Don't be confused by interpretation of 'garment of life'
Father William Maestri - New Orleans
http://www.clarionherald.org/20040714/maestri.htm
July 14, 2004
There is a mischievous concept that has made its way into what now passes for standard Catholic theology. This concept, in some quarters' dogma, goes by the name of "seamless garment of life" or "consistent ethic of life." The general consensus is that this concept was developed by Cardinal Joseph Bernardin, of fond memory.
As best I am able to determine the concept means the following: On a whole array of issues affecting human life, Catholic theology calls for the consistent prohibition against the taking of human life. From abortion to euthanasia, from the death penalty to war, killing is to be avoided.
The "seamless garment of life" removes Catholic theology from being a one-issue pro-life movement. Furthermore, the "consistent ethic of life" removes Catholic theology from any embarrassing inconsistency when it comes to defending human life.
Even holy cardinals are not immune from the law of unintended consequences. Today this "seamless garment of life" ethic is being used to discredit those who make moral distinctions, and valid distinctions they are, among the life issues.
Now, in the name of the "consistent ethic of life," all relevant moral distinctions within the nexus of life issues are dismissed as hypocrisy. In reality, the distinctions being made are sound Catholic theology.
There are a number of life issues which are to be understood intrinsically; that is, the moral nature of the act itself.
Abortion, euthanasia and human embryonic stem cell destruction are grave moral wrongs which do not permit of circumstances or prudential judgment so as to alter the moral evaluation of the act (even in those cases where abortion is regrettably tolerated to save the mother's life - such as in the case of an ectopic pregnancy - or when pain medication is given which also hastens death, abortion is never viewed as a moral good nor is hastening death the intention.)
The acts of abortion, euthanasia and the destruction of embryonic human life are wrong in themselves (objective). No extrinsic circumstance (fear, ignorance, etc.) or intention (no one would want to live that way, so it was merciful to end life) can change the moral identity of the act - gravely wrong. To be sure, there are circumstances which can diminish the degree of guilt attributed to a person.
This subjective element, the moral culpability of the actor, can be lessened if it can be shown that the intellect, will or emotions were impaired.
HOWEVER, no degree of lessening of the degree of guilt can change the intrinsically wrong act. An insane person who kills another has committed a grave wrong. However, because of the person's mental incapacity the degree of guilt and punishment must reflect this defect.
When those who hold that abortion, euthanasia and the destruction of human embryos are grave moral wrongs against human life, the pressure is on to also reject the death penalty and war as if they are intrinsically wrong as well. To suggest otherwise is to be accused of an inconsistency which invites cries of hypocrisy and the dismissal of one's argument. What is one to make of this?
IT IS most unfortunate to see large numbers of Catholics being drawn into this most un-Catholic position. Catholic moral theology does not teach that the death penalty and engaging in war are intrinsic wrongs. These two issues are subject to prudential judgment by those competent civil authorities entrusted with these responsibilities. Certainly there can be protest and disagreement.
Other policies and programs can be advocated. All this lies in the realm of human judgment. The application of the death penalty and the decision to go to war, and the manner in which the war is conducted, are not matters of intrinsic moral judgment. Catholic moral theology recognizes, in principle, the right (and the responsibility) of the state (through proper authorities) to carry out the death penalty. The traditional Catholic understanding of war comes through our just war thinking - Catholic moral theology is not passivist. Catholic moral theology recognizes the right (and the duty) of a country to defend itself against unjust aggression as well as to come to the aid of a nation who is unjustly attacked.
IT IS often said that to allow the death penalty and to engage in war are anti-life. This is clearly not Catholic teaching. The use of the death penalty and to engage in war are done in the name of respect for life! How so? The death penalty and war against unjust aggression are done in the name of justice and the common good. In order to protect the innocent and vulnerable from those individuals and nations which exploit and murder, competent authorities turn to these means as a way of defending innocent life.
By contrast, abortion, euthanasia and the destruction of human embryonic life never witness to life, promote justice, or serve the common good. These always advance the culture of death.
There is a consistent Catholic teaching on the duty to respect all human life. It is a consistent life ethic which honors relevant moral distinctions.
Most excellent! Thanks for posting.
We were discussing this at our recent family reunion, and my sister in law, who lives in Lee's Summit MO said that her Bishop sent out a letter stating that if a candidate doesn't support the pro-life position, it is ok to vote for that person if their 'Social Justice' ideas are in line with Catholic teaching. This is WRONG!! Life trumps all other ideas; a Catholic is only right in voting for someone who may not be pro-life if the alternative is someone who is more rabidly pro-abortion and would further erode any protections the unborn may have.
I just sent my Pastor and the Associate a link to that article by Fr. Maestri. They are both pro-life, but I know that the Pastor is a big Democrat supporter, so I hope this will help him in debunking that 'Seamless Garment' idea.