UNITED STATES CONFERENCE OF CATHOLIC BISHOPS

DOCUMENTATION

BISHOPS’ WORKING GROUP ON FORMING CONSCIENCES FOR FAITHFUL CITIZENSHIP

SUBJECT:

Forming Consciences for Faithful Citizenship

ACTION ITEM #06: Question #1: VOTE: Question #2:

Do the members approve the new introductory note to Forming Consciences for Faithful Citizenship? Two-thirds of the Conference membership Do the members approve the limited revision of the 2007 document Forming Consciences for Faithful Citizenship?

VOTE: Two-thirds of the Conference membership

General Assembly November 16-18, 2015

Baltimore, MD

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ACTION

BISHOPS’ WORKING GROUP ON FORMING CONSCIENCES FOR FAITHFUL CITIZENSHIP

Members: Cardinal Daniel N. DiNardo, Chairman; Cardinal Seán P. O’Malley, OFM

Cap.; Archbishop Leonard P. Blair; Archbishop Salvatore J. Cordileone; Archbishop William E. Lori; Archbishop George J. Lucas; Archbishop Allen H. Vigneron; Archbishop Thomas Wenski; Archbishop John C. Wester; Bishop Oscar Cantú; Bishop Eusebio L. Elizondo; Bishop Daniel E. Flores; Bishop Richard J. Malone

Staff: Dr. Stephen Colecchi; Sr. John Mary Fleming; Mr. Thomas Grenchik; Mr. Jayd Henricks; Dr. Andy Lichtenwalner; Ms. Maria del Mar Muñoz-Visoso; Dr. Peter Murphy; Mr. Anthony Picarello; Dr. Jonathan Reyes; Mr. Tim Roder; Rev. Peter Ryan, SJ Background and Timeline

Original 2007 Document and 2011 Cover Note -- At its November meeting in 2007, the General Assembly overwhelmingly approved the statement Forming Consciences for Faithful Citizenship in anticipation of the 2008 election cycle. In 2011, the Administrative Committee chose not to propose a new document to the full body for its consideration, but decided instead that the 2007 document should be re-issued with a new introductory note authorized by the Administrative Committee and signed by the Chairs of the relevant Committees.

March 2014: Administrative Committee Discussion and Authorization -- At the March

2014 meeting of the Administrative Committee, Archbishop Joseph E. Kurtz, USCCB President, noted the approaching 2016 election cycle and raised the question of what, if anything, should be done with the 2007 Forming Consciences for Faithful Citizenship document and its 2011 introductory note. After a very positive and full discussion, the consensus of the Committee was to issue a new introductory note and to edit the 2007 document in light of the development of policy since it was issued, and to adapt it more to the later teaching documents of Pope Benedict XVI and to the vision Pope Francis has brought to the Church since then.

Spring 2014: Working Group Formulates Proposal, General Assembly Approves -- In

light of this, Archbishop Kurtz appointed a working group, chaired by the undersigned in his capacity as USCCB Vice President, and consisting of the Chairs of the same standing Committees that produced Forming Consciences for Faithful Citizenship in 2007, plus the Chairs of the two Committees that address important policy areas and were established since 2007. The purpose of the working group was to discuss more fully the range of options, using the discussion of the March Administrative Committee as its starting point and taking into account the consensus reached by the members. The working group then formulated a proposal to the June General Assembly from among the available options.

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The working group convened twice by teleconference for this purpose, resulting in its proposal to the General Assembly that a new introductory note be prepared and that the 2007 Forming Consciences for Faithful Citizenship document be reissued with “limited revisions.” The working group described the 2007 document as a “solid platform,” noting that it represented an extensive, collaborative effort within the Conference that ultimately garnered near-unanimous support from the body in 2007. At the same time, members noted that the document had become dated in certain important respects. For example, the document emphasizes some policy issues that have diminished in importance or even disappeared since 2007, while addressing lightly or not at all policy issues that have come to great prominence since then, such as religious liberty and the redefinition of marriage. The document also takes no account of the teaching documents of Pope Benedict XVI since late 2007, such as Caritas in Veritate, or of Pope Francis, especially in Evangelii Gaudium. It was also suggested that the meaning of certain key concepts of Catholic social teaching could be clarified, particularly for new audiences. Although changes constituting such updates or restatements were considered appropriate, working group members also made clear that they did not intend that the document be completely rewritten.

These conclusions were consistent with the discussion of the Administrative Committee

at its March 2014 meeting, and when the undersigned presented them proposed them to the body of bishops at the June 2014 General Assembly, they were approved without objection.

Summer 2014 - Summer 2015: Working Group Implements Proposal -- Once this course

of action was approved by the body, Archbishop Kurtz reappointed the same working group of approximately twelve bishops to propose the edits constituting the “limited revision” of the 2007 document, and to prepare the draft of the new introductory note. Around the time of the September 2014 Administrative Committee meeting, Archbishop Kurtz asked about half of the working group to serve on a smaller drafting group. That smaller group convened a few times over the next several months, including once in person at the November 2014 meeting.

In January 2015, staff began to incorporate the comments received from the bishops in

those meetings, under the supervision of a still smaller group of bishops, namely, the undersigned, as well as Archbishop Lori and Archbishop Wenski, who had played leadership roles in preparing the 2007 document. The red-line incorporating those changes, which focused on the first half of the document, went out in April 2015 to the remainder of the drafting group, which had very few additional comments in response.

As to the latter half of the document, which contains more detailed and time-bound

treatment of particular issues, we asked the responsible Committee Chairs in the working group to offer updates in their respective areas of jurisdiction. This request also went out in April. Staff incorporated these responses in May and sent a second redline to the drafting group in early June. In late June, the drafting group reviewed these additional changes by another conference call, resulting in a document reflecting a complete set of revisions, now suitable for review by the entire working group in mid-July. Along with this last round of revisions, a new cover note was circulated, and it too was reviewed and approved by the drafting group. The few additional comments from the broader working group on these two documents were received in early August and discussed by that group the next day, in order to finalize the drafts.

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Fall 2015: Submission of the Document to the Body for Decision – Under USCCB regulations regarding “Formal Statements” such as Faithful Citizenship, the document “must be reviewed by the Administrative Committee before being sent to the general membership.” USCCB Regs I.B.2.-3. The Committee undertook that review at its September 2015 meeting and unanimously approved submission of the revised document and cover note to the entire body for its consideration at the November 2015 meeting. As a result, enclosed with this Action Item are those two final draft documents in exactly the form approved by the Administrative Committee, except that they now also incorporate proofing marks offered by the Communications Department. See USCCB Regs I.A.4.b.

Recommendation The members of the working group, consisting of a broad cross-section of our

Conference—namely, the Chairmen of all the Committees whose mandates are implicated by Forming Consciences for Faithful Citizenship—strongly support the “limited revision” they have proposed, as well as the new cover note. Those revisions represent extensive and painstaking work over many months, designed to maintain the careful balance among various policy issues, and among various pastoral concerns, that characterized the original 2007 document and secured the broad support of the bishops.

The members of the working group, as well as the Administrative Committee, recognize

that the “limited revision” has made an already long document even longer. This is mainly because the mandate of the body to the working group entailed mostly additions, especially from the later magisterium of Pope Benedict, and all of Pope Francis, now including Laudato Si’. And the only subtractions contemplated by the mandate—namely, of dated policy issues—were at least offset by a corresponding mandate to add more timely policy issues. Moreover, in general, out of respect for the 2007 version of the document, and especially the remarkable consensus it achieved among the bishops, members of the working proposed very few deletions. Although this greater length is a shortcoming of the “limited revision,” we consider this shortcoming to be relatively small and certainly acceptable.

The added length is a small problem, because it will not make much of a practical

difference. The 2007 document was already very long, and there are very few people who will avoid the new document for its length, who were not already deterred by the great length of the old document. We envision addressing this problem using the same methods applied in 2007 and 2011: the development of shorter secondary materials, which summarize the longer document and invite readers to take up its more thorough treatment of the issues.

In any event, the added length is an acceptable problem, because it is simply unavoidable

if we are to fulfill the mandate of the body of bishops to update the document as it has requested—that is, mainly with additions. One might even say that greater length was a foreseeable result of the mandate, if not one that was entirely foreseen. In future years, it may make sense to revise the document for length, but that was not our mandate for this year.

Above all, we are convinced that these documents, both in their original form and as

revised, exemplify what Pope Francis has asked of us as bishops in his recent address at St.

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Matthew’s Cathedral: reinforcing strong unity among us, based on uncompromising commitment to the whole of Church teaching, expressed in temperate language appropriate to our role as pastors. ACTION: Question #1:

Do the members approve the new introductory note to Forming Consciences for Faithful Citizenship?

Question #2:

Do the members approve the limited revision of the 2007 document Forming Consciences for Faithful Citizenship?

Cardinal Daniel N. DiNardo

Vice President November 2015

Forming Consciences for Faithful Citizenship – Introductory Note 1

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The Catholic bishops of the United States are pleased to offer once again to the 3

Catholic faithful Forming Consciences for Faithful Citizenship, our teaching document 4

on the political responsibility of Catholics. This statement represents our guidance for 5

Catholics in the exercise of their rights and duties as participants in our democracy. We 6

urge our pastors, lay and religious faithful, and all people of good will to use this 7

statement to help form their consciences; to teach those entrusted to their care; to 8

contribute to civil and respectful public dialogue; and to shape political choices in the 9

coming election in light of Catholic teaching. 10

The statement lifts up our dual heritage as both faithful Catholics and American 11

citizens with rights and duties as participants in the civil order. First and foremost, 12

however, we remember that we relate to the civil order as citizens of the heavenly 13

Kingdom, whose reign is not yet fully realized on earth but demands our unqualified 14

allegiance. It is as citizens faithful to the Lord Jesus that we contribute most effectively to 15

the civil order. 16

This document consists mainly of the statement adopted overwhelmingly by the 17

bishops in 2007, plus certain limited revisions by way of update. 18

In particular, this version draws on the wealth of papal teaching since the 2007 19

version of Faithful Citizenship, such as the later magisterium of Pope Benedict XVI and 20

all that of Pope Francis. From these great teachings we discern, for example, messages to 21

the universal Church to attend in a special way: to the inextricable link between our 22

witness to the truth and our service to those in need (Caritas in Veritate); to our role as 23

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missionary disciples, called forth from the sanctuary to bring Christ to the margins with 24

joy (Evangelii Gaudium); and to the care for our common home and all who dwell in it, 25

especially the poorest (Laudato Si'). 26

The document is also updated to take account of recent developments in the 27

United States in both domestic and foreign policy: the ongoing destruction of over one 28

million innocent human lives each year by abortion; the redefinition of marriage—the 29

vital cell of society—by the courts, political bodies, and increasingly by American culture 30

itself; the excessive consumption of material goods and destruction of natural resources, 31

which harms both the environment and the poor; the deadly attacks on fellow Christians 32

and religious minorities throughout the world; the narrowing redefinition of religious 33

freedom, which threatens both individual conscience and the freedom of the Church to 34

serve; economic policies that fail to prioritize the poor, at home or abroad; a broken 35

immigration system and a worldwide refugee crisis; wars, terror, and violence that 36

threaten every aspect of human life and dignity. 37

All of these threats, and more, speak to a breakdown in what Pope Francis has 38

called an “integral human ecology.” Without the proper ordering of relationships of 39

persons with each other, with creation, and ultimately with God himself, sin takes hold. 40

Pope Francis reminds us that all individuals, nations, and members of the global 41

community have the duty to place the needs of others ahead of selfish desires to possess 42

and exploit the good things that come from God’s hand. 43

This document is to be read prayerfully and in its totality. It is a serious mistake—44

and one that recurs with regrettable frequency—to use only selected parts of the Church’s 45

teaching to advance partisan political interests or validate ideological biases. All of us are 46

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called to be servants to the whole truth in authentic love, and it is our fervent hope and 47

prayer that this document will provide aid to all those seeking to heed this call. 48

Finally, while this document is about the civil order, we cannot fail to call the 49

faithful to prayer. The struggles that we face as a nation and as a global community 50

cannot be addressed solely by choosing the “best candidate” for political office. No, in 51

addition to forming our consciences, we must fast and pray, asking our loving and 52

gracious God to give us the ability to effectively proclaim the Gospel of Jesus Christ 53

through our daily witness to our Faith and its teachings. Let us all take to heart the 54

urgency of our vocation to live in the service to others through the grace of Christ, and 55

ask humbly in prayer for an outpouring of the grace of the Holy Spirit on the United 56

States of America. 57

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PART I 1

FORMING CONSCIENCES FOR FAITHFUL CITIZENSHIP: THE U.S. BISHOPS’ 2

REFLECTION ON CATHOLIC TEACHING AND POLITICAL LIFE 3

Introduction 4

Our redemption has a social dimension because “God, in Christ, redeems not only 5 the individual person, but also . . . social relations.”. To believe that the Holy 6 Spirit is at work in everyone means realizing that he seeks to penetrate every 7

human situation and all social bonds. . . . Accepting the first proclamation, which 8 invites us to receive God’s love and to love him in return with the very love which 9

is his gift, brings forth in our lives and actions a primary and fundamental 10 response: to desire, seek and protect the good others. (Pope Francis, Evangelii 11

