Last week, I wrote about a fundamental principle of Catholic Social Justice: Catholics are radically Pro-Life, from conception to natural death. This is rooted in the fact that each human person is created in the image of God, that the Son of God became human, died, and rose for all, and that we all have an eternal destiny to live in communion with God and neighbor in love, in this life and in the next, regardless of age, sex, creed, race, origin, orientation, culture, or class. (Compendium of the Social Doctrine of the Catholic Church, no. 108–112, 144) This Right to Life comes directly from God and precedes the rights of parents, the State, or anyone else. 

Especially when we consider the morality of life and death decisions, we need to take the time to consider the elements of moral deliberation. When we evaluate the morality of an action, we look at the act itself (what is chosen), the intentions of the acting person, and the circumstances contributing to the choice to act. To act ethically is to do the right thing, at the right time, for the right reason, in the right place, etc. However, a noble end does not justify the choice of immoral means. (Catechism of the Catholic Church, no. 1750-1761) For example, when we see a family member suffering at the end of life, it would seem compassionate to end their suffering by choosing to take steps to end their life (euthanasia). Although we can ease their suffering through hospice care, pain medicine, etc., it would be wrong to end their suffering by directing health professionals to administer life-ending drugs (as is currently practiced in Canada under MAID—Medical Assistance In Dying). Pope St. John Paul II wrote in The Gospel of Life that, “true compassion leads to sharing another’s pain; it does not kill the person whose suffering we cannot bear.” (no. 66) 

In certain life and death situations, we can choose life for one person even though it may result in a foreseen and unfortunate death for another. This is called the principle of double effect. One situation where this principle applies is an ectopic pregnancy, wherein a fertilized ovum (embryo) implants in the fallopian tubes instead of the uterus. In this situation, the child will inevitably die and the mother’s life may be in grave danger. Therefore, a medical procedure that will save the mother’s life (the act that is chosen for a good reason) but will also surely bring about the death of the child (a foreseen but unwanted consequence), is morally permissible. With the principle of double effect, (1) the chosen act itself must be good, (2) the person is acting for the good effect, not the foreseen bad effect, (3) the good effect is not caused by the bad effect, and (4) the good effect is proportional to the bad effect. 

An extension of this principle is the Right to Self-Defense. The Catechism of the Catholic Church teaches, “the act of self-defense can have a double effect: the preservation of one’s own life; and the killing of the aggressor. The one is intended, the other is not . . . legitimate defense can be not only a right but a grave duty for one who is responsible for the lives of others. The defense of the common good requires that an unjust aggressor be rendered unable to cause harm.” (nos. 2263, 2265) Force, up to lethal force, can be used to fend off an unjust attack. Notice, that this force can morally be used to defend life, but not necessarily property. Even when force is used to protect life, wanton violence is never sanctioned, “if, however, non-lethal means are sufficient to defend and protect people’s safety from the aggressor, authority will limit itself to such means, as those are more in keeping with the concrete conditions of the common good and more in conformity with the dignity of the human person.” (Catechism of the Catholic Church, no. 2267) 

The right to self-defense is applicable to the State as well. The State can use the means necessary to protect the life of its citizens, from criminals within and from aggressors without. The State has the legal right to incarcerate those who pose a threat to life in society, ensuring access to justice for all, accused and victims. As concerns the death penalty, Pope St. John Paul II taught that the State, “ought not go to the extreme of executing the offender except in cases of absolute necessity: in other words, when it would not be possible otherwise to defend society. Today, however . . . such cases are rare, if not practically non-existent.” (The Gospel of Life, no. 56) Members of the military can morally and honorably use violent force to protect the lives of their fellow citizens from attack. Even here, restraint must be used, “the mere fact that war has regrettably broken out does not mean that everything becomes licit between the warring parties.” (Catechism of the Catholic Church, no. 2312) In light of the pervasive destructiveness of war, every option for peace must be exhausted. 

Finally, we consider suicide in light of the Catholic Pro-Life vision. There is hardly a family that has not struggled to pick up the pieces after suicide. The Catechism of the Catholic Church teaches that “Suicide contradicts the natural inclination of the human being to preserve and perpetuate his life. It is gravely contrary to the just love of self. It likewise offends love of neighbor because it unjustly breaks the ties of solidarity with family, friends, nation, and other human societies to which we continue to have obligations. Suicide is contrary to love for the living God.” (no. 2281) We must never assist someone to kill themselves. Our role as a Christian is to love them with compassion, helping them to see how good their life is and how precious they are in the sight of God. However, we know that certain conditions such as clinical Depression and other mental illnesses, intense suffering, or social conditioning can affect a person’s ability to see clearly the goodness of their life. If in this state, they do take their own life, we do not despair, but rather place them in the hands of our merciful God, the only One knows the depths of someone’s heart. 

Catholic Social Justice is a Pro-Life vision for each one of us and for our world as a whole. We are committed to choose life, never choosing death, even if our ends are aligned with our personal good and/or the common good. Even when death becomes inevitable, we always choose life.

John