God's truth. We recognize that the responsibility to make choices 116
in political life rests with each individual in light of a properly formed conscience, 117
and that participation goes well beyond casting a vote in a particular election. 118
8. During election years, there may be many handouts and voter guides that 119
are produced and distributed. We encourage Catholics to seek those resources that 120
are authorized by their own bishops, their state Catholic conferences, and the 121
United States Conference of Catholic Bishops. This statement is intended to reflect 122
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and complement, not substitute for, the ongoing teaching of bishops in our own 123
dioceses and states. When using this document, it is important to remember that 124
Church teaching is coherent and rests on a comprehensive vision of the dignity of 125
the human person, a dignity that St. John Paul II described as “manifested in all its 126
radiance when the person’s origin and destiny are considered: created by God in 127
his image and likeness as well as redeemed by the most precious blood of Christ, 128
the person is called to be a ‘child in the Son’ and a living temple of the Spirit, 129
destined for eternal life of blessed communion with God.’” (Christifideles Laici, 130
no. 37). Thus, the particular judgments of the document may fall on either side of 131
political spectrum, but the foundational principles that guide these teachings should 132
not be ignored in any case nor used selectively in order to serve partisan interests. 133
In light of these reflections and those of local bishops, we encourage Catholics 134
throughout the United States to be active in the political process, particularly in 135
these challenging times. 136
Why Does the Church Teach About Issues Affecting Public Policy? 137
The Church’s teachings concerning contingent situations are subject to new and 138 further developments and can be open to discussion, yet we cannot help but be 139
concrete—without presuming to enter into details—lest the great social principles 140 remain mere generalities which challenge no one. . . . The Church’s pastors, 141
taking into account the contributions of different sciences, have the right to offer 142 opinions in all that affects people’s lives, since the task of evangelization implies 143
and demands the integral promotion of each human being. (Pope Francis, 144 Evangelii Gaudium, no. 182) 145
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9. The Church's obligation to participate in shaping the moral character of 147
society is a requirement of our faith. It is a basic part of the mission we have 148
received from Jesus Christ, who offers a vision of life revealed to us in Sacred 149
Scripture and Tradition. To echo the teaching of the Second Vatican Council: 150
Christ, the Word made flesh, in showing us the Father's love, also shows us what it 151
truly means to be human (see Gaudium et Spes, no. 22). Christ's love for us lets us 152
see our human dignity in full clarity and compels us to love our neighbors as he 153
has loved us. Christ, the Teacher, shows us what is true and good, that is, what is in 154
accord with our human nature as free, intelligent beings created in God's image and 155
likeness and endowed by the Creator with dignity and rights as well as duties.. 156
Christ also reveals to us the weaknesses that are part of all human endeavors. 157
In the language of revelation, we are confronted with sin:, both personal and 158
structural. “The Church’s wisdom,” according to Pope Benedict XVI, “has always 159
pointed to the presence of original sin in social conditions and in the structure of 160
society.” (Caritas in Veritate, no. 34). All “structural sins,”, as St. John Paul II 161
calls them, “are rooted in personal sin, and thus always linked to the concrete acts 162
of individuals who introduce these structures, consolidate them and make them 163
difficult to remove.” (Sollicitudo Rei Socialis, no. 36). Thus, our faith helps us 164
understand that the pursuit of a civilization of love must address our own failures 165
and the ways in which these failures distort the broader ordering of the society in 166
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which we live. In the words of St. John Paul II:, “Ignorance of the fact that man 167
has a wounded nature inclined to evil gives rise to serious errors in the areas of 168
education, politics, social action and morals.” (CA 25). As Pope Francis, quoting 169
Pope Benedict XVI, reaffirmed in Evangelii Gaudium, “We need to be convinced 170
that charity ‘is the principle not only of micro-relationships (with friends, with 171
family members or within small groups) but also of macro-relationships (social, 172
economic and political ones)’.” (no. 205). 173
10. What faith teaches about the dignity of the human person, and about the 174
sacredness of every human life, and about humanity’s strengths and weaknesses 175
helps us see more clearly the same truths that also come to us through the gift of 176
human reason. At the center of these truths is respect for the dignity of every 177
person. This is the core of Catholic moral and social teaching. Because we are 178
people of both faith and reason, it is appropriate and necessary for us to bring this 179
essential truth about human life and dignity to the public square. We are called to 180
practice Christ's commandment to "love one another" (Jn 13:34). We are also 181
called to promote the well-being of all, to share our blessings with those most in 182
need, to defend marriage, and to protect the lives and dignity of all, especially the 183
weak, the vulnerable, the voiceless. In his first encyclical letter, Deus Caritas Est, 184
Pope Benedict XVI explained that "charity must animate the entire lives of the lay 185
faithful and therefore also their political activity, lived as 'social charity'" (no. 29). 186
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11. Some question whether it is appropriate for the Church to play a role in 187
political life. However, the obligation to teach the moral truths about moral values 188
that should shape our lives, including our public lives, is central to the mission 189
given to the Church by Jesus Christ. Moreover, the United States Constitution 190
protects the right of individual believers and religious bodies to participate and 191
speak out without government interference, favoritism, or discrimination. Civil law 192
should fully recognize and protect the right of the Church and other institutions in 193
civil society to participate in cultural, political, and economic life Church's right, 194
obligation, and opportunities to participate in society without being forced to 195
abandon or ignore theirits central moral convictions. Our nation's tradition of 196
pluralism is enhanced, not threatened, when religious groups and people of faith 197
bring their convictions and concerns into public life. Indeed, our Church's teaching 198
is in accord with the foundational values that have shaped our nation's history: 199
"life, liberty, and the pursuit of happiness." 200
12. The Catholic community brings important assets to the political dialogue 201
about our nation's future. We bring a consistent moral framework—drawn from 202
basic human reason that is illuminated by Scripture and the teaching of the 203
Church—for assessing issues, political platforms, and campaigns. We also bring 204
broad experience in serving those in need—educating the young, serving families 205
in crisis, caring for the sick, sheltering the homeless, helping women who face 206
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difficult pregnancies, feeding the hungry, welcoming immigrants and refugees, 207
reaching out in global solidarity, and pursuing peace. We celebrate, with all our 208
neighbors, the historically robust commitment to religious freedom in this country 209
that has allowed the Church the freedom to serve the common good. 210
Who in the Church Should Participate in Political Life? 211
Laymen should also know that it is generally the function of their well-formed 212 Christian conscience to see that the divine law is inscribed in the life of the earthly 213 city; from priests they may look for spiritual light and nourishment. . . . Since they 214
have an active role to play in the whole life of the Church, laymen are not only bound 215 to penetrate the world with a Christian spirit, but are also called to be witnesses to 216
Christ in all things in the midst of human society. 217
Bishops, to whom is assigned the task of ruling the Church of God, should, together 218 with their priests, so preach the news of Christ that all the earthly activities of the 219
faithful will be bathed in the light of the Gospel. All pastors should remember too that 220 by their daily conduct and concern (18) they are revealing the face of the Church to 221 the world, and men will judge the power and truth of the Christian message thereby. 222
(Second Vatican Council, Gaudium et Spes, no. 43) 223
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13. In the Catholic Tradition, responsible citizenship is a virtue, and 226
participation in political life is a moral obligation. . Pope Francis commented on 227
these words in his apostolic exhortation, saying, “people in every nation enhance 228
the social dimension of their lives by acting as committed and responsible 229
citizens.” (Evangelii Gaudium, no. 220). Theis obligation to participate in political 230
life is rooted in our baptismal commitment to follow Jesus Christ and to bear 231
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Christian witness in all we do. As the Catechism of the Catholic Church reminds 232
us, "It is necessary that all participate, each according to his position and role, in 233
promoting the common good. This obligation is inherent in the dignity of the 234
human person. . . . As far as possible citizens should take an active part in public 235
life" (nos. 1913-1915). 236
14. Unfortunately, politics in our country often can be a contest of powerful 237
interests, partisan attacks, sound bites, and media hype. The Church calls for a 238
different kind of political engagement: one shaped by the moral convictions of 239
well-formed consciences and focused on the dignity of every human being, the 240
pursuit of the common good, and the protection of the weak and the vulnerable. 241
The Catholic call to faithful citizenship affirms the importance of political 242
participation and insists that public service is a worthy vocation. As 243
citizensCatholics, we should be guided more by our moral convictions rather than 244
by our attachment to a political party or interest group. When necessary, our 245
participation should help transform the party to which we belong; we should not let 246
the party transform us in such a way that we neglect or deny fundamental moral 247
truths or embrace intrinsic moral evils. We are called to bring together our 248
principles and our political choices, our values and our votes, to help build a 249
civilization of truth and lovebetter world. 250
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15. Clergy and lay people have complementary roles in public life. We 251
bishops have the primary responsibility to hand on the Church's moral and social 252
teaching. Together with priests and deacons, assisted by religious and lay leaders 253
of the Church, we are to teach fundamental moral principles that help Catholics 254
form their consciences correctly, to provide guidance on the moral dimensions of 255
public decisions, and to encourage the faithful to carry out their responsibilities in 256
political life. In fulfilling these responsibilities, the Church's leaders are to avoid 257
endorsing or opposing particular candidates or telling people how to vote. As Pope 258
Benedict XVI stated in Deus Caritas Est, 259
The Church wishes to help form consciences in political life and to 260
stimulate greater insight into the authentic requirements of justice as 261
well as greater readiness to act accordingly, even when this might 262
involve conflict with situations of personal interest. . . . The Church 263
cannot and must not take upon herself the political battle to bring 264
about the most just society possible. She cannot and must not replace 265
the State. Yet at the same time she cannot and must not remain on the 266
sidelines in the fight for justice. (no. 28) 267
16. As the Holy Father also taught in Deus Caritas Est, "The direct duty to 268
work for a just ordering of society is proper to the lay faithful" (no. 29). This duty 269
14
is more critical than ever in today's political environment, where Catholics may 270
feel politically disenfranchised, sensing that no party and too few candidates fully 271
share the Church's comprehensive commitment to the life and dignity of every 272
human being from conception to natural death. Yet this is not a time for retreat or 273
