Can Catholics vote for a pro-Choice candidate?

Can a Catholic vote for a pro-Choice candidate?

The short answer, from Henry Karlson, can be found here.

The USCCB in Faithful Citizenship answers thus:

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... There may be times when a Catholic who rejects a candidate’s unacceptable position may decide to vote for that candidate for other morally grave reasons. Voting in this way would be permissible only for truly grave moral reasons, not to advance narrow interests or partisan preferences or to ignore a fundamental moral evil...In the end, this is a decision to be made by each Catholic guided by a conscience formed by Catholic moral teaching...As Catholics we are not single-issue voters. A candidate’s position on a single issue is not sufficient to guarantee a voter’s support. Yet a candidate’s position on a single issue that involves an intrinsic evil, such as support for legal abortion or the promotion of racism, may legitimately lead a voter to disqualify a candidate from receiving support.

However, Charles Chaput, Archbishop of Denver, put it a little more forcefully. He writes:

So can a Catholic in good conscience vote for 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 may. I think their reasoning is mistaken, but at least they sincerely struggle with the abortion issue, and it causes them real pain. And most important: They don’t keep quiet about it; they don’t give up; they keep lobbying their party and their representatives to change their pro-abortion views and protect the unborn. Catholics can vote for pro-choice candidates if they vote for them despite—not because of—their pro-choice views. But [Catholics who support pro-choice candidates] also need a compelling proportionate reason to justify it. 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.

RepubliCatholics across the blogosphere have interpreted Chaput's answer to be a virtual NO.

I'd like to ask two questions:
1. Is Chaput's characterization of the issue accurate and fair?
2. In a hypothetical (or real world) situation what "proportionate" reason might fulfill Chaput's criterion?

I will post my thoughts shortly. What are yours?

Being a Faithful Catholic in America: Part VII - Torture

[This is part VII of a series: Part I, Part II, Part III, Part IV, Part V, Part VI.]

After a long hiatus, I have finally completed Part VII of our series examining the Catholic position on issues relevant to American citizens and the upcoming elections. Thus far we have spoken of the universal call to holiness, which forbids any sort of “cafeteria Catholicism,” and demands that we all play our faith in Christ and membership in the Church before and above and in the center of our citizenship in America and our allegiance to any particular political party. Keeping the universal call to holiness, to sainthood, in mind we have considered the consistent ethic of life, which states that because all human beings are sons of daughters of God, all human life must be respected from conception to natural death and everywhere in between. Thus we have considered the problems with inherently evil acts or attitudes such as racism, immigration discrimination, abortion, and embryonic stem cell research. We have concluded on all of the above issues that the Church strictly forbids them. We are not, under any circumstances to support such practices or to support a political candidate because he/she proposes an approach to those issues which contradicts the consistent ethic of life and the dignity of the human person.

This part of our series will examine the Church teaching on torture. Torture has become a very hot issue of late, because Pres. Bush and the military have condoned torture and have used it to interrogate prisoners of war and terrorists. The argument for torture basically relies on fear. It claims that because this prisoner has information that could help us prevent future (terrorist) attacks, and thus save lives, we have an obligation to torture this prisoner until he/she gives us the information we need to save American lives. The president and those who support torture are clearly relying on an “ends justify the means” logic here. In other words, because the end result of torture is to save American lives, possibly even millions of lives, we are allowed to treat this prisoner in horrible, grotesque, and de-humanizing ways. This logic is clearly NOT Catholic.

The Catechism of the Catholic Church states, “Torture which uses physical or moral violence to extract confessions, punish the guilty, frighten opponents, or satisfy hatred is contrary to respect for the person and for human dignity… It is necessary to work for their abolition. We must pray for the victims and their tormentors.”(CCC 2297-2298).

The US Bishops in their document Faithful Citizenship write, “direct assaults on innocent human life and violations of human dignity, such as genocide, torture, racism, and the targeting of noncombatants in acts of terror or war, can never be justified.” (article 23). Our Bishops continue teaching, “The use of torture must be rejected as fundamentally incompatible with the dignity of the human person and ultimately counterproductive in the effort to combat terrorism.” (article 88).

