Within the polarized arena of politics, every political party is bombarding us, the voters, with information and argumentation that appeals to our sense of morality. They each declare, in different ways, “If you vote for us, you’re doing the right thing.” Or “If you vote for those guys, you’re a bad person!” Or maybe: “Voting for us is clearly the only choice for a loving and caring person, such as yourself!” 

What’s a Catholic to do?

As followers of Christ, we are called to make holy decisions that bring about the good of our souls, and the souls of others.

So when it comes time to vote, how do we know which person or party is the “right one” to vote for? 

The Catholic Church does not formally endorse any specific political party, nor are Catholics formally obligated to vote for any specific party. However, the Church is clear about the principles that should inform our voting. Catholic social teaching is the framework of principles which make up the Church’s teaching on our obligations as responsible citizens and members of society. These principles are an excellent resource for making decisions as Catholics participating in democracy. 

While the following is not a comprehensive list of the principles of Catholic social teaching, I have highlighted below three principles which have particularly helped me to make just and wise choices as a voter. For a more thorough review of Catholic social teaching, begin with the Gospels and and then review Section Three of the Catechism of the Catholic Church and this excellent resource website from the United States Conference of Bishops. 

The principle of subsidiarity.

The Catechism of the Catholic Church defines subsidiarity as the principle that "a community of a higher order should not interfere in the internal life of a community of a lower order, depriving the latter of its functions, but rather should support it in case of need and help to coordinate its activity with the activities of the rest of society, always with a view to the common good” (CCC 1883). 

Essentially, subsidiarity is the practice of ensuring that a society is structured so that every decision, within reason, is made at the most local possible level. Why? This principle flows from the Christian understanding that every human being has dignity and freedom that must always be respected. Allowing decisions and power to be left in the hands of the people who are closest to any given situation or issue is a practical way to safeguard the dignity and freedom of every person. At the core of this principle is the protection and respect of the family as the “original cell” of society. 

It is also important to note that subsidiarity is not only about electing public servants who “support local.” The word “subsidiarity” originates from the Latin “subsidium,” which means “to provide aid.” So, really, subsidiarity is about electing officials who prioritize local governance and the rights of the family, but who also know when it is needed and appropriate for higher forms of government to get involved and intervene with lower levels of government and community.

Pope Pius XI wrote in 1931 that when a higher level of government needlessly interferes in the governance and lives of people below them that this violation of subsidiarity is a “grave evil and disturbance of right order.” While many of us may not have heard of subsidiarity before, it is something that the Church calls for us to pay attention to! 

Ask yourself: 

  • Within reason, will this politician or political party ensure that decision-making is being left in the hands of the most local people possible? Does this politician or political party favor policies or philosophies that transfer more power to higher levels of government? If so, is this politician or party deferring to higher levels of government in a way that still safeguards the rights and health of local people and government? 

  • Will this politician or political party honor the fact that the nuclear family should be protected and promoted? Will they honor the fact that parents have the “first responsibility” to educate their children, which is always secondary to the authority of any government power in regard to education and children?

Of course, the principle of subsidiaridy, and any other principle of Catholic teaching, only works when the individuals who are applying that principle are virtuous people. If subsidiarity is practiced by corrupt individuals, then the problems that subsidiarity solves will not go away. So before all else, we should seek, as best as we are able, to elect individuals who speak and behave in a virtuous manner, whether they are Christians or not. As they say, “people are policy.” Any party or person can talk about good principles or laws, but what counts in the long run is whether that person is a virtuous person. 

Ask yourself: 

  • Whether or not they are a Christian, does this politician have good character? Do I trust that they will do their best to be virtuous? 

The dignity and sanctity of every human life. 

“Thou shalt not kill,” the sixth Commandment, is an imperative that God has given us as Christians, dating all the way back to the Old Testament. It is crucial that, as Catholics, we seek to elect individuals and parties that respect the inherent human right to life from conception to natural death. 

Abortion, euthanasia, and other issues related to the sanctity of human life are relevant across the world. God alone has the right to take a life, and as Catholics we should consider the moral character of any party or politician who promotes practices such as abortion or assisted suicide Practices such as abortion and assisted suicide (among other practices) destroy human life and gravely harm the souls of anyone who participates in them and so it is not a small matter to consider the integrity of any person or group who promotes or does not engage with this matters. The beauty of human life is precious and beautiful; how can we support leaders who will help to protect and celebrate every person, no matter their age or circumstance? 

