The inviolability of the person, which is a reflection of the absolute inviolability of God, finds its primary and fundamental expression in the inviolability of human life.
Above all, the common outcry, which is justly made on behalf of human rights -- for example, the right to health, to home, to work, to family, to culture --
is false and illusory if the right to life, the most basic and fundamental right and the condition of all other personal rights, is not defended with maximum determination . . . "
(John Paul II, The Vocation and the Mission of the Lay Faithful in the Church and in the World, n.38) |
We are now
witnessing the gradual restructuring of American culture according to ideals
of utility, productivity and cost-effectiveness. It is a culture where moral
questions are submerged by a river of goods and services and where the
misuse of marketing and public relations subverts public life…The losers in
this ethical sea change will be those who are elderly, poor, disabled and
politically marginalized. None of these pass the utility test; and yet, they
at least have a presence. They at least have the possibility of organizing
to be heard. Those who are unborn, infirm and terminally ill have no such
advantage. They have no "utility," and worse, they have no voice" (US
Bishops, Living the Gospel of Life, 1998, n. 3-4). |
As we tinker with the beginning,
the end and even the intimate cell structure of life, we tinker with our own
identity as a free nation dedicated to the dignity of the human person. When
American political life becomes an experiment on people rather than for and by
them, it will no longer be worth conducting. We are arguably moving closer to
that day. Today, when the inviolable rights of the human person are proclaimed
and the value of life publicly affirmed, the most basic human right, 'the right
to life, is being denied or trampled upon, especially at the more significant
moments of existence: the moment of birth and the moment of death' (Pope John
Paul II, The Gospel of Life [Evangelium Vitae], 18)" (US Bishops, Living the
Gospel of Life, 1998, n.4). |
Respect for the dignity of the
human person demands a commitment to human rights across a broad spectrum…Yet
abortion and euthanasia have become preeminent threats to human dignity because
they directly attack life itself, the most fundamental human good and the
condition for all others. They are committed against those who are weakest and
most defenseless, those who are genuinely 'the poorest of the poor'" (US
Bishops, Living the Gospel of Life, 1998, n. 5). |
Every Catholic is a missionary of
the Good News of human dignity redeemed through the cross. While our personal
vocation may determine the form and style of our witness, Jesus calls each of us
to be a leaven in society, and we will be judged by our actions. No one, least
of all someone who exercises leadership in society, can rightfully claim to
share fully and practically the Catholic faith and yet act publicly in a way
contrary to that faith" (US Bishops, Living the Gospel of Life, 1998,
n.7). |
In a striking way, we see today a
heightening of the tension between our nation's founding principles and
political reality. We see this in diminishing respect for the inalienable right
to life and in the elimination of legal protections for those who are most
vulnerable. There can be no genuine justice in our society until the truths on
which our nation was founded are more perfectly realized in our culture and law"
(US Bishops, Living the Gospel of Life, 1998, n. 14).
|
Virtual reality and genetic
science may give us the illusion of power, but we are not gods. We are not our
own, or anyone else's, creator. Nor, for our own safety, should we ever seek to
be. Even parents, entrusted with a special guardianship over new life, do not
"own" their children any more than one adult can own another. And therein lies
our only security. No one but the Creator is the sovereign of basic human rights
-- beginning with the right to life" (US Bishops, Living the Gospel of Life,
1998, n. 15). |
We believe that the Gospel of
Jesus Christ is a "Gospel of life."… We cannot simultaneously commit ourselves
to human rights and progress while eliminating or marginalizing the weakest
among us. Nor can we practice the Gospel of life only as a private piety.
American Catholics must live it vigorously and publicly, as a matter of national
leadership and witness, or we will not live it at all" (US Bishops, Living
the Gospel of Life, 1998, n. 20). |
Bringing a respect for human
dignity to practical politics can be a daunting task. There is such a wide
spectrum of issues involving the protection of human life and the promotion of
human dignity. Good people frequently disagree on which problems to address,
which policies to adopt and how best to apply them. But for citizens and elected
officials alike, the basic principle is simple: We must begin with a
commitment never to intentionally kill, or collude in the killing, of any
innocent human life, no matter how broken, unformed, disabled or desperate that
life may seem. In other words, the choice of certain ways of acting is
always and radically incompatible with the love of God and the dignity of the
human person created in His image. Direct abortion is never a morally
tolerable option" (US Bishops, Living the Gospel of Life, 1998, n. 21). |
Adopting a consistent ethic of
life, the Catholic Church promotes a broad spectrum of issues …Catholic public
officials are obliged to address each of these issues as they seek to build
consistent policies which promote respect for the human person at all stages of
life. But being 'right' in such matters can never excuse a wrong choice
regarding direct attacks on innocent human life. Indeed, the failure to
protect and defend life in its most vulnerable stages renders suspect any claims
to the 'rightness' of positions in other matters affecting the poorest and least
powerful of the human community" (US Bishops, Living the Gospel of Life,
1998, n. 23). |
Some Catholic elected officials
have adopted the argument that, while they personally oppose evils like
abortion, they cannot force their religious views onto the wider society. This
is seriously mistaken on several key counts. First, regarding abortion, the
point when human life begins is not a religious belief but a scientific fact --
a fact on which there is clear agreement even among leading abortion advocates.
