(Quote) Sandra-969674 said: I really want my sincerity to be evident as I post this- there was no candidate or party for that matte...
(Quote) Sandra-969674 said: I really want my sincerity to be evident as I post this- there was no candidate or party for that matter who follows the Church's teaching. I voted for Obama because I believe more disadvantaged people (poor, elderly, minority... Powerless) would be served. I understand the issue of abortion is critical. However, no one has to go against their beliefs and have an abortion. Whereas under the republicans people do suffer the death penalty. Please do not oversimplify this as though to vote any one particular way is a sign of lack of faith. Respecting that people of very strong faith can reach differing decisions while being very well informed, faithful and well intended is critical. The name calling and vilifying doesn't seem very Christian to me. As a child of Gid I deserve to be treated with dignity as do you, no matter our voting record.
Hi Sandra. The Bishops in IL put together some information to help churches lead their flock, during the election season. It's not about what "I think", it's about following our Church's lead. What I am including below isn't from IL, but is vital information about how we're expected to lead our lives (not just about voting):
These five current issues concern actions that are intrinsically evil and must never be promoted by the law. Intrinsically evil actions are those that fundamentally conflict with the moral law and can never be deliberately performed under any circumstances. It is a serious sin to deliberately endorse or promote any of these actions, and no candidate who really wants to advance the common good will support any action contrary to the non-negotiable principles involved in these issues.
The Church teaches that, regarding a law permitting abortions, it is "never licit to obey it, or to take part in a propaganda campaign in favor of such a law, or to vote for it" (EV 73). Abortion is the intentional and direct killing of an innocent human being, and therefore it is a form of homicide.
The unborn child is always an innocent party, and no law may permit the taking of his life. Even when a child is conceived through rape or incest, the fault is not the child’s, who should not suffer death for others’ sins.
Often disguised by the name "mercy killing," euthanasia is also a form of homicide. No person has a right to take his own life, and no one has the right to take the life of any innocent person.
In euthanasia, the ill or elderly are killed, by action or omission, out of a misplaced sense of compassion, but true compassion cannot include intentionally doing something intrinsically evil to another person (cf. EV 73).
3. Embryonic Stem Cell Research
Human embryos are human beings. "Respect for the dignity of the human being excludes all experimental manipulation or exploitation of the human embryo" (CRF 4b).
Recent scientific advances show that often medical treatments that researchers hope to develop from experimentation on embryonic stem cells can be developed by using adult stem cells instead. Adult stem cells can be obtained without doing harm to the adults from whom they come. Thus there is no valid medical argument in favor of using embryonic stem cells. And even if there were benefits to be had from such experiments, they would not justify destroying innocent embryonic humans.
4. Human Cloning
"Attempts . . . for obtaining a human being without any connection with sexuality through ‘twin fission,’ cloning, or parthenogenesis are to be considered contrary to the moral law, since they are in opposition to the dignity both of human procreation and of the conjugal union" (RHL I:6).
Human cloning also involves abortion because the "rejected" or "unsuccessful" embryonic clones are destroyed, yet each clone is a human being.
5. Homosexual "Marriage"
True marriage is the union of one man and one woman. Legal recognition of any other union as "marriage" undermines true marriage, and legal recognition of homosexual unions actually does homosexual persons a disfavor by encouraging them to persist in what is an objectively immoral arrangement.
"When legislation in favor of the recognition of homosexual unions is proposed for the first time in a legislative assembly, the Catholic lawmaker has a moral duty to express his opposition clearly and publicly and to vote against it. To vote in favor of a law so harmful to the common good is gravely immoral" (UHP 10).
HOW TO VOTE
1. For each office, first determine how each candidate stands on each of the issues that will come before him and involve non-negotiable principles.
2. Rank the candidates according to how well their positions align with these non-negotiable moral principles.
3. Give preference to candidates who do not propose positions that contradict these principles.
4. Where every candidate endorses positions contrary to non-negotiable principles, choose the candidate likely to do the least harm. If several are equal, evaluate them based on their views on other, lesser issues.
5. Remember that your vote today may affect the offices a candidate later achieves.
WHEN THERE IS NO "ACCEPTABLE" CANDIDATE
In some political races, each candidate takes a wrong position on one or more issues involving non-negotiable moral principles. In such a case you may vote for the candidate who takes the fewest such positions or who seems least likely to be able to advance immoral legislation, or you may choose to vote for no one.
A vote cast in such a situation is not morally the same as a positive endorsement for candidates, laws, or programs that promote intrinsic evils: It is only tolerating a lesser evil to avoid an even greater evil. As Pope John Paul II indicated regarding a situation where it is not possible to overturn or completely defeat a law allowing abortion, "an elected official, whose absolute personal opposition to procured abortion was well known, could licitly support proposals aimed at limiting the harm done by such a law and at lessening its negative consequences at the level of general opinion and public morality"(EV 73; also CPL 4).
Catholics must strive to put in place candidates, laws, and political programs that are in full accord with non-negotiable moral values. Where a perfect candidate, law, or program is not on the table, we are to choose the best option, the one that promotes the greatest good and entails the least evil. Not voting may sometimes be the only moral course of action, but we must consider whether not voting actually promotes good and limits evil in a specific instance. The role of citizens and elected officials is to promote intrinsic moral values as much as possible today while continuing to work toward better candidates, laws, and programs in the future.
THE ROLE OF YOUR CONSCIENCE
Conscience is like an alarm. It warns you when you are about to do something that you know is wrong. It does not itself determine what is right or wrong. For your conscience to work properly, it must be properly informed—that is, you must inform yourself about what is right and what is wrong. Only then will your conscience be a trusted guide.
Unfortunately, today many Catholics have not formed their consciences adequately regarding key moral issues. The result is that their consciences do not "sound off" at appropriate times, including on Election Day.
A well-formed conscience will never contradict Catholic moral teaching. For that reason, if you are unsure where your conscience is leading you when at the ballot box, place your trust in the unwavering moral teachings of the Church. (The Catechism of the Catholic Church is an excellent source of authentic moral teaching.)