discouragement; rather, it is a time for renewed engagement. Forming their 274
consciences in accord with Catholic teaching, Catholic lay women and men can 275
become actively involved: running for office; working within political parties; 276
communicating their concerns and positions to elected officials; and joining 277
diocesan social mission or advocacy networks, state Catholic conference 278
initiatives, community organizations, and other efforts to apply authentic moral 279
teaching in the public square. Even those who cannot vote have the right to have 280
their voices heard on issues that affect their lives and the common good. 281
How Does the Church Help the Catholic Faithful to Speak About Political and 282
Social Questions? 283
As the bishops of the United States of America have rightly pointed out, while the 284 Church insists on the existence of objective moral norms which are valid for 285
everyone, “there are those in our culture who portray this teaching as unjust, that 286 is, as opposed to basic human rights. Such claims usually follow from a form of 287
moral relativism that is joined, not without inconsistency, to a belief in the absolute 288 rights of individuals. In this view, the Church is perceived as promoting a 289
particular prejudice and as interfering with individual freedom”.[59](USCCB, 290 Ministry to Persons with a Homosexual Inclination (2006), 17). We are living in an 291
information-driven society which bombards us indiscriminately with data –— all 292 treated as being of equal importance –— and which leads to remarkable 293
superficiality in the area of moral discernment. In response, we need to provide an 294
15
education which teaches critical thinking and encourages the development of 295 mature moral values. (Pope Francis, Evangelii Gaudium, no. 64) 296
297
A Well-Formed Conscience 298
17. The Church equips its members to address political and social questions 299
by helping them to develop a well-formed conscience. Catholics have a serious and 300
lifelong obligation to form their consciences in accord with human reason and the 301
teaching of the Church. Conscience is not something that allows us to justify doing 302
whatever we want, nor is it a mere "feeling" about what we should or should not 303
do. Rather, conscience is the voice of God resounding in the human heart, 304
revealing the truth to us and calling us to do what is good while shunning what is 305
evil. Conscience always requires serious attempts to make sound moral judgments 306
based on the truths of our faith. As stated in the Catechism of the Catholic Church, 307
"Conscience is a judgment of reason whereby the human person recognizes the 308
moral quality of a concrete act that he is going to perform, is in the process of 309
performing, or has already completed. In all he says and does, man is obliged to 310
follow faithfully what he knows to be just and right" (no. 1778). 311
18. The formation of conscience includes several elements. First, there is a 312
desire to embrace goodness and truth. For Catholics this begins with a willingness 313
and openness to seek the truth and what is right by studying Sacred Scripture and 314
the teaching of the Church as contained in the Catechism of the Catholic Church. It 315
16
is also important to examine the facts and background information about various 316
choices. Finally, prayerful reflection is essential to discern the will of God as 317
expressed in the truths of the faith and the moral teachings of the Church. Catholics 318
must also understand that if they fail to form their consciences they can make 319
erroneous judgments.2 320
The Virtue of Prudence 321
19. The Church fosters well-formed consciences not only by teaching moral 322
truth but also by encouraging its members to develop the virtue of prudence, 323
whatwhich St. Ambrose described as “the charioteer of the virtues.” Prudence 324
enables us "to discern our true good in every circumstance and to choose the right 325
means of achieving it" (Catechism of the Catholic Church, no. 1806). Prudence 326
shapes and informs our ability to deliberate over available alternatives, to 327
determine what is most fitting to a specific context, and to act decisively. 328
Exercising this virtue often requires the courage to act in defense of moral 329
principles when making decisions about how to build a society of justice and 330
peace. 331
20. The Church's teaching is clear that a good end does not justify an 332
immoral means. As we all seek to advance the common good—by defending the 333
inviolable sanctity of human life from the moment of conception until natural 334
death, by promoting religious freedom, by defending marriage, by feeding the 335
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hungry and housing the homeless, by welcoming the immigrant and protecting the 336
environment—it is important to recognize that not all possible courses of action are 337
morally acceptable. We have a responsibility to discern carefully which public 338
policies are morally sound. Catholics may choose different ways to respond to 339
compelling social problems, but we cannot differ on our moral obligation to help 340
build a more just and peaceful world through morally acceptable means, so that the 341
weak and vulnerable are protected and human rights and dignity are defended. 342
Doing Good and Avoiding Evil 343
21. Aided by the virtue of prudence in the exercise of well-formed 344
consciences, Catholics are called to make practical judgments regarding good and 345
evil choices in the political arena. 346
22. There are some things we must never do, as individuals or as a society, 347
because they are always incompatible with love of God and neighbor. Such actions 348
are so deeply flawed that they are always opposed to the authentic good of persons. 349
These are called "intrinsically evil" actions. They must always be rejected and 350
opposed and must never be supported or condoned. A prime example is the 351
intentional taking of innocent human life, as in abortion and euthanasia. In our 352
nation, "abortion and euthanasia have become preeminent threats to human dignity 353
because they directly attack life itself, the most fundamental human good and the 354
condition for all others" (Living the Gospel of Life, no. 5). It is a mistake with 355
18
grave moral consequences to treat the destruction of innocent human life merely as 356
a matter of individual choice. A legal system that violates the basic right to life on 357
the grounds of choice is fundamentally flawed. 358
23. Similarly, direct threats to the sanctity and dignity of human life, such as 359
human cloning and destructive research on human embryos, are also intrinsically 360
evil. These must always be opposed. Other direct assaults on innocent human life 361
and violations of human dignity, such as genocide, torture, racism, and the 362
targeting of noncombatants in acts of terror or war, can never be justified. Nor can 363
violations of human dignity, such as racism and the redefinition of marriage, ever 364
be justified. 365
24. Opposition to intrinsically evil acts that undercut the dignity of the 366
human person should also open our eyes to the good we must do, that is, to our 367
positive duty to contribute to the common good and to act in solidarity with those 368
in need. As Pope St. John Paul II said, "The fact that only the negative 369
commandments oblige always and under all circumstances does not mean that in 370
the moral life prohibitions are more important than the obligation to do good 371
indicated by the positive commandment" (Veritatis Splendor, no. 52). Both 372
opposing evil and doing good are essential obligations. 373
25. The right to life implies and is linked to other human rights—to the basic 374
goods that every human person needs to live and thrive. All the life issues are 375
19
connected, for erosion of respect for the life of any individual or group in society 376
necessarily diminishes respect for all life. The moral imperative to respond to the 377
needs of our neighbors—basic needs such as food, shelter, health care, education, 378
and meaningful work—is universally binding on our consciences and may be 379
legitimately fulfilled by a variety of means. Catholics must seek the best ways to 380
respond to these needs. As Blessed St. Pope John XXIII taught, "[Each of us] has 381
the right to life, to bodily integrity, and to the means which are suitable for the 382
proper development of life; these are primarily food, clothing, shelter, rest, medical 383
care, and, finally, the necessary social services" (Pacem in Terris, no. 11). 384
26. St. John Paul II explained the importance of being true to fundamental 385
Church teachings: 386
Above all, the common outcry, which is justly made on behalf of 387
human rights—for example, the right to health, to home, to work, to 388
family, to culture—is false and illusory if the right to life, the most 389
basic and fundamental right and the condition for all other personal 390
rights, is not defended with maximum determination. (Christifideles 391
Laici, no. 38) 392
27. Two temptations in public life can distort the Church's defense of human 393
life and dignity: 394
20
28. The first is a moral equivalence that makes no ethical distinctions 395
between different kinds of issues involving human life and dignity. The direct and 396
intentional destruction of innocent human life from the moment of conception until 397
natural death is always wrong and is not just one issue among many. It must 398
always be opposed.3 399
29. The second is the misuse of these necessary moral distinctions as a way 400
of dismissing or ignoring other serious threats to human life and dignity. Racism 401
and other unjust discrimination, the use of the death penalty, resorting to unjust 402
war, the use of torture,4 war crimes, the failure to respond to those who are 403
suffering from hunger or a lack of health care, pornography, redefining civil 404
marriage, compromising religious liberty, or an unjust immigration policy are all 405
serious moral issues that challenge our consciences and require us to act. These are 406
not optional concerns which can be dismissed. Catholics are urged to seriously 407
consider Church teaching on these issues. Although choices about how best to 408
respond to these and other compelling threats to human life and dignity are matters 409
for principled debate and decision, this does not make them optional concerns or 410
permit Catholics to dismiss or ignore Church teaching on these important issues. 411
Clearly not every Catholic can be actively involved on each of these concerns, but 412
we need to support one another as our community of faith defends human life and 413
21
dignity wherever it is threatened. We are not factions, but one family of faith 414
fulfilling the mission of Jesus Christ. 415
30. The Vatican Congregation for the Doctrine of the Faith made a similar 416
point: 417
It must be noted also that a well-formed Christian conscience does not 418
permit one to vote for a political program or an individual law which 419
contradicts the fundamental contents of faith and morals. The 420
Christian faith is an integral unity, and thus it is incoherent to isolate 421
some particular element to the detriment of the whole of Catholic 422
doctrine. A political commitment to a single isolated aspect of the 423
Church's social doctrine does not exhaust one's responsibility towards 424
the common good. (Doctrinal Note on Some Questions Regarding the 425
Participation of Catholics in Political Life, no. 4) 426
Making Moral Choices 427
31. Decisions about political life are complex and require the exercise of a 428
well-formed conscience aided by prudence. This exercise of conscience begins 429
with outright opposition to laws and other policies that violate human life or 430
weaken its protection. Those who knowingly, willingly, and directly support public 431
22
policies or legislation that undermine fundamental moral principles cooperate with 432
evil. 433
32. Sometimes morally flawed laws already exist. In this situation, the 434
process of framing legislation to protect life is subject to prudential judgment and 435
"the art of the possible." At times this process may restore justice only partially or 436
gradually. For example, Pope St. John Paul II taught that when a government 437
official who fully opposes abortion cannot succeed in completely overturning a 438
pro-abortion law, he or she may work to improve protection for unborn human life, 439
"limiting the harm done by such a law" and lessening its negative impact as much 440
as possible (Evangelium Vitae, no. 73). Such incremental improvements in the law 441
are acceptable as steps toward the full restoration of justice. However, Catholics 442
must never abandon the moral requirement to seek full protection for all human life 443
from the moment of conception until natural death. 444
