October 22, 2024 // Bishop
Bishop Rhoades on the Political Responsibilities of Catholics
The following is an excerpt of a talk on the political responsibility of Catholics given by Bishop Rhoades at Holy Cross College on September 24, 2020.
Faithful citizenship demands that Catholics hold fast to the teachings of the Church and not succumb to the temptation of adopting positions of either political party that are inimical to the truths of our faith.
In the United States today, being a Catholic and a faithful citizen does make us, in a sense, truly politically homeless. So how do we live and act and exercise our citizenship as so-called “resident aliens” or, as [Archbishop Charles Chaput, the retired archbishop of Philadelphia] calls us, in the title of his recent book, “strangers in a strange land”? Of course, we should not be surprised to find ourselves in this position. Did not St. Paul teach us that “our citizenship is in heaven”? And does not the letter to the Hebrews say: “Here we have no lasting city, but we seek the one that is to come?” Like God’s people of old, we recognize that we are only pilgrims and sojourners on earth (cf. Heb 11:13). This truth, however, does not exempt us from our responsibilities in the earthly city, including our political responsibilities, but it puts things in perspective, gives us hope, and motivates us to bear witness to Christ and the truth of the Gospel in a polarized society in need of justice, peace, and fraternity.
There are a number of issues about which Americans today are polarized, represented by positions of our two main political parties. The Church does not approach these issues according to political ideology or party, but according to our moral teachings and the demands of faith. As the Church, we approach issues from the perspective of Scripture and Tradition. We engage in moral discernment of issues based on the social doctrine of the Church, an organic system founded in biblical revelation and in the Tradition of the Church. Through its social doctrine, the Church brings the light of the Gospel to social questions and issues. The Church approaches social issues from a faith perspective, a faith that interacts with reason. The Church’s social doctrine, which is centered on the mystery of Christ and His Gospel, has rationality and makes use of the contributions of philosophy and the human sciences. It recognizes the insights and discoveries of science, and only objects when science steps into the realm of moral judgments. The Church’s magisterium has developed this social doctrine and teaches it authoritatively. Catholic social teaching provides the light of moral truth to Catholics in the formation of their consciences. It is also directed to all people of goodwill.
There are parts of the traditional platforms of both the Republican and Democratic parties that are in accord with Catholic social teaching. There are also parts of each platform that are not. This creates a dilemma for many faithful Catholics. They feel politically homeless. As a result, many choose to be independent. Others choose to remain in their respective parties, though are critical of their party’s positions that are morally problematic. Others switch parties because they discern the other party to be more in line with their faith. In sum, there are Catholics in both parties who strive to maintain their Catholic identity above their party affiliation and others who have chosen to become independent.
There is also the sad reality of Catholics who choose their parties over the Church. They dissent from Church teaching in some areas by embracing positions of their party that go against Church teaching. This has led to polarization within the Church. Catholics who are more Democrat than they are Catholic and Catholics who are more Republican than they are Catholic have brought about a disunity that hinders our evangelizing mission. Rather than embracing and spreading the beautiful and prophetic social doctrine of the Church, they pay lip service to it or reject it completely. The Church is losing a great evangelizing opportunity because Catholics are divided by their political allegiances or by ideologies, instead of being united with the pope and bishops in fidelity to the Church’s moral and social teaching and to the obligations of justice and charity that we have in society.
What Does Faithful Citizenship Mean?
This brings me to the central question of this talk: What does it mean to be a faithful citizen in our divided nation, and what is our political responsibility as Catholics? To be a faithful citizen means putting one’s Christian discipleship ahead of allegiance to one’s political party and placing fidelity to the Church’s teaching ahead of any political ideology. If one is a Democrat, one should reject and work to repeal parts of the party platform that are inimical to the truths of our faith. The same is true if one is a Republican.
