Extraordinary

Apparently, Open Source Audio has recently archived and published a January 1, 1939, wire recording of Peter Maurin reading one of his Easy Essays. An amazing, thrilling and inspirational bit of Catholic history.

Yet more clarity on the life issues

In the latest issue of the Texas Catholic Herald, Cardinal DiNardo summarizes the mood, both optimistic and very, very guarded, of the Catholic community, as it manifested itself in the recent (post-election) meetings of the U.S. bishops:

After much discussion, the Bishops also asked the President of the Episcopal Conference, Francis Cardinal George, to issue a statement concerning the recent national elections. I believe Cardinal George’s remarks are clear and helpful in dealing with some important matters that may come before us in the months ahead. He first recognizes the historical importance of the election of the first African-American President of the United States, and he writes that the bishops look forward to working together with President-elect Obama and the new members of Congress. The Church always looks to cooperate in bringing about the common good and the various goods that underlie it.

The Cardinal then writes:

“The fundamental good is life itself, a gift from God and our parents. A good state protects the lives of all. Legal protection for those members of the human family waiting to be born in this country was removed when the Supreme Court decided Roe vs. Wade in 1973. This was bad law. The danger the bishops see at this moment is that a bad court decision will be enshrined in bad legislation that is more radical than the 1973 Supreme Court decision itself.”

I share in Cardinal George’s recognition of a present danger. As the statement says, in the last Congress, a Freedom of Choice Act (FOCA) was introduced that, if repeated in the next Congress, would outlaw any law that limited providing abortion at will. Any moderate restraints by the States would be annulled. FOCA would coerce all Americans into subsidizing and promoting abortions with their tax dollars. Parental notification and informed consent precautions would be outlawed, as would be laws banning procedures such as partial birth abortion and protecting infants born alive after a failed abortion. FOCA would be disastrous for prenatal human life. FOCA would also have a disastrous effect on the freedom of conscience of doctors and nurses and health care workers whose convictions do not permit them to cooperate in the private killing of unborn children. Further, the passage of FOCA would threaten our Catholic health care institutions and Catholic Charities.

The bishops are of a single mind on opposing evil, the evil of abortion and those laws and statutes that promote abortion. I am in complete agreement with the Bishops on this and will, no doubt, be asking the commitment and active voice of our Catholic faithful in witnessing publicly to this basic commitment of our faith in the public square. We must all

watch carefully in the next few months to see how this pro-life issue is addressed and be ready to respond clearly and instantaneously.

Cardinal Francis George spoke for all the bishops in his formal statement, delivered upon the close of the conference. His words are even more stark than Cardinal DiNardo's:

FOCA would have an equally destructive effect on the freedom of conscience of doctors, nurses and health care workers whose personal convictions do not permit them to cooperate in the private killing of unborn children. It would threaten Catholic health care institutions and Catholic Charities. It would be an evil law that would further divide our country, and the Church should be intent on opposing evil.

On this issue, the legal protection of the unborn, the bishops are of one mind with Catholics and others of good will. They are also pastors who have listened to women whose lives have been diminished because they believed they had no choice but to abort a baby. Abortion is a medical procedure that kills, and the psychological and spiritual consequences are written in the sorrow and depression of many women and men. The bishops are single-minded because they are, first of all, single-hearted.

The recent election was principally decided out of concern for the economy, for the loss of jobs and homes and financial security for families, here and around the world. If the election is misinterpreted ideologically as a referendum on abortion, the unity desired by President-elect Obama and all Americans at this moment of crisis will be impossible to achieve. Abortion kills not only unborn children; it destroys constitutional order and the common good, which is assured only when the life of every human being is legally protected. Aggressively pro-abortion policies, legislation and executive orders will permanently alienate tens of millions of Americans, and would be seen by many as an attack on the free exercise of their religion.

This statement is written at the request and direction of all the Bishops, who also want to thank all those in politics who work with good will to protect the lives of the most vulnerable among us. Those in public life do so, sometimes, at the cost of great sacrifice to themselves and their families; and we are grateful. We express again our great desire to work with all those who cherish the common good of our nation. The common good is not the sum total of individual desires and interests; it is achieved in the working out of a common life based upon good reason and good will for all.

If these words aren't a clear message to the new administration and its supporters about who-owes-what, I don't know what is. There needs now to be a national drive to educate the Catholic public and Catholic politicians about the signal role of the life issues in the Seamless Garment doctrine. Certainly there are many types of advocacy collected under this general heading. However, we are ending the era when Catholic spokespersons, politicians, clergy and educators can draw a type of "moral equivalence" that levels out the issues and allows those who would cover their abortion-favoring agendas with this blanket.

Work to do.

According to yesterday's Houston Chronicle, "Abortion [is] not main Issue for Catholics." The point of the article is that, according to a recently-commissioned poll, only 44 percent of Catholics consider abortion the main issue when they vote. The piece also notes that

• The Catholic hierarchy is beginning to respond to what has been a pretty laissez-faire sense that there is fundamental moral freedom for Catholics to vote as they please, based on practical political concerns and preferences. A growing number of the bishops, including Houston's Daniel Cardinal DiNardo, have begun to use some definitive language to describe the abortion issue as a genuine and foremost concern, because human life is a foundational right. [The bishops are taking their jobs as shepherds more seriously, responding to the sense of the global Church and a growing segment of the domestic faithful. Other clergy I have seen strong statements from recently are Cardinal Egan of New York City and Archbishop Chaput of Denver.]
• Church-going Catholics are expected to favor Republican candidates, while non-practitioners poll in favor of Democrats. Part of the secret to change, then, appears to be to get the faithful back into the pews on Sunday.
• In the interest of the "choice" position, there are now groups who, with pretense of broad acceptance as well as "legitimacy" within the community of Catholics, promulgate the position that it's OK to place the whole panoply of election issues in an equivalence with abortion. They say that as long as the party or candidate speaks for regulation of abortion access in some fashion (while apparently maintaining a "pro-choice" credibility), it is permissible to vote for that candidate over one who is clearly pro-life. This position purports that the abortion issue is lost anyway, so we should save whatever we can. [Take your pick: is this position venal? disingenuous? manipulated?]
  