Gaudium, no. 178) 12 13

1. As a nation, we share many blessings and strengths, including a tradition 14

of religious freedom and political participation. However, as a people, we face 15

serious challenges that are both clearly political and also profoundly moral. This 16

has always been so and as Catholics we are called to participate in public life in a 17

manner consistent with the mission of our Lord, a mission that he has called us to 18

share. “An authentic faith,” Pope Francis teaches in Evangelii Gaudium, 19

“always involves a deep desire to change the world, to transmit 20

values, to leave this earth somehow better than we found it. We love 21

this magnificent planet on which God has put us, and we love the 22

human family which dwells here, with all its tragedies and struggles, 23

it hopes and aspirations, its strengths and weaknesses,. The earth is 24

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our common home and all of us are brothers and sisters. If indeed 25

‘“the just ordering of society and of the state is the central 26

responsibility of politics,’”, the Church, ‘“cannot and must not remain 27

on the sidelines in the fight for justice.’”” (no. 183) 28

In this fight for justice, God gives us a special gift, hope, which Pope Benedict 29

describes in Caritas in Veritate as “burst[ing] into our lives as something not due 30

to us, something that transcends every law of justice.” (no. 34). Thus we take up 31

the task of serving the common good with joy and hope, confident that God, “who 32

so loved the world that He gave up His only Son,”, walks with us and strengthens 33

us on the way. God is love, and he desires that we help to build a “civilization of 34

love” -— one in which all human beings have the freedom and opportunity to 35

experience the love of God and live out that love by making a free gift of 36

themselves to one another. Pope Francis encourages us in Evangelii Gaudium to 37

meditate on the 38

“inseparable bond between our acceptance of the message of salvation 39

and genuine fraternal love. . . . God’s word teaches that our brothers 40

and sisters are the prolongation of the incarnation for each of us: ‘“As 41

you did it to one of these, the least of my brethren, you did it to me’” 42

(Mt 25:40). The way we treat others has a transcendent dimension: 43

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‘“The measure you give will be the measure you get’” (Mt 7:2). It 44

corresponds to the mercy which God has shown us: ‘“Be merciful, 45

just as your Father is merciful. Do not judge, and you will not be 46

judged; do not condemn, and you will not be condemned. Forgive, 47

and you will be forgiven; give, and it will be given to you… . . . For 48

the measure you give will be the measure you get back’” (Lk 6:36-49

38). What these passages make clear is the absolute priority of ‘“going 50

forth from ourselves towards our brothers and sisters’” as one of the 51

two great commandments which ground every moral norm and as the 52

clearest sign for discerning spiritual growth in response to God’s 53

completely free gift.” (no. 179) . 54

Love compels us “to go into all the world and proclaim the good news to the whole 55

creation” (Mk 16:15). “Here,” Pope Francis continues, “’‘the creation’ refers to 56

every aspect of human life; consequently, ‘the mission of proclaiming the good 57

news of Jesus Christ has a universal destination. Its mandate of charity 58

encompasses all dimensions of existence, all individuals, all areas of community 59

life, and all peoples. Nothing human can be alien to it’.” (Evangelii Gaudium, no. 60

181). This “mandate” includes our engagement in political life. 61

2. The political realities of our nation present us with opportunities and 62

challenges. We are a nation founded on "life, liberty, and the pursuit of happiness," 63

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but the right to life itself is not fully protected, especially for unborn children, the 64

terminally ill, and the elderly, the most vulnerable members of the American 65

family. We are called to be peacemakers in a nation at war. We are a country 66

pledged to pursue "liberty and justice for all," but we are too often divided across 67

lines of race, ethnicity, and economic inequality. We are a nation of immigrants, 68

struggling to address the challenges of many new immigrants in our midst. We are 69

a society built on the strength of our families, called to defend marriage and offer 70

moral and economic supports for family life. We are a powerful nation in a violent 71

world, confronting terror and trying to build a safer, more just, more peaceful 72

world. We are an affluent society where too many live in poverty and lack health 73

care and other necessities of life. We are part of a global community charged with 74

being good stewards of the earth’s environment, what Pope Francis calls “our 75

common home,” which is being threatened. facing urgent threats to the 76

environment that must sustain us. These challenges are at the heart of public life 77

and at the center of the pursuit of the common good.1 They are also intertwined and 78

inseparable. As Pope Francis has insisted, “We are faced . . . with one complex 79

crisis which is both social and environmental. Strategies for a solution demand an 80

integrated approach to combating poverty, restoring dignity to the excluded, and at 81

the same time protecting nature.” (Laudato Si’, no. 139). 82

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3. For many years, we bishops of the United States have sought to share 83

Catholic teaching on social and political life. We have done so in a series of 84

statements issued every four years focused on "political responsibility" or "faithful 85

citizenship." In this document we continue that practice, maintaining continuity 86

with what we have said in the past in light of new challenges facing our nation and 87

world. This is not new teaching but affirms what is taught by our bishops’ 88

conference and the whole Church. As Catholics, we are part of a community with a 89

rich heritage that helps us consider the challenges in public life and contribute to 90

greater justice and peace for all people. 91

4. Part of that rich heritage on faithful citizenship is the teaching of Vatican 92

Council II's Declaration on Religious Liberty (Dignitatis Humanae). It says that 93

“society itself may profit by the moral qualities of justice and peace which have 94

their origin in [people’s] faithfulness to God and to His holy will.” "society itself 95

may enjoy the benefits of justice and peace, which result from [people's] 96

faithfulness to God and his holy will" (no. 6). .The work for justice requires that 97

the mind and the heart of Catholics be educated and formed to know and practice 98

the whole faith. 99

5. This statement highlights the role of the Church in the formation of 100

conscience, and the corresponding moral responsibility of each Catholic to hear, 101

receive, and act upon the Church's teaching in the lifelong task of forming his or 102

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her own conscience. Foremost amongst those teachings are the four basic 103

principles of Catholic Ssocial doctrine: the dignity of the human person, the 104

common good, subsidiarity, and solidarity. (CCC no. 161). With this foundation, 105

Catholics are better able to evaluate policy positions, party platforms, and 106

candidates' promises and actions in light of the Gospel and the moral and social 107

teaching of the Church in order to help build a better world. 108

6. We seek to do this by addressing four questions: (1) Why does the Church 109

teach about issues affecting public policy? (2) Who in the Church should 110

participate in political life? (3) How does the Church help the Catholic faithful to 111

speak about political and social questions? (4) What does the Church say about 112

Catholic social teaching in the public square? 113

7. In this statement, we bishops do not intend to tell Catholics for whom or 114

against whom to vote. Our purpose is to help Catholics form their consciences in 115

accordance with God's truth. We recognize that the responsibility to make choices 116

in political life rests with each individual in light of a properly formed conscience, 117

and that participation goes well beyond casting a vote in a particular election. 118

8. During election years, there may be many handouts and voter guides that 119

are produced and distributed. We encourage Catholics to seek those resources that 120

are authorized by their own bishops, their state Catholic conferences, and the 121

United States Conference of Catholic Bishops. This statement is intended to reflect 122

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and complement, not substitute for, the ongoing teaching of bishops in our own 123

dioceses and states. When using this document, it is important to remember that 124

Church teaching is coherent and rests on a comprehensive vision of the dignity of 125

the human person, a dignity that St. John Paul II described as “manifested in all its 126

radiance when the person’s origin and destiny are considered: created by God in 127

his image and likeness as well as redeemed by the most precious blood of Christ, 128

the person is called to be a ‘child in the Son’ and a living temple of the Spirit, 129

destined for eternal life of blessed communion with God.’” (Christifideles Laici, 130

no. 37). Thus, the particular judgments of the document may fall on either side of 131

political spectrum, but the foundational principles that guide these teachings should 132

not be ignored in any case nor used selectively in order to serve partisan interests. 133

In light of these reflections and those of local bishops, we encourage Catholics 134

throughout the United States to be active in the political process, particularly in 135

these challenging times. 136

Why Does the Church Teach About Issues Affecting Public Policy? 137

The Church’s teachings concerning contingent situations are subject to new and 138 further developments and can be open to discussion, yet we cannot help but be 139

concrete—without presuming to enter into details—lest the great social principles 140 remain mere generalities which challenge no one. . . . The Church’s pastors, 141

taking into account the contributions of different sciences, have the right to offer 142 opinions in all that affects people’s lives, since the task of evangelization implies 143

and demands the integral promotion of each human being. (Pope Francis, 144 Evangelii Gaudium, no. 182) 145

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9. The Church's obligation to participate in shaping the moral character of 147

society is a requirement of our faith. It is a basic part of the mission we have 148

received from Jesus Christ, who offers a vision of life revealed to us in Sacred 149

Scripture and Tradition. To echo the teaching of the Second Vatican Council: 150

Christ, the Word made flesh, in showing us the Father's love, also shows us what it 151

truly means to be human (see Gaudium et Spes, no. 22). Christ's love for us lets us 152

see our human dignity in full clarity and compels us to love our neighbors as he 153

has loved us. Christ, the Teacher, shows us what is true and good, that is, what is in 154

accord with our human nature as free, intelligent beings created in God's image and 155

likeness and endowed by the Creator with dignity and rights as well as duties.. 156

Christ also reveals to us the weaknesses that are part of all human endeavors. 157

In the language of revelation, we are confronted with sin:, both personal and 158

structural. “The Church’s wisdom,” according to Pope Benedict XVI, “has always 159

pointed to the presence of original sin in social conditions and in the structure of 160

society.” (Caritas in Veritate, no. 34). All “structural sins,”, as St. John Paul II 161

calls them, “are rooted in personal sin, and thus always linked to the concrete acts 162

of individuals who introduce these structures, consolidate them and make them 163

difficult to remove.” (Sollicitudo Rei Socialis, no. 36). Thus, our faith helps us 164

understand that the pursuit of a civilization of love must address our own failures 165

and the ways in which these failures distort the broader ordering of the society in 166

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which we live. In the words of St. John Paul II:, “Ignorance of the fact that man 167

has a wounded nature inclined to evil gives rise to serious errors in the areas of 168

education, politics, social action and morals.” (CA 25). As Pope Francis, quoting 169

Pope Benedict XVI, reaffirmed in Evangelii Gaudium, “We need to be convinced 170

that charity ‘is the principle not only of micro-relationships (with friends, with 171

family members or within small groups) but also of macro-relationships (social, 172

economic and political ones)’.” (no. 205). 173

10. What faith teaches about the dignity of the human person, and about the 174

sacredness of every human life, and about humanity’s strengths and weaknesses 175

helps us see more clearly the same truths that also come to us through the gift of 176

human reason. At the center of these truths is respect for the dignity of every 177

person. This is the core of Catholic moral and social teaching. Because we are 178

people of both faith and reason, it is appropriate and necessary for us to bring this 179

essential truth about human life and dignity to the public square. We are called to 180

practice Christ's commandment to "love one another" (Jn 13:34). We are also 181

called to promote the well-being of all, to share our blessings with those most in 182

need, to defend marriage, and to protect the lives and dignity of all, especially the 183

weak, the vulnerable, the voiceless. In his first encyclical letter, Deus Caritas Est, 184

Pope Benedict XVI explained that "charity must animate the entire lives of the lay 185

faithful and therefore also their political activity, lived as 'social charity'" (no. 29). 186

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11. Some question whether it is appropriate for the Church to play a role in 187

political life. However, the obligation to teach the moral truths about moral values 188

that should shape our lives, including our public lives, is central to the mission 189

given to the Church by Jesus Christ. Moreover, the United States Constitution 190

protects the right of individual believers and religious bodies to participate and 191

speak out without government interference, favoritism, or discrimination. Civil law 192

should fully recognize and protect the right of the Church and other institutions in 193

civil society to participate in cultural, political, and economic life Church's right, 194

obligation, and opportunities to participate in society without being forced to 195

abandon or ignore theirits central moral convictions. Our nation's tradition of 196

pluralism is enhanced, not threatened, when religious groups and people of faith 197

bring their convictions and concerns into public life. Indeed, our Church's teaching 198

is in accord with the foundational values that have shaped our nation's history: 199

"life, liberty, and the pursuit of happiness." 200

12. The Catholic community brings important assets to the political dialogue 201

about our nation's future. We bring a consistent moral framework—drawn from 202

basic human reason that is illuminated by Scripture and the teaching of the 203

Church—for assessing issues, political platforms, and campaigns. We also bring 204

broad experience in serving those in need—educating the young, serving families 205

in crisis, caring for the sick, sheltering the homeless, helping women who face 206

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difficult pregnancies, feeding the hungry, welcoming immigrants and refugees, 207

reaching out in global solidarity, and pursuing peace. We celebrate, with all our 208

neighbors, the historically robust commitment to religious freedom in this country 209

that has allowed the Church the freedom to serve the common good. 210

Who in the Church Should Participate in Political Life? 211

Laymen should also know that it is generally the function of their well-formed 212 Christian conscience to see that the divine law is inscribed in the life of the earthly 213 city; from priests they may look for spiritual light and nourishment. . . . Since they 214

have an active role to play in the whole life of the Church, laymen are not only bound 215 to penetrate the world with a Christian spirit, but are also called to be witnesses to 216