Second, the sanctity of human life is not merely Catholic doctrine but part of
humanity's global ethical heritage, and our nation's founding principle.
Finally, democracy is not served by silence. Most Americans would recognize the
contradiction in the statement, "While I am personally opposed to slavery or
racism or sexism I cannot force my personal view on the rest of society."
Real pluralism depends on people of conviction struggling vigorously to advance
their beliefs by every ethical and legal means at their disposal" (US
Bishops, Living the Gospel of Life, 1998, n. 24). |
American Catholics have long
sought to assimilate into U.S. cultural life. But in assimilating, we have too
often been digested. We have been changed by our culture too much, and we have
changed it not enough. If we are leaven, we must bring to our culture the whole
Gospel, which is a Gospel of life and joy. That is our vocation as believers.
And there is no better place to start than promoting the beauty and sanctity of
human life" (US Bishops, Living the Gospel of Life, 1998, n. 25). |
As chief teachers in the Church,
we must therefore explain, persuade, correct and admonish those in leadership
positions who contradict the Gospel of life through their actions and policies.
Catholic public officials who disregard Church teaching on the inviolability of
the human person indirectly collude in the taking of innocent life" (US Bishops,
Living the Gospel of Life, 1998, n. 29). |
Catholics who are privileged to
serve in public leadership positions have an obligation to place their faith at
the heart of their public service, particularly on issues regarding the sanctity
and dignity of human life. Thomas More, the former chancellor of England who
preferred to give his life rather than betray his Catholic convictions, went to
his execution with the words, 'I die the king's good servant, but God's first'"
(US Bishops, Living the Gospel of Life, 1998, n. 31). |
In an age of artifice, many
voters are hungry for substance. They admire and support political figures who
speak out sincerely for their moral convictions. For our part we commend
Catholic and other public officials who, with courage and determination, use
their positions of leadership to promote respect for all human life" (US
Bishops, Living the Gospel of Life, 1998, n. 31). |
We urge those Catholic officials
who choose to depart from Church teaching on the inviolability of human life in
their public life to consider the consequences for their own spiritual well
being, as well as the scandal they risk by leading others into serious sin. We
call on them to reflect on the grave contradiction of assuming public roles and
presenting themselves as credible Catholics when their actions on fundamental
issues of human life are not in agreement with Church teaching. No public
official, especially one claiming to be a faithful and serious Catholic, can
responsibly advocate for or actively support direct attacks on innocent human
life" (US Bishops, Living the Gospel of Life, 1998, n. 32). |
No appeal to policy, procedure,
majority will or pluralism ever excuses a public official from defending life to
the greatest extent possible. As is true of leaders in all walks of life, no
political leader can evade accountability for his or her exercise of power
(Evangelium Vitae, 73-4). Those who justify their inaction on the grounds that
abortion is the law of the land need to recognize that there is a higher law,
the law of God. No human law can validly contradict the Commandment: 'Thou shalt
not kill'" (US Bishops, Living the Gospel of Life, 1998, n. 32). |
The Gospel of Life must be
proclaimed, and human life defended, in all places and all times. The arena for
moral responsibility includes not only the halls of government, but the voting
booth as well. Laws that permit abortion, euthanasia and assisted suicide are
profoundly unjust, and we should work peacefully and tirelessly to oppose and
change them. Because they are unjust they cannot bind citizens in conscience, be
supported, acquiesced in, or recognized as valid" (US Bishops, Living the
Gospel of Life, 1998, n. 33). |
We encourage all citizens,
particularly Catholics, to embrace their citizenship not merely as a duty and
privilege, but as an opportunity meaningfully to participate in building the
culture of life. Every voice matters in the public forum. Every vote counts.
Every act of responsible citizenship is an exercise of significant individual
power. We must exercise that power in ways that defend human life, especially
those of God's children who are unborn, disabled or otherwise vulnerable" (US
Bishops, Living the Gospel of Life, 1998, n. 34). |
We get the public officials we
deserve. Their virtue -- or lack thereof -- is a judgment not only on them, but
on us. Because of this, we urge our fellow citizens to see beyond party
politics, to analyze campaign rhetoric critically, and to choose their political
leaders according to principle, not party affiliation or mere self-interest.."
(US Bishops, Living the Gospel of Life, 1998, n. 34). |