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ministry of the sacraments and preaching of the Gospel” (
Deus Caritas Est
,
no. 22). This preferential option for the poor and vulnerable includes all who
are marginalized in our nation and beyond—unborn children, persons with
disabilities, the elderly and terminally ill, victims of injustice and oppression,
and immigrants.
55. These four principles and related themes from Catholic social teaching
provide a moral framework that does not easily fit ideologies of “right” or
“left,” “liberal” or “conservative,” or the platform of any political party. They
are not partisan or sectarian, but reflect fundamental ethical principles that
are common to all people.
56. As leaders of the Church in the United States, we bishops have the
duty to apply these moral principles to key public policy decisions facing our
nation, outlining directions on issues that have important moral and ethical
dimensions. More detailed information on policy directions adopted by our
bishops’ conference can be found in Part II of this document. We hope Catho-
lics and others will seriously consider these policy applications as they make
their own decisions in public life.
Conclusion
57. Building a world of respect for human life and dignity, where justice and
peace prevail, requires more than just political commitment. Individuals, fam-
ilies, businesses, community organizations, and governments all have a role to
play. Participation in political life in light of fundamental moral principles is
an essential duty for every Catholic and all people of good will.
58. The Church is involved in the political process but is not partisan. The
Church cannot champion any candidate or party. Our cause is the defense of
human life and dignity and the protection of the weak and vulnerable.
59. The Church is engaged in the political process but should not be used.
We welcome dialogue with political leaders and candidates; we seek to engage
and persuade public officials. Events and photo ops cannot substitute for
serious dialogue.