Christ in all things in the midst of human society. 217

Bishops, to whom is assigned the task of ruling the Church of God, should, together 218 with their priests, so preach the news of Christ that all the earthly activities of the 219

faithful will be bathed in the light of the Gospel. All pastors should remember too that 220 by their daily conduct and concern (18) they are revealing the face of the Church to 221 the world, and men will judge the power and truth of the Christian message thereby. 222

(Second Vatican Council, Gaudium et Spes, no. 43) 223

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13. In the Catholic Tradition, responsible citizenship is a virtue, and 226

participation in political life is a moral obligation. . Pope Francis commented on 227

these words in his apostolic exhortation, saying, “people in every nation enhance 228

the social dimension of their lives by acting as committed and responsible 229

citizens.” (Evangelii Gaudium, no. 220). Theis obligation to participate in political 230

life is rooted in our baptismal commitment to follow Jesus Christ and to bear 231

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Christian witness in all we do. As the Catechism of the Catholic Church reminds 232

us, "It is necessary that all participate, each according to his position and role, in 233

promoting the common good. This obligation is inherent in the dignity of the 234

human person. . . . As far as possible citizens should take an active part in public 235

life" (nos. 1913-1915). 236

14. Unfortunately, politics in our country often can be a contest of powerful 237

interests, partisan attacks, sound bites, and media hype. The Church calls for a 238

different kind of political engagement: one shaped by the moral convictions of 239

well-formed consciences and focused on the dignity of every human being, the 240

pursuit of the common good, and the protection of the weak and the vulnerable. 241

The Catholic call to faithful citizenship affirms the importance of political 242

participation and insists that public service is a worthy vocation. As 243

citizensCatholics, we should be guided more by our moral convictions rather than 244

by our attachment to a political party or interest group. When necessary, our 245

participation should help transform the party to which we belong; we should not let 246

the party transform us in such a way that we neglect or deny fundamental moral 247

truths or embrace intrinsic moral evils. We are called to bring together our 248

principles and our political choices, our values and our votes, to help build a 249

civilization of truth and lovebetter world. 250

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15. Clergy and lay people have complementary roles in public life. We 251

bishops have the primary responsibility to hand on the Church's moral and social 252

teaching. Together with priests and deacons, assisted by religious and lay leaders 253

of the Church, we are to teach fundamental moral principles that help Catholics 254

form their consciences correctly, to provide guidance on the moral dimensions of 255

public decisions, and to encourage the faithful to carry out their responsibilities in 256

political life. In fulfilling these responsibilities, the Church's leaders are to avoid 257

endorsing or opposing particular candidates or telling people how to vote. As Pope 258

Benedict XVI stated in Deus Caritas Est, 259

The Church wishes to help form consciences in political life and to 260

stimulate greater insight into the authentic requirements of justice as 261

well as greater readiness to act accordingly, even when this might 262

involve conflict with situations of personal interest. . . . The Church 263

cannot and must not take upon herself the political battle to bring 264

about the most just society possible. She cannot and must not replace 265

the State. Yet at the same time she cannot and must not remain on the 266

sidelines in the fight for justice. (no. 28) 267

16. As the Holy Father also taught in Deus Caritas Est, "The direct duty to 268

work for a just ordering of society is proper to the lay faithful" (no. 29). This duty 269

14

is more critical than ever in today's political environment, where Catholics may 270

feel politically disenfranchised, sensing that no party and too few candidates fully 271

share the Church's comprehensive commitment to the life and dignity of every 272

human being from conception to natural death. Yet this is not a time for retreat or 273

discouragement; rather, it is a time for renewed engagement. Forming their 274

consciences in accord with Catholic teaching, Catholic lay women and men can 275

become actively involved: running for office; working within political parties; 276

communicating their concerns and positions to elected officials; and joining 277

diocesan social mission or advocacy networks, state Catholic conference 278

initiatives, community organizations, and other efforts to apply authentic moral 279

teaching in the public square. Even those who cannot vote have the right to have 280

their voices heard on issues that affect their lives and the common good. 281

How Does the Church Help the Catholic Faithful to Speak About Political and 282

Social Questions? 283

As the bishops of the United States of America have rightly pointed out, while the 284 Church insists on the existence of objective moral norms which are valid for 285

everyone, “there are those in our culture who portray this teaching as unjust, that 286 is, as opposed to basic human rights. Such claims usually follow from a form of 287

moral relativism that is joined, not without inconsistency, to a belief in the absolute 288 rights of individuals. In this view, the Church is perceived as promoting a 289

particular prejudice and as interfering with individual freedom”.[59](USCCB, 290 Ministry to Persons with a Homosexual Inclination (2006), 17). We are living in an 291

information-driven society which bombards us indiscriminately with data –— all 292 treated as being of equal importance –— and which leads to remarkable 293

superficiality in the area of moral discernment. In response, we need to provide an 294

15

education which teaches critical thinking and encourages the development of 295 mature moral values. (Pope Francis, Evangelii Gaudium, no. 64) 296

297

A Well-Formed Conscience 298

17. The Church equips its members to address political and social questions 299

by helping them to develop a well-formed conscience. Catholics have a serious and 300

lifelong obligation to form their consciences in accord with human reason and the 301

teaching of the Church. Conscience is not something that allows us to justify doing 302

whatever we want, nor is it a mere "feeling" about what we should or should not 303

do. Rather, conscience is the voice of God resounding in the human heart, 304

revealing the truth to us and calling us to do what is good while shunning what is 305

evil. Conscience always requires serious attempts to make sound moral judgments 306

based on the truths of our faith. As stated in the Catechism of the Catholic Church, 307

"Conscience is a judgment of reason whereby the human person recognizes the 308

moral quality of a concrete act that he is going to perform, is in the process of 309

performing, or has already completed. In all he says and does, man is obliged to 310

follow faithfully what he knows to be just and right" (no. 1778). 311

18. The formation of conscience includes several elements. First, there is a 312

desire to embrace goodness and truth. For Catholics this begins with a willingness 313

and openness to seek the truth and what is right by studying Sacred Scripture and 314

the teaching of the Church as contained in the Catechism of the Catholic Church. It 315

16

is also important to examine the facts and background information about various 316

choices. Finally, prayerful reflection is essential to discern the will of God as 317

expressed in the truths of the faith and the moral teachings of the Church. Catholics 318

must also understand that if they fail to form their consciences they can make 319

erroneous judgments.2 320

The Virtue of Prudence 321

19. The Church fosters well-formed consciences not only by teaching moral 322

truth but also by encouraging its members to develop the virtue of prudence, 323

whatwhich St. Ambrose described as “the charioteer of the virtues.” Prudence 324

enables us "to discern our true good in every circumstance and to choose the right 325

means of achieving it" (Catechism of the Catholic Church, no. 1806). Prudence 326

shapes and informs our ability to deliberate over available alternatives, to 327

determine what is most fitting to a specific context, and to act decisively. 328

Exercising this virtue often requires the courage to act in defense of moral 329

principles when making decisions about how to build a society of justice and 330

peace. 331

20. The Church's teaching is clear that a good end does not justify an 332

immoral means. As we all seek to advance the common good—by defending the 333

inviolable sanctity of human life from the moment of conception until natural 334

death, by promoting religious freedom, by defending marriage, by feeding the 335

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hungry and housing the homeless, by welcoming the immigrant and protecting the 336

environment—it is important to recognize that not all possible courses of action are 337

morally acceptable. We have a responsibility to discern carefully which public 338

policies are morally sound. Catholics may choose different ways to respond to 339

compelling social problems, but we cannot differ on our moral obligation to help 340

build a more just and peaceful world through morally acceptable means, so that the 341

weak and vulnerable are protected and human rights and dignity are defended. 342

Doing Good and Avoiding Evil 343

21. Aided by the virtue of prudence in the exercise of well-formed 344

consciences, Catholics are called to make practical judgments regarding good and 345

evil choices in the political arena. 346

22. There are some things we must never do, as individuals or as a society, 347

because they are always incompatible with love of God and neighbor. Such actions 348

are so deeply flawed that they are always opposed to the authentic good of persons. 349

These are called "intrinsically evil" actions. They must always be rejected and 350

opposed and must never be supported or condoned. A prime example is the 351

intentional taking of innocent human life, as in abortion and euthanasia. In our 352

nation, "abortion and euthanasia have become preeminent threats to human dignity 353

because they directly attack life itself, the most fundamental human good and the 354

condition for all others" (Living the Gospel of Life, no. 5). It is a mistake with 355

18

grave moral consequences to treat the destruction of innocent human life merely as 356

a matter of individual choice. A legal system that violates the basic right to life on 357

the grounds of choice is fundamentally flawed. 358

23. Similarly, direct threats to the sanctity and dignity of human life, such as 359

human cloning and destructive research on human embryos, are also intrinsically 360

evil. These must always be opposed. Other direct assaults on innocent human life 361

and violations of human dignity, such as genocide, torture, racism, and the 362

targeting of noncombatants in acts of terror or war, can never be justified. Nor can 363

violations of human dignity, such as racism and the redefinition of marriage, ever 364

be justified. 365

24. Opposition to intrinsically evil acts that undercut the dignity of the 366

human person should also open our eyes to the good we must do, that is, to our 367

positive duty to contribute to the common good and to act in solidarity with those 368

in need. As Pope St. John Paul II said, "The fact that only the negative 369

commandments oblige always and under all circumstances does not mean that in 370

the moral life prohibitions are more important than the obligation to do good 371

indicated by the positive commandment" (Veritatis Splendor, no. 52). Both 372

opposing evil and doing good are essential obligations. 373

25. The right to life implies and is linked to other human rights—to the basic 374

goods that every human person needs to live and thrive. All the life issues are 375

19

connected, for erosion of respect for the life of any individual or group in society 376

necessarily diminishes respect for all life. The moral imperative to respond to the 377

needs of our neighbors—basic needs such as food, shelter, health care, education, 378

and meaningful work—is universally binding on our consciences and may be 379

legitimately fulfilled by a variety of means. Catholics must seek the best ways to 380

respond to these needs. As Blessed St. Pope John XXIII taught, "[Each of us] has 381

the right to life, to bodily integrity, and to the means which are suitable for the 382

proper development of life; these are primarily food, clothing, shelter, rest, medical 383

care, and, finally, the necessary social services" (Pacem in Terris, no. 11). 384

26. St. John Paul II explained the importance of being true to fundamental 385

Church teachings: 386

Above all, the common outcry, which is justly made on behalf of 387

human rights—for example, the right to health, to home, to work, to 388

family, to culture—is false and illusory if the right to life, the most 389

basic and fundamental right and the condition for all other personal 390

rights, is not defended with maximum determination. (Christifideles 391

Laici, no. 38) 392

27. Two temptations in public life can distort the Church's defense of human 393

life and dignity: 394

20

28. The first is a moral equivalence that makes no ethical distinctions 395

between different kinds of issues involving human life and dignity. The direct and 396

intentional destruction of innocent human life from the moment of conception until 397

natural death is always wrong and is not just one issue among many. It must 398

always be opposed.3 399

29. The second is the misuse of these necessary moral distinctions as a way 400

of dismissing or ignoring other serious threats to human life and dignity. Racism 401

and other unjust discrimination, the use of the death penalty, resorting to unjust 402

war, the use of torture,4 war crimes, the failure to respond to those who are 403

suffering from hunger or a lack of health care, pornography, redefining civil 404

marriage, compromising religious liberty, or an unjust immigration policy are all 405

serious moral issues that challenge our consciences and require us to act. These are 406

not optional concerns which can be dismissed. Catholics are urged to seriously 407

consider Church teaching on these issues. Although choices about how best to 408

respond to these and other compelling threats to human life and dignity are matters 409

for principled debate and decision, this does not make them optional concerns or 410

permit Catholics to dismiss or ignore Church teaching on these important issues. 411

Clearly not every Catholic can be actively involved on each of these concerns, but 412

we need to support one another as our community of faith defends human life and 413

21

dignity wherever it is threatened. We are not factions, but one family of faith 414

fulfilling the mission of Jesus Christ. 415

30. The Vatican Congregation for the Doctrine of the Faith made a similar 416

point: 417

It must be noted also that a well-formed Christian conscience does not 418

permit one to vote for a political program or an individual law which 419

contradicts the fundamental contents of faith and morals. The 420

Christian faith is an integral unity, and thus it is incoherent to isolate 421

some particular element to the detriment of the whole of Catholic 422

doctrine. A political commitment to a single isolated aspect of the 423

Church's social doctrine does not exhaust one's responsibility towards 424

the common good. (Doctrinal Note on Some Questions Regarding the 425

Participation of Catholics in Political Life, no. 4) 426

Making Moral Choices 427

31. Decisions about political life are complex and require the exercise of a 428

well-formed conscience aided by prudence. This exercise of conscience begins 429

with outright opposition to laws and other policies that violate human life or 430

weaken its protection. Those who knowingly, willingly, and directly support public 431

