Election Ecumenical Jihad and Voting Principles for Restoring Our Society:(Musings of your humble servant at
Rerum Novarum)
It has been over two weeks since your host at
Rerum Novarum first manifested the intention to
weigh in on the subject of the USCCB/Catholic Answers voting guides issue.{1} There was also a rather serendipitous response to an antiwar loon where the person/group I fisked in a previous weblog post on "Bush's war"{2} tried to respond with a kind of "all issues are equal weight" followup which of course served as an "appetizer" if you will for the response you are about to read. Indeed I encourage you to read that rather short post before you peruse the text below because that will enable me to avoid having to duplicate subjects covered in that thread within this one. That post can be read
HERE. Having gotten the subjects in that post out of the way in advance, we are better able to move onto this intended study of a few key voting issues in the upcoming election. I must note in advance though that I have long admitted publicly on occasion that there are some fundamental disagreements between myself and
Catholic Answers viz. the approach taken on religious, political, or cultural issues.{3} However, with the election coming up, it seems appropriate to join in solidarity with them on a salutary aim of theirs in this election: the education of voters.
I also confess to having a far more ambitious approach towards contributing to the consistent moulding of thought patterns amongst those who consider themselves "conservatives" primarily{4} than do groups like
Catholic Answers.{5} However, I am not naive enough to think that the systematical approach I take to issues will bear nearly the fruit in the short term that would be ideal.{6} For to fruitfully apply a prescription such as I have been outlining at sundry times and in divers manners at this weblog from virtually day one of its existence requires a couple of things to be tended too. For example, it involves at the very least not only (i) informing the electorate but (ii) persuading them to elect a solid core of leaders who will be open to these kinds of ideas.{7} And of course any legitimate idea in my view must conform to certain criterion to be considered viable. That brings us to the
Catholic Answers (CA) voters guide but first a few brief notes on the USCCB and their discouragement of the distribution of the CA voters guide.
The ever-handy EWTN has noted
recently that
Citing papal and Vatican documents, "Voter's Guide" identifies five issues it calls "non-negotiable": abortion, euthanasia, fetal stem cell research, human cloning, and homosexual "marriage." Supporting any of these issues, according to the guide, would disqualify a candidate as a viable option for a faithful Catholic. By stark contrast, the USCCB guidelines for voting shows an amazing degree of homogenization of subject matter. A classic example of this is abortion.
The position that abortion has in the CA voting guide is unequivocal. But the USCCB guide appears to treat abortion as if it is on equal footing as other issues such as the death penalty and its application, social justice issues of various sorts, or "global solidarity." I am not about to demean any of these subjects of course; however there is a "hierarchy of truths" here as there is elsewhere. And abortion being the death of life that it is cannot be put on par with prudential regulations of the death penalty usage or appeals to "global solidarity" -which are themselves somewhat nebulously understood in the manner whereby their promoters often utilize the terms.
Now lest some readers see in statements such as this an attempt to bash the USCCB, I can only appeal to my trackrecord at this weblog and on message boards and other media forms over the years. Those who are familiar with my postings there know that I am not one of those who trashes the USCCB the way a lot of people do.{8} However, it is true that at times I do make criticisms of some of their policies -albeit in a more measured manner. Having noted that, I confess to an inability to see how the USCCB guidelines on this subject can be considered "helpful" to voters in the manner that the more focused CA voting booklet is.
For when they are going into the voting booth --and in the absense of a clearly defined
weltanschauung ala what this weblog seeks to provide for its readers-- what most voters need are snapshots of the myriad of issues and their relation to the hierarchy of basic truths. Another way of saying it is that voters in those circumstances do not need loquacious texts. I therefore have to come to the support of CA on this matter because my very clearly delineated view of things happens to concur with the particular issues that CA focuses on. The rest of this post will be to set them out in a manner that goes beyond Catholic circles.