33. Prudential judgment is also needed in applying moral principles to 445
specific policy choices in areas such as armed conflictthe war in Iraq, housing, 446
health care, immigration, and others. This does not mean that all choices are 447
equally valid, or that our guidance and that of other Church leaders is just another 448
political opinion or policy preference among many others. Rather, we urge 449
Catholics to listen carefully to the Church's teachers when we apply Catholic social 450
teaching to specific proposals and situations. The judgments and recommendations 451
23
that we make as bishops on such specific issues do not carry the same moral 452
authority as statements of universal moral teachings. Nevertheless, the Church's 453
guidance on these matters is an essential resource for Catholics as they determine 454
whether their own moral judgments are consistent with the Gospel and with 455
Catholic teaching. 456
34. Catholics often face difficult choices about how to vote. This is why it is 457
so important to vote according to a well-formed conscience that perceives the 458
proper relationship among moral goods. A Catholic cannot vote for a candidate 459
who takes a position in favor of an intrinsic evil, such as abortion, euthanasia, 460
assisted suicide, or racism, or marriage redefinition if the voter's intent is to support 461
that position. In such cases a Catholic would be guilty of formal cooperation in 462
grave evil. At the same time, a voter should not use a candidate's opposition to an 463
intrinsic evil to justify indifference or inattentiveness to other important moral 464
issues involving human life and dignity. 465
35. There may be times when a Catholic who rejects a candidate's 466
unacceptable position on an intrinsic evil may decide to vote for that candidate for 467
other morally grave reasons. Voting in this way would be permissible only for 468
truly grave moral reasons, not to advance narrow interests or partisan preferences 469
or to ignore a fundamental 470
moral evil. 471
24
36. When all candidates hold a position in favor of an intrinsic evil, the 472
conscientious voter faces a dilemma. The voter may decide to take the 473
extraordinary step of not voting for any candidate or, after careful deliberation, 474
may decide to vote for the candidate deemed less likely to advance such a morally 475
flawed position and more likely to pursue other authentic human goods. 476
37. In making these decisions, it is essential for Catholics to be guided by a 477
well-formed conscience that recognizes that all issues do not carry the same moral 478
weight and that the moral obligation to oppose intrinsically evil acts has a special 479
claim on our consciences and our actions. These decisions should take into account 480
a candidate's commitments, character, integrity, and ability to influence a given 481
issue. In the end, this is a decision to be made by each Catholic guided by a 482
conscience formed by Catholic moral teaching. 483
38. It is important to be clear that the political choices faced by citizens not 484
only have an impact on general peace and prosperity but also may affect the 485
individual's salvation. Similarly, the kinds of laws and policies supported by public 486
officials affect their spiritual well-being. Pope Benedict XVI, in his recent 487
reflection on the Eucharist as "the sacrament of charity," challenged all of us to 488
adopt what he calls "a Eucharistic form of life." This means that the redeeming 489
love we encounter in the Eucharist should shape our thoughts, our words, and our 490
25
decisions, including those that pertain to the social order. The Holy Father called 491
for "Eucharistic consistency" on the part of every member of the Church: 492
It is important to consider what the Synod Fathers described 493
as eucharistic consistency, a quality which our lives are objectively 494
called to embody. Worship pleasing to God can never be a purely 495
private matter, without consequences for our relationships with others: 496
it demands a public witness to our faith. Evidently, this is true for all 497
the baptized, yet it is especially incumbent upon those who, by virtue 498
of their social or political position, must make decisions regarding 499
fundamental values, such as respect for human life, its defense from 500
conception to natural death, the family built upon marriage between a 501
man and a woman, the freedom to educate one's children and the 502
promotion of the common good in all its forms. . . . (Sacramentum 503
Caritatis, no. 83) 504
39. This calls for a heroic commitment on the part of Catholics who are 505
politicians and other leaders in society. Having been entrusted with special 506
responsibility for the common good, it is essential that Catholic leaders commit 507
themselves to the pursuit of the virtues, especially courage, justice, temperance, 508
and prudence. The culmination of these virtues is the strong public promotion of 509
26
the dignity of every human person as made in the image of God in accord with the 510
teachings of the Church, even when it conflicts with current public opinion. The 511
Holy Father, in a particular way, called on Catholic politicians and legislators must 512
to recognize their grave responsibility in society to support laws shaped by these 513
fundamental human values, and urged them to oppose laws and policies that 514
violate life and dignity at any stage from conception to natural death. This is not to 515
bring a “Catholic interest” to the political sphere, it is to insist that the truth of the 516
dignity of the human person, as discovered by reason and confirmed by revelation, 517
be at the forefront of all political considerations. As Pope Benedict XVI taught in 518
Caritas in Veritate, 519
“Development will never be fully guaranteed through automatic or 520
impersonal forces, whether they derive from the market or from 521
international politics. Development is impossible without upright men 522
and women, without financiers and politicians whose consciences are 523
finely attuned to the requirements of the common good. Both 524
professional competence and moral consistency are necessary.” (no. 525
71). 526
He also affirmed the responsibility of bishops to teach these values consistently to 527
all of their people.5 528
27
What Does the Church Say About Catholic Social Teaching in the Public 529
Square?—Four Principles of Catholic Social TeachingSeven Key Themes 530
The permanent principles of the Church’s social doctrine constitute the very heart 531 of Catholic social teaching. These are the principles of: the dignity of the human 532 person;, . . . the common good; subsidiarity; and solidarity. These principles, the 533
expression of the whole truth about man known by reason and faith.” 534 (Compendium of the Social Doctrine of the Church (CSDC), no. 1610) 535
536
40. In the words of Pope Francis, “progress in building a people in peace, 537
justice and fraternity depends on four principles related to constant tensions present 538
in every social reality. These derive from the pillars of the Church’s social 539
doctrine, which serve as ‘primary and fundamental parameters of reference for 540
interpreting and evaluating social phenomena.’” (Evangelii Gaudium, no. 221). 541
Taken together, these principles amount to what we have called elsewhere a 542
“consistent ethic of life.” (Living the Gospel of Life, no. 22). The consistent ethic 543
of life provides a moral framework for principled Catholic engagement in political 544
life and, Rrightly understood, this ethic does not treat neither treats all issues as 545
morally equivalent nor does it reduce reduces Catholic teaching to one or two 546
issues. It anchors the Catholic commitment to defend human life, from conception 547
until natural death, in the fundamental moral obligation to respect the dignity of 548
every person as a child of God. It unites us as a "people of life and for life" 549
(Evangelium Vitae, no. 6) pledged to build what Pope St. John Paul II called a 550
28
"culture of life" (Evangelium Vitae, no. 77). This culture of life begins with the 551
preeminent obligation to protect innocent life from direct attack and extends to 552
defending life whenever it is threatened or diminished. 553
“Any politics of human dignity must seriously address issues of 554
racism, poverty, hunger, employment, education, housing, and health 555
care. . . . If we understand the human person as the ‘“temple of the 556
Holy Spirit’” –— the living house of God –— then these issues fall 557
logically into place as the crossbeams and walls of that house. All 558
direct attacks on innocent human life, such as abortion and 559
euthanasia, strike at the house’s foundation..” (Living the Gospel of 560
Life, no. 22). 561
41. Catholic voters should use the framework of Catholic social teaching to 562
examine candidates' positions on issues affecting human life and dignity as well as 563
issues of justice and peace, and they should consider candidates' integrity, 564
philosophy, and performance. It is important for all citizens "to see beyond party 565
politics, to analyze campaign rhetoric critically, and to choose their political 566
leaders according to principle, not party affiliation or mere self-interest" (Living 567
the Gospel of Life, no. 33). 568
29
42. As Catholics we are not single-issue voters. A candidate's position on a 569
single issue is not sufficient to guarantee a voter's support. Yet a candidate's 570
position on a single issue that involves an intrinsic evil, such as support for legal 571
abortion, support for redefining marriage, or the promotion of racism, may 572
legitimately lead a voter to disqualify a candidate from receiving support. 573
43. As noted previously, the Catholic approach to faithful citizenship rests 574
on moral principles found in Sacred Scripture and Catholic moral and social 575
teaching as well as in the hearts of all people of good will. Recent papal teaching 576
has identified four major principles of Catholic social teaching. We now present 577
seven central and enduring themes of the Catholic social tradition organized under 578
these four principles that can provide a moral framework for decisions in public 579
life.6 580
The Right to Life and the Dignity of the Human Person 581
44. Human life is sacred. The dignity of the human person is the 582
foundation of a moral vision for society. Direct attacks on innocent persons are 583
never morally acceptable, at any stage or in any condition. In our society, human 584
life is especially under direct attack from abortion, which some political actors 585
mischaracterize as an issue an issue of “women’s health.”. Other direct threats to 586
the sanctity of human life include euthanasia and assisted suicide (sometimes 587
30
falsely labelled as “death with dignity”), human cloning, in vitro fertilization, and 588
the destruction of human embryos for research. 589
45. Catholic teaching about the dignity of life calls us to oppose 590
torture,7 unjust war, and the indiscriminate use of drones for violent purposesand 591
the use of the death penalty; to prevent genocide and attacks against 592
noncombatants; to oppose racism; to oppose human trafficking; and to overcome 593
poverty and suffering. Nations are called to protect the right to life by seeking 594
effective ways to combat evil and terror without resorting to armed conflicts except 595
as a last resort, to end the use of the death penalty as a means of protecting society 596
from violent crime, and to always seeking first to resolve disputes by seeking 597
peaceful means first. We revere the lives of children in the womb, the lives of 598
persons dying in war and from starvation, and indeed the lives of all human beings 599
as children of God. We stand opposed to these and all activities that contribute to 600
what Pope Francis has called “a throwaway culture.” 601
SubsidiarityCall to Family, Community, and Participation 602
It is impossible to promote the dignity of the person without showing concern for 603 the family, groups, associations, local territorial realities; in short, for that 604
aggregate of economic, social, cultural, sports-oriented, recreational, 605 professional and political expressions to which people spontaneously give life 606
and which make it possible for them to achieve effective social growth. 607 (Compendium of the Social Doctrine of the Church, no. 185) 608
609
31
46. The human person is not only sacred but also social. Full human 610
development takes place in relationship with others. The family—based on 611
marriage between a man and a woman—is the first and fundamental unit of society 612
and is a sanctuary for the creation and nurturing of children. It should be defended 613
and strengthened, not redefined or undermined by legally recognizing permitting 614
same-sex sexual relationships unions or other distortions of marriage. Respect for 615
the family should be reflected in every policy and program. It is important to 616