The Compendium of the Social Doctrine of the Church adds on to this: “In carrying out investigations, the regulation against the use of torture, even in the case of serious crimes, must be strictly observed: “Christ's disciple refuses every recourse to such methods, which nothing could justify and in which the dignity of man is as much debased in his torturer as in the torturer's victim.” (404)

We can clearly say that the Church teaches that torture is an inherently evil act. It is always wrong and is contrary to Jesus’ command to love our enemies. In fact, Pope Benedict XVI says that ““the prohibition against torture cannot be contravened under any circumstance.”

We must not promote, condone, accept, or tolerate the torture of any human beings. As Catholic-Christians we are called to stand up for all who are mistreated, even our enemies. Our country has stepped onto slippery slope of war-time immorality by using torture. Let us conclude with a strong statement by our bishops on the issue:

“Torture violates the basic dignity of the human person that all religions, in their highest ideals, hold dear. It degrades everyone involved-policy-makers, perpetrators and victims. It contradicts our nation's most cherished values. Any policies that permit torture and inhumane treatment are shocking and morally intolerable.

Nothing less is at stake in the torture abuse crisis than the soul of our nation. What does it signify if torture is condemned in word but allowed in deed? Let America abolish torture now-without exceptions.”

Being a Faithful Catholic in America: Part I - Introduction

I am writing this in response to a call given by Archbishop Hughes, our shepherd and a successor of the Apostles, at a conference I recently attended. What follows is a reflection meant to help each of us examine and form our consciences to better enable us to live our lives as faithful Christian Catholics in America, specifically in preparation for the upcoming elections. I do not claim to have complete knowledge or understanding of the truth, but I do claim to be repeating what the Church teaches and demands of us as members of the Body of the Christ.

In his homily at the opening Mass for the 2008 Hoffinger Conference, Archbishop Hughes spoke of the universal call to holiness. He, as our shepherd, wants to remind each one of us that we are all, every single one of us, called to be a saint. Holiness is not reserved for a chosen few. God loves us unconditionally and wants us to respond to His gift of self with our own limitless gift of love for He who is Love. We all need to honestly strive to rid ourselves of our sinful tendencies, prejudices and preconceived notions, and to work toward sainthood.

This requires, among other things, that we learn to identify ourselves first and foremost as Catholics, as members of the Church which is the Bride of Christ and which is guided “in spirit and in truth” by the Holy Spirit. We must pray for the humility to submit ourselves to the wisdom and prudence of the Church’s teachings. We should not ignore or belittle the wisdom of the Holy Spirit speaking through the Church in favor of the beliefs or standards or our nation, our political party, our school, or ourselves. We are not primarily Republican or Democrat, American or New Orleanian. We are Catholic, which means we are members of the body of Christ along with millions of other people from all over the world. Our primary love and allegiance belongs to Jesus Christ, our Savior and King
The Archbishop of Denver, who was also at the conference, put it this way,

“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, then that word has consequences for what we believe and how we act. We can’t truthfully claim to be Catholic and then act as though we’re not. Being a Catholic is a bit like being married. We have a relationship with the Church and with Jesus Christ that’s similar to being a spouse. 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.” (http://www.firstthings.com/onthesquare/?p=953)

As Christians we should be the leaven which raises the morality and holiness of our community, indeed of our country, to higher levels of holiness. However, if we examine American society we cannot noticeably see the good witness of Christians in our culture. Instead of being witnesses to the Truth of Christ as the apostles were, we have tended to blend in with the rest of our society which can NOT rightly be called good or virtuous. Because of our Catholic identity and our universal call to holiness we must always inform and examine our consciences on the issues in our country and never settle for the opinions of the authorities in our preferred political parties or talk shows.

In light of this, the successors of the Apostles, our American Bishops write the following, “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” (http://www.usccb.org/bishops/FCStatement.pdf). The bishops include the followings actions in this category: abortion, euthanasia, human cloning, embryonic stem cell research, genocide, torture, racism, unjust war and unjust immigration laws.

In the following days and weeks I shall attempt to offer reflections on some of these issues in order to better educate myself, and all of us, on them and to challenge to submit to the wisdom and guidance of Mother Church. I invite you all to participate in these reflections by sharing your thoughts in the comment boxes.

Part II: Consistent Life Ethic
PartIII: Racism
Part IV: Immigration