Hello Everyone.
Well, today I am working on putting together a discussion exercise for my community. The Sisters of Divine Providence have adopted, as our corporate commitment, a consistent ethic of life. Some of you may know that this was a movement very much promoted by the late Cardinal Joseph Bernardin.
So I thought, what the heck, I will share this with those who read my blog too, just to see if anyone has anything they might want to share on the topic.
Various Quotations
From Cardinal Joseph Bernardin*
“I believe the Catholic moral tradition has something valuable to say in the face of multiple threats to the sacredness of life today, and I am convinced that the Church is in a position to make a significant defense of life in a comprehensive and consistent manner.” (1983)
“I am convinced that the pro-life position of the Church must be developed in terms of a comprehensive and consistent ethic of life.” (1983)
“The range of application [of a consistent ethic of life] is all too evident: nuclear war threatens life on a previously unimaginable scale; abortion takes life daily on a horrendous scale; public executions are fast becoming weekly events in the most advanced technological society in history; and euthanasia is now openly discussed and even advocated. Each of these assaults on life has its own meaning and morality; they cannot be collapsed into one problem, but they must be confronted as pieces of a larger pattern.” (1984)
“The principle which structures both cases, war and abortion, needs to be upheld in both places. It cannot be successfully sustained on one count and simultaneously eroded in a similar situation.” (1983)
“The case for a consistent ethic of life – one which stands for the protection of the right to life and the promotion of the rights which enhance life from womb to tomb – manifests the positive potential of the Catholic moral and social tradition. It is both a complex and demanding tradition; it joins the humanity of the unborn infant and the humanity of the hungry; it calls for positive legal action to prevent the killing of the unborn or the aged and positive societal action to provide shelter for the homeless and education for the illiterate.” (1984)
“If one contends, as we do, that the right of every fetus to be born should be protected by civil law and supported by civil consensus, then our moral, political, and economic responsibilities do not stop at the moment of birth. Those who defend the right to life of the weakest among us must be equally visible in support of the quality of life of the powerless among us: the old and the young, the hungry and the homeless, the undocumented immigrant and the unemployed worker. … We cannot urge a compassionate society and vigorous public policy to protect the rights of the unborn and then argue that compassion and significant public programs on behalf of the needy undermine the moral fiber of the society or are beyond the proper scope of governmental responsibility. … Right to life and quality of life complement each other in domestic social policy.” (1983)
“A consistent ethic does not say that everyone in the Church must do all things, but it does say that as individuals and groups pursue one issue, whether it is opposing abortion or capital punishment, the way we oppose one threat should be related to support for a systemic vision of life. And it is very necessary for preserving a systemic vision that individuals and groups who seek to witness to life at one point in the spectrum not be seen as insensitive to or even opposed to other moral claims on the overall spectrum of life. No one is called to do everything, but each of us can do something. And we can strive not to stand against each other when the protection and the promotion of life are at stake.” (1984)
“A consistent ethic of life does not equate the problem of taking life (e.g., through abortion and war) with the problem of promoting human dignity (through humane program of nutrition, health care, and housing). But a consistent ethic identifies both the protection of life and its promotion as moral questions. It argues for a continuum of life which must be sustained in the face of diverse and distinct threats.” (1984)
In the public policy exchange… I suggest a style governed by the following rule: We should maintain and clearly articulate our religious convictions, but also maintain civil courtesy. We should be vigorous in stating an case, and attentive in hearing another’s case; we should test everyone’s logic, but not question his or her motives.” (1983)
*Taken from “A Consistent Ethic of Life: An American-Catholic Dialogue”
Delivered on December 6, 1983, at Fordham University and “A Consistent Ethic of Life: Continuing the Dialogue Cardinal Joseph Bernardin Delivered on March 11, 1984, at St. Louis University