I admire the thoroughness and consistency with which the Roman Catholic Church has developed its social teaching through the generations. As far as I can tell, we Anglicans lack the same theological breadth, depth, and height in this area. What we do have — and I treasure it — are social convictions that proceed from a core Anglican principle: lex orandi, lex credendi — the law (rule) of prayer is the law (rule) of faith. I have even seen the principle extended: lex orandi, lex credendi, lex vivendi — as we pray, so we believe, and so we live. This simply means that our theology is found in our prayers, and that both our theology and our prayers — please, God — are found in our lives. If I am right, we should look to our prayers for Anglican social teaching, not least to The Great Litany (ACNA BCP 2019, pp. 91-99).

It is clear from The Great Litany that Anglicans are pro-birth:

To protect the unborn and their parents, and to preserve all women in childbirth;
We beseech you to hear us, good Lord (BCP 2019, p. 94).

But, pro-birth — as central as it is to Anglican social teaching — is at significant remove from a consistent pro-life conviction. A full-blown pro-life theology would require as much care and advocacy for the children once they are born, once they have grown, once they are elderly and infirm and costly and inconvenient and burdensome. It would require advocacy for those on death row in our prisons. It would demand a pro-life stance for those who flee danger and oppression in their own countries of origin and seek refuge among us: humane treatment, the dignity due to all image bearers of God, the commitment to loving neighbor as self, even if the self is a Jew and the neighbor a Samaritan. So we pray:

That it may please you to show mercy on all prisoners and captives; refugees, the homeless, and the hungry; and all those who are desolate and oppressed,
We beseech you to hear us, good Lord (ibid).

Even these categories, already so extensive as to make all of us squirm uncomfortably, are not broad enough:

To have mercy upon all people,
We beseech you to hear us, good Lord.

All people. If we do not hesitate and stammer when we pray that, we are probably mindlessly mouthing words. All people: Blacks and Whites, Asians and Latinos, Jews and Palestinians, Russians and Ukrainians, Christians and Muslims and any other dichotomies you care to enumerate. And because we do not always — and perhaps not even often — fulfill our conviction of lex orandi, lex credendi, lex vivendi, The Great Litany places these words in our mouths that they might descend to and transform our hearts:

That it may please you to give us true repentance; to forgive us all our sin, negligence, and ignorance; and to endue us with the grace of your Holy Spirit to amend our lives according to your holy Word,
We beseech you to hear us, good Lord (ibid, p. 95).

The Democrats are right — and wrong. The Republicans are wrong — and right. The Great Litany is simply right: full stop. So, we Anglicans who pray it have no reason or right to remain muddled or ambivalent or divided along partisan lines. Rather, we must — to be faithful to the Tradition and to our own patrimony — pray as we have learned, believe as we pray, and live as we believe.