SUNLIT UPLANDS: Pro-Abortion Politicians

"Before I formed you in the womb I knew you, and before you were born I consecrated you."

We were delighted to read today that Nancy Pelosi's archbishop, George H. Niederauer, has corrected her "fundamental misconceptions" about the Catholic faith. On the heels of Bishop Tobin also correcting Patrick Kennedy, we hope the days of silence toward phony Catholics who unconscionably attempt to sit on the fence and claim to be "personally opposed to abortion but" sanction the slaughter of innocents are finally coming to an end.

Charlatans like Pelosi and Kennedy might attempt, for crass political reasons, to claim to be Catholic AND pro-abortion, but that can no longer be an option. They are in or they are out. It does not take a council of the world's bishops to excommunicate one. They have excommunicated themselves. They have defiantly declared they do not accept the teachings of the Catholic Church, and they have put themselves outside that community of shared belief on a crucial moral issue.

In putting an end to the charade and speaking clearly about what is at stake, Archbishop Niederauer is fulfilling his responsibility to govern, teach, and sanctify. He, and those bishops who have begun to speak clearly to Catholic politicians are also acting in great charity; charity not only for the millions of souls being aborted, but charity toward those who have put their immortal souls at stake by aiding and abetting murder. Ignoring the peril in which so many Catholic politicians have placed their souls would be/is a scandal. As shepherds of souls, bishops have the responsibility to impress upon politicians and those who may be led astray by them, the magnitude of what is at stake -- the fact that "those who cooperate voluntarily in murder commit a sin that cries out to heaven for vengeance."

The way back to full communion, to union with what the Church teaches and what its members believe, is always available. It is the open door of the confessional, repentance and sacramental reconcilliation.

We hope and pray these politicians might have the grace to put the Word of God before that of the Democrat Party's platform.

Archbishop Niederauer's statement follows:

In a recent interview with Eleanor Clift in Newsweek magazine (Dec. 21, 2009), House Speaker Nancy Pelosi was asked about her disagreements with the United States Catholic bishops concerning Church teaching. Speaker Pelosi replied, in part: “I practically mourn this difference of opinion because I feel what I was raised to believe is consistent with what I profess, and that we are all endowed with a free will and a responsibility to answer for our actions. And that women should have the opportunity to exercise their free will.”

Embodied in that statement are some fundamental misconceptions about Catholic teaching on human freedom. These misconceptions are widespread both within the Catholic community and beyond. For this reason I believe it is important for me as Archbishop of San Francisco to make clear what the Catholic Church teaches about free will, conscience, and moral choice.

Catholic teaching on free will recognizes that God has given men and women the capacity to choose good or evil in their lives. The bishops at the Second Vatican Council declared that the human person, endowed with freedom, is “an outstanding manifestation of the divine image.” (Gaudium et Spes, No. 17) As the parable of the Grand Inquisitor in Dostoevsky’s novel, The Brothers Karamazov, makes so beautifully clear, God did not want humanity to be mere automatons, but to have the dignity of freedom, even recognizing that with that freedom comes the cost of many evil choices.

However, human freedom does not legitimate bad moral choices, nor does it justify a stance that all moral choices are good if they are free: “The exercise of freedom does not imply a right to say or do everything.” (The Catechism of the Catholic Church, No. 1740) Christian belief in human freedom recognizes that we are called but not compelled by God to choose constantly the values of the Gospel—faith, hope, love, mercy, justice, forgiveness, integrity and compassion.

It is entirely incompatible with Catholic teaching to conclude that our freedom of will justifies choices that are radically contrary to the Gospel—racism, infidelity, abortion, theft. Freedom of will is the capacity to act with moral responsibility; it is not the ability to determine arbitrarily what constitutes moral right.

What, then, is to guide the children of God in the use of their freedom? Again, the bishops at the Council provide the answer—conscience: “Deep within his conscience man discovers a law which he has not laid upon himself but which he must obey. Its voice, ever calling him to love and to do what is good and to avoid evil, sounds in his heart at the right moment . . . . For man has in his heart a law inscribed by God . . . . His conscience is man’s most secret core and his sanctuary. There he is alone with God whose voice echoes in his depths.” (GS, No. 16) Conscience, then, is the judgment of reason whereby the human person, guided by God’s grace, recognizes the moral quality of a concrete act. In all we say and do, we are obliged to follow faithfully what we know to be just and right.