22

policies or legislation that undermine fundamental moral principles cooperate with 432

evil. 433

32. Sometimes morally flawed laws already exist. In this situation, the 434

process of framing legislation to protect life is subject to prudential judgment and 435

"the art of the possible." At times this process may restore justice only partially or 436

gradually. For example, Pope St. John Paul II taught that when a government 437

official who fully opposes abortion cannot succeed in completely overturning a 438

pro-abortion law, he or she may work to improve protection for unborn human life, 439

"limiting the harm done by such a law" and lessening its negative impact as much 440

as possible (Evangelium Vitae, no. 73). Such incremental improvements in the law 441

are acceptable as steps toward the full restoration of justice. However, Catholics 442

must never abandon the moral requirement to seek full protection for all human life 443

from the moment of conception until natural death. 444

33. Prudential judgment is also needed in applying moral principles to 445

specific policy choices in areas such as armed conflictthe war in Iraq, housing, 446

health care, immigration, and others. This does not mean that all choices are 447

equally valid, or that our guidance and that of other Church leaders is just another 448

political opinion or policy preference among many others. Rather, we urge 449

Catholics to listen carefully to the Church's teachers when we apply Catholic social 450

teaching to specific proposals and situations. The judgments and recommendations 451

23

that we make as bishops on such specific issues do not carry the same moral 452

authority as statements of universal moral teachings. Nevertheless, the Church's 453

guidance on these matters is an essential resource for Catholics as they determine 454

whether their own moral judgments are consistent with the Gospel and with 455

Catholic teaching. 456

34. Catholics often face difficult choices about how to vote. This is why it is 457

so important to vote according to a well-formed conscience that perceives the 458

proper relationship among moral goods. A Catholic cannot vote for a candidate 459

who takes a position in favor of an intrinsic evil, such as abortion, euthanasia, 460

assisted suicide, or racism, or marriage redefinition if the voter's intent is to support 461

that position. In such cases a Catholic would be guilty of formal cooperation in 462

grave evil. At the same time, a voter should not use a candidate's opposition to an 463

intrinsic evil to justify indifference or inattentiveness to other important moral 464

issues involving human life and dignity. 465

35. There may be times when a Catholic who rejects a candidate's 466

unacceptable position on an intrinsic evil may decide to vote for that candidate for 467

other morally grave reasons. Voting in this way would be permissible only for 468

truly grave moral reasons, not to advance narrow interests or partisan preferences 469

or to ignore a fundamental 470

moral evil. 471

24

36. When all candidates hold a position in favor of an intrinsic evil, the 472

conscientious voter faces a dilemma. The voter may decide to take the 473

extraordinary step of not voting for any candidate or, after careful deliberation, 474

may decide to vote for the candidate deemed less likely to advance such a morally 475

flawed position and more likely to pursue other authentic human goods. 476

37. In making these decisions, it is essential for Catholics to be guided by a 477

well-formed conscience that recognizes that all issues do not carry the same moral 478

weight and that the moral obligation to oppose intrinsically evil acts has a special 479

claim on our consciences and our actions. These decisions should take into account 480

a candidate's commitments, character, integrity, and ability to influence a given 481

issue. In the end, this is a decision to be made by each Catholic guided by a 482

conscience formed by Catholic moral teaching. 483

38. It is important to be clear that the political choices faced by citizens not 484

only have an impact on general peace and prosperity but also may affect the 485

individual's salvation. Similarly, the kinds of laws and policies supported by public 486

officials affect their spiritual well-being. Pope Benedict XVI, in his recent 487

reflection on the Eucharist as "the sacrament of charity," challenged all of us to 488

adopt what he calls "a Eucharistic form of life." This means that the redeeming 489

love we encounter in the Eucharist should shape our thoughts, our words, and our 490

25

decisions, including those that pertain to the social order. The Holy Father called 491

for "Eucharistic consistency" on the part of every member of the Church: 492

It is important to consider what the Synod Fathers described 493

as eucharistic consistency, a quality which our lives are objectively 494

called to embody. Worship pleasing to God can never be a purely 495

private matter, without consequences for our relationships with others: 496

it demands a public witness to our faith. Evidently, this is true for all 497

the baptized, yet it is especially incumbent upon those who, by virtue 498

of their social or political position, must make decisions regarding 499

fundamental values, such as respect for human life, its defense from 500

conception to natural death, the family built upon marriage between a 501

man and a woman, the freedom to educate one's children and the 502

promotion of the common good in all its forms. . . . (Sacramentum 503

Caritatis, no. 83) 504

39. This calls for a heroic commitment on the part of Catholics who are 505

politicians and other leaders in society. Having been entrusted with special 506

responsibility for the common good, it is essential that Catholic leaders commit 507

themselves to the pursuit of the virtues, especially courage, justice, temperance, 508

and prudence. The culmination of these virtues is the strong public promotion of 509

26

the dignity of every human person as made in the image of God in accord with the 510

teachings of the Church, even when it conflicts with current public opinion. The 511

Holy Father, in a particular way, called on Catholic politicians and legislators must 512

to recognize their grave responsibility in society to support laws shaped by these 513

fundamental human values, and urged them to oppose laws and policies that 514

violate life and dignity at any stage from conception to natural death. This is not to 515

bring a “Catholic interest” to the political sphere, it is to insist that the truth of the 516

dignity of the human person, as discovered by reason and confirmed by revelation, 517

be at the forefront of all political considerations. As Pope Benedict XVI taught in 518

Caritas in Veritate, 519

“Development will never be fully guaranteed through automatic or 520

impersonal forces, whether they derive from the market or from 521

international politics. Development is impossible without upright men 522

and women, without financiers and politicians whose consciences are 523

finely attuned to the requirements of the common good. Both 524

professional competence and moral consistency are necessary.” (no. 525

71). 526

He also affirmed the responsibility of bishops to teach these values consistently to 527

all of their people.5 528

27

What Does the Church Say About Catholic Social Teaching in the Public 529

Square?—Four Principles of Catholic Social TeachingSeven Key Themes 530

The permanent principles of the Church’s social doctrine constitute the very heart 531 of Catholic social teaching. These are the principles of: the dignity of the human 532 person;, . . . the common good; subsidiarity; and solidarity. These principles, the 533

expression of the whole truth about man known by reason and faith.” 534 (Compendium of the Social Doctrine of the Church (CSDC), no. 1610) 535

536

40. In the words of Pope Francis, “progress in building a people in peace, 537

justice and fraternity depends on four principles related to constant tensions present 538

in every social reality. These derive from the pillars of the Church’s social 539

doctrine, which serve as ‘primary and fundamental parameters of reference for 540

interpreting and evaluating social phenomena.’” (Evangelii Gaudium, no. 221). 541

Taken together, these principles amount to what we have called elsewhere a 542

“consistent ethic of life.” (Living the Gospel of Life, no. 22). The consistent ethic 543

of life provides a moral framework for principled Catholic engagement in political 544

life and, Rrightly understood, this ethic does not treat neither treats all issues as 545

morally equivalent nor does it reduce reduces Catholic teaching to one or two 546

issues. It anchors the Catholic commitment to defend human life, from conception 547

until natural death, in the fundamental moral obligation to respect the dignity of 548

every person as a child of God. It unites us as a "people of life and for life" 549

(Evangelium Vitae, no. 6) pledged to build what Pope St. John Paul II called a 550

28

"culture of life" (Evangelium Vitae, no. 77). This culture of life begins with the 551

preeminent obligation to protect innocent life from direct attack and extends to 552

defending life whenever it is threatened or diminished. 553

“Any politics of human dignity must seriously address issues of 554

racism, poverty, hunger, employment, education, housing, and health 555

care. . . . If we understand the human person as the ‘“temple of the 556

Holy Spirit’” –— the living house of God –— then these issues fall 557

logically into place as the crossbeams and walls of that house. All 558

direct attacks on innocent human life, such as abortion and 559

euthanasia, strike at the house’s foundation..” (Living the Gospel of 560

Life, no. 22). 561

41. Catholic voters should use the framework of Catholic social teaching to 562

examine candidates' positions on issues affecting human life and dignity as well as 563

issues of justice and peace, and they should consider candidates' integrity, 564

philosophy, and performance. It is important for all citizens "to see beyond party 565

politics, to analyze campaign rhetoric critically, and to choose their political 566

leaders according to principle, not party affiliation or mere self-interest" (Living 567

the Gospel of Life, no. 33). 568

29

42. As Catholics we are not single-issue voters. A candidate's position on a 569

single issue is not sufficient to guarantee a voter's support. Yet a candidate's 570

position on a single issue that involves an intrinsic evil, such as support for legal 571

abortion, support for redefining marriage, or the promotion of racism, may 572

legitimately lead a voter to disqualify a candidate from receiving support. 573

43. As noted previously, the Catholic approach to faithful citizenship rests 574

on moral principles found in Sacred Scripture and Catholic moral and social 575

teaching as well as in the hearts of all people of good will. Recent papal teaching 576

has identified four major principles of Catholic social teaching. We now present 577

seven central and enduring themes of the Catholic social tradition organized under 578

these four principles that can provide a moral framework for decisions in public 579

life.6 580

The Right to Life and the Dignity of the Human Person 581

44. Human life is sacred. The dignity of the human person is the 582

foundation of a moral vision for society. Direct attacks on innocent persons are 583

never morally acceptable, at any stage or in any condition. In our society, human 584

life is especially under direct attack from abortion, which some political actors 585

mischaracterize as an issue an issue of “women’s health.”. Other direct threats to 586

the sanctity of human life include euthanasia and assisted suicide (sometimes 587

30

falsely labelled as “death with dignity”), human cloning, in vitro fertilization, and 588

the destruction of human embryos for research. 589

45. Catholic teaching about the dignity of life calls us to oppose 590

torture,7 unjust war, and the indiscriminate use of drones for violent purposesand 591

the use of the death penalty; to prevent genocide and attacks against 592

noncombatants; to oppose racism; to oppose human trafficking; and to overcome 593

poverty and suffering. Nations are called to protect the right to life by seeking 594

effective ways to combat evil and terror without resorting to armed conflicts except 595

as a last resort, to end the use of the death penalty as a means of protecting society 596

from violent crime, and to always seeking first to resolve disputes by seeking 597

peaceful means first. We revere the lives of children in the womb, the lives of 598

persons dying in war and from starvation, and indeed the lives of all human beings 599

as children of God. We stand opposed to these and all activities that contribute to 600

what Pope Francis has called “a throwaway culture.” 601

SubsidiarityCall to Family, Community, and Participation 602

It is impossible to promote the dignity of the person without showing concern for 603 the family, groups, associations, local territorial realities; in short, for that 604

aggregate of economic, social, cultural, sports-oriented, recreational, 605 professional and political expressions to which people spontaneously give life 606

and which make it possible for them to achieve effective social growth. 607 (Compendium of the Social Doctrine of the Church, no. 185) 608

609

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46. The human person is not only sacred but also social. Full human 610

development takes place in relationship with others. The family—based on 611

marriage between a man and a woman—is the first and fundamental unit of society 612

and is a sanctuary for the creation and nurturing of children. It should be defended 613

and strengthened, not redefined or undermined by legally recognizing permitting 614

same-sex sexual relationships unions or other distortions of marriage. Respect for 615

the family should be reflected in every policy and program. It is important to 616

uphold parents' rights and responsibilities to care for their children, including the 617

right to choose their children's education. 618

47. How we organize our society—in economics and politics, in law and 619

policy—directly affects the common good and the capacity of individuals to 620

develop their full potential. Every person and association has a right and a duty to 621

participate actively in shaping society and to promote the well-being of all, 622

especially the poor and vulnerable. 623

48. The principle of subsidiarity reminds us that larger institutions in society 624

should not overwhelm or interfere with smaller or local institutions, yet larger 625

institutions have essential responsibilities when the more local institutions cannot 626

adequately protect human dignity, meet human needs, and advance the common 627

good. 628

The Common GoodRights and Responsibilities 629

32

The common good indicates “the sum total of social conditions which allow 630 people, either as groups or as individuals, to reach their fulfilment more fully and 631 more easily”. [346](Gaudium et Spes, no. 26) . . . . The common good, in fact, can 632

be understood as the social and community dimension of the moral good. 633 (Compendium of the Social Doctrine of the Church, no. 164) 634

635

49. Human dignity is respected and the common good is fostered only if 636

human rights are protected and basic responsibilities are met. Every human 637

being has a right to life, the fundamental right that makes all other rights possible, 638

and a right to access to those things required for human decency—food and shelter, 639

education and employment, health care and housing, freedom of religion and 640

family life. The right to exercise religious freedom publicly and privately by 641

individuals and institutions along with freedom of conscience need to be constantly 642

defended. In a fundamental way, the right to free expression of religious beliefs 643

protects all other rights. Corresponding to these rights are duties and 644

responsibilities—to one another, to our families, and to the larger society. Rights 645

should be understood and exercised in a moral framework rooted in the dignity of 646

the human person. 647

50. The economy must serve people, not the other way around. It is therefore 648

necessary that an economic system serve the dignity of the human person and the 649

common good by respecting the dignity of work and protecting the rights of 650

workers. A “growth in justice,” according to Pope Francis in Evangelii Gaudium, 651