After all, it is not enough to approach this from a Catholic standpoint when these issues affect the whole of society and bear careful consideration by all people of good will. For that reason, I will situate each of the five issues within the general framework of my operative point of view to point out why it makes sense (apart from religious purposes) to vote in accordance with CA's guidelines on these matters. The most basic framework we can work off of is the classical theory of mankind having three fundamental interrelated rights. Those rights, as defined by Claude Frederic Bastiat are as follows: life, faculties, and production. And furthermore, these rights are deemed "fundamental" because they are given not by man-made laws but by the Creator. To quote Bastiat himself on these matters:
Life, faculties, production--in other words, individuality, liberty, property -- this is man. And in spite of the cunning of artful political leaders, these three gifts from God precede all human legislation, and are superior to it.Life, liberty, and property do not exist because men have made laws. On the contrary, it was the fact that life, liberty, and property existed beforehand that caused men to make laws in the first place. [Claude Frederic Bastiat: Excerpt from The Law (c. 1850)]In other words,
these rights do not depend on legislation nor can legislation be the grantor or revoker of these rights. Instead, these rights are given to us by God and they therefore precede all manmade laws. In the matter of application, I have woven into the matrix two concepts of the Christian tradition which are in varying degrees implied in Bastiat's work -two concepts which are limiting factors on the above rights in a society. Before I touch on them again, it is important to show how Bastiat frames the entire subject of what constitutes law.
What, then, is law? It is the collective organization of the individual right to lawful defense. Each of us has a natural right--from God--to defend his person, his liberty, and his property. These are the three basic requirements of life, and the preservation of any one of them is completely dependent upon the preservation of the other two. For what are our faculties but the extension of our individuality? And what is property but an extension of our faculties? If every person has the right to defend -- even by force -- his person, his liberty, and his property, then it follows that a group of men have the right to organize and support a common force to protect these rights constantly. Thus the principle of collective right -- its reason for existing, its lawfulness -- is based on individual right. And the common force that protects this collective right cannot logically have any other purpose or any other mission than that for which it acts as a substitute. Thus, since an individual cannot lawfully use force against the person, liberty, or property of another individual, then the common force -- for the same reason -- cannot lawfully be used to destroy the person, liberty, or property of individuals or groups. Such a perversion of force would be, in both cases, contrary to our premise. Force has been given to us to defend our own individual rights. Who will dare to say that force has been given to us to destroy the equal rights of our brothers? Since no individual acting separately can lawfully use force to destroy the rights of others, does it not logically follow that the same principle also applies to the common force that is nothing more than the organized combination of the individual forces? If this is true, then nothing can be more evident than this: The law is the organization of the natural right of lawful defense. It is the substitution of a common force for individual forces. And this common force is to do only what the individual forces have a natural and lawful right to do: to protect persons, liberties, and properties; to maintain the right of each, and to cause justice to reign over us all.[Claude Frederic Bastiat: Excerpt from The Law (c. 1850)] One of the limiting factors that I add to the three fundamental rights of man is that of what has traditionally been called
the common good. It is clear in his definition of the law that Bastiat was operating under this same presupposition; otherwise, his definition of law as
the collective organization of the individual right to lawful defense would have a degree of internal contradiction to it. And in his understanding of the concept of "legal plunder" --a concept that politicians of virtually
all stripes are tone-deaf to these days-- the common good principle stands out in bold relief:
Man can live and satisfy his wants only by ceaseless labor; by the ceaseless application of his faculties to natural resources. This process is the origin of property.But it is also true that a man may live and satisfy his wants by seizing and consuming the products of the labor of others. This process is the origin of plunder. Now since man is naturally inclined to avoid pain -- and since labor is pain in itself -- it follows that men will resort to plunder whenever plunder is easier than work. History shows this quite clearly. And under these conditions, neither religion nor morality can stop it. When, then, does plunder stop? It stops when it becomes more painful and more dangerous than labor. It is evident, then, that the proper purpose of law is to use the power of its collective force to stop this fatal tendency to plunder instead of to work. All the measures of the law should protect property and punish plunder.But, generally, the law is made by one man or one class of men. And since law cannot operate without the sanction and support of a dominating force, this force must be entrusted to those who make the laws.This fact, combined with the fatal tendency that exists in the heart of man to satisfy his wants with the least possible effort, explains the almost universal perversion of the law. Thus it is easy to understand how law, instead of checking injustice, becomes the invincible weapon of injustice. It is easy to understand why the law is used by the legislator to destroy in varying degrees among the rest of the people, their personal independence by slavery, their liberty by oppression, and their property by plunder. This is done for the benefit of the person who makes the law, and in proportion to the power that he holds.[Claude Frederic Bastiat: Excerpt from The Law (c. 1850)] Now I know for a fact (and have long lamented) that the Republicans fail in varying degrees (sometimes miserably) in conforming themselves to the limits of the law as outlined by Bastiat above. That is not the point of this post to outline except to note it briefly and also that the Democrats are generally much worse still. I will get to that point in a moment but first, notice the
common good thread that permeates Bastiat's outlook. It therefore makes sense that the three fundamental rights of man must be checked by the
common good or (in other words) the assertions of "rights" by one party cannot be recognized if they contain an intrinsic undermining of the common good of the society as a whole. That is one check if you will.