uphold parents' rights and responsibilities to care for their children, including the 617
right to choose their children's education. 618
47. How we organize our society—in economics and politics, in law and 619
policy—directly affects the common good and the capacity of individuals to 620
develop their full potential. Every person and association has a right and a duty to 621
participate actively in shaping society and to promote the well-being of all, 622
especially the poor and vulnerable. 623
48. The principle of subsidiarity reminds us that larger institutions in society 624
should not overwhelm or interfere with smaller or local institutions, yet larger 625
institutions have essential responsibilities when the more local institutions cannot 626
adequately protect human dignity, meet human needs, and advance the common 627
good. 628
The Common GoodRights and Responsibilities 629
32
The common good indicates “the sum total of social conditions which allow 630 people, either as groups or as individuals, to reach their fulfilment more fully and 631 more easily”. [346](Gaudium et Spes, no. 26) . . . . The common good, in fact, can 632
be understood as the social and community dimension of the moral good. 633 (Compendium of the Social Doctrine of the Church, no. 164) 634
635
49. Human dignity is respected and the common good is fostered only if 636
human rights are protected and basic responsibilities are met. Every human 637
being has a right to life, the fundamental right that makes all other rights possible, 638
and a right to access to those things required for human decency—food and shelter, 639
education and employment, health care and housing, freedom of religion and 640
family life. The right to exercise religious freedom publicly and privately by 641
individuals and institutions along with freedom of conscience need to be constantly 642
defended. In a fundamental way, the right to free expression of religious beliefs 643
protects all other rights. Corresponding to these rights are duties and 644
responsibilities—to one another, to our families, and to the larger society. Rights 645
should be understood and exercised in a moral framework rooted in the dignity of 646
the human person. 647
50. The economy must serve people, not the other way around. It is therefore 648
necessary that an economic system serve the dignity of the human person and the 649
common good by respecting the dignity of work and protecting the rights of 650
workers. A “growth in justice,” according to Pope Francis in Evangelii Gaudium, 651
33
“requires more than economic growth, while presupposing such 652
growth: it requires decisions, programmes, mechanisms and processes 653
specifically geared to a better distribution of income, the creation of 654
sources of employment and an integral promotion of the poor which 655
goes beyond a simple welfare mentality. I am far from proposing an 656
irresponsible populism, but the economy can no longer turn to 657
remedies that are a new poison, such as attempting to increase profits 658
by reducing the work force and thereby adding to the ranks of the 659
excluded.” (no. 204) 660
Work is more than a way to make a living; it is a form of continuing participation 661
in God's creation. Employers contribute to the common good through the services 662
or products they provide and by creating jobs that uphold the dignity and rights of 663
workers—to productive work, to decent and just wages, to adequate benefits and 664
security in their old age, to the choice of whether to organize and join unions, to 665
the opportunity for legal status for immigrant workers, to private property, and to 666
economic initiative. Workers also have responsibilities—to provide a fair day's 667
work for a fair day's pay, to treat employers and co-workers with respect, and to 668
carry out their work in ways that contribute to the common good. Workers, 669
employers, and unions should not only advance their own interests, but also work 670
together to advance economic justice and the well-being of all. Pope Francis has 671
34
summarized well the Church’s teaching on work in Laudato Si’. “Work,” he 672
writes, 673
“should be the setting for . . . rich personal growth, where many 674
aspects of life enter into play: creativity, planning for the future, 675
developing our talents, living out our values, relating to others, giving 676
glory to God. . . . [It] is a necessity, part of the meaning of life on this 677
earth, a path to growth, human development and personal fulfillment. 678
Helping the poor financially must always be a provisional solution in 679
the face of pressing needs. The broader objective should always be to 680
allow them a dignified life through work.” ( Laudato Si’, no. 127-128) 681
51. We have a duty to care for God’s creation, or as Pope Francis refers to 682
it in Laudato Si’, “our common home.” We show our respect for the Creator by our 683
stewardship of God's creation because “every creature is the object of the Father’s 684
tenderness, who gives it its place in the world.” (Laudato Si’, no. 77). . Care for 685
creation the earth is a duty of our faith and a sign of our concern for all people, 686
especially the poor, who “both everyday experience and scientific research show” 687
suffer “the gravest effects of all attacks on the environment.” (no. 48). Pope 688
Francis underscores that environmental degradation can often force the poor “to 689
leave their homes, with great uncertainty for their future and their children.” ( no. 690
35
25). The threats to the environment are many. Pope Francis, consistent with both 691
Saint. John Paul II and Pope Emeritus Benedict XVI (World Day of Peace 692
Message in 1990 and 2010), has recently lifted up pollution, climate change, lack 693
of access to clean water, and the loss of biodiversity as particular challenges. He 694
speaks of an “ecological debt” (no. 51) owed by wealthier nations to developing 695
nations and he laments the weakness of many responses to the ecological 696
challenges rooted in “complacency and a cheerful recklessness.” (no. 59). In the 697
face of this, wWe should “aim for a new lifestyle” (no. 203-208), one that both 698
strives to live simply to meet the needs of the present without compromising the 699
ability of future generations to meet their own needs and that brings “healthy 700
pressure to bear on those who wield political, economic or social power.” (no. 701
206). We have a moral obligation to protect the planet on which we live—to 702
respect God's creation and to ensure a safe and hospitable environment for human 703
beings, especially children at their most vulnerable stages of development. As 704
stewards called by God to share the responsibility for the future of the earth, we 705
should work for a world in which people respect and protect all of creation and 706
seek to live simply in harmony with it for the sake of future generations. Fully 707
embracing this task amounts to what Pope Francis calls an “ecological conversion” 708
(no. 219), by which “the effects of [our] encounter with Jesus Christ become 709
evident in [our] relationship with the world around [us]” (no. 217). Such a 710
36
conversion “can inspire us to greater creativity and enthusiasm in resolving the 711
world’s problems and in offering ourselves to God “‘as a living sacrifice, holy and 712
acceptable’” (Rom 12:1)”. (no. 220). 713
714
Option for the Poor and Vulnerable 715
50. While the common good embraces all, those who are weak, vulnerable, 716
and most in need deserve preferential concern. A basic moral test for our society is 717
how we treat the most vulnerable in our midst. In a society marred by deepening 718
disparities between rich and poor, Scripture gives us the story of the Last Judgment 719
(see Mt 25:31-46) and reminds us that we will be judged by our response to the 720
"least among us." The Catechism of the Catholic Church explains: 721
Those who are oppressed by poverty are the object of a preferential love on 722
the part of the Church which, since her origin and in spite of the failings of many 723
of her members, has not ceased to work for their relief, defense, and liberation 724
through numerous works of charity which remain indispensable always and 725
everywhere. (no. 2448) 726
51. Pope Benedict XVI has taught that "love for widows and orphans, 727
prisoners, and the sick and needy of every kind, is as essential to [the Church] as 728
the ministry of the sacraments and preaching of the Gospel" (Deus Caritas Est, no. 729
22). This preferential option for the poor and vulnerable includes all who are 730
37
marginalized in our nation and beyond—unborn children, persons with disabilities, 731
the elderly and terminally ill, and victims of injustice and oppression. 732
Dignity of Work and the Rights of Workers 733
52. 734
Solidarity 735
Solidarity highlights in a particular way the intrinsic social nature of the human 736 person, the equality of all in dignity and rights and the common path of individuals 737
and peoples towards an ever more committed unity. . . . Solidarity must be seen 738 above all in its value as a moral virtue that determines the order of institutions. On 739
the basis of this principle the “structures of sin” [417](Sollicitudo Rei Socialis, 740 nos. 36, 37) that dominate relationships between individuals and peoples must be 741
overcome. (Compendium of the Social Doctrine of the Church, nos. 192-193) 742
523. We are one human family, whatever our national, racial, ethnic, 743
economic, and ideological differences. We are our brothers' and sisters' keepers, 744
wherever they may be. Loving our neighbor has global dimensions and requires us 745
to eradicate racism and address the extreme poverty and disease plaguing so much 746
of the world. Solidarity also includes the scriptural call to welcome the stranger 747
among us—including immigrants seeking work—by ensuring that they have 748
opportunities for , a safe home, education for their children, and a decent life for 749
their families and by ending the practice of separating families through 750
deportation. In light of the Gospel's invitation to be peacemakers, our commitment 751
to solidarity with our neighbors—at home and abroad—also demands that we 752
promote peace and pursue justice in a world marred by terrible violence and 753
38
conflict. Decisions on the use of force should be guided by traditional moral 754
criteria and undertaken only as a last resort. As Bl. Pope Paul VI taught: , "If you 755
want peace, work for justice" (World Day of Peace Message, January 1, 1972). 756
530. In reference to solidarity, a special emphasis must be given to the 757
Church’s preferential option for the poor. While the common good embraces all, 758
those who are weak, vulnerable, and most in need deserve preferential concern. A 759
basic moral test for our society is how we treat the most vulnerable in our midst. In 760
a society marred by deepening disparities between rich and poor, Sacred Scripture 761
gives us the story of the Last Judgment (see Mt 25:31-46) and reminds us that we 762
will be judged by our response to the "least among us." The Catechism of the 763
Catholic Church explains: 764
765
Those who are oppressed by poverty are the object of a preferential 766
love on the part of the Church which, since her origin and in spite of 767
the failings of many of her members, has not ceased to work for their 768
relief, defense, and liberation through numerous works of charity 769
which remain indispensable always and everywhere. (no. 2448) 770
541. Pope Benedict XVI has taught that "love for widows and orphans, 771
prisoners, and the sick and needy of every kind, is as essential to [the Church] as 772
39
the ministry of the sacraments and preaching of the Gospel" (Deus Caritas Est, no. 773
22). This preferential option for the poor and vulnerable includes all who are 774
marginalized in our nation and beyond—unborn children, persons with disabilities, 775
the elderly and terminally ill, and victims of injustice and oppression, and 776
immigrants. 777
778
Caring for God's Creation 779
54. 780
55. These four principles and related themes from Catholic social teaching provide 781
a moral framework that does not easily fit ideologies of "right" or "left," "liberal" 782
or "conservative," or the platform of any political party. They are not partisan or 783
sectarian, but reflect fundamental ethical principles that are common to all people. 784
56. As leaders of the Church in the United States, we bishops have the duty 785
to apply these moral principles to key public policy decisions facing our nation, 786
outlining directions on issues that have important moral and ethical dimensions. 787
More detailed information on policy directions adopted by our bishops' conference 788
can be found in Part II of this document. We hope Catholics and others will 789
seriously consider these policy applications as they make their own decisions in 790
public life. 791
Conclusion 792
40