I believe every faithful Catholic today feels a certain political homelessness, whether they are Democrat or Republican. I am not necessarily recommending that people become Independent since, in doing so, one loses somewhat his or her voice, especially in states where they cannot vote in primary elections. If one chooses to be Independent, one must still be wary of embracing ideologies and positions contrary to the faith. …
As citizens, we must not shirk our political responsibilities. As Catholics, we must not shirk our Christian responsibility to promote the common good. The Church teaches that the promotion and protection of the common good should be the purpose and goal of all political activity and of government itself. If we are tempted to withdraw from political participation, we must remember our moral responsibility to be engaged for the sake of the common good. The Catechism speaks of how our co-responsibility for the common good makes it obligatory, for example, to exercise the right to vote. Voting, however, is not the only way we can be engaged. I mentioned bearing witness to our moral truths and social doctrine within political parties. It is also important to do so in the public square, in the media, and even in everyday conversations. Witnessing to our values at work and in the community is also important. For example, active participation in pro-life groups and activities, in community efforts to combat racism, in organizations that help and advocate for the poor and needy, in campaigns of justice for immigrants, in ecological movements and activities for the protection of our common home, in peace-building initiatives, etc. There are opportunities in parishes for education and advocacy as well as through engagement in promoting the works of Catholic Charities and Catholic Relief Services.
Of course, these ideas for engagement presuppose one’s belief in the teachings of the Church. I believe that the polarization among American Catholics often results from lack of knowledge, misunderstanding, or sometimes simply dissent from the social doctrine of the Church. The remedy for this polarization, then, is truly learning and embracing this teaching. Imagine the good fruits for our nation if Catholics were united in our commitment to the common good, respect for the life and dignity of every human being, commitment to justice and peace, love for the poor, and care for the earth, our common home. Imagine the good fruits for the Church’s evangelizing mission among youth and young adults. So many Catholic young adults are attracted to, and energized by, the Church’s consistent ethic in fidelity to the Gospel of Jesus, the Gospel of life. They are turned off by the inconsistency (and even hypocrisy) of far-right and far-left ideologies.
Key Issues
I would now like to look at some of the issues about which Americans are polarized. Economic issues are perhaps at the forefront. …
I invite you to reflect on our responsibility as Catholics to be engaged and to propose in conversation and in the public square the social doctrine of the Church. I will now try to apply our Catholic social doctrine to the polarizing issues I mentioned and the stance that Catholics should take in relation to these issues.
The Economy
Fundamentally, we believe, as the Catechism teaches, that “economic life is not meant solely to multiply goods produced and increase profit or power; it is ordered first of all to the service of persons, of the whole man, and of the entire human community. Economic activity, conducted according to its own proper methods, is to be exercised within the limits of the moral order, in keeping with social justice so as to correspond to God’s plan for man” (CCC, No. 2426).
Much of the polarization in our nation over economic policy has to do with the role of the government. As Catholics, we are not socialists: We believe in individual freedom and private property. At the same time, we are not economic libertarians. We do not believe in unbridled capitalism. We stand up for the dignity of workers and the moral requirement of just wages. We recognize the value and effectiveness of the free market yet believe that it must be firmly rooted in ethical objectives. Freedom in the economic sector must be circumscribed within a juridical framework that protects human dignity and serves the common good. …
There is a lot of room for prudential judgment in applying the principles of Catholic social teaching in the area of the economy. Yet, the principles the Church upholds provide a framework that avoids the pitfalls and injustices of both socialism and unbridled capitalism. The Church’s voice is needed to ensure that the demands of morality, without which justice and solidarity are not possible, are observed in the area of the economy.
Immigration
Immigration [is] one of the most polarizing issues. … Since this issue is still such an emotional one today, it is critical that we have a rational civil dialogue on immigration in our nation. And here the voice of the Catholic Church needs to be heard. Though immigration is a political topic, it is also a moral issue, because it involves the dignity of the human person, the basis of all Catholic social teaching. Many of today’s immigrants have come here because of economic conditions in their home countries that undermine human dignity. Some have come here as refugees, escaping political or religious persecution. Some have come here legally and others illegally, the latter being the subject of much of our political debate.
