Catholic identity in the American Public Arena

Archbishop Chaput is such a wonderful speaker and First Things posts his January 11, 2008, presentation in New Orleans, “Catholic Identity in the American Public Arena.”  I was going to post snippets from it, but it is all too good to choose from.

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.

With the presidential election upon us this year this point is quite appropriate.  "Dishonest language leads to dishonest politics" is exactly right.  So often language is used to obfuscate instead of to communicate.  Whether it is "choice", "therapeutic cloning", "death with dignity", etc; words are used to direct us from the reality of what they are talking about.

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, 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.

3. 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.

Amen.

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. Scripture and Catholic teaching, however, 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 implications for social justice—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.

This is the same point that Pope Benedict makes in his encyclical Deus Caritas Est.

6. Each of us needs to follow our own conscience. But conscience doesn’t emerge from a vacuum. It’s not a matter or 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 God’s will; and the way we find God’s will is by conforming our lives to the counsel and guidance of the Church that Jesus left us. If we find ourselves disagreeing as Catholics with the teaching of the Church on a serious matter, it’s probably not the Church that’s wrong. The problem is much more likely with us.

Preaching on what conscience actually is is so important considering how "following your conscience" has become synonymous with license.

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 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. And they also need a proportionate reason to justify it.

9. What is a proportionate reason when it comes to abortion? 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 in the next life—which we certainly will. If we’re confident that these victims will accept our motives, then we can proceed.

10. 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.

His reference to proportionate reason he has used before, but it is still the purest definition there is.