57. Building a world of respect for human life and dignity, where justice and 793
peace prevail, requires more than just political commitment. Individuals, families, 794
businesses, community organizations, and governments all have a role to play. 795
Participation in political life in light of fundamental moral principles is an essential 796
duty for every Catholic and all people of good will. 797
58. The Church is involved in the political process but is not partisan. The 798
Church cannot champion any candidate or party. Our cause is the defense of 799
human life and dignity and the protection of the weak and vulnerable. 800
59. The Church is engaged in the political process but should not be used. 801
We welcome dialogue with political leaders and candidates; we seek to engage and 802
persuade public officials. Events and "photo- ops" cannot substitute for serious 803
dialogue. 804
60. The Church is principled but not ideological. As St. John Paul II wrote in 805
his Eencyclical, Sollicitudo Rei Socialis:, 806
“The Church's social doctrine is not . . . an ideology, but rather the 807
accurate formulation of the results of a careful reflection on the 808
complex realities of human existence, in society and in the 809
international order, in the light of faith and of the Church's tradition. 810
Its main aim is to interpret these realities, determining their 811
conformity with or divergence from the lines of the Gospel teaching 812
41
on man and his vocation, a vocation which is at once earthly and 813
transcendent; its aim is thus to guide Christian behavior. It therefore 814
belongs to the field, not of ideology, but of theology and particularly 815
of moral theology.” (Sollicitudo Rei Socialis, no. 41) 816
We cannot compromise basic principles or moral teaching. We are committed to 817
clarity about our moral teaching and to civility. In public life, it is important to 818
practice the virtues of justice and charitycharity and justice that are at the core of 819
our Tradition. We should work with others in a variety of ways to advance our 820
moral principles. 821
61. In light of these principles and the blessings we share as part of a free 822
and democratic nation, we bishops vigorously repeat our call for a renewed kind of 823
politics: 824
Focused more on moral principles than on the latest polls 825
Focused more on the needs of the weak than on benefits for the 826
strong 827
Focused more on the pursuit of the common good than on the 828
demands of narrow interests 829
62. This kind of political participation reflects the social teaching of our 830
Church and the best traditions of our nation. 831
832
42
PART II - 833
APPLYING CATHOLIC TEACHING TO MAJOR ISSUES: A SUMMARY OF POLICY 834
POSITIONS OF THE UNITED STATES CONFERENCE OF CATHOLIC BISHOPS 835
63. Politics is a noble mission to promote the common good. As such, it is 836
about ethics and principles as well as issues, about values and issues as well as 837
candidates, and officeholders. To engage in “politics” then is more than getting 838
involved in current polemics and debates, it is about acting with others and through 839
institutions for the benefit of all. The fact that much of our political rhetoric has 840
become very negative and that political polarization seems to have grown should 841
not dissuade us from the high calling to work for a world that allows everyone to 842
thrive, a world in which all persons, all families, have what they need to fulfill 843
their God-given destiny. In our democracy, one aspect of this task for all of us 844
requires that we weigh issues and related policies. In this brief summary, we 845
bishops call attention to issues with significant moral dimensions that should be 846
carefully considered in each campaign and as policy decisions are made in the 847
years to come. As the descriptions below indicate, some issues involve principles 848
that can never be violatedabandoned, such as the fundamental right to life and 849
marriage as the union of one man and one woman. Others reflect our judgment 850
about the best way to apply Catholic principles to policy issues. No summary could 851
fully reflect the depth and details of the positions taken through the work of the 852
43
United States Conference of Catholic Bishops (USCCB). While people of good 853
will may sometimes choose different ways to apply and act on some of our 854
principles, Catholics cannot ignore their inescapable moral challenges or simply 855
dismiss the Church's guidance or policy directions that flow from these principles. 856
For a more complete review of these policy directions and their moral foundations, 857
see the statements listed at the end of this document. 858
Human Life 859
64. Our 1998 statement, Living the Gospel of Life, declares, "Abortion and 860
euthanasia have become preeminent threats to human life and dignity because 861
they directly attack life itself, the most fundamental good and the condition for all 862
others" (no. 5). Abortion, the deliberate killing of a human being before birth, is 863
never morally acceptable and must always be opposed. Cloning and destruction 864
of human embryos for research or even for potential cures are always wrong. The 865
purposeful taking of human life by assisted suicide and euthanasia is not an act 866
of mercy, but an unjustifiable assault on human life. Genocide, torture, and 867
the direct and intentional targeting of noncombatants in war or terrorist 868
attacks are always wrong. 869
65. Laws that legitimize any of these practices are profoundly unjust and 870
immoral. Our Conference supports laws and policies to protect human life to the 871
maximum degree possible, including constitutional protection for the unborn and 872
44
legislative efforts to end abortion, assisted suicide, and euthanasia. We also 873
promote a culture of life by supporting laws and programs that encourage 874
childbirth and adoption over abortion and by addressing poverty, providing health 875
care, and offering other assistance to pregnant women, children, and families. 876
66. The USCCB calls for greater assistance for those who are sick and 877
dying, through health care for all and effective and compassionate palliative care 878
and hospice care. For Catholics, the end of life is a holy moment, a moment that 879
marks a preparation for life with God, and it is to be treated with reverence and 880
accompaniment. The end of life is as sacred as the beginning of life and requires 881
treatment that honors their true dignity as created in the image of the living God.. 882
We recognize that addressing this complex issue effectively will require 883
collaborative efforts between the public and private sectors and across party lines. 884
Policies and decisions regarding biotechnology and human experimentation 885
should respect the inherent dignity of human life from its very beginning, 886
regardless of the circumstances of its origin. Respect for human life and dignity is 887
also the foundation for essential efforts to address and overcome the hunger, 888
disease, poverty, and violence that take the lives of so many innocent people. 889
67. Society has a duty to defend life against violence and to reach out to 890
victims of crime. Yet our nation's continued reliance on the death penalty cannot 891
be justified. Because we have other ways to protect society that are more respectful 892
45
of human life, the USCCB supports efforts to end the use of the death penalty and, 893
in the meantime, to restrain its use through broader use of DNA evidence, access to 894
effective counsel, and efforts to address unfairness and injustice related to 895
application of the death penalty. 896
Promoting Peace 897
68. Catholics must also work to avoid war and to promote peace. This is 898
of particular importance, as there is a danger in the present time to become 899
indifferent to war because of the number of armed conflicts. War is never a 900
reflection of what ought to be, but a sign that something more true to human 901
dignity has failed. The Catholic tradition has always recognized “just war theory” 902
as an inevitable fact given our fallen world, but we must never lose sight of its cost 903
and its harm to human life. Nations should protect the dignity of the human person 904
and the right to life by finding more effective ways to prevent conflicts, to resolve 905
them by peaceful means, and to promote reconstruction and reconciliation in the 906
wake of conflicts. Nations have a right and obligation to defend human life and the 907
common good against terrorism, aggression, and similar threats, such as targeting 908
persons for persecution because of their religion, including Christians. In the words 909
of Pope Francis, people are being killed “for the sole reason of being Christians” 910
(Homily, Feb. 17, 2015), and there are “more martyrs in the Church today than 911
there were in the first centuries” (Homily, June 30, 2014). “The blood of our 912
46
Christian brothers and sisters is a testimony which cries out to be heard by 913
everyone who can still distinguish between good and evil. All the more this cry 914
must be heard by those who have the destiny of peoples in their hands” (Message 915
of Pope Francis to Patriarch Abuna Matthias of the Ethiopian Tewahedo Orthodox 916
Church, April 20, 2015). Indeed, the duty of nations to defend human life and the 917
common good This duty demands effective responses to terror, moral assessment 918
of and restraint in the means used, respect for ethical limits on the use of force, a 919
focus on the roots of terror, and fair distribution of the burdens of responding to 920
terror. The use of torture must be rejected as fundamentally incompatible with the 921
dignity of the human person and ultimately counterproductive in the effort to 922
combat terrorism. The Church has raised fundamental moral concerns 923
about preventive use of military force.8 Our Church honors the commitment and 924
sacrifice of those who serve in our nation's armed forces, and also recognizes the 925
moral right to conscientious objection to war in general, a particular war, or a 926
military procedure. 927
698. Even when military force can be justified as a last resort, it should not 928
be indiscriminate or disproportionate. Direct and intentional attacks on 929
noncombatants in war and terrorist acts are never morally acceptable. The use of 930
weapons of mass destruction or other means of warfare that do not distinguish 931
between civilians and soldiers is fundamentally immoral. The United States has a 932
47
responsibility to work to reverse the spread of nuclear, chemical, and biological 933
weapons, and to reduce its own reliance on weapons of mass destruction by 934
pursuing progressive nuclear disarmament. It also must end its use of anti-935
personnel landmines and reduce its predominant role in the global arms trade. The 936
use of military forcewar in Iraq confronts us with urgent moral choices. We 937
support the proportionate and discriminate use of military force to protect civilians 938
a "responsible transition" that ends the war in a way that recognizes the continuing 939
threat of fanatical extremism and global terror, minimizes the loss of life, and 940
addresses the humanitarian and crisis in Iraq, the refugee criseis in war-torn the 941
regions, and the need to protect human rights, especially religious freedom. Our 942
nation This transition should reallocate resources from war armed conflict to the 943
urgent needs of the poor and the root causes of violence. Further, we support 944
policies and actions that protect refugees of war and violence, at home and abroad, 945
and all people suffering religious persecution throughout the world, many of whom 946
are our fellow Christians.. 947
69. Society has a duty to defend life against violence and to reach out to 948
victims of crime. Yet our nation's continued reliance on the death penalty cannot 949
be justified. Because we have other ways to protect society that are more respectful 950
of human life, the USCCB supports efforts to end the use of the death penalty and, 951
in the meantime, to restrain its use through broader use of DNA evidence, access to 952
48
effective counsel, and efforts to address unfairness and injustice related to 953
application of the death penalty. 954
Marriage and Family Life 955
70. The family founded upon marriage is the basic cell of human society. 956
The role, responsibilities, and needs of families should be central national 957
priorities. Marriage must be defined, recognized, and protected as a lifelong 958
exclusive commitment between a man and a woman, and as the source of the next 959
generation and the protective haven for children.9 The institution of marriage is 960
undermined by the ideology of “gender” that dismisses sexual difference and the 961
complementarity of the sexes and falsely presents “gender” as nothing more than a 962
social construct or psychological reality, which a person may choose at variance 963
