Aug 11, 2015
Here's a simple exercise in basic reasoning. On a spectrum of bad things to do, theft is bad, assault is worse and murder is worst. There's a similar texture of ill will connecting all three crimes, but only a very confused conscience would equate thieving and homicide. Both are serious matters. But there is no equivalence. The deliberate killing of innocent life is a uniquely wicked act. No amount of contextualizing or deflecting our attention to other issues can obscure that.
This is precisely why Cardinal John O'Connor, Bishop James McHugh and others pressed so hard for the passage of the U.S. bishops' 1998 pastoral letter, Living the Gospel of Life. As Cardinal Joseph Bernardin once wisely noted, Catholic social teaching is a seamless garment of respect for human life, from conception to natural death. It makes no sense to champion the cause of unborn children if we ignore their basic needs once they're born. Thus it's no surprise that – year in and year out – nearly all Catholic dioceses in the United States, including Philadelphia, devote far more time, personnel and material resources to providing social services to the poor and education to young people than to opposing abortion.
But of course, children need to survive the womb before they can have needs like food, shelter, immigration counseling and good health care. Humanity's priority right – the one that undergirds all other rights – is the right to life. As the American bishops wrote in 1998:
"Opposition to abortion and euthanasia does not excuse indifference to those who suffer from poverty, violence and injustice. Any politics of human life must work to resist the violence of war and the scandal of capital punishment. Any politics of human dignity must seriously address issues of racism, poverty, hunger, employment, education, housing, and health care . . . But being 'right' in such matters can never excuse a wrong choice regarding direct attacks on innocent human life. Indeed, the failure to protect and defend life in its most vulnerable stages renders suspect any claims to the 'rightness' of positions in other matters affecting the poorest and least powerful of the human community. If we understand the human person as the 'temple of the Holy Spirit' -- the living house of God -- then these latter issues fall logically into place as the crossbeams and walls of that house. All direct attacks on innocent human life, such as abortion and euthanasia, strike at the house's foundation. These directly and immediately violate the human person's most fundamental right -- the right to life. Neglect of these issues is the equivalent of building our house on sand. Such attacks cannot help but lull the social conscience in ways ultimately destructive of other human rights" (22).