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ments of justice as well as greater readiness to act accord-
ingly, even when this might involve conflict with situations
of personal interest. . . . The Church cannot and must not
take upon herself the political battle to bring about the most
just society possible. She cannot and must not replace the
State. Yet at the same time she cannot and must not remain
on the sidelines in the fight for justice. (no. 28)
16. As the Holy Father also taught in
Deus Caritas Est
, “The direct duty
to work for a just ordering of society is proper to the lay faithful” (no. 29).
This duty is more critical than ever in today’s political environment, where
Catholics may feel politically disenfranchised, sensing that no party and too
few candidates fully share the Church’s comprehensive commitment to the
life and dignity of every human being from conception to natural death. Yet
this is not a time for retreat or discouragement; rather, it is a time for renewed
engagement. Forming their consciences in accord with Catholic teaching,
Catholic lay women and men can become actively involved: running for
office; working within political parties; communicating their concerns and
positions to elected officials; and joining diocesan social mission or advocacy
networks, state Catholic conference initiatives, community organizations,
and other efforts to apply authentic moral teaching in the public square. Even
those who cannot vote have the right to have their voices heard on issues that
affect their lives and the common good.
How Does the Church Help the Catholic Faithful to Speak About
Political and Social Questions?
As the bishops of the United States of America have rightly pointed out, while the
Church insists on the existence of objective moral norms which are valid for every-
one, “there are those in our culture who portray this teaching as unjust, that is, as
opposed to basic human rights. Such claims usually follow from a form of moral
relativism that is joined, not without inconsistency, to a belief in the absolute rights of
individuals. In this view, the Church is perceived as promoting a particular prejudice
and as interfering with individual freedom” (USCCB,
Ministry to Persons with
a Homosexual Inclination
(2006), 17). We are living in an information-driven
society which bombards us indiscriminately with data—all treated as being of equal
importance—and which leads to remarkable superficiality in the area of moral dis-
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