with his or her biological reality (see Compendium of the Social Doctrine of the 964
Church, no. 224). As Pope Francis has taught, “the removal of [sexual] difference 965
creates a problem, not a solution” (General Audience, April 22, 2015). “Thus the 966
Church reaffirms . . . her no to ‘gender’ philosophies, because the reciprocity 967
between male and female is an expression of the beauty of nature willed by the 968
Creator” (Pope Benedict XVI, Address to the Pontifical Council Cor Unum, Jan. 969
19, 2013). Policies on taxes, work, divorce, immigration, and welfare should 970
recognize the true nature of marriage, should help families stay together, and 971
should reward responsibility and sacrifice for children. Wages should allow 972
49
workers to support their families, and public assistance should be available to help 973
poor families to live in dignity. Such assistance should be provided in a manner 974
that promotes eventual financial autonomy. 975
71. Children, in particular, are to be valued, protected, and nurtured. As a 976
Church, we affirm our commitment to the protection and well-being of children in 977
our own institutions and in all of society. Pope Francis has stressed, “Children have 978
a right to grow up in a family with a father and a mother capable of creating a 979
suitable environment for the child's development and emotional maturity” (Address 980
to Humanum Colloquium, Nov. 17, 2014). Children who may be placed in foster 981
care or with adoptive parents have a right to be placed in homes with a married 982
man and woman, or, if not possible, in environments that do not contradict the 983
authentic meaning of marriage. Child welfare service providers, consistent with 984
their religious beliefs, have a right to place children in such homes rather than in 985
other environments. We oppose contraceptive and abortion mandates in public 986
programs and health plans, which endanger rights of conscience and can interfere 987
with parents' right to guide the moral formation of their children. 988
Religious Freedom 989
72. U.S. policy should promote religious liberty vigorously, both at home 990
and abroad: our first and most cherished freedom is rooted in the very dignity of 991
the human person, a fundamental human right that knows no geographical 992
50
boundaries. In all contexts, its basic contours are the same: it is the “immun[ity] 993
from coercion on the part of individuals or of social groups and of any human 994
power, in such wise that no one is to be forced to act in a manner contrary to his 995
own beliefs, whether privately or publicly, whether alone or in association with 996
others, within due limits.” (Dignitatis Humanae, Nno. 2). In the United States, 997
religious freedom generally enjoys strong protection in our law and culture, but 998
those protections are now in doubt. For example, the longstanding tax exemption 999
of the Church has been explicitly called into question at the highest levels of 1000
government, precisely because of her teachings on marriage. Catholics have a 1001
particular duty to make sure that protections like these do not weaken, but instead 1002
grow in strength. This is not only to secure the just freedom of the Church and the 1003
faithful here, but also to offer hope and an encouraging witness to those who suffer 1004
direct and even violent religious persecution in countries where the protection is 1005
far weaker. 1006
72. Parents—the first and most important educators—have a 1007
fundamental right to choose the education best suited to the needs of their 1008
children, including public, private, and religious schools. Government, through 1009
such means as tax credits and publicly funded scholarships, should help provide 1010
resources for parents, especially those of modest means, to exercise this basic right 1011
51
without discrimination. Students in all educational settings should have 1012
opportunities for moral and character formation. 1013
73. Print, broadcast, and electronic media shape the culture. To protect 1014
children and families, responsible regulation is needed that respects freedom of 1015
speech yet also addresses policies that have lowered standards, permitted 1016
increasingly offensive material, and reduced opportunities for non-commercial 1017
religious programming. 1018
74. Regulation should limit concentration of media control, resist 1019
management that is primarily focused on profit, and encourage a variety of 1020
program sources, including religious programming. TV rating systems and 1021
appropriate technology can assist parents in supervising what their children view. 1022
75. The Internet offers both great benefits and significant problems. The 1023
benefits should be available to all students regardless of income. Because access to 1024
pornographic and violent material is becoming easier, vigorous enforcement of 1025
existing obscenity and child pornography laws is necessary, as well as technology 1026
that assists parents, schools, and libraries in blocking unwanted or undesirable 1027
materials. 1028
Social Preferential Option for the Poor and Economic Justice 1029
736. Economic decisions and institutions should be assessed according to 1030
whether they protect or undermine the dignity of the human person. Social and 1031
52
economic policies should foster the creation of jobs for all who can work with 1032
decent working conditions and just wages. Barriers to equal pay and employment 1033
for women and those facing unjust discrimination must be overcome. Catholic 1034
social teaching supports the right of workers to choose whether to organize, join 1035
a union, and bargain collectively, and to exercise these rights without reprisal. It 1036
also affirms economic freedom, initiative, and the right to private 1037
property. Workers, owners, employers, and unions should work together to create 1038
decent jobs, build a more just economy, and advance the common good. We also 1039
note with growing concern the increase in “excessive inequality,”, as the 1040
Catechism of the Catholic Church refers to it, and the shrinking middle class. 1041
747. Welfare policy should reduce poverty and dependency, strengthen 1042
family life, and help families leave poverty through work, training, and assistance 1043
with child care, health care, housing, and transportation. Given the link between 1044
family stability and economic success, welfare policy should address both the 1045
economic and cultural factors that contribute to family breakdown. It should also 1046
provide a safety net for those who cannot work. Improving the Earned Income 1047
Tax Credit and child tax credits, available as refunds to families in greatest need, 1048
will help lift low-income families out of poverty. 1049
758. Faith-based groups deserve recognition and support, not as a 1050
substitute for government, but as responsive, effective partners, especially in the 1051
53
poorest communities and countries. The USCCB actively supports conscience 1052
clauses and other religious freedom protections, opposes any effort to undermine 1053
the ability of faith-based groups to preserve their identity and integrity as partners 1054
with government, and is committed to protecting long-standing civil rights and 1055
other protections for both religious groups and the people they serve. Government 1056
bodies should not require Catholic institutions to compromise their moral or 1057
religious convictions to participate in government health or human service 1058
programs. 1059
769. Social Security should provide adequate, continuing, and reliable 1060
income in an equitable manner for low- and average-wage workers and their 1061
families when these workers retire or become disabled, and for the survivors when 1062
a wage-earner dies. 1063
77. The lack of safe, affordable housing requires a renewed commitment to 1064
increase the supply of quality housing and to preserve, maintain, and improve 1065
existing housing through public/private partnerships, especially with religious 1066
groups and community organizations. The USCCB continues to oppose unjust 1067
housing discrimination and to support measures to meet the credit needs of low-1068
income and minority communities. 1069
78. A first priority for agriculture policy should be food security for all. 1070
Because no one should face hunger in a land of plenty, the Supplemental Nutrition 1071
54
Assistance Program (SNAP or Food Stamps), Food Stamps, the Special Nutrition 1072
Program for Women, Infants, and Children (WIC), and other nutrition programs 1073
need to be strong and effective. Farmers and farm workers who grow, harvest, and 1074
process food deserve a just return for their labor, with safe and just working 1075
conditions and adequate housing. Supporting rural communities sustains a way of 1076
life that enriches our nation. Careful stewardship of the earth and its natural 1077
resources demands policies that support sustainable agriculture as vital elements 1078
of agricultural policy. 1079
Health Care 1080
7980. Affordable and accessible health care is an essential safeguard of 1081
human life and a fundamental human right. Despite an increase in the number of 1082
people insured, millions of With an estimated 47 million Americans lacking still 1083
lack health care coverage. Health care coverage, it is also remains an urgent 1084
national priority. Reform of the The nation's health care system needs to be rooted 1085
in values that respect human dignity, protect human life, and meet the needs of the 1086
poor and uninsured, especially born and unborn children, pregnant women, 1087
immigrants, and other vulnerable populations. Employers, including rReligious 1088
groups and family-owned businesses, should be able to provide health care without 1089
compromising their moral or religious convictions, and individuals should be able 1090
to purchase health care that accords with their faith. The USCCB supports 1091
55
measures to strengthen Medicare and Medicaid. Our conference also advocates 1092
effective, compassionate care that reflects Catholic moral values for those suffering 1093
from HIV/AIDS and those coping with addictions. 1094
81. The lack of safe, affordable housing requires a renewed commitment to 1095
increase the supply of quality housing and to preserve, maintain, and improve 1096
existing housing through public/private partnerships, especially with religious 1097
groups and community organizations. The USCCB continues to oppose unjust 1098
housing discrimination and to support measures to meet the credit needs of low-1099
income and minority communities. 1100
82. A first priority for agriculture policy should be food security for all. 1101
Because no one should face hunger in a land of plenty, Food Stamps, the Special 1102
Nutrition Program for Women, Infants, and Children (WIC), and other nutrition 1103
programs need to be strong and effective. Farmers and farm workers who grow, 1104
harvest, and process food deserve a just return for their labor, with safe and just 1105
working conditions and adequate housing. Supporting rural communities sustains a 1106
way of life that enriches our nation. Careful stewardship of the earth and its natural 1107
resources demands policies that support sustainable agriculture as vital elements 1108
of agricultural policy. 1109
Migration 1110
56
803. The Gospel mandate to "welcome the stranger" requires Catholics to 1111
care for and stand with immigrantsnewcomers, authorized and unauthorizedboth 1112
documented and undocumented, including unaccompanied immigrant children, 1113
refugees and asylum-seekers, those unnecessarily detained, and victims of human 1114
trafficking. Comprehensive reform is urgently necessary to fix a broken 1115
immigration system and should include a broad and fair legalization program with 1116
a path to citizenship; temporary a work program with worker protections and just 1117
wagesa path to ; permanent residency; family reunification policies; a broad and 1118
fair legalization program; access to legal protections, which include including due 1119
process proceduresand essential public programs; refuge for those fleeing 1120
persecution and exploitationviolence; and policies to address the root causes of 1121
migration. The right and responsibility of nations to control their borders and to 1122
maintain the rule of law should be recognized but pursued in a just and humane 1123
manner. The detention of immigrants should be used to protect public safety and 1124
not for purposes of deterrence or punishment; alternatives to detention, including 1125
community-based programs, should be emphasized. 1126
As Pope Francis has said, human trafficking is a “crime against humanity” 1127
and should be eradicated from the Eearth. Trafficking victims, most especially 1128
children, should receive care and protection, including permanent legal status. 1129
Additional education and mobilization efforts are needed to address the root causes 1130
