In our present social context, marked by a dramatic struggle between the "culture of life" and the "culture of death," there is need to develop a deep critical sense, capable of discerning true values and authentic needs.
What is urgently called for is a general mobilization of consciences and a united ethical effort to activate a great campaign in support of life. All together, we must build a new culture of life. (Pope John Paul II, The Gospel of Life, no. 95)
We issue this Pastoral Plan for Pro-Life Activities: A Campaign in Support of Life to put forth "a precise and vigorous reaffirmation of the value of human life and its inviolability, and at the same time a pressing appeal addressed to each and every person, in the name of God: respect, protect, love and serve life, every human life" (The Gospel of Life, no. 5).
As pastors and teachers, we proclaim that human life is a precious gift from God; that each person who receives this gift has responsibilities toward God, self, and others; and that society, through its laws and social institutions, must protect and nurture human life at every stage of its existence. These beliefs flow from ordinary reason and from our faith's constant witness that "life must be protected with the utmost care from the moment of conception" (Pastoral Constitution on the Church in the Modern World, no. 51)—a teaching that has been a constant part of the Christian message since the apostolic age.
A wide spectrum of issues touches on the protection of human life and the promotion of human dignity. As Pope John Paul II has reminded us: "Where life is involved, the service of charity must be profoundly consistent. It cannot tolerate bias and discrimination, for human life is sacred and inviolable at every stage and in every situation; it is an indivisible good" (The Gospel of Life, no. 87).
Among important issues involving the dignity of human life with which the Church is concerned, abortion necessarily plays a central role. Abortion, the direct killing of an innocent human being, is always gravely immoral (The Gospel of Life, no. 57); its victims are the most vulnerable and defenseless members of the human family. It is imperative that those who are called to serve the least among us give urgent attention and priority to this issue of justice.
This focus and the Church's commitment to a consistent ethic of life complement one another. A consistent ethic of life, which explains the Church's teaching at the level of moral principle—far from diminishing concern for abortion and euthanasia or equating all issues touching on the dignity of human life—recognizes instead the distinctive character of each issue while giving each its proper place within a coherent moral vision. As bishops of the United States we have issued pastoral letters on war and peace, economic justice, and other social questions affecting the dignity of human life—and we have implemented programs for advancing the Church's witness in these areas through parishes, schools, and other Church institutions (e.g., Communities of Salt and Light ; Sharing Catholic Social Teaching ). Taken together, these diverse pastoral statements and practical programs constitute no mere assortment of unrelated initiatives but rather a consistent strategy in support of all human life in its various stages and circumstances.
To focus on the evil of deliberate killing in abortion and euthanasia is not to ignore the many other urgent conditions that demean human dignity and threaten human rights. Opposing abortion and euthanasia "does not excuse indifference to those who suffer from poverty, violence and injustice. Any politics of human life must work to resist the violence of war and the scandal of capital punishment. Any politics of human dignity must seriously address issues of racism, poverty, hunger, employment, education, housing and health care" (Living the Gospel of Life, no. 23). We pray that Catholics will be advocates for the weak and the marginalized in all these areas. "But being 'right' in such matters can never excuse a wrong choice regarding direct attacks on innocent human life. Indeed, the failure to protect and defend life in its most vulnerable stages renders suspect any claims to the 'rightness' of positions in other matters affecting the poorest and least powerful of the human community" (Living the Gospel of Life, no. 23).
View full document at: http://www.usccb.org/prolife/pastoralplan.htm