However, because there can be diverging interpretations of what constitutes the
common good -particularly in a pluralistic society- another check or balance is needed. That principle is the principle of "public order" -one that has been explicitly manifested in Catholic doctrine since 1965{9} and one which provides an
objective verificator if you will for the criteria of
common good. And from a logical standpoint, this limitation makes sense because without it, there is a risk of applications of the
common good which would be subjective in nature.
Now that the three fundamental rights and their two logically limiting factors have been taken into account, let us consider the guidelines within the CA booklet. According to EWTN,
abortion, euthanasia, fetal stem cell research, human cloning, and homosexual "marriage" are the main issues of focus. Consider where they fit into the matrix of the points covered in this post.
Abortion and euthanasia are violations of the fundamental right to life. Human cloning -particularly since the main motivation for cloning is to often provide "spare parts" for other human beings- is if not a direct violation of the right to life{10} of the cloned person then at the very least it is
proximate to the right to life to fall under that classification.{11} Fetal stem cell research -because often stem cell research is conducted on cells from aborted fetuses- can be said to be proximate to the right to life and disqualified for that reason alone as well.{12}
Besides the connexion to the fundamental right to life, the principles of
common good and
public order can also be said to be violated by fetal stem cell research and human cloning. And homosexual so-called "marriages" are blatant violations of the common good of society but also just public order insomuch as marriage is the
root and matrix of all societies. As marriage goes, so society goes; ergo there are reasons both logically as well as
anthropologically for opposing without compromise on this issue as well.
In summary, there are reasons adequately noted above for supporting CA's guidelines on avoiding politicians who support these issues which go beyond Catholic religious reasons. Hopefully if you are not Catholic and want to contribute to restoring our society, you will whenever possible vote against politicians who support these issues. Otherwise, you are only contributing to the problem and not to the solution whether you realize it or not.
Notes:{1} Though in an
audio post of miscellaneous notes and notifications this intention was reiterated with more detail.
{2}
A September 11th Confutation of Extremist Liberal Canards Viz. the War on Terror{3} This is a potential series of posts in and of itself.
{4} Though "libertarians" and maybe some "liberals" may find this approach to be of interest as well.
{5} In fairness though, it must be noted that this weblog is not nearly as limited subject-wise as
Catholic Answers is -since I can basically muse on whatever I want to and that includes non-apologetics subject matter. (The latter of which is the bulk of what is posted here at
Rerum Novarum.)
{6} The readership at this humble weblog is nowhere near what
Catholic Answers readership is. However, I have
noted before and on
more than one occasion my belief (based on the email I receive) that our reading audience is among the finest and most intelligent out there.
{7} These are ideas that are not only radical but also common-sensical; ergo they have the potential to transform political and social philosophies from within by providing a systemization to issues that in virtually all cases is sorely lacking - even among the most intelligent and well informed of people. That is what we want to help in promoting above all else.
{8} My handling of the whole
Reflections situation should have made this eminently clear to those who were following the earliest threads at this weblog. (See the archives of this weblog for details if interested.)
{9}
In the past, there were persecutions of people even in Catholic states because the criteria of the "common good" was not recognized to be limited by what is properly called "just public order."...In order to be consistent in one's approach, they must be emphasized together. Otherwise, dire consequences can result.The Catholic Church since the promulgation of the Declaration Dignitatis Humanae has recognized the connexion between these two factors. However, I do not defend the notion of public order in the matrix of a just societal government because of DH...As a Catholic, I accept it of course as pertaining to divine revelation. (As this is what the Declaration quite clearly taught on the matter.) However, when discussing the subject with non-Catholics, I appeal to the principle only as a logically sound principle. (Because it is.) [Excerpt from Rerum Novarum (circa April 16, 2004)]{10} Obviously if the clone is used for "spare parts" then there is a violation of the right to life.
{11} These kinds of positions proximate to life are those which while they can arguably be said to not be direct violations of life nonetheless are so intrinsic to it that to allow for them is to undermine by logical extension the fundamental right to life. Furthermore, the clone also has the right to life and of course stripping it of parts is a violation of its right to faculties: the second of the three fundamental rights.
{12}
I. Shawn McElhinney: Pre-Rerum Novarum Stem Cell Commentary (circa August 20, 2001)Labels: Expository Musings, Fundamental Rights, Perversion (Law/Gov), Pol/Elect/Sociopol/Geopol, Reason/Logic/Ethics, War/WOT/Etc.