What does the magisterium of the Church teach about immigration? Here’s what the Catechism says: “The more prosperous nations are obliged, to the extent they are able, to welcome the foreigner in search of the security and the means of livelihood which he cannot find in his country of origin. Public authorities should see to it that the natural right is respected that places a guest under the protection of those who receive them” (CCC, No. 2241).
We can be proud of our nation’s historic record in welcoming immigrants seeking security and the means of livelihood. My grandfather immigrated from Greece at a time of great economic hardship. He was always grateful for the welcome he received in our country. Notice the Church’s teaching that more prosperous nations are obliged, to the extent they are able, to welcome foreigners in search of security and the means of livelihood they can’t find in their home countries. We bishops believe that today our nation, with all its great resources, is not living up to this moral obligation, which is why we advocate for a more generous immigration policy. … There is a natural right to migrate to flee violence, persecution, and life-threatening poverty. We have a moral duty to welcome people in such dire straits, to the extent that we are able. This is a moral imperative in consideration of the universal common good.
Regarding the situation of those who enter our country illegally, it is important to note that the Church does not condone illegal immigration. At the same time, we insist upon the just and humane treatment of undocumented immigrants, upholding their human dignity, guarding their safety, and preserving their family unity. This is a humanitarian issue. It involves the welfare of human beings created in the image of God. We believe that adopting a legalization program is the best way to preserve their human dignity. Of course, we agree about the need for proper screening of undocumented immigrants as a security issue, after which, recognizing, but not condoning, that our laws have been broken, we bishops favor allowing undocumented immigrants to earn the right to remain through their hard work and their good character. There may be just penalties imposed, depending upon the intent and the effect of the breaking of our laws, like paying a fine as well as any taxes owed. We do not consider undocumented immigrants to be criminals according to the standard use of the term, since immigration violations have traditionally and rightly been enforced as violations of civil laws. …
Life Issues
As I now turn to the life issues, I would note that immigration can also be considered a life issue. The entire social doctrine of the Church develops from the fundamental principle of the inviolable dignity of the human person. A just society is only possible if it is based on respect for the transcendent dignity of the human person. The truth about the dignity of the human person from conception to natural death is the foundation for Church teaching on abortion, euthanasia, the death penalty, racism, and immigration. Political authority has the duty to recognize and respect the inalienable rights of the human person, beginning with the right to life.
Just as economic libertarianism, rooted in individualism, is problematic in its understanding of freedom as absolute autonomy, a severing of freedom from moral truth by supporting extreme capitalism, so also social libertarianism, also rooted in individualism, is problematic in its understanding of freedom as absolute autonomy, a severing of freedom from moral truth by supporting legalized abortion.
“Laws which legitimize the direct killing of innocent human beings through abortion or euthanasia are in complete opposition to the inviolable right to life proper to every individual” (Pope John Paul II, Evangelium Vitae, No. 72). The Church teaches that “abortion and euthanasia are crimes which no human law can claim to legitimize” (ibid, No. 73). It is wrong for anyone, and especially scandalous for Catholic public officials and political candidates, to support intrinsically unjust laws, such as those permitting abortion or euthanasia (cf. ibid). We, the U.S. bishops, state the following in the introduction to our document Forming Consciences for Faithful Citizenship: “The threat of abortion remains our preeminent priority because it directly attacks life itself, because it takes place within the sanctuary of the family, and because of the number of lives destroyed.” We do not consider attacks on innocent human life morally equivalent to other issues. It is the preeminent priority. Victims of abortion are the most vulnerable and defenseless members of the human family. … At the same time, we do not consider other issues regarding human life and dignity unimportant: It is not an either/or. As Pope Francis teaches, which we quote in the introduction to Faithful Citizenship: “The call to holiness requires a firm and passionate defense of the innocent unborn. Equally sacred are the lives of the poor, those already born, the destitute, the abandoned, and the underprivileged, the vulnerable infirm and elderly exposed to covert euthanasia, the victims of human trafficking, new forms of slavery, and every form of rejection.” While we bishops affirm the preeminence of the threat of abortion as a priority, we state that “at the same time, we cannot dismiss or ignore other serious threats to human life and dignity such as racism, the environmental crisis, poverty and the death penalty.” …