Ask yourself:

  • How is this politician or party planning to actively support women (especially those in vulnerable situations), disabled individuals, the elderly, and other vulnerable groups, to do its party in ensuring that citizens are receiving the love and care that they need in order to turn away from abortion, assisted suicide, or other practices which include the killing of a human being? 

  • Does this party allow its members to vote for or propose pro-life legislation? Or does it require all members to support abortion and other policies that violate the dignity and sanctity of human life? This is a key question to ask, since some notable political parties do not permit their members to be pro-life. If a party or politician requires party members to support abortion, what does this say about the character of that party or person? 

  • What does this politician believe about life issues? Are they clear about their convictions, or vague? Do I trust that they have the character to be consistent and courageous in regards to this matter? 

  • Does this party or person support laws that require tax-payers money to directly fund the killing of babies via abortion or practices such as euthanasia? 

Option for the poor and vulnerable.

The final principle of Catholic social teaching that I would like to highlight is the “option for the poor and vulnerable.” The Bishops of Alberta and the Northwest Territories said it well: “The litmus test for society’s moral health is the attention and care given to the needy among us.” 

The Gospel of Matthew proclaims to us the story of the Last Judgment (Mt. 25:31-46), where Jesus warns us that if we do not prioritize the care of those who are suffering, poor and vulnerable in our communities, that we are spiritually sick as a Church, and as individuals. The heart of Christ burns with love for those who are suffering and poor, and our government leaders should be at the forefront of creating a culture that cares for those in need, with generosity and mercy. 

Of course, when it comes to particular policy matters like social welfare, how much money to devote to the healthcare system, or different responses to homelessness and addictions services, there is a lot of room for healthy debate, even amongst ourselves, as Catholics. However, regardless of where we stand on a particular policy that relates to taking care of the poor and vulnerable, we are able to inform ourselves on which policies will promote the welfare of those in need and cast our vote for individuals who are authentic and competent in offering appropriate government leadership in this area. 

When we are applying principles to our vote, there is no need for one principle to conflict with another. In caring for the poor and vulnerable, we should be careful that we are not promoting a violation of subsidiarity in the form of policies that care for those in need, while also taking away the freedom and responsibility of local communities and individuals. The principles of subsidiarity and care for the needy share a common foundation of honor for the individual and a desire to promote loving behavior between us all. These principles are not in competition; together they work to create dynamics where love and freedom strengthen one another. 

Ask yourself:

  • Does this politician live in a way that is in touch with the poor and vulnerable? Or do they seem removed or uncaring towards those who are not as fortunate as them? 

  • Is this politician or party promoting the welfare of the poor and vulnerable from an authentic motivation of love? Or is their support of those in need a cover for a corrupt desire for power and approval? 

  • Does this politician or party support policies that will help the poor and vulnerable, not only in theory but in practice? Do I understand the social and economic implications of their policies with enough depth to be confident that they will promote the welfare of those in need, rather than harming them in the long run? Almost any politician or political party will say that they are the party who will help the poor and vulnerable the most and that voting for them is the most charitable thing to do. Looking beyond statements and into concrete evidence for the effectiveness and impact of specific policies, is one way we can love our neighbor.

On this side of heaven, we’re never going to find a perfect person to vote for, or a perfect political party with a perfect foundation of virtue. Even if we follow these principles of voting as closely as possible, issues will still arise. However, by casting our vote as followers of Jesus, we are actively participating in the formation of a government, which is a noble endeavor. Our government is the societal structure which, in the best of times, offers us the basic order that gives people the freedom and peace that we all need in order to be able to pursue goodness and truth in their lives.

Maybe you’re feeling disillusioned about the state of politics. Don’t lose heart! God’s hand is—and always will be—upon our world. By being principled and prayerful voters, we are making an act of faith. We may feel that our vote is insignificant or we may be doubting whether democracy even works anymore, but by voting as followers of Christ we are remaining engaged and proactive in whatever future God has for us all.