Unlike other election cycles, this particular election is challenging Catholics to properly and proverbially “vote their conscience.” This problem has been growing over the last few cycles with both parties taking increasingly problematic positions. Catholics could reliably hope that the nominees of one party would not support intrinsic evils such as abortion. It was possible for Catholics to follow the recommendation of the USCCB given in their electoral guide:
In making these decisions [voting], it is essential for Catholics to be guided by a well-formed conscience that recognizes that all issues do not carry the same moral weight and that the moral obligation to oppose policies promoting intrinsically evil acts has a special claim on our consciences and our actions. These decisions should take into account a candidate’s commitments, character, integrity, and ability to influence a given issue. In the end, this is a decision to be made by each Catholic guided by a conscience formed by Catholic moral teaching.
An Uncomfortable Position
Against partisan machinations, the bishops of the United States have always recognized the preeminence of opposing policies that promote intrinsic evil, over supporting others that the voter believes advances the common good. This is not a comfortable position.
For one thing, it can point the Catholic vote primarily to “do no evil” over promoting the common good. Second, it can lead to a capture of the Catholic vote by parties and politicians willing to say the right thing strongly and do the right thing only incrementally. Third, the overwhelming, grave nature of the evil can lead Catholics to necessarily downplay the decay of prudence and judgment on other issues of impact. All of this necessarily impoverishes the Catholic witness in the public square.
1.3 million abortions per year in America has necessitated this posture. That is, the above is not a critique of the bishop’s application of the Catholic teaching. It is an acknowledgment of how abortion corrodes our public life and discourse. It shows how strongly it has limited the Catholic imagination and witness as a faithful citizenship.
This election presents a new challenge: likely nominees who present no significant difference on abortion. Former Secretary of State Hillary Clinton’s record on abortion needs no expounding. Mr. Trump, however, was for it before he was against it. All of a sudden Catholics not only hear the erstwhile voice of Reagan saying, “Trust, but verify” (although from the grave you might hear him yell, “Never trust Trump!”), but the need to take into account “a candidate’s commitments, character, integrity, and ability to influence a given issue.”
Nothing in Trump’s record as a businessman and politician (until this campaign) indicates his new views on life are anything but a teaser designed to get our vote. Actions like his supporting Planned Parenthood suggest that his commitment, even if real, is limited and qualified. In other words, a Catholic may reasonably believe that Trump’s stated commitment to the defense of unborn life can’t be trusted because his character here simply is not reliable.
What To Do
What to do? Fortunately, the bishops have already provided guidance on this issue, in the preceding paragraph of the same document:
When all candidates hold a position that promotes an intrinsically evil act, the conscientious voter faces a dilemma. The voter may decide to take the extraordinary step of not voting for any candidate or, after careful deliberation, may decide to vote for the candidate deemed less likely to advance such a morally flawed position and more likely to pursue other authentic human goods.
Catholics have the option to simply not vote for any candidate in an election where both candidates of both primary parties are odious to the conscience. This is not a decision to be taken lightly and it is one only that can only be justified after weighing the totality of the circumstances.
This should discount the canard that “failing to vote” will hand the election to one candidate who may be even more objectionable. This is often presented with the claim that if Catholics don’t vote for Trump, they are helping elect Clinton. That is false.
Those who vote for Clinton are electing her. The Catholic who chooses not to vote is engaged in another act. A withdrawal of the vote is an affirmation of the political independence of the Church and the Catholic voter and a judgment upon the alternatives that the current political class has produced. It is a call for that class to reverse course and to affirm certain ultimate goods and reject intrinsic evils. The political class will understand that a Catholic withdrawing from the vote sees no hope in the present choices before him or her.
This position represents a grave obligation placed on the Catholic. For we must continue to be faithful citizens and good stewards of the political order handed on to us. This temporary disengagement from one electoral act places upon us a deeper obligation towards a sober and earnest reengagement in the public square.
The Common Good
The Catholic has the responsibility of showing that he did not decline to vote out of partisan spite or a need for an emotional gratification, but from the requirements of conscience and a continuing desire to advance the common good. His desire to practice good citizenship will push him into a deeper engagement with his fellow Americans.
This means, first and foremost, that the Catholic choosing this path has an obligation in charity to listen to our neighbors, particularly those who are strong partisans of the candidates we’ve rejected. This is an election cycle of much anger, some of it rightly directed, much of it aroused by demagoguery. Sometimes this will mean working to address wrongs, and other times it will mean pushing back against dangerous rhetoric and actions.
Not voting in an election does not mean giving up our responsibilities as citizens. That we act in obedience to a higher authority than the American government does not mean that higher authority has absolved us from our duties to work for the good of all. Catholics should renew their commitment to be leaven at all levels of government and public life, actively participating in debate, discussion, and executing of action that raises the common good. We are extending the definition of faithful citizenship beyond the first Tuesday of November, which seems to capture all of our better attention and energy.
Not voting does not mean we despair of American electoral politics or the possibilities of our political order. It means that in obedience to God we decline to make a particular choice, precisely for the good of our country. That is an opportunity for hope.

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