33

“requires more than economic growth, while presupposing such 652

growth: it requires decisions, programmes, mechanisms and processes 653

specifically geared to a better distribution of income, the creation of 654

sources of employment and an integral promotion of the poor which 655

goes beyond a simple welfare mentality. I am far from proposing an 656

irresponsible populism, but the economy can no longer turn to 657

remedies that are a new poison, such as attempting to increase profits 658

by reducing the work force and thereby adding to the ranks of the 659

excluded.” (no. 204) 660

Work is more than a way to make a living; it is a form of continuing participation 661

in God's creation. Employers contribute to the common good through the services 662

or products they provide and by creating jobs that uphold the dignity and rights of 663

workers—to productive work, to decent and just wages, to adequate benefits and 664

security in their old age, to the choice of whether to organize and join unions, to 665

the opportunity for legal status for immigrant workers, to private property, and to 666

economic initiative. Workers also have responsibilities—to provide a fair day's 667

work for a fair day's pay, to treat employers and co-workers with respect, and to 668

carry out their work in ways that contribute to the common good. Workers, 669

employers, and unions should not only advance their own interests, but also work 670

together to advance economic justice and the well-being of all. Pope Francis has 671

34

summarized well the Church’s teaching on work in Laudato Si’. “Work,” he 672

writes, 673

“should be the setting for . . . rich personal growth, where many 674

aspects of life enter into play: creativity, planning for the future, 675

developing our talents, living out our values, relating to others, giving 676

glory to God. . . . [It] is a necessity, part of the meaning of life on this 677

earth, a path to growth, human development and personal fulfillment. 678

Helping the poor financially must always be a provisional solution in 679

the face of pressing needs. The broader objective should always be to 680

allow them a dignified life through work.” ( Laudato Si’, no. 127-128) 681

51. We have a duty to care for God’s creation, or as Pope Francis refers to 682

it in Laudato Si’, “our common home.” We show our respect for the Creator by our 683

stewardship of God's creation because “every creature is the object of the Father’s 684

tenderness, who gives it its place in the world.” (Laudato Si’, no. 77). . Care for 685

creation the earth is a duty of our faith and a sign of our concern for all people, 686

especially the poor, who “both everyday experience and scientific research show” 687

suffer “the gravest effects of all attacks on the environment.” (no. 48). Pope 688

Francis underscores that environmental degradation can often force the poor “to 689

leave their homes, with great uncertainty for their future and their children.” ( no. 690

35

25). The threats to the environment are many. Pope Francis, consistent with both 691

Saint. John Paul II and Pope Emeritus Benedict XVI (World Day of Peace 692

Message in 1990 and 2010), has recently lifted up pollution, climate change, lack 693

of access to clean water, and the loss of biodiversity as particular challenges. He 694

speaks of an “ecological debt” (no. 51) owed by wealthier nations to developing 695

nations and he laments the weakness of many responses to the ecological 696

challenges rooted in “complacency and a cheerful recklessness.” (no. 59). In the 697

face of this, wWe should “aim for a new lifestyle” (no. 203-208), one that both 698

strives to live simply to meet the needs of the present without compromising the 699

ability of future generations to meet their own needs and that brings “healthy 700

pressure to bear on those who wield political, economic or social power.” (no. 701

206). We have a moral obligation to protect the planet on which we live—to 702

respect God's creation and to ensure a safe and hospitable environment for human 703

beings, especially children at their most vulnerable stages of development. As 704

stewards called by God to share the responsibility for the future of the earth, we 705

should work for a world in which people respect and protect all of creation and 706

seek to live simply in harmony with it for the sake of future generations. Fully 707

embracing this task amounts to what Pope Francis calls an “ecological conversion” 708

(no. 219), by which “the effects of [our] encounter with Jesus Christ become 709

evident in [our] relationship with the world around [us]” (no. 217). Such a 710

36

conversion “can inspire us to greater creativity and enthusiasm in resolving the 711

world’s problems and in offering ourselves to God “‘as a living sacrifice, holy and 712

acceptable’” (Rom 12:1)”. (no. 220). 713

714

Option for the Poor and Vulnerable 715

50. While the common good embraces all, those who are weak, vulnerable, 716

and most in need deserve preferential concern. A basic moral test for our society is 717

how we treat the most vulnerable in our midst. In a society marred by deepening 718

disparities between rich and poor, Scripture gives us the story of the Last Judgment 719

(see Mt 25:31-46) and reminds us that we will be judged by our response to the 720

"least among us." The Catechism of the Catholic Church explains: 721

Those who are oppressed by poverty are the object of a preferential love on 722

the part of the Church which, since her origin and in spite of the failings of many 723

of her members, has not ceased to work for their relief, defense, and liberation 724

through numerous works of charity which remain indispensable always and 725

everywhere. (no. 2448) 726

51. Pope Benedict XVI has taught that "love for widows and orphans, 727

prisoners, and the sick and needy of every kind, is as essential to [the Church] as 728

the ministry of the sacraments and preaching of the Gospel" (Deus Caritas Est, no. 729

22). This preferential option for the poor and vulnerable includes all who are 730

37

marginalized in our nation and beyond—unborn children, persons with disabilities, 731

the elderly and terminally ill, and victims of injustice and oppression. 732

Dignity of Work and the Rights of Workers 733

52. 734

Solidarity 735

Solidarity highlights in a particular way the intrinsic social nature of the human 736 person, the equality of all in dignity and rights and the common path of individuals 737

and peoples towards an ever more committed unity. . . . Solidarity must be seen 738 above all in its value as a moral virtue that determines the order of institutions. On 739

the basis of this principle the “structures of sin” [417](Sollicitudo Rei Socialis, 740 nos. 36, 37) that dominate relationships between individuals and peoples must be 741

overcome. (Compendium of the Social Doctrine of the Church, nos. 192-193) 742

523. We are one human family, whatever our national, racial, ethnic, 743

economic, and ideological differences. We are our brothers' and sisters' keepers, 744

wherever they may be. Loving our neighbor has global dimensions and requires us 745

to eradicate racism and address the extreme poverty and disease plaguing so much 746

of the world. Solidarity also includes the scriptural call to welcome the stranger 747

among us—including immigrants seeking work—by ensuring that they have 748

opportunities for , a safe home, education for their children, and a decent life for 749

their families and by ending the practice of separating families through 750

deportation. In light of the Gospel's invitation to be peacemakers, our commitment 751

to solidarity with our neighbors—at home and abroad—also demands that we 752

promote peace and pursue justice in a world marred by terrible violence and 753

38

conflict. Decisions on the use of force should be guided by traditional moral 754

criteria and undertaken only as a last resort. As Bl. Pope Paul VI taught: , "If you 755

want peace, work for justice" (World Day of Peace Message, January 1, 1972). 756

530. In reference to solidarity, a special emphasis must be given to the 757

Church’s preferential option for the poor. While the common good embraces all, 758

those who are weak, vulnerable, and most in need deserve preferential concern. A 759

basic moral test for our society is how we treat the most vulnerable in our midst. In 760

a society marred by deepening disparities between rich and poor, Sacred Scripture 761

gives us the story of the Last Judgment (see Mt 25:31-46) and reminds us that we 762

will be judged by our response to the "least among us." The Catechism of the 763

Catholic Church explains: 764

765

Those who are oppressed by poverty are the object of a preferential 766

love on the part of the Church which, since her origin and in spite of 767

the failings of many of her members, has not ceased to work for their 768

relief, defense, and liberation through numerous works of charity 769

which remain indispensable always and everywhere. (no. 2448) 770

541. Pope Benedict XVI has taught that "love for widows and orphans, 771

prisoners, and the sick and needy of every kind, is as essential to [the Church] as 772

39

the ministry of the sacraments and preaching of the Gospel" (Deus Caritas Est, no. 773

22). This preferential option for the poor and vulnerable includes all who are 774

marginalized in our nation and beyond—unborn children, persons with disabilities, 775

the elderly and terminally ill, and victims of injustice and oppression, and 776

immigrants. 777

778

Caring for God's Creation 779

54. 780

55. These four principles and related themes from Catholic social teaching provide 781

a moral framework that does not easily fit ideologies of "right" or "left," "liberal" 782

or "conservative," or the platform of any political party. They are not partisan or 783

sectarian, but reflect fundamental ethical principles that are common to all people. 784

56. As leaders of the Church in the United States, we bishops have the duty 785

to apply these moral principles to key public policy decisions facing our nation, 786

outlining directions on issues that have important moral and ethical dimensions. 787

More detailed information on policy directions adopted by our bishops' conference 788

can be found in Part II of this document. We hope Catholics and others will 789

seriously consider these policy applications as they make their own decisions in 790

public life. 791

Conclusion 792

40

57. Building a world of respect for human life and dignity, where justice and 793

peace prevail, requires more than just political commitment. Individuals, families, 794

businesses, community organizations, and governments all have a role to play. 795

Participation in political life in light of fundamental moral principles is an essential 796

duty for every Catholic and all people of good will. 797

58. The Church is involved in the political process but is not partisan. The 798

Church cannot champion any candidate or party. Our cause is the defense of 799

human life and dignity and the protection of the weak and vulnerable. 800

59. The Church is engaged in the political process but should not be used. 801

We welcome dialogue with political leaders and candidates; we seek to engage and 802

persuade public officials. Events and "photo- ops" cannot substitute for serious 803

dialogue. 804

60. The Church is principled but not ideological. As St. John Paul II wrote in 805

his Eencyclical, Sollicitudo Rei Socialis:, 806

“The Church's social doctrine is not . . . an ideology, but rather the 807

accurate formulation of the results of a careful reflection on the 808

complex realities of human existence, in society and in the 809

international order, in the light of faith and of the Church's tradition. 810

Its main aim is to interpret these realities, determining their 811

conformity with or divergence from the lines of the Gospel teaching 812

41

on man and his vocation, a vocation which is at once earthly and 813

transcendent; its aim is thus to guide Christian behavior. It therefore 814

belongs to the field, not of ideology, but of theology and particularly 815

of moral theology.” (Sollicitudo Rei Socialis, no. 41) 816

We cannot compromise basic principles or moral teaching. We are committed to 817

clarity about our moral teaching and to civility. In public life, it is important to 818

practice the virtues of justice and charitycharity and justice that are at the core of 819

our Tradition. We should work with others in a variety of ways to advance our 820

moral principles. 821

61. In light of these principles and the blessings we share as part of a free 822

and democratic nation, we bishops vigorously repeat our call for a renewed kind of 823

politics: 824

Focused more on moral principles than on the latest polls 825

Focused more on the needs of the weak than on benefits for the 826

strong 827

Focused more on the pursuit of the common good than on the 828

demands of narrow interests 829

62. This kind of political participation reflects the social teaching of our 830

Church and the best traditions of our nation. 831

832

42

PART II - 833

APPLYING CATHOLIC TEACHING TO MAJOR ISSUES: A SUMMARY OF POLICY 834

POSITIONS OF THE UNITED STATES CONFERENCE OF CATHOLIC BISHOPS 835

63. Politics is a noble mission to promote the common good. As such, it is 836

about ethics and principles as well as issues, about values and issues as well as 837

candidates, and officeholders. To engage in “politics” then is more than getting 838

involved in current polemics and debates, it is about acting with others and through 839

institutions for the benefit of all. The fact that much of our political rhetoric has 840

become very negative and that political polarization seems to have grown should 841

not dissuade us from the high calling to work for a world that allows everyone to 842

thrive, a world in which all persons, all families, have what they need to fulfill 843

their God-given destiny. In our democracy, one aspect of this task for all of us 844

requires that we weigh issues and related policies. In this brief summary, we 845

bishops call attention to issues with significant moral dimensions that should be 846

carefully considered in each campaign and as policy decisions are made in the 847

years to come. As the descriptions below indicate, some issues involve principles 848

that can never be violatedabandoned, such as the fundamental right to life and 849

marriage as the union of one man and one woman. Others reflect our judgment 850

about the best way to apply Catholic principles to policy issues. No summary could 851

fully reflect the depth and details of the positions taken through the work of the 852

43

United States Conference of Catholic Bishops (USCCB). While people of good 853

will may sometimes choose different ways to apply and act on some of our 854

principles, Catholics cannot ignore their inescapable moral challenges or simply 855

dismiss the Church's guidance or policy directions that flow from these principles. 856

For a more complete review of these policy directions and their moral foundations, 857

see the statements listed at the end of this document. 858

Human Life 859

64. Our 1998 statement, Living the Gospel of Life, declares, "Abortion and 860

euthanasia have become preeminent threats to human life and dignity because 861

they directly attack life itself, the most fundamental good and the condition for all 862

others" (no. 5). Abortion, the deliberate killing of a human being before birth, is 863

never morally acceptable and must always be opposed. Cloning and destruction 864

of human embryos for research or even for potential cures are always wrong. The 865

purposeful taking of human life by assisted suicide and euthanasia is not an act 866

of mercy, but an unjustifiable assault on human life. Genocide, torture, and 867

the direct and intentional targeting of noncombatants in war or terrorist 868

attacks are always wrong. 869

65. Laws that legitimize any of these practices are profoundly unjust and 870

immoral. Our Conference supports laws and policies to protect human life to the 871

maximum degree possible, including constitutional protection for the unborn and 872

