The political process is a part of public life that is by its very nature infused with moral content. A legislator’s vote for or against a proposal represents that legislator’s value judgment as to the benefit or detriment that the proposal would bring to society.
This is particularly true in the case of abortion legislation. Abortion involves the most basic right, the right to life granted to all human beings by God, the Creator of Life.
Because the American courts are, as yet, unwilling to protect pre-born human beings as persons, the legislators and officials elected by the citizens of the United States and its territories are the guardians and defenders of the previous lives not yet “born in time.” These representatives and officials have occasion to set policy and determine the law with regard to the protection of preborn humans.
The legislator who votes to allow abortion to remain legal bears responsibility for his or her action. This legislator may attempt to avoid personal responsibility for his or her action by calling himself or herself “pro-choice.” But, the term “pro-choice” is really an evasion of the issue. “Choice” without discussing the content of that choice, is devoid of meaning.
In no area of human rights, other than abortion, is the argument of “choice’ even attempted. For instance, no one would say, “I’m pro-choice about slavery.” No politician would say, “I’m personally opposed to slavery but if someone wants to own slaves, I would not impose my values on him.” Clearly, the “choice” argument does not hold up as a rule for public policy.
Like a modern day Pontius Pilate, a legislator or official may attempt to wash his or her hands of abortion. However, the legislator cannot wash away the blood of innocents he or she consciously declined to protect. Nor can the voters sit idly by in apathy.
The Catholic voter, then, bears a direct and an indirect responsibility to protect the right to life, a right that God has given and that no stage may deny. The Catholic voter must not directly support abortion by casting a ballot for a proposal that would allow the killing of preborn children. The Catholic voter must not indirectly support abortion by voting for a candidate who calls himself or herself “pro-choice” or “pro-abortion.”
It is the responsibility of every citizen to exercise his or her right and privilege to vote. This vote becomes especially crucial when innocent lives are at stake. Not voting to protect innocent preborn babies is tantamount to an endorsement of the continuing disregard for such precious human life.
We must remember the Words of Christ who said, “Suffer the little children to come unto me for such is the Kingdom of God,” and “Whatsoever you do to the least of my brothers, that you do unto me.”