How do we form and guide our consciences? While the Church teaches that each of us is called to judge and direct his or her own actions, it also teaches that, like any good judge, each conscience masters the law and listens to expert testimony about the law. This process is called the education and formation of conscience.

Catholics believe that “the education of conscience is a lifelong task.” (CCC, No. 1784) Where do we go for this education of our consciences? Our living tradition teaches us that “In the formation of conscience the Word of God is the light for our path; we must assimilate it in faith and prayer and put it into practice. We must also examine our conscience before the Lord’s Cross. We are assisted by the gifts of the Holy Spirit, aided by the witness or advice of others and guided by the authoritative teaching of the Church.” (CCC, No. 1785)

Our Catholic beliefs about free will, conscience and moral choice are rooted in the Good News of Jesus Christ’s teaching and his redemptive life, death and resurrection: “For freedom Christ has set us free” (Gal. 5:1); “Where the Spirit of the Lord is, there is freedom” (2Cor. 3:17); we glory “in the liberty of the children of God.” (Rom. 8:17). Common caricatures of Christian morality portray believers as living in fear of punishment or concerned only with an eternal reward. Long ago, however, St. Basil the Great, a fourth-century bishop and theologian, taught that the Christian, in living a moral life according to the Gospel of Jesus Christ, “does not stand before God as a slave in servile fear, nor a mercenary looking for wages, but obeys for the sake of the good itself and out of love for God as his child.” (CCC, No. 1828)

As participants in the life of the civil community, we Catholic citizens try to follow our consciences, guided, as described above, by reason and the grace of God. While we deeply respect the freedom of our fellow citizens, we nevertheless are profoundly convinced that free will cannot be cited as justification for society to allow moral choices that strike at the most fundamental rights of others. Such a choice is abortion, which constitutes the taking of innocent human life, and cannot be justified by any Catholic notion of freedom. Because of these convictions we commit ourselves to a continuing witness to, and dialogue about, the Gospel values that underlie our understanding of freedom, conscience, and moral choice.

From January 15, 2010 issue of Catholic San Francisco.

Catholic politicians who defend abortion in the public sphere should not receive Communion "until they have reformed their lives", a leading Vatican official has said.

In an interview with the magazine Radici Christiane, the prefect of the Apostolic Signature, Archbishop Raymond Burke, said there was often a lack of reverence at Mass when receiving Communion.

"Receiving the Body and Blood of Christ unworthily is a sacrilege," he warned. "If it is done deliberately in mortal sin it is a sacrilege."

To illustrate his point, Archbishop Burke referred to "public officials who, with knowledge and consent, uphold actions that are against the Divine and Eternal moral law. For example, if they support abortion, which entails the taking of innocent and defenceless human lives."

The archbishop said that "a person who commits sin in this way should be publicly admonished in such a way as to not receive Communion until he or she has reformed his life."

He added: "If a person who has been admonished persists in public mortal sin and attempts to receive Communion, the minister of the Eucharist has the obligation to deny it to him. Why? Above all, for the salvation of that person, preventing him from committing a sacrilege.

"We must avoid giving people the impression that one can be in a state of mortal sin and receive the Eucharist.

"Secondly, there could be another form of scandal, consisting of leading people to think that the public act that this person is doing, which until now everyone believed was a serious sin, is really not that serious — if the Church allows him or her to receive Communion.

"If we have a public figure who is openly and deliberately upholding abortion rights and receiving the Eucharist, what will the average person think? He or she could come to believe that it up to a certain point it is OK to do away with an innocent life in the mother's womb," he warned.

Archbishop Burke also noted that when a bishop or a Church leader prevents an abortion supporter from receiving Communion it was "not with the intention of interfering in public life but rather in the spiritual state of the politician or public official who, if Catholic, should follow the divine law in the public sphere as well".

The archbishop said it was "simply ridiculous and wrong" to try to silence priests, "accusing them of interfering in politics so that he cannot do good to the soul of a member of his flock," he said.

The archbishop said it was also "simply wrong" to think that faith must be reduced to the private sphere and eliminated from public life. He encouraged Catholics "to bear witness to our faith not only in private in our homes but also in our public lives with others in order to bear strong witness to Christ".