44

legislative efforts to end abortion, assisted suicide, and euthanasia. We also 873

promote a culture of life by supporting laws and programs that encourage 874

childbirth and adoption over abortion and by addressing poverty, providing health 875

care, and offering other assistance to pregnant women, children, and families. 876

66. The USCCB calls for greater assistance for those who are sick and 877

dying, through health care for all and effective and compassionate palliative care 878

and hospice care. For Catholics, the end of life is a holy moment, a moment that 879

marks a preparation for life with God, and it is to be treated with reverence and 880

accompaniment. The end of life is as sacred as the beginning of life and requires 881

treatment that honors their true dignity as created in the image of the living God.. 882

We recognize that addressing this complex issue effectively will require 883

collaborative efforts between the public and private sectors and across party lines. 884

Policies and decisions regarding biotechnology and human experimentation 885

should respect the inherent dignity of human life from its very beginning, 886

regardless of the circumstances of its origin. Respect for human life and dignity is 887

also the foundation for essential efforts to address and overcome the hunger, 888

disease, poverty, and violence that take the lives of so many innocent people. 889

67. Society has a duty to defend life against violence and to reach out to 890

victims of crime. Yet our nation's continued reliance on the death penalty cannot 891

be justified. Because we have other ways to protect society that are more respectful 892

45

of human life, the USCCB supports efforts to end the use of the death penalty and, 893

in the meantime, to restrain its use through broader use of DNA evidence, access to 894

effective counsel, and efforts to address unfairness and injustice related to 895

application of the death penalty. 896

Promoting Peace 897

68. Catholics must also work to avoid war and to promote peace. This is 898

of particular importance, as there is a danger in the present time to become 899

indifferent to war because of the number of armed conflicts. War is never a 900

reflection of what ought to be, but a sign that something more true to human 901

dignity has failed. The Catholic tradition has always recognized “just war theory” 902

as an inevitable fact given our fallen world, but we must never lose sight of its cost 903

and its harm to human life. Nations should protect the dignity of the human person 904

and the right to life by finding more effective ways to prevent conflicts, to resolve 905

them by peaceful means, and to promote reconstruction and reconciliation in the 906

wake of conflicts. Nations have a right and obligation to defend human life and the 907

common good against terrorism, aggression, and similar threats, such as targeting 908

persons for persecution because of their religion, including Christians. In the words 909

of Pope Francis, people are being killed “for the sole reason of being Christians” 910

(Homily, Feb. 17, 2015), and there are “more martyrs in the Church today than 911

there were in the first centuries” (Homily, June 30, 2014). “The blood of our 912

46

Christian brothers and sisters is a testimony which cries out to be heard by 913

everyone who can still distinguish between good and evil. All the more this cry 914

must be heard by those who have the destiny of peoples in their hands” (Message 915

of Pope Francis to Patriarch Abuna Matthias of the Ethiopian Tewahedo Orthodox 916

Church, April 20, 2015). Indeed, the duty of nations to defend human life and the 917

common good This duty demands effective responses to terror, moral assessment 918

of and restraint in the means used, respect for ethical limits on the use of force, a 919

focus on the roots of terror, and fair distribution of the burdens of responding to 920

terror. The use of torture must be rejected as fundamentally incompatible with the 921

dignity of the human person and ultimately counterproductive in the effort to 922

combat terrorism. The Church has raised fundamental moral concerns 923

about preventive use of military force.8 Our Church honors the commitment and 924

sacrifice of those who serve in our nation's armed forces, and also recognizes the 925

moral right to conscientious objection to war in general, a particular war, or a 926

military procedure. 927

698. Even when military force can be justified as a last resort, it should not 928

be indiscriminate or disproportionate. Direct and intentional attacks on 929

noncombatants in war and terrorist acts are never morally acceptable. The use of 930

weapons of mass destruction or other means of warfare that do not distinguish 931

between civilians and soldiers is fundamentally immoral. The United States has a 932

47

responsibility to work to reverse the spread of nuclear, chemical, and biological 933

weapons, and to reduce its own reliance on weapons of mass destruction by 934

pursuing progressive nuclear disarmament. It also must end its use of anti-935

personnel landmines and reduce its predominant role in the global arms trade. The 936

use of military forcewar in Iraq confronts us with urgent moral choices. We 937

support the proportionate and discriminate use of military force to protect civilians 938

a "responsible transition" that ends the war in a way that recognizes the continuing 939

threat of fanatical extremism and global terror, minimizes the loss of life, and 940

addresses the humanitarian and crisis in Iraq, the refugee criseis in war-torn the 941

regions, and the need to protect human rights, especially religious freedom. Our 942

nation This transition should reallocate resources from war armed conflict to the 943

urgent needs of the poor and the root causes of violence. Further, we support 944

policies and actions that protect refugees of war and violence, at home and abroad, 945

and all people suffering religious persecution throughout the world, many of whom 946

are our fellow Christians.. 947

69. Society has a duty to defend life against violence and to reach out to 948

victims of crime. Yet our nation's continued reliance on the death penalty cannot 949

be justified. Because we have other ways to protect society that are more respectful 950

of human life, the USCCB supports efforts to end the use of the death penalty and, 951

in the meantime, to restrain its use through broader use of DNA evidence, access to 952

48

effective counsel, and efforts to address unfairness and injustice related to 953

application of the death penalty. 954

Marriage and Family Life 955

70. The family founded upon marriage is the basic cell of human society. 956

The role, responsibilities, and needs of families should be central national 957

priorities. Marriage must be defined, recognized, and protected as a lifelong 958

exclusive commitment between a man and a woman, and as the source of the next 959

generation and the protective haven for children.9 The institution of marriage is 960

undermined by the ideology of “gender” that dismisses sexual difference and the 961

complementarity of the sexes and falsely presents “gender” as nothing more than a 962

social construct or psychological reality, which a person may choose at variance 963

with his or her biological reality (see Compendium of the Social Doctrine of the 964

Church, no. 224). As Pope Francis has taught, “the removal of [sexual] difference 965

creates a problem, not a solution” (General Audience, April 22, 2015). “Thus the 966

Church reaffirms . . . her no to ‘gender’ philosophies, because the reciprocity 967

between male and female is an expression of the beauty of nature willed by the 968

Creator” (Pope Benedict XVI, Address to the Pontifical Council Cor Unum, Jan. 969

19, 2013). Policies on taxes, work, divorce, immigration, and welfare should 970

recognize the true nature of marriage, should help families stay together, and 971

should reward responsibility and sacrifice for children. Wages should allow 972

49

workers to support their families, and public assistance should be available to help 973

poor families to live in dignity. Such assistance should be provided in a manner 974

that promotes eventual financial autonomy. 975

71. Children, in particular, are to be valued, protected, and nurtured. As a 976

Church, we affirm our commitment to the protection and well-being of children in 977

our own institutions and in all of society. Pope Francis has stressed, “Children have 978

a right to grow up in a family with a father and a mother capable of creating a 979

suitable environment for the child's development and emotional maturity” (Address 980

to Humanum Colloquium, Nov. 17, 2014). Children who may be placed in foster 981

care or with adoptive parents have a right to be placed in homes with a married 982

man and woman, or, if not possible, in environments that do not contradict the 983

authentic meaning of marriage. Child welfare service providers, consistent with 984

their religious beliefs, have a right to place children in such homes rather than in 985

other environments. We oppose contraceptive and abortion mandates in public 986

programs and health plans, which endanger rights of conscience and can interfere 987

with parents' right to guide the moral formation of their children. 988

Religious Freedom 989

72. U.S. policy should promote religious liberty vigorously, both at home 990

and abroad: our first and most cherished freedom is rooted in the very dignity of 991

the human person, a fundamental human right that knows no geographical 992

50

boundaries. In all contexts, its basic contours are the same: it is the “immun[ity] 993

from coercion on the part of individuals or of social groups and of any human 994

power, in such wise that no one is to be forced to act in a manner contrary to his 995

own beliefs, whether privately or publicly, whether alone or in association with 996

others, within due limits.” (Dignitatis Humanae, Nno. 2). In the United States, 997

religious freedom generally enjoys strong protection in our law and culture, but 998

those protections are now in doubt. For example, the longstanding tax exemption 999

of the Church has been explicitly called into question at the highest levels of 1000

government, precisely because of her teachings on marriage. Catholics have a 1001

particular duty to make sure that protections like these do not weaken, but instead 1002

grow in strength. This is not only to secure the just freedom of the Church and the 1003

faithful here, but also to offer hope and an encouraging witness to those who suffer 1004

direct and even violent religious persecution in countries where the protection is 1005

far weaker. 1006

72. Parents—the first and most important educators—have a 1007

fundamental right to choose the education best suited to the needs of their 1008

children, including public, private, and religious schools. Government, through 1009

such means as tax credits and publicly funded scholarships, should help provide 1010

resources for parents, especially those of modest means, to exercise this basic right 1011

51

without discrimination. Students in all educational settings should have 1012

opportunities for moral and character formation. 1013

73. Print, broadcast, and electronic media shape the culture. To protect 1014

children and families, responsible regulation is needed that respects freedom of 1015

speech yet also addresses policies that have lowered standards, permitted 1016

increasingly offensive material, and reduced opportunities for non-commercial 1017

religious programming. 1018

74. Regulation should limit concentration of media control, resist 1019

management that is primarily focused on profit, and encourage a variety of 1020

program sources, including religious programming. TV rating systems and 1021

appropriate technology can assist parents in supervising what their children view. 1022

75. The Internet offers both great benefits and significant problems. The 1023

benefits should be available to all students regardless of income. Because access to 1024

pornographic and violent material is becoming easier, vigorous enforcement of 1025

existing obscenity and child pornography laws is necessary, as well as technology 1026

that assists parents, schools, and libraries in blocking unwanted or undesirable 1027

materials. 1028

Social Preferential Option for the Poor and Economic Justice 1029

736. Economic decisions and institutions should be assessed according to 1030

whether they protect or undermine the dignity of the human person. Social and 1031

52

economic policies should foster the creation of jobs for all who can work with 1032

decent working conditions and just wages. Barriers to equal pay and employment 1033

for women and those facing unjust discrimination must be overcome. Catholic 1034

social teaching supports the right of workers to choose whether to organize, join 1035

a union, and bargain collectively, and to exercise these rights without reprisal. It 1036

also affirms economic freedom, initiative, and the right to private 1037

property. Workers, owners, employers, and unions should work together to create 1038

decent jobs, build a more just economy, and advance the common good. We also 1039

note with growing concern the increase in “excessive inequality,”, as the 1040

Catechism of the Catholic Church refers to it, and the shrinking middle class. 1041

747. Welfare policy should reduce poverty and dependency, strengthen 1042

family life, and help families leave poverty through work, training, and assistance 1043

with child care, health care, housing, and transportation. Given the link between 1044

family stability and economic success, welfare policy should address both the 1045

economic and cultural factors that contribute to family breakdown. It should also 1046

provide a safety net for those who cannot work. Improving the Earned Income 1047

Tax Credit and child tax credits, available as refunds to families in greatest need, 1048

will help lift low-income families out of poverty. 1049

758. Faith-based groups deserve recognition and support, not as a 1050

substitute for government, but as responsive, effective partners, especially in the 1051

53

poorest communities and countries. The USCCB actively supports conscience 1052

clauses and other religious freedom protections, opposes any effort to undermine 1053

the ability of faith-based groups to preserve their identity and integrity as partners 1054

with government, and is committed to protecting long-standing civil rights and 1055

other protections for both religious groups and the people they serve. Government 1056

bodies should not require Catholic institutions to compromise their moral or 1057

religious convictions to participate in government health or human service 1058

programs. 1059

769. Social Security should provide adequate, continuing, and reliable 1060

income in an equitable manner for low- and average-wage workers and their 1061

families when these workers retire or become disabled, and for the survivors when 1062

a wage-earner dies. 1063

77. The lack of safe, affordable housing requires a renewed commitment to 1064

increase the supply of quality housing and to preserve, maintain, and improve 1065

existing housing through public/private partnerships, especially with religious 1066

groups and community organizations. The USCCB continues to oppose unjust 1067

housing discrimination and to support measures to meet the credit needs of low-1068

income and minority communities. 1069

78. A first priority for agriculture policy should be food security for all. 1070

Because no one should face hunger in a land of plenty, the Supplemental Nutrition 1071

54

Assistance Program (SNAP or Food Stamps), Food Stamps, the Special Nutrition 1072