57
of human trafficking—poverty, conflict, and the breakdown of judicial process in 1131
source countries. 1132
Catholic Education 1133
8172. Parents—the first and most important educators—have a 1134
fundamental right to choose the education best suited to the needs of their 1135
children, including public, private, and religious schools. Government, through 1136
such means as tax credits and publicly funded scholarships, should help provide 1137
resources for parents, especially those of modest means, to exercise this basic right 1138
without discrimination. Students in all educational settings should have 1139
opportunities for moral and character formation consistent with the beliefs and 1140
responsibilities of their parents. 1141
824. All persons have a right to receive a quality education. Young people, 1142
including those who are poor and those with disabilities, need to have the 1143
opportunity to develop intellectually, morally, spiritually, and physically, allowing 1144
them to become good citizens who make socially and morally responsible 1145
decisions. This requires parental choice in education. It also requires educational 1146
institutions to have orderly, just, respectful, and non-violent environments where 1147
adequate professional and material resources are available. The USCCB strongly 1148
supports adequate funding, including scholarships, tax credits, and other means, to 1149
educate all persons no matter what their personal condition or what school they 1150
58
attend—public, private, or religious. All teachers and administrators deserve 1151
salaries and benefits that reflect principles of economic justice, as well as access to 1152
resources necessary for teachers to prepare for their important tasks. Services 1153
aimed at improving education—especially for those most at risk—that are 1154
available to students and teachers in public schools should also be available to 1155
students and teachers in private and religious schools as a matter of justice. 1156
Promoting Justice and Countering Violence 1157
835. Promoting moral responsibility and effective responses to violent 1158
crime, curbing violence in media, supporting reasonable restrictions on access to 1159
assault weapons and handguns, and opposing the use of the death penalty are 1160
particularly important in light of a growing "culture of violence." An ethic of 1161
responsibility, rehabilitation, and restoration should be a foundation for the reform 1162
of our broken criminal justice system. A humane and remedial, rather than a 1163
strictly punitive, approach to offenders should be developed. Such an approach 1164
includes supporting efforts that justly reduce the prison population, help people 1165
leaving prison to reintegrate into their communities, combat recidivism, promote 1166
just sentencing reform, and strengthen relationships between the police and the 1167
communities they serve. 1168
Combatting Unjust Discrimination 1169
59
846. It is important for our society to continue to combat any unjust 1170
discrimination, whether based on race, religion, sex, ethnicity, disabling 1171
condition, or age, as these are grave injustices and affronts to human dignity. 1172
Where the effects of past discrimination persist, society has the obligation to take 1173
positive steps to overcome the legacy of injustice, including vigorous action to 1174
remove barriers to education, protect voting rights, support good policing in our 1175
communities, and iensure equal employment for women and minorities. 1176
Care for Our Common Home 1177
857. Care for the earthCreation and for the environment is a moral issue. 1178
Protecting the land, water, and air we share is a religious duty of stewardship and 1179
reflects our responsibility to born and unborn children, who are most vulnerable to 1180
environmental assault. We must answer the question that Pope Francis posed to the 1181
world: “What kind of world do we want to leave to those who come after us, to 1182
children who are now growing up?” (Laudato Si’, no. 160). There are many 1183
concrete steps we can take to assure justice and solidarity between the generations. 1184
Effective initiatives are required for energy conservation and the development of 1185
alternate, renewable, and clean-energy resources. Our Conference offers a 1186
distinctive call to seriously address global climate change, focusing on the virtue 1187
of prudence, pursuit of the common good, and the impact on the poor, particularly 1188
on vulnerable workers and the poorest nations. The United States should lead in 1189
60
contributing to the sustainable development of poorer nations and promoting 1190
greater justice in sharing the burden of environmental blight, neglect, and recovery. 1191
It is important that we address the rising number of migrants who are uprooted 1192
from their homeland as a consequence of environmental degradation and climate 1193
change. They are not currently recognized as refugees under any existing 1194
international convention and are thus not afforded legal protections that ought to be 1195
due to them. 1196
Our nation's efforts to reduce poverty should not be associated with 1197
demeaning and sometimes coercive population control programs. Such an 1198
approach is condemned by Pope Francis: 1199
“Instead of resolving the problems of the poor and thinking of how the 1200
world can be different, some can only propose a reduction in the birth 1201
rate. At times, developing countries face forms of international 1202
pressure which make economic assistance contingent on certain 1203
policies of “reproductive health.”. Yet “while it is true that an unequal 1204
distribution of the population and of available resources creates 1205
obstacles to development and a sustainable use of the environment, it 1206
must nonetheless be recognized that demographic growth is fully 1207
compatible with an integral and shared development”” (Compendium 1208
of the Social Doctrine of the Church, no. 483). To blame population 1209
61
growth, instead of an extreme and selective consumerism on the part 1210
of some, is one way of refusing to face the issues. It is an attempt to 1211
legitimize the present model of distribution, where a minority believes 1212
that it has the right to consume in a way which can never be 1213
universalized, since the planet could not even contain the waste 1214
products of such consumption. Besides, we know that approximately a 1215
third of all food produced is discarded, and “whenever food is thrown 1216
out it is as if were stolen from the table of the poor” (Catechesis, June 1217
5, 2013). (Laudato Si’, no. 50) ; 1218
Our efforts should, instead, these efforts should focus on working with the poor to 1219
help them build a future of hope and opportunity for themselves and their children. 1220
Communications, Media and Culture 1221
8673. Print, broadcast, and electronic media shape the culture. To protect 1222
children and families, responsible regulation is needed that respects freedom of 1223
speech yet also addresses policies that have lowered standards, permitted 1224
increasingly offensive material, and reduced opportunities for non-commercial 1225
religious programming. 1226
8774. Regulation should limit concentration of media control, resist 1227
management that is primarily focused on profit, and encourage a variety of 1228
62
program sources, including religious programming. TV rating systems and 1229
appropriate technology can assist parents in supervising what their children view. 1230
8875. The Iinternet offers both great benefits and significant problems. The 1231
benefits should be available to all students regardless of income. Because access to 1232
pornographic and violent material is becoming easier, vigorous enforcement of 1233
existing obscenity and child pornography laws is necessary, as well as technology 1234
that assists parents, schools, and libraries in blocking unwanted or undesirable 1235
materials. 1236
Global Solidarity 1237
8988. The increasing interconnectedness of our world calls for a moral 1238
response, the virtue of solidarity. In the words of St. John Paul II:, “Solidarity is a 1239
firm and persevering determination to commit oneself to the common good.” A 1240
more just world will likely be a more peaceful world, a world less vulnerable to 1241
terrorism and other violence. The United States has the responsibility to take the 1242
lead in addressing the scandal of poverty and underdevelopment. Our nation 1243
should help to humanize globalization, addressing its negative consequences and 1244
spreading its benefits, especially among the world's poor. The United States also 1245
has a unique opportunity to use its power in partnership with others to build a more 1246
just and peaceful world. 1247
63
The United States should take a leading role in helping to alleviate 1248
global poverty through substantially increased development aid for the poorest 1249
countries, more equitable trade policies, and continuing efforts to relieve the 1250
crushing burdens of debt and disease. 1251
U.S. policy should promote religious liberty and other basic human 1252
rights. In particular, U.S. policy should promote and defend the rights of religious 1253
minorities throughout the world, especially in regions where people of faith are 1254
threatened by violence simply because of their faith. The use of torture must be 1255
rejected as fundamentally incompatible with the dignity of the human person and 1256
ultimately counterproductive in the effort to combat terrorism. 1257
The United States should provide political and financial support for 1258
beneficial United Nations programs and reforms, for other international bodies, 1259
and for international law, so that together these institutions may become more 1260
responsible and responsive agents for addressing global problems. 1261
Asylum should be afforded to refugees who hold a well-founded fear 1262
of persecution in their homelands. Our country should support protection for 1263
persons fleeing persecution through safe haven in other countries, including the 1264
United States, especially for unaccompanied children, women, victims of human 1265
trafficking, and religious minorities. 1266
64
Our country should be a leader—in collaboration with the 1267
international community—in addressing regional conflicts in the Middle East, 1268
the Balkans, the Congo, Sudan, Colombia, and West Africa. 1269
1270
Leadership on the Israeli-Palestinian conflict is an especially urgent 1271
priority. The United States should actively pursue comprehensive negotiations 1272
leading to a just and peaceful resolution that respects the legitimate claims and 1273
aspirations of both Israelis and Palestinians, ensuring security for Israel, a viable 1274
state for Palestinians, respect for Lebanon's sovereignty, and peace in the region. 1275
While the Holy See and our Conference have raised serious moral 1276
questions regarding the war in Iraq, as bishops we urgently call on our country to 1277
work with the international community to seek a "responsible transition" in Iraq 1278
and to address the human consequences of war in Iraq and Afghanistan. 1279
Defending human life, building peace, combating poverty and 1280
despair, and protecting freedom and human rights are not only moral 1281
imperatives—they are wise national priorities that will make our nation and world 1282
safer. 1283
1284
1285
1286
65
PART III - 1287
GOALS FOR POLITICAL LIFE: CHALLENGES FOR CITIZENS, CANDIDATES, AND 1288
PUBLIC OFFICIALS 1289
9089. As Catholics, we are led to raise questions for political life other than 1290
those that concentrate on individual, material well-being."Are you better off than 1291
you were two or four years ago?" Our focus is not on party affiliation, ideology, 1292
economics, or even competence and capacity to perform duties, as important as 1293
such issues are. Rather, we focus on what protects or threatens the dignity of every 1294
human life.human life and dignity. 1295
910. Catholic teaching challenges voters and candidates, citizens and elected 1296
officials, to consider the moral and ethical dimensions of public policy issues. In 1297
light of ethical principles, we bishops offer the following policy goals that we hope 1298
will guide Catholics as they form their consciences and reflect on the moral 1299
dimensions of their public choices. Not all issues are equal; these ten goals address 1300
matters of different moral weight and urgency. Some involve matters of intrinsic 1301
evil that can never be supported. Others involve affirmative obligations to seek the 1302
common good. These and similar goals can help voters and candidates act on 1303
ethical principles rather than particular interests and partisan allegiances. We hope 1304
Catholics will ask candidates how they intend to help our nation pursue these 1305
important goals: 1306
66
Address the preeminent requirement to protect the weakest in our 1307
