How to Vote Catholic

A Brief Guide for Voters

« prev : next »

Catholics are obliged to participate in politics by voting.
Legislators are elected to serve and protect the common good, human dignity, and rights of human persons.
Voters should have a clear understanding of the principles of Catholic moral and social teaching.
The life issues are dominant in the hierarchy of issues for the Catholic voter.

Prudential judgment is the application of principle to concrete situations.
Catholic principles apply to all political issues but in many cases do not lead prudentially to one acceptable Catholic position.
The bishops' teachings on faith and morals are binding; their prudential judgments on policy guide us but do not bind us.

The Christian Faith cannot be restricted to oneself and one's family, making it impossible to "love one's neighbor."
The principle of subsidiarity teaches that Catholics should first address social problems at the local level before asking the government to intervene.
Politics and government need the public witness of what faith teaches about the common good, human rights, and human dignity.

Abortion is the dominant political issue.
Being pro-abortion disqualifies a candidate from a Catholic vote.
Catholics can justly support politicians who advocate incremental means toward eliminating abortion.

The ban against euthanasia and assisted suicide admits of no exception.
Removing extraordinary means of supporting life is allowable as a prudential judgment.
The growing acceptance of euthanasia and assisted suicide rests on the misguided assumption that pain detracts from the value of life.

Since science serves human ends, not its own, scientific research must always respect the moral law.
Science must respect the inherent dignity of the human person.
Unused and unwanted embryos must be treated with the respect afforded to other human beings.
Ending human life cannot be justified in the name of therapeutic (i.e., medical) benefits to other persons.

Population policy must not include abortion and sterilization as methods of slowing population growth.
The use of contraception in population policy undermines marriage and ignores the moral issues of promiscuity and disease.
Catholic institutions should not be required to support contraception or abortion through mandated insurance coverage.
The right to abortion should not be allowed to enter international law under the rubric of women's "reproductive health" or fears of overpopulation.

The Church teaches that the death penalty is acceptable in principle but should be avoided in practice.
The responsibility of elected officials is to ensure that penal systems and sentencing policies do in fact protect society from known aggressors.
The practical elimination of the death penalty is based upon the strength of the penal system and the commensurateness of the sentencing procedures.

States have the right to engage in war in self-defense but should first exhaust all peaceful solutions.
Just war is waged within defined moral boundaries in regard to its targets, goals, and outcomes.
Political leadership must have both the inclination toward peace and the capacity for decisive action if war is just and necessary.

Nations have a duty to protect their citizens from legitimate threats.
Nations should build their capacity for defense in light of just-war theory.
Terrorism—the injury and murder of innocent civilians—is never justified.
Defending a nation combines the military, international diplomacy, and a compassionate foreign policy.

Judges should be evaluated according to their judicial records and commitment to the limited judicial role, not attacked for their privately held religious views.
Those who would nominate and confirm judicial activists disenfranchise the faithful Catholic voter.
Catholic leaders have a duty to respect their constituents and their Church's commitment to natural law tradition when considering judicial appointees.

Marriage was instituted prior to the state and should be recognized by the state as something inviolate and necessary to the common good.
Prudential judgments about law and public policy should always seek to strengthen marriage and families.
So-called same-sex marriages cannot be recognized by the Catholic Church, and civil unions are likely to undermine marriage and damage its foundational role in society.

Parents—not the state—have the right to educate their children.
Catholic parents have the right to have their children educated in a curriculum consonant with Catholic values.
Governments should provide financial support to families for the education they desire for their children.

Work is a matter of human dignity and is necessary to the common good.
Government should create the conditions that support business and industry development.
Corporate responsibility is critical in helping to maintain economic success.

The preferential option for the poor requires that authorities first provide assistance to the poor and oppressed.
The poor must have access to the education and job training necessary to compete in today's job market.
Strong families that remain intact keep their members from falling into poverty.

Health-care needs should be met by a combination of personal and corporate insurance, philanthropy, and government programs.
Catholic health-care organizations must be free to perform their work with clear consciences.
Abstinence and fidelity should be the foundation of sexually transmitted disease—education and prevention.

Religious expression is a human right that should be recognized by the state.
States that enforce secularism in social services and education are violating religious liberty.
Political debate naturally involves religious concepts since law and public policy directly affect the common good.

A nation should seek to accommodate the immigrant who, for just reasons, seeks greater access to the basic goods of life.
Political leaders and citizens should recognize the reality of human interdependence that crosses all borders and all national identities.
The immigrant is a person who deserves the same protection of law and social benefits afforded to citizens.

From creation, human beings are given special responsibility as stewards of the earth.
As part of its duty to the common good, the government should prevent unnecessary harm to natural resources.
Government should also use creative and technological skill, in concert with global cooperation, to reverse existing environmental damage.

« prev : next »