Program for Women, Infants, and Children (WIC), and other nutrition programs 1073

need to be strong and effective. Farmers and farm workers who grow, harvest, and 1074

process food deserve a just return for their labor, with safe and just working 1075

conditions and adequate housing. Supporting rural communities sustains a way of 1076

life that enriches our nation. Careful stewardship of the earth and its natural 1077

resources demands policies that support sustainable agriculture as vital elements 1078

of agricultural policy. 1079

Health Care 1080

7980. Affordable and accessible health care is an essential safeguard of 1081

human life and a fundamental human right. Despite an increase in the number of 1082

people insured, millions of With an estimated 47 million Americans lacking still 1083

lack health care coverage. Health care coverage, it is also remains an urgent 1084

national priority. Reform of the The nation's health care system needs to be rooted 1085

in values that respect human dignity, protect human life, and meet the needs of the 1086

poor and uninsured, especially born and unborn children, pregnant women, 1087

immigrants, and other vulnerable populations. Employers, including rReligious 1088

groups and family-owned businesses, should be able to provide health care without 1089

compromising their moral or religious convictions, and individuals should be able 1090

to purchase health care that accords with their faith. The USCCB supports 1091

55

measures to strengthen Medicare and Medicaid. Our conference also advocates 1092

effective, compassionate care that reflects Catholic moral values for those suffering 1093

from HIV/AIDS and those coping with addictions. 1094

81. The lack of safe, affordable housing requires a renewed commitment to 1095

increase the supply of quality housing and to preserve, maintain, and improve 1096

existing housing through public/private partnerships, especially with religious 1097

groups and community organizations. The USCCB continues to oppose unjust 1098

housing discrimination and to support measures to meet the credit needs of low-1099

income and minority communities. 1100

82. A first priority for agriculture policy should be food security for all. 1101

Because no one should face hunger in a land of plenty, Food Stamps, the Special 1102

Nutrition Program for Women, Infants, and Children (WIC), and other nutrition 1103

programs need to be strong and effective. Farmers and farm workers who grow, 1104

harvest, and process food deserve a just return for their labor, with safe and just 1105

working conditions and adequate housing. Supporting rural communities sustains a 1106

way of life that enriches our nation. Careful stewardship of the earth and its natural 1107

resources demands policies that support sustainable agriculture as vital elements 1108

of agricultural policy. 1109

Migration 1110

56

803. The Gospel mandate to "welcome the stranger" requires Catholics to 1111

care for and stand with immigrantsnewcomers, authorized and unauthorizedboth 1112

documented and undocumented, including unaccompanied immigrant children, 1113

refugees and asylum-seekers, those unnecessarily detained, and victims of human 1114

trafficking. Comprehensive reform is urgently necessary to fix a broken 1115

immigration system and should include a broad and fair legalization program with 1116

a path to citizenship; temporary a work program with worker protections and just 1117

wagesa path to ; permanent residency; family reunification policies; a broad and 1118

fair legalization program; access to legal protections, which include including due 1119

process proceduresand essential public programs; refuge for those fleeing 1120

persecution and exploitationviolence; and policies to address the root causes of 1121

migration. The right and responsibility of nations to control their borders and to 1122

maintain the rule of law should be recognized but pursued in a just and humane 1123

manner. The detention of immigrants should be used to protect public safety and 1124

not for purposes of deterrence or punishment; alternatives to detention, including 1125

community-based programs, should be emphasized. 1126

As Pope Francis has said, human trafficking is a “crime against humanity” 1127

and should be eradicated from the Eearth. Trafficking victims, most especially 1128

children, should receive care and protection, including permanent legal status. 1129

Additional education and mobilization efforts are needed to address the root causes 1130

57

of human trafficking—poverty, conflict, and the breakdown of judicial process in 1131

source countries. 1132

Catholic Education 1133

8172. Parents—the first and most important educators—have a 1134

fundamental right to choose the education best suited to the needs of their 1135

children, including public, private, and religious schools. Government, through 1136

such means as tax credits and publicly funded scholarships, should help provide 1137

resources for parents, especially those of modest means, to exercise this basic right 1138

without discrimination. Students in all educational settings should have 1139

opportunities for moral and character formation consistent with the beliefs and 1140

responsibilities of their parents. 1141

824. All persons have a right to receive a quality education. Young people, 1142

including those who are poor and those with disabilities, need to have the 1143

opportunity to develop intellectually, morally, spiritually, and physically, allowing 1144

them to become good citizens who make socially and morally responsible 1145

decisions. This requires parental choice in education. It also requires educational 1146

institutions to have orderly, just, respectful, and non-violent environments where 1147

adequate professional and material resources are available. The USCCB strongly 1148

supports adequate funding, including scholarships, tax credits, and other means, to 1149

educate all persons no matter what their personal condition or what school they 1150

58

attend—public, private, or religious. All teachers and administrators deserve 1151

salaries and benefits that reflect principles of economic justice, as well as access to 1152

resources necessary for teachers to prepare for their important tasks. Services 1153

aimed at improving education—especially for those most at risk—that are 1154

available to students and teachers in public schools should also be available to 1155

students and teachers in private and religious schools as a matter of justice. 1156

Promoting Justice and Countering Violence 1157

835. Promoting moral responsibility and effective responses to violent 1158

crime, curbing violence in media, supporting reasonable restrictions on access to 1159

assault weapons and handguns, and opposing the use of the death penalty are 1160

particularly important in light of a growing "culture of violence." An ethic of 1161

responsibility, rehabilitation, and restoration should be a foundation for the reform 1162

of our broken criminal justice system. A humane and remedial, rather than a 1163

strictly punitive, approach to offenders should be developed. Such an approach 1164

includes supporting efforts that justly reduce the prison population, help people 1165

leaving prison to reintegrate into their communities, combat recidivism, promote 1166

just sentencing reform, and strengthen relationships between the police and the 1167

communities they serve. 1168

Combatting Unjust Discrimination 1169

59

846. It is important for our society to continue to combat any unjust 1170

discrimination, whether based on race, religion, sex, ethnicity, disabling 1171

condition, or age, as these are grave injustices and affronts to human dignity. 1172

Where the effects of past discrimination persist, society has the obligation to take 1173

positive steps to overcome the legacy of injustice, including vigorous action to 1174

remove barriers to education, protect voting rights, support good policing in our 1175

communities, and iensure equal employment for women and minorities. 1176

Care for Our Common Home 1177

857. Care for the earthCreation and for the environment is a moral issue. 1178

Protecting the land, water, and air we share is a religious duty of stewardship and 1179

reflects our responsibility to born and unborn children, who are most vulnerable to 1180

environmental assault. We must answer the question that Pope Francis posed to the 1181

world: “What kind of world do we want to leave to those who come after us, to 1182

children who are now growing up?” (Laudato Si’, no. 160). There are many 1183

concrete steps we can take to assure justice and solidarity between the generations. 1184

Effective initiatives are required for energy conservation and the development of 1185

alternate, renewable, and clean-energy resources. Our Conference offers a 1186

distinctive call to seriously address global climate change, focusing on the virtue 1187

of prudence, pursuit of the common good, and the impact on the poor, particularly 1188

on vulnerable workers and the poorest nations. The United States should lead in 1189

60

contributing to the sustainable development of poorer nations and promoting 1190

greater justice in sharing the burden of environmental blight, neglect, and recovery. 1191

It is important that we address the rising number of migrants who are uprooted 1192

from their homeland as a consequence of environmental degradation and climate 1193

change. They are not currently recognized as refugees under any existing 1194

international convention and are thus not afforded legal protections that ought to be 1195

due to them. 1196

Our nation's efforts to reduce poverty should not be associated with 1197

demeaning and sometimes coercive population control programs. Such an 1198

approach is condemned by Pope Francis: 1199

“Instead of resolving the problems of the poor and thinking of how the 1200

world can be different, some can only propose a reduction in the birth 1201

rate. At times, developing countries face forms of international 1202

pressure which make economic assistance contingent on certain 1203

policies of “reproductive health.”. Yet “while it is true that an unequal 1204

distribution of the population and of available resources creates 1205

obstacles to development and a sustainable use of the environment, it 1206

must nonetheless be recognized that demographic growth is fully 1207

compatible with an integral and shared development”” (Compendium 1208

of the Social Doctrine of the Church, no. 483). To blame population 1209

61

growth, instead of an extreme and selective consumerism on the part 1210

of some, is one way of refusing to face the issues. It is an attempt to 1211

legitimize the present model of distribution, where a minority believes 1212

that it has the right to consume in a way which can never be 1213

universalized, since the planet could not even contain the waste 1214

products of such consumption. Besides, we know that approximately a 1215

third of all food produced is discarded, and “whenever food is thrown 1216

out it is as if were stolen from the table of the poor” (Catechesis, June 1217

5, 2013). (Laudato Si’, no. 50) ; 1218

Our efforts should, instead, these efforts should focus on working with the poor to 1219

help them build a future of hope and opportunity for themselves and their children. 1220

Communications, Media and Culture 1221

8673. Print, broadcast, and electronic media shape the culture. To protect 1222

children and families, responsible regulation is needed that respects freedom of 1223

speech yet also addresses policies that have lowered standards, permitted 1224

increasingly offensive material, and reduced opportunities for non-commercial 1225

religious programming. 1226

8774. Regulation should limit concentration of media control, resist 1227

management that is primarily focused on profit, and encourage a variety of 1228

62

program sources, including religious programming. TV rating systems and 1229

appropriate technology can assist parents in supervising what their children view. 1230

8875. The Iinternet offers both great benefits and significant problems. The 1231

benefits should be available to all students regardless of income. Because access to 1232

pornographic and violent material is becoming easier, vigorous enforcement of 1233

existing obscenity and child pornography laws is necessary, as well as technology 1234

that assists parents, schools, and libraries in blocking unwanted or undesirable 1235

materials. 1236

Global Solidarity 1237

8988. The increasing interconnectedness of our world calls for a moral 1238

response, the virtue of solidarity. In the words of St. John Paul II:, “Solidarity is a 1239

firm and persevering determination to commit oneself to the common good.” A 1240

more just world will likely be a more peaceful world, a world less vulnerable to 1241

terrorism and other violence. The United States has the responsibility to take the 1242

lead in addressing the scandal of poverty and underdevelopment. Our nation 1243

should help to humanize globalization, addressing its negative consequences and 1244

spreading its benefits, especially among the world's poor. The United States also 1245

has a unique opportunity to use its power in partnership with others to build a more 1246

just and peaceful world. 1247

63

The United States should take a leading role in helping to alleviate 1248

global poverty through substantially increased development aid for the poorest 1249

countries, more equitable trade policies, and continuing efforts to relieve the 1250

crushing burdens of debt and disease. 1251

U.S. policy should promote religious liberty and other basic human 1252

rights. In particular, U.S. policy should promote and defend the rights of religious 1253

minorities throughout the world, especially in regions where people of faith are 1254

threatened by violence simply because of their faith. The use of torture must be 1255

rejected as fundamentally incompatible with the dignity of the human person and 1256

ultimately counterproductive in the effort to combat terrorism. 1257

The United States should provide political and financial support for 1258

beneficial United Nations programs and reforms, for other international bodies, 1259

and for international law, so that together these institutions may become more 1260

responsible and responsive agents for addressing global problems. 1261

Asylum should be afforded to refugees who hold a well-founded fear 1262

of persecution in their homelands. Our country should support protection for 1263

persons fleeing persecution through safe haven in other countries, including the 1264

United States, especially for unaccompanied children, women, victims of human 1265

trafficking, and religious minorities. 1266

64

Our country should be a leader—in collaboration with the 1267

international community—in addressing regional conflicts in the Middle East, 1268

the Balkans, the Congo, Sudan, Colombia, and West Africa. 1269

1270

Leadership on the Israeli-Palestinian conflict is an especially urgent 1271

priority. The United States should actively pursue comprehensive negotiations 1272

leading to a just and peaceful resolution that respects the legitimate claims and 1273

aspirations of both Israelis and Palestinians, ensuring security for Israel, a viable 1274

state for Palestinians, respect for Lebanon's sovereignty, and peace in the region. 1275

While the Holy See and our Conference have raised serious moral 1276

questions regarding the war in Iraq, as bishops we urgently call on our country to 1277

work with the international community to seek a "responsible transition" in Iraq 1278

and to address the human consequences of war in Iraq and Afghanistan. 1279

Defending human life, building peace, combating poverty and 1280

despair, and protecting freedom and human rights are not only moral 1281

imperatives—they are wise national priorities that will make our nation and world 1282

safer. 1283

1284

1285

1286

65

PART III - 1287

GOALS FOR POLITICAL LIFE: CHALLENGES FOR CITIZENS, CANDIDATES, AND 1288

PUBLIC OFFICIALS 1289

9089. As Catholics, we are led to raise questions for political life other than 1290

those that concentrate on individual, material well-being."Are you better off than 1291

you were two or four years ago?" Our focus is not on party affiliation, ideology, 1292

economics, or even competence and capacity to perform duties, as important as 1293

such issues are. Rather, we focus on what protects or threatens the dignity of every 1294

human life.human life and dignity. 1295

910. Catholic teaching challenges voters and candidates, citizens and elected 1296

officials, to consider the moral and ethical dimensions of public policy issues. In 1297

light of ethical principles, we bishops offer the following policy goals that we hope 1298

will guide Catholics as they form their consciences and reflect on the moral 1299

dimensions of their public choices. Not all issues are equal; these ten goals address 1300

matters of different moral weight and urgency. Some involve matters of intrinsic 1301

evil that can never be supported. Others involve affirmative obligations to seek the 1302

common good. These and similar goals can help voters and candidates act on 1303

ethical principles rather than particular interests and partisan allegiances. We hope 1304

