And Stephen Wolfe is young, to boot:
Voting does not therefore endorse all parts of the moral life, even the principal part. But why? Because proper worship and good soteriology do not concern the civil realm. Worship concerns heavenly life and the ecclesiastical administration, not the civil. The Second-Table concerns civil justice, order, and our earthly duties. Voting does not endorse all of the candidate’s moral life, only the part relating to earthly life. This is a matter of civil righteousness.
So the principle so far is:
Voting for a candidate is an endorsement of a candidate’s moral life as it pertains to civil righteousness.
Civil righteousness at this point refers to one’s perfect obedience to the Second-Table of the moral law. Let’s remember however that the Law has an external and an internal component. One must act outwardly in conformity with the Law and internally in accordance with the correct motivation (or principle, mode, and end). In our sinful world, even if one seems outwardly blameless, he cannot be internally blameless. He will be covetous, for example, without showing any external indication of it. Surely when people vote for such a person they are not endorsing one’s past or present propensity to sin internally. Why?
Because what matters in the civil realm is civil action, not internal motivations seen only by God. This hypothetical candidate’s internal sin has no impact on his outward behavior. Since there are no adverse consequences, the vote does not endorse evil. So the principle is:
Voting for a candidate is an endorsement of a candidate’s moral life as it pertains to his external conformity to civil righteousness.
But has there ever been such a blameless person, one who though internally sinful (like all of us) is perfect as to civil righteousness? Surely not. Everyone outwardly sins. Does voting for him endorse that evil? If a candidate badly failed to honor his parents decades ago, does one endorse that sin by voting for him? I think that most people would say it doesn’t. Why? Because one endorses another’s sin in voting for him only when those sins adversely affect the suitability of the candidate for civil office. The sin must relate in some way to civil office. So:
Voting for a candidate is an endorsement of the candidate’s moral life as it pertains to his external conformity to civil righteousness sufficient to qualify the candidate for civil office.
We’ve significantly reduced the scope of sins that voting can endorse. We have shifted away in part from who the candidate is to what he does. More precisely, we now care about his personal features pertaining to civil action. A civil officeholder fulfills a civil function, which necessarily involves action for civil ends; and qualifying for civil office is necessarily a matter of possessing characteristics conducive to producing good, long-term civil outcomes by means of civil action in a particular time, place, and set of circumstances.
In other words, what’s good for Al Franken is good for Kevin Spacey.
Living in a fallen world really is complicated.