Wednesday, January 13, 2010

"Free Will, Conscience, and Moral Choice": Pelosi-Niederauer, Round Two

In a Newsweek interview late last month, Speaker of the House Nancy Pelosi sparked a new round of blowback in some church circles after the California Democrat reiterated her "concerns about the church's position respecting a woman's right to choose."

"I practically mourn this difference of opinion" on abortion and gay rights, the Speaker said, "because I feel what I was raised to believe is consistent with what I profess, and that is that we are all endowed with a free will and a responsibility to answer for our actions. And that women should have that opportunity to exercise their free will."

Pelosi went on to add that "When I speak to my archbishop in San Francisco and his role is to try to change my mind on the subject, well then he is exercising his pastoral duty to me as one of his flock. When they call me on the phone here [in Washington] to talk about, or come to see me about an issue, that's a different story. Then they are advocates, and I am a public official, and I have a different responsibility."

In light of Pelosi's gauntlet-throw, earlier today said hometown ordinary -- San Francisco Archbishop George Niederauer -- released a column in response to the Speaker's comments, which'll be published in the coming edition of the archdiocesan weekly.

Here, some snips:
Embodied in [Pelosi's statements] 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.
Slammed by a horde of US bishops in the run-up to the 2008 elections after she sought to justify her pro-choice stance on Meet the Press, the Speaker and Niederauer had "a conversation" at the latter's behest in February, following which a Pelosi aide said that her support for abortion rights wasn't changed, and that she would continue to receive the Eucharist.