Connected to our defense of the dignity of every human person, which is the source of all human rights, is our preferential love for the poor and the outcast, the marginalized. Connected to our defense of the dignity of every human person is our recognition of what Pope John Paul II called “the social sins which cry to heaven” (Ecclesia in America, No. 56). These include the sins of violence, the drug trade, the arms race, racial discrimination, inequality between social groups, and the irrational destruction of nature (ibid). In the words of St. John Paul II, “There can be no true democracy without a recognition of every person’s dignity and without respect for his or her rights. Nor can there be true peace unless life is defended and promoted” (Evangelium Vitae, No. 101). …
The Environment
In our Introductory Letter to Faithful Citizenship, we bishops state the following: “We must find ways to care better for God’s creation, especially those most impacted by climate change – the poor – and protect our common home. We must resist the throw-away culture and seek integral development for all.” We should be grateful for the prophetic teachings of Popes John Paul II and Benedict XVI on the environment, and especially for the prophetic encyclical of Pope Francis, Laudato Si’, On Care for Our Common Home. The Holy Father addressed that letter not only to Catholics but to “every person living on this planet.” This letter, which calls for “ecological conversion,” has shaken many from passivity in the face of global environmental deterioration. … It is disturbing and frustrating for me to see polarization among Catholics on this issue. So many can be blinded by political ideology. The Church’s teaching is not ideological. We reject the fanaticism of environmentalists who ignore “human ecology,” and we reject the fanaticism of deniers of climate change and the environmental crisis. “Care for creation is a moral issue. Protecting the land, water, and air we share is a religious duty of stewardship and reflects our responsibility to born and unborn children, who are most vulnerable to environmental assault” (Faithful Citizenship, No. 86). Protection of the environment is a responsibility for the common good of humanity, not only today, but tomorrow. We must all ponder the question posed by Pope Francis: “What kind of world do we want to leave to those who come after us, to children who are now growing up?” (Laudato Si’, No. 160). This is a global issue and requires action by the international community through enforceable global political agreements to confront this problem. Decisive action to protect the environment is also needed within our nation. A healthy political discussion is needed to break the inertia. This is difficult when some will not even recognize the problem. Here, the Church’s moral voice, together with the voice of scientists, needs to be heard to counter irrational and immoral ideologies which disregard the grave damage that has been done to the natural environment. All Catholics should share the sentiments of Pope Benedict XVI who said, “Preservation of the environment, promotion of sustainable development, and particular attention to climate change are matters of grave concern for the entire human family” (Letter to Patriarch Bartholomew, September 1, 2007).
Conclusion
Every issue I’ve addressed in this talk could have been a lecture or a book in itself. This has been a general overview of some, not all, of the important issues facing our nation, issues that reveal the polarization within politics and ultimately within our culture.
I believe that the Church’s social doctrine not only positively contributes to our nation’s political discussions but also addresses underlying problems, including our culture’s increasing moral relativism and distorted notion of freedom, which hurt the common good of our nation.
I hope this talk has been helpful for your own reflection as citizens of our nation (this earthly city) and as citizens of the Kingdom of God (the heavenly city). May God bless you and our nation at this critical time!
Read Forming Consciences for Faithful Citizenship
In a new introductory note to Forming Consciences for Faithful Citizenship, the U.S. bishops write: “We propose once more the moral framework of Forming Consciences for Faithful Citizenship precisely as pastors, inspired by the Good Samaritan, with the hope of binding these wounds and healing these bitter divisions. This document is not based on personalities or partisanship, the latest news cycle, or what’s trending on social media. Instead, it reflects the perennial role of the Church in public life in proclaiming timeless principles: the infinite Introductory Note worth and dignity of every human life, the common good, solidarity, and subsidiarity. Not sure what these mean? We invite you to read a copy of Forming Consciences for Faithful Citizenship and learn more.”
To learn more, and to read the full document, visit faithfulcitizenship.org.
The best news. Delivered to your inbox.
Subscribe to our mailing list today.