midst—innocent unborn children—by restricting and bringing to an end the 1308
destruction of unborn children through abortion and providing women in crisis 1309
pregnancies the supports they need to make a decision for life. 1310
Keep our nation from turning to violence to address fundamental 1311
problems—a million abortions each year to deal with unwanted 1312
pregnancies, euthanasia and assisted suicide to deal with the burdens of illness 1313
and disability, the destruction of human embryos in the name of research, the use 1314
of the death penalty to combat crime, and imprudent resort to war to address 1315
international disputes. 1316
Protect the fundamental understanding of marriage as the life-long 1317
and faithful union of one man and one woman and as the central institution of 1318
society; promote the complementarity of the sexes and reject false “gender” 1319
ideologies; Define the central institution of marriage as a union between one man 1320
and one woman, and provide better support for family life morally, socially, and 1321
economically, so that our nation helps parents raise their children with respect for 1322
life, sound moral values, and an ethic of stewardship and responsibility. 1323
Achieve comprehensive immigration reform that offers a path to 1324
citizenship, treats immigrant workers fairly, prevents the separation of families, 1325
secures maintains the integrity of our borders, treats immigrant workers fairly, 1326
67
offers an earned path to citizenship, respects the rule of law, and addresses the 1327
factors that compel people to leave their own countries. 1328
Help families and children overcome poverty: ensuring access to and 1329
choice in education, as well as decent work at fair, living wages and adequate 1330
assistance for the vulnerable in our nation, while also helping to overcome 1331
widespread hunger and poverty around the world, especially in the areas of 1332
development assistance, debt relief, and international trade. 1333
Provide health care for the growing number of people without it, 1334
while respecting human life, human dignity, and religious freedom in our health 1335
care system. 1336
Continue to oppose policies that reflect prejudice, hostility toward 1337
immigrants, religious bigotry, and other forms of unjust discrimination. 1338
Encourage families, community groups, economic structures, and 1339
government to work together to overcome poverty, pursue the common good, and 1340
care for creation, with full respect for religious groups and individuals and their 1341
right to address social needs in accord with their basic moral convictions. 1342
Establish and comply with moral limits on the use of military 1343
force—examining for what purposes it may be used, under what authority, and at 1344
what human cost-— with a special view to seeking a responsible and effective 1345
response for ending the persecution of Christians and other religious minorities in 1346
68
the Middle East and other parts of the world..—and work for a "responsible 1347
transition" to end the war in Iraq. 1348
Join with others around the world to pursue peace, protect human 1349
rights and religious liberty, and advance economic justice and care for creation. 1350
Notes 1351
1. The common good is "the sum total of social conditions which allow 1352
people, either as groups or as individuals, to reach their fulfillment more fully and 1353
more easily" (Catechism of the Catholic Church, no. 1906). 1354
2. "Ignorance of Christ and his Gospel, bad example given by others, 1355
enslavement to one's passions, assertion of a mistaken notion of autonomy of 1356
conscience, rejection of the Church's authority and her teaching, lack of 1357
conversion and charity: these can be at the source of errors of judgment in moral 1358
conduct" (Catechism of the Catholic Church, no. 1792). 1359
3. "When political activity comes up against moral principles that do 1360
not admit of exception, compromise, or derogation, the Catholic commitment 1361
becomes more evident and laden with responsibility. In the face of fundamental 1362
and inalienable ethical demands, Christians must recognize that what is at stake 1363
is the essence of the moral law, which concerns the integral good of the human 1364
person. This is the case with laws concerning abortion and euthanasia. . . . Such 1365
laws must defend the basic right to life from conception to natural death" 1366
69
(Doctrinal Note on Some Questions Regarding the Participation of Catholics in 1367
Political Life, no. 4). 1368
4. See Catechism of the Catholic Church, no. 2297. 1369
5. For statements from the bishops of the United States on Catholics 1370
serving in public life and on the reception of Holy Communion, see Catholics in 1371
Political Life (2004) and Happy Are Those Who Are Called to His Supper: On 1372
Preparing to Receive Christ Worthily in the Eucharist (2006). 1373
6. These themes are drawn from a rich tradition of principles and ideas 1374
that are more fully described in the Compendium of the Social Doctrine of the 1375
Church from the Pontifical Council for Justice and Peace (Washington, DC: 1376
United States Conference of Catholic Bishops, 2005). 1377
7. See Catechism of the Catholic Church, no. 2297. 1378
8. See Compendium of the Social Doctrine of the Church, no. 501. 1379
8.9. See Considerations Regarding Proposals to Give Legal Recognition 1380
to Unions Between Homosexual Persons. 1381
FORMING CONSCIENCES FOR FAITHFUL CITIZENSHIP - REFERENCES 1382
Catechism of the Catholic Church (2nd ed.). Washington, DC: Libreria 1383
Editrice Vaticana—United States Conference of Catholic Bishops (USCCB), 2000. 1384
Pope Francis. Laudato Si’ (On Care for Our Common Home). Washington, 1385
DC: USCCB, 2015 1386
70
Pope Francis. Evangelii Gaudium (The Joy of the Gospel). Washington, DC: 1387
USCCB, 2013. 1388
Pope Benedict XVI. Caritas in Veritate (Charity in Truth). Washington, DC: 1389
USCCB, 2009. 1390
Congregation for the Doctrine of the Faith. Doctrinal Note on Some 1391
Questions Regarding the Participation of Catholics in Political Life. In Readings 1392
on Catholics in Political Life. Washington, DC: USCCB, 2006. 1393
Congregation for the Doctrine of the Faith. Considerations Regarding 1394
Proposals to Give Legal Recognition to Unions Between Homosexual Persons, 1395
2003. 1396
Pope Benedict XVI. Deus Caritas Est (God Is Love). Washington, DC: 1397
USCCB, 2006. 1398
Pope Benedict XVI. Sacramentum Caritatis (The Sacrament of Charity). 1399
Washington, DC: USCCB, 2007. 1400
Pope John XXIII. Pacem in Terris (Peace on Earth). Washington, DC: 1401
USCCB, 1963. 1402
Pope John Paul II. Christifideles Laici (On the Vocation and the Mission of 1403
the Lay Faithful in the Church and in the World). Washington, DC: USCCB, 1989. 1404
Pope John Paul II. Evangelium Vitae (The Gospel of Life). Washington, DC: 1405
USCCB, 1995. 1406
71
Pope John Paul II. Veritatis Splendor (The Splendor of Truth). Washington, 1407
DC: USCCB, 1993. 1408
Second Vatican Council. Dignitatis Humanae (Declaration on Religious 1409
Liberty). In Vatican Council II: Volume 1: The Conciliar and Post Conciliar 1410
Documents. Edited by Austin Flannery. Northport, NY: Costello Publishing, 1996. 1411
Second Vatican Council. Gaudium et Spes (Pastoral Constitution on the 1412
Church in the Modern World). In Vatican Council II: Volume 1: The Conciliar and 1413
Post Conciliar Documents. Edited by Austin Flannery. Northport, NY: Costello 1414
Publishing, 1996. 1415
USCCB. Living the Gospel of Life: A Challenge to American Catholics. 1416
Washington, DC: USCCB, 1998. 1417
MAJOR CATHOLIC STATEMENTS ON PUBLIC LIFE AND MORAL ISSUES 1418
The following documents from the United States Conference of Catholic 1419
Bishops (USCCB) explore in greater detail the public policy issues discussed 1420
in Forming Consciences for Faithful Citizenship. The documents are listed 1421
chronologically, except for under the first heading, where they are grouped 1422
generally by topic and then by year. 1423
For more information on these and other documents, visit the USCCB 1424
websiteUSCCB website: www.usccb.org. Documents marked with an asterisk are not 1425
available online. 1426
72
Protecting Human Life 1427
Life-Giving Love in an Age of Technology, 2009 1428
Married Love and the Gift of Life, 2006 1429
On Embryonic Stem Cell Research, 2008 1430
Pastoral Plan for Pro-Life Activities: A Campaign in Support of Life, 2001 1431
Living the Gospel of Life: A Challenge to American Catholics, 1998 1432
Faithful for Life: A Moral Reflection, 1995 1433
A Matter of the Heart: A Statement on the Thirtieth Anniversary of Roe v. 1434
Wade, 2002 1435
Resolution on Abortion, 1989 1436
Documentation on the Right to Life and Abortion, 1974, 1976, 1981* 1437
A Call for Bipartisan Cooperation on Responsible Transition in Iraq, 2007 1438
Statement on Iraq, 2002 1439
A Pastoral Message: Living with Faith and Hope After September 11, 2001 1440
Sowing the Weapons of War, 1995 1441
The Harvest of Justice Is Sown in Peace, 1993 1442
A Report on the Challenge of Peace and Policy Developments, 1983-1888, 1443
1989* 1444
The Challenge of Peace: God's Promise and Our Response, 1983 1445
73
To Live Each Day with Dignity: A Statement on Physician-Assisted Suicide, 1446
2011 1447
Nutrition and Hydration: Moral and Pastoral Reflections, 1992 1448
Statement on Euthanasia, 1991 1449
Welcome and Justice for Persons with Disabilities, 1999 1450
Pastoral Statement of U.S.United States Catholic Bishops on Persons with 1451
Disabilities, 1984 1452
Confronting a Culture of Violence, 1995 1453
A Culture of Life and the Penalty of Death, 2005 1454
Statement on Capital Punishment, 1980 1455
Ethical and Religious Directives for Catholic Health Care Services (Fifth 1456
Edition), 2009 1457
Promoting Family Life 1458
National Directory for Catechesis, 2005 1459
Renewing Our Commitment to Catholic Elementary and Secondary Schools 1460
in the Third Millennium, 2005 1461
Sharing Catholic Social Teaching: Challenges and Directions, 1998 1462
Principles for Educational Reform in the United States, 1995 1463
To Teach as Jesus Did: A Pastoral Message on Catholic Education, 1972* 1464
74
When I Call for Help: A Pastoral Response to Domestic Violence Against 1465
Women, 2002 1466
A Family Perspective in Church and Society, 1998 1467
Blessings of Age, 1999 1468
Between Man and Woman: Questions and Answers About Marriage and 1469
Same-Sex Unions, 2003 1470
Walk in the Light: A Pastoral Response to Child Sexual Abuse, 1995 1471
Follow the Way of Love: A Pastoral Message to Families, 1993 1472
Putting Children and Families First: A Challenge for Our Church, Nation 1473
and World, 1992* 1474
Pursuing Social Justice 1475
Ethical and Religious Directives for Catholic Health Care Services (Fifth 1476
Edition), 2009 1477
"For I Was Hungry and You Gave Me Food": Catholic Reflections on Food, 1478
Farmers and Farmworkers, 2003 1479
Strangers No Longer: Together on the Journey of Hope, 2003 1480
A Place at the Table: A Catholic Recommitment to Overcome Poverty and to 1481
Respect the Dignity of All God's Children, 2002 1482
Global Climate Change: A Plea for Dialogue, Prudence, and the Common 1483
Good, 2001 1484
75
Responsibility, Rehabilitation, and Restoration: A Catholic Perspective on 1485
Crime and Criminal Justice, 2000 1486
A Commitment to All Generations: Social Security and the Common Good, 1487
1999 1488
In All Things Charity: A Pastoral Challenge for the New Millennium, 1999 1489
One Family Under God, 1995* 1490
Confronting a Culture of Violence: A Catholic Framework for Action, 1995 1491
Moral Principles and Policy Priorities for Welfare Reform, 1995* 1492
The Harvest of Justice Is Sown in Peace, 1993 1493
A Framework for Comprehensive Health Care Reform, 1993* 1494
Renewing the Earth: An Invitation to Reflection and Action on the 1495
Environment in Light of Catholic Social Teaching, 1992 1496
Putting Children and Families First: A Challenge for Our Church, Nation 1497
and World, 1992* 1498
New Slavery, New Freedom: A Pastoral Message on Substance Abuse, 1499
1990* 1500
Brothers and Sisters to Us: Pastoral Letter on Racism in Our Day, 1989 1501
Called to Compassion and Responsibility: A Response to the HIV/AIDS 1502
Crisis, 1989 1503
Homelessness and Housing: A Human Tragedy, A Moral Challenge, 1988* 1504
76
Practicing Global Solidarity 1505
A Call for Bipartisan Cooperation on Responsible Transition in Iraq, 2007 1506
A Call to Solidarity with Africa, 2001 1507
A Jubilee Call for Debt Forgiveness, 1999 1508
Called to Global Solidarity: International Challenges for U.S. Parishes, 1509
1998 1510
Sowing the Weapons of War, 1995 1511
One Family Under God, 1995* 1512
The Harvest of Justice Is Sown in Peace, 1993 1513
The New Moment in Eastern and Central Europe, 1990* 1514
Toward Peace in the Middle East, 1989 1515
Statement on Central America, 1987 1516
Link to PDF: 1517
http://www.usccb.org/issues-and-action/faithful-citizenship/upload/forming-1518
consciences-for-faithful-citizenship.pdf 1519