Catholics will ask candidates how they intend to help our nation pursue these 1305

important goals: 1306

66

Address the preeminent requirement to protect the weakest in our 1307

midst—innocent unborn children—by restricting and bringing to an end the 1308

destruction of unborn children through abortion and providing women in crisis 1309

pregnancies the supports they need to make a decision for life. 1310

Keep our nation from turning to violence to address fundamental 1311

problems—a million abortions each year to deal with unwanted 1312

pregnancies, euthanasia and assisted suicide to deal with the burdens of illness 1313

and disability, the destruction of human embryos in the name of research, the use 1314

of the death penalty to combat crime, and imprudent resort to war to address 1315

international disputes. 1316

Protect the fundamental understanding of marriage as the life-long 1317

and faithful union of one man and one woman and as the central institution of 1318

society; promote the complementarity of the sexes and reject false “gender” 1319

ideologies; Define the central institution of marriage as a union between one man 1320

and one woman, and provide better support for family life morally, socially, and 1321

economically, so that our nation helps parents raise their children with respect for 1322

life, sound moral values, and an ethic of stewardship and responsibility. 1323

Achieve comprehensive immigration reform that offers a path to 1324

citizenship, treats immigrant workers fairly, prevents the separation of families, 1325

secures maintains the integrity of our borders, treats immigrant workers fairly, 1326

67

offers an earned path to citizenship, respects the rule of law, and addresses the 1327

factors that compel people to leave their own countries. 1328

Help families and children overcome poverty: ensuring access to and 1329

choice in education, as well as decent work at fair, living wages and adequate 1330

assistance for the vulnerable in our nation, while also helping to overcome 1331

widespread hunger and poverty around the world, especially in the areas of 1332

development assistance, debt relief, and international trade. 1333

Provide health care for the growing number of people without it, 1334

while respecting human life, human dignity, and religious freedom in our health 1335

care system. 1336

Continue to oppose policies that reflect prejudice, hostility toward 1337

immigrants, religious bigotry, and other forms of unjust discrimination. 1338

Encourage families, community groups, economic structures, and 1339

government to work together to overcome poverty, pursue the common good, and 1340

care for creation, with full respect for religious groups and individuals and their 1341

right to address social needs in accord with their basic moral convictions. 1342

Establish and comply with moral limits on the use of military 1343

force—examining for what purposes it may be used, under what authority, and at 1344

what human cost-— with a special view to seeking a responsible and effective 1345

response for ending the persecution of Christians and other religious minorities in 1346

68

the Middle East and other parts of the world..—and work for a "responsible 1347

transition" to end the war in Iraq. 1348

Join with others around the world to pursue peace, protect human 1349

rights and religious liberty, and advance economic justice and care for creation. 1350

Notes 1351

1. The common good is "the sum total of social conditions which allow 1352

people, either as groups or as individuals, to reach their fulfillment more fully and 1353

more easily" (Catechism of the Catholic Church, no. 1906). 1354

2. "Ignorance of Christ and his Gospel, bad example given by others, 1355

enslavement to one's passions, assertion of a mistaken notion of autonomy of 1356

conscience, rejection of the Church's authority and her teaching, lack of 1357

conversion and charity: these can be at the source of errors of judgment in moral 1358

conduct" (Catechism of the Catholic Church, no. 1792). 1359

3. "When political activity comes up against moral principles that do 1360

not admit of exception, compromise, or derogation, the Catholic commitment 1361

becomes more evident and laden with responsibility. In the face of fundamental 1362

and inalienable ethical demands, Christians must recognize that what is at stake 1363

is the essence of the moral law, which concerns the integral good of the human 1364

person. This is the case with laws concerning abortion and euthanasia. . . . Such 1365

laws must defend the basic right to life from conception to natural death" 1366

69

(Doctrinal Note on Some Questions Regarding the Participation of Catholics in 1367

Political Life, no. 4). 1368

4. See Catechism of the Catholic Church, no. 2297. 1369

5. For statements from the bishops of the United States on Catholics 1370

serving in public life and on the reception of Holy Communion, see Catholics in 1371

Political Life (2004) and Happy Are Those Who Are Called to His Supper: On 1372

Preparing to Receive Christ Worthily in the Eucharist (2006). 1373

6. These themes are drawn from a rich tradition of principles and ideas 1374

that are more fully described in the Compendium of the Social Doctrine of the 1375

Church from the Pontifical Council for Justice and Peace (Washington, DC: 1376

United States Conference of Catholic Bishops, 2005). 1377

7. See Catechism of the Catholic Church, no. 2297. 1378

8. See Compendium of the Social Doctrine of the Church, no. 501. 1379

8.9. See Considerations Regarding Proposals to Give Legal Recognition 1380

to Unions Between Homosexual Persons. 1381

FORMING CONSCIENCES FOR FAITHFUL CITIZENSHIP - REFERENCES 1382

Catechism of the Catholic Church (2nd ed.). Washington, DC: Libreria 1383

Editrice Vaticana—United States Conference of Catholic Bishops (USCCB), 2000. 1384

Pope Francis. Laudato Si’ (On Care for Our Common Home). Washington, 1385

DC: USCCB, 2015 1386

70

Pope Francis. Evangelii Gaudium (The Joy of the Gospel). Washington, DC: 1387

USCCB, 2013. 1388

Pope Benedict XVI. Caritas in Veritate (Charity in Truth). Washington, DC: 1389

USCCB, 2009. 1390

Congregation for the Doctrine of the Faith. Doctrinal Note on Some 1391

Questions Regarding the Participation of Catholics in Political Life. In Readings 1392

on Catholics in Political Life. Washington, DC: USCCB, 2006. 1393

Congregation for the Doctrine of the Faith. Considerations Regarding 1394

Proposals to Give Legal Recognition to Unions Between Homosexual Persons, 1395

2003. 1396

Pope Benedict XVI. Deus Caritas Est (God Is Love). Washington, DC: 1397

USCCB, 2006. 1398

Pope Benedict XVI. Sacramentum Caritatis (The Sacrament of Charity). 1399

Washington, DC: USCCB, 2007. 1400

Pope John XXIII. Pacem in Terris (Peace on Earth). Washington, DC: 1401

USCCB, 1963. 1402

Pope John Paul II. Christifideles Laici (On the Vocation and the Mission of 1403

the Lay Faithful in the Church and in the World). Washington, DC: USCCB, 1989. 1404

Pope John Paul II. Evangelium Vitae (The Gospel of Life). Washington, DC: 1405

USCCB, 1995. 1406

71

Pope John Paul II. Veritatis Splendor (The Splendor of Truth). Washington, 1407

DC: USCCB, 1993. 1408

Second Vatican Council. Dignitatis Humanae (Declaration on Religious 1409

Liberty). In Vatican Council II: Volume 1: The Conciliar and Post Conciliar 1410

Documents. Edited by Austin Flannery. Northport, NY: Costello Publishing, 1996. 1411

Second Vatican Council. Gaudium et Spes (Pastoral Constitution on the 1412

Church in the Modern World). In Vatican Council II: Volume 1: The Conciliar and 1413

Post Conciliar Documents. Edited by Austin Flannery. Northport, NY: Costello 1414

Publishing, 1996. 1415

USCCB. Living the Gospel of Life: A Challenge to American Catholics. 1416

Washington, DC: USCCB, 1998. 1417

MAJOR CATHOLIC STATEMENTS ON PUBLIC LIFE AND MORAL ISSUES 1418

The following documents from the United States Conference of Catholic 1419

Bishops (USCCB) explore in greater detail the public policy issues discussed 1420

in Forming Consciences for Faithful Citizenship. The documents are listed 1421

chronologically, except for under the first heading, where they are grouped 1422

generally by topic and then by year. 1423

For more information on these and other documents, visit the USCCB 1424

websiteUSCCB website: www.usccb.org. Documents marked with an asterisk are not 1425

available online. 1426

72

Protecting Human Life 1427

Life-Giving Love in an Age of Technology, 2009 1428

Married Love and the Gift of Life, 2006 1429

On Embryonic Stem Cell Research, 2008 1430

Pastoral Plan for Pro-Life Activities: A Campaign in Support of Life, 2001 1431

Living the Gospel of Life: A Challenge to American Catholics, 1998 1432

Faithful for Life: A Moral Reflection, 1995 1433

A Matter of the Heart: A Statement on the Thirtieth Anniversary of Roe v. 1434

Wade, 2002 1435

Resolution on Abortion, 1989 1436

Documentation on the Right to Life and Abortion, 1974, 1976, 1981* 1437

A Call for Bipartisan Cooperation on Responsible Transition in Iraq, 2007 1438

Statement on Iraq, 2002 1439

A Pastoral Message: Living with Faith and Hope After September 11, 2001 1440

Sowing the Weapons of War, 1995 1441

The Harvest of Justice Is Sown in Peace, 1993 1442

A Report on the Challenge of Peace and Policy Developments, 1983-1888, 1443

1989* 1444

The Challenge of Peace: God's Promise and Our Response, 1983 1445

73

To Live Each Day with Dignity: A Statement on Physician-Assisted Suicide, 1446

2011 1447

Nutrition and Hydration: Moral and Pastoral Reflections, 1992 1448

Statement on Euthanasia, 1991 1449

Welcome and Justice for Persons with Disabilities, 1999 1450

Pastoral Statement of U.S.United States Catholic Bishops on Persons with 1451

Disabilities, 1984 1452

Confronting a Culture of Violence, 1995 1453

A Culture of Life and the Penalty of Death, 2005 1454

Statement on Capital Punishment, 1980 1455

Ethical and Religious Directives for Catholic Health Care Services (Fifth 1456

Edition), 2009 1457

Promoting Family Life 1458

National Directory for Catechesis, 2005 1459

Renewing Our Commitment to Catholic Elementary and Secondary Schools 1460

in the Third Millennium, 2005 1461

Sharing Catholic Social Teaching: Challenges and Directions, 1998 1462

Principles for Educational Reform in the United States, 1995 1463

To Teach as Jesus Did: A Pastoral Message on Catholic Education, 1972* 1464

74

When I Call for Help: A Pastoral Response to Domestic Violence Against 1465

Women, 2002 1466

A Family Perspective in Church and Society, 1998 1467

Blessings of Age, 1999 1468

Between Man and Woman: Questions and Answers About Marriage and 1469

Same-Sex Unions, 2003 1470

Walk in the Light: A Pastoral Response to Child Sexual Abuse, 1995 1471

Follow the Way of Love: A Pastoral Message to Families, 1993 1472

Putting Children and Families First: A Challenge for Our Church, Nation 1473

and World, 1992* 1474

Pursuing Social Justice 1475

Ethical and Religious Directives for Catholic Health Care Services (Fifth 1476

Edition), 2009 1477

"For I Was Hungry and You Gave Me Food": Catholic Reflections on Food, 1478

Farmers and Farmworkers, 2003 1479

Strangers No Longer: Together on the Journey of Hope, 2003 1480

A Place at the Table: A Catholic Recommitment to Overcome Poverty and to 1481

Respect the Dignity of All God's Children, 2002 1482

Global Climate Change: A Plea for Dialogue, Prudence, and the Common 1483

Good, 2001 1484

75

Responsibility, Rehabilitation, and Restoration: A Catholic Perspective on 1485

Crime and Criminal Justice, 2000 1486

A Commitment to All Generations: Social Security and the Common Good, 1487

1999 1488

In All Things Charity: A Pastoral Challenge for the New Millennium, 1999 1489

One Family Under God, 1995* 1490

Confronting a Culture of Violence: A Catholic Framework for Action, 1995 1491

Moral Principles and Policy Priorities for Welfare Reform, 1995* 1492

The Harvest of Justice Is Sown in Peace, 1993 1493

A Framework for Comprehensive Health Care Reform, 1993* 1494

Renewing the Earth: An Invitation to Reflection and Action on the 1495

Environment in Light of Catholic Social Teaching, 1992 1496

Putting Children and Families First: A Challenge for Our Church, Nation 1497

and World, 1992* 1498

New Slavery, New Freedom: A Pastoral Message on Substance Abuse, 1499

1990* 1500

Brothers and Sisters to Us: Pastoral Letter on Racism in Our Day, 1989 1501

Called to Compassion and Responsibility: A Response to the HIV/AIDS 1502

Crisis, 1989 1503

Homelessness and Housing: A Human Tragedy, A Moral Challenge, 1988* 1504

76

Practicing Global Solidarity 1505

A Call for Bipartisan Cooperation on Responsible Transition in Iraq, 2007 1506

A Call to Solidarity with Africa, 2001 1507

A Jubilee Call for Debt Forgiveness, 1999 1508

Called to Global Solidarity: International Challenges for U.S. Parishes, 1509

1998 1510

Sowing the Weapons of War, 1995 1511

One Family Under God, 1995* 1512

The Harvest of Justice Is Sown in Peace, 1993 1513

The New Moment in Eastern and Central Europe, 1990* 1514

Toward Peace in the Middle East, 1989 1515

Statement on Central America, 1987 1516

Link to PDF: 1517

http://www.usccb.org/issues-and-action/faithful-citizenship/upload/forming-1518

consciences-for-faithful-citizenship.pdf 1519