ANSWERS TO TOUGH QUESTIONS
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QUESTION 1:
What if I disapprove of my favorite candidate's positions on things like abortion or embryonic stem cell research, but agree with the candidate on other issues like economics, foreign policy, and the war in Iraq?
ANSWERS:
(A)
In making these decisions, it is essential for Catholics to be guided by a well-formed conscience that recognizes that all issues do not carry the same moral weight and that the moral obligation to oppose intrinsically evil acts has a special claim on our consciences and our actions.
(USCCB para. #38)
(B)
Catholics often face difficult choices about how to vote. This is why it is so important to vote according to a well-formed conscience that perceives the proper relationship among moral goods. A Catholic cannot vote for a candidate who takes a position in favor of an intrinsic evil, such as abortion or racism, if the voter's intent is to support that position. In such cases a Catholic would be guilty of formal cooperation in grave evil. At the same time, a voter should not use a candidate's opposition to an intrinsic evil to justify indifference or inattentiveness to other important moral issues involving human life and dignity. (USCCB para #34)
(C)
There are some things we must never do, as individuals or as a society, because they are always incompatible with love of God and neighbor. Such actions are so deeply flawed that they are always opposed to the authentic good of persons. These are called "intrinsically evil" actions. They must always be rejected and opposed and must never be supported or condoned. A prime example is the intentional taking of innocent human life, as in abortion and euthanasia. (USCCB para. #22)
Similarly, direct threats to the sanctity and dignity of human life, such as human cloning and destructive research on human embryos, are also intrinsically evil. These must always be opposed. (USCCB para. #23)
(D)
The Church's teaching is clear that a good end does not justify an immoral means. (USCCB para. #20)
(E)
"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 fundmental right and the condition for all other personal rights is not defended with maximum determination. (JPII - Christifideles Laici, no 38) (USCCB para. #26)
(F)
When all candidates hold a position in favor of an intrinsic evil, the conscientious voter faces a dilemma. The voter may decide to take the extraordinary step of not voting for any candidate or, after careful deliberation, may decide to vote for the candidate deemed less likely to advance such a morally flawed position and more likely to pursue other authentic human goods. (USCCB para. #36)
(OTHER)
(G)
A correct conscience recognizes that there are some choices that always involve doing evil and which can never be done even as a means to a good end. These choices include elective abortion, euthanasia, physician-assisted suicide, the destruction of embryonic human being in stem cell research, human cloning, and same-sex "marriage." Such acts are judged to be intrinsically evil, that is, evil in and of themselves, regardless of our motives or the circumstances. (Kansas & CO p. 2)
Other examples of choices that always involve doing evil would be racial discrimination and the production and use of pornography. These actions offend the fundamental dignity of the human person. (Kansas & CO p. 2)
(H)
The Church's teaching is clear that a good end does not justify an immoral means.
As we all seek to advance the common good - by defending the inviolable sanctity of human life from the moment of conception until natural death, by defending marriage, by feeding the hungry and housing the homeless, by welcoming the immigrant and protecting the environment, it is important to recognize that not all possible courses of action are morally acceptable. (USCCB para. #20)
(I)
What is more, we have a duty to vote guided by a well-formed conscience, and not simply on the basis of self-interest, party affiliation, or the personal charisma of any individual. - (Kansas & CO p. 1)
(J)
Notwithstanding a possible diversity of prudential judgments, each of us should guide our decision-making on such issues by a fundamental respect for the dignity of every human person from the moment of conception to natural death. This is a non-negotiable principle. It is the foundation for both Catholic social teaching and of a just society. Respect for human dignity is the basis for the fundamental right to life. (Kansas & CO p. 2)
(K)
Concerning choices that are intrinsically evil, Catholics may not promote or even remain indifferent to them. (Kansas & CO p. 2)
(L)
Those who knowingly, willingly, and directly support public policies or legislation that undermine fundamental moral principles cooperate with evil. (USCCB para. #31)