Evictions

With Giuliani and Edwards out of their races, we're about to get down to basics. This is now the opportunity for the remaining folk, with endorsements and increased attention, to begin to act like grown-ups--in other words, presidential. Romney, McCain, Obama and Clinton now need to start leading their causes rather than assassinating their opposition. If they can't show some kind of quality of public spirit and attention to issues, they don't deserve even one vote.

I'm still a little puzzled by Romney's lack of performance. I think his lack of fire and perceived aloofness are the causes, along with the splintering of mainstream conservatism, but I'm not ruling out a creeping, smarmy anti-Mormonism. Religious prejudice has not expired. It's a shame.

Faith and Citizenship

Archbishop Chaput has a digest of what it appears are his non-negotiables on faith, voting and citizenship from the Church's viewpoint. It's hard to say that he's not "spot-on" with most of this. I'll come back later to some of the individual points, but here are the 10 observations:

Personal witness is always the best proof of what we claim to believe. And this year, like every other year, with or without an election, we need to apply the idea of Catholic witness in a special way to our public life as citizens. We might find it useful to remember 10 simple points as we move toward November.

1. George Orwell said that one of the biggest dangers for modern democratic life is dishonest political language. Dishonest language leads to dishonest politics — which then leads to bad public policy and bad law. So we need to speak and act in a spirit of truth.

2. “Catholic” is a word that has real meaning. We don’t control or invent that meaning as individuals. We inherit it from the Gospel and the experience of the Church over the centuries. We can choose to be something else, but if we choose to call ourselves Catholic, than that word has consequences for what we believe and how we act. We can’t truthfully claim to be Catholic and then act like we’re not.

3. Being a Catholic is a bit like being married. We have a relationship with the Church and with Jesus Christ that’s very similar to being a spouse. And that has consequences. If a man says he loves his wife, his wife will want to see the evidence in his love and fidelity. The same applies to our relationship with God. If we say we’re Catholic, we need to show that by our love for the Church and our fidelity to what she teaches and believes. Otherwise we’re just fooling ourselves, because God certainly won’t be fooled.

4. The Church is not a political organism. She has no interest in partisanship because getting power or running governments is not what she’s about, and the more closely she identifies herself with any single party, the fewer people she can effectively reach.

5. However, Scripture and Catholic teaching do have public consequences because they guide us in how we should act in relation to one another. Loving God requires that we also love the people He created, which means we need to treat them with justice, charity and mercy. Being a Catholic involves solidarity with other people. The Catholic faith has social justice implications — and that means it also has cultural, economic and political implications. The Catholic faith is never primarily about politics; but Catholic social action — including political action — is a natural byproduct of the Church’s moral message. We can’t call ourselves Catholic, and then simply stand by while immigrants get mistreated, or the poor get robbed, or unborn children get killed. The Catholic faith is always personal, but never private. If our faith is real, then it will bear fruit in our public decisions and behaviors, including our political choices.

6. Each of us needs to follow his or her own properly formed conscience. But conscience doesn’t emerge from a vacuum. It’s not a matter of personal opinion or preference. If our conscience has the habit of telling us what we want to hear on difficult issues, then it’s probably badly formed. A healthy conscience is the voice of God’s truth in our hearts, and it should usually make us uncomfortable, because none of us is yet a saint. The way we get a healthy conscience is by submitting it and shaping it to the will of God; and the way we find God’s will is by opening our hearts to the counsel and guidance of the Church that Jesus left us. If we find ourselves disagreeing as Catholics with the Catholic teaching of our Church on a serious matter, it’s probably not the Church that’s wrong. The problem is much more likely with us.

7. But how do we make good political choices when so many different issues are so important and complex? The first principle of Christian social thought is: Don’t deliberately kill the innocent, and don’t collude in allowing somebody else to do it. The right to life is the foundation of every other human right. The reason the abortion issue is so foundational is not because Catholics love little babies — although we certainly do — but because revoking the personhood of unborn children makes every other definition of personhood and human rights politically contingent.

8. So can a Catholic in good conscience support a “pro-choice” candidate? The answer is: I can’t and I won’t. But I do know some serious Catholics — people whom I admire — who will. I think their reasoning is mistaken. But at the very least they do sincerely struggle with the abortion issue, and it causes them real pain. And even more importantly: They don’t keep quiet about it; they don’t give up their efforts to end permissive abortion; they keep lobbying their party and their elected representatives to change their pro-abortion views and protect the unborn. Catholics can support “pro-choice” candidates if they support them despite — not because of — their “pro-choice” views. But they also need a compelling proportionate reason to justify it.

9. What is a “proportionate” reason when it comes to the abortion issue? It’s the kind of reason we will be able to explain, with a clean heart, to the victims of abortion when we meet them face to face in the next life — which we most certainly will. If we’re confident that these victims will accept our motives as something more than an alibi, then we can proceed.

10. Lastly, the heart of truly “faithful” citizenship is this: We’re better citizens when we’re more faithful Catholics. The more authentically Catholic we are in our lives, choices, actions and convictions, the more truly we will contribute to the moral and political life of our nation.