Better Citizens, More Faithful Catholics

ARCHBISHOP CHARLES CHAPUT, O.F.M. CAP

Here are ten simple points to remember as we move toward November.

When we speak about a nationís culture, we mean the entire fabric of its common life, from art and music to sports and schools. But since this is an election year, I want to apply the idea of Catholic witness specifically to our public life as citizens. Here are ten simple points to remember as we move toward November, and then we can take questions and talk about anything you like.

1. George Orwell said that one of the biggest dangers for modern democratic life is dishonest political language. Dishonest language leads to dishonest politics ó which then leads to bad public policy and bad law. So we need to speak and act in a spirit of truth.

2. Catholic is a word that has real meaning. We donít 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 canít truthfully claim to be Catholic and then act as though weíre not.

3. Being a Catholic is a bit like being married. We have a relationship with the Church and with Jesus Christ thatís 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 weíre Catholic, we need to show that by our love for the Church and our fidelity to what she teaches and believes. Otherwise weíre just fooling ourselves, because God certainly wonít be fooled.

4. The Church is not a political organism. She has no interest in partisanship because getting power or running governments is not what sheís 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 ó 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 Churchís moral message. We canít 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.


Being a Catholic is a bit like being married. We have a relationship with the Church and with Jesus Christ thatís 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.


6. Each of us needs to follow our own conscience. But conscience doesnít emerge from a vacuum. Itís 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 itís probably badly formed. A healthy conscience is the voice of Godís 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 Godís will; and the way we find Godís 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, itís probably not the Church thatís wrong. The problem is much more likely with us.

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: Donít deliberately kill the innocent, and donít 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 ó although we certainly do ó 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 canít, and I wonít. But I do know some serious Catholics ó people whom I admire ó 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 donít keep quiet about it; they donít 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 ó not because of ó 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? Itís 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 ó which we certainly will. If weíre confident that these victims will accept our motives, then we can proceed.

10. The heart of truly faithful citizenship is this: Weíre better citizens when weíre 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.

 

 



ACKNOWLEDGEMENT

Most Reverend Charles J. Chaput, O.F.M. Cap. "Better Citizens, More Faithful Catholics." On The Square Blog (January 16, 2008).

This blog entry is reprinted with permission from the author and First Things: A Monthly Journal of Religion and Public Life published by the Institute on Religion and Public Life, 156 Fifth Avenue, Suite 400, New York, NY 10010. To subscribe to First Things call 1-800-783-4903.

THE AUTHOR

The Most Reverend Charles J. Chaput, O.F.M. Cap., has been the archbishop of Denver, Colorado since February 18, 1997. As member of the Prairie Band Potawatomi Tribe, Archbishop Chaput is the second Native American to be ordained bishop in the United States, and the first Native American archbishop. He is the author most recently of Render Unto Caesar: Serving the Nation by Living our Catholic Beliefs in Political Life, and Living the Catholic Faith: Rediscovering the Basics.

Copyright © 2008 First Things




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