The Note is directed to Bishops, Catholic politicians, and all lay members of the faithful who are called to participate in the political life of democratic societies. It sets out some principles that inform Christian conscience, and which inspire the social and political involvement of Catholics in democratic societies. It is not meant to be a complete presentation of the whole of the Church’s teachings on the role of Catholics in politics. While it refers specifically to demoncratic societies, the Note is relevant to all justice and peace workers in Asia.

The Note was issued because “the emergence of ambiguities or questionable positions in recent times, often because of the pressure of world events, has made it necessary to clarify some important elements of Church teaching in this area.” (n1)

The Church has always taught that Christians should be actively involved in the world around them, including political life. Some of the saints were people who served God through their committment to politics and government. St Thomas More, the patron saint of statespersons and politicans, demonstrated by his life and death that people “cannot be separated from God, nor politics from morality” (n1; cf AAS 93 (2002), 76).

The Note praises democratic societies because they allow everyone to participate in directing the body politic. It affirms that lay people should fulfill their civic duties guided by a Christian conscience. It is the role of lay people to infuse the world with Christian values. In doing this, they should respect the autonomy of the civil and political sphere from that of religion and the Church. They should cooperate with other citizens of any religion or none according to their particular abilities and roles.

In the Apostolic Exhortation Christifidelis Laici, John Paul II said clearly that:
“the lay faithful are never to relinquish their participation in public life, that is, in the many different economic, social, legislative, administrative and cultural areas, which are intended to promote organically and institutionally the common good” (CL, n 42).

Turning to our current cultural and political context, the Note observes that civil society is undergoing a complex cultural process as we enter a time of uncertainty.

Improvements in living conditions are praised, and a sense of responsibility towards “countries still on the path to development” (n 2) is seen as a sign of greater sensitivity to the common good. On the other hand, cultural relativism is criticised in detail.

The idea that ethical pluralism is a necessary condition for democracy is rejected. Not all outlooks on life are of equal value, and citizens cannot be asked, in the name of respecting freedom of choice, not to base their contribution to society and political life on their particular understanding of the human person and the common good (n 2).

Catholics are free to choose among different political opinions that are compatible with faith and the natural law, choosing the one they think best meets the needs of the common good. Because “... politics are concerned with very concrete realisations of the true human and social good in given historical, geographic, economic, technological and cultural contexts ... a plurality of morally acceptable policies and solutions arises” (n3). It is not the role of the Church to set out specific political solutions or to propose a single solution as the acceptable one. Each person is called on to use their freedom and responsibility to make their own judgements.

This legitimate pluarity of political options shouldn’t be confused with “an ambiguous pluralism in the choice of moral principles or essential values” (n3). The different political options that a Catholic might legitimately take are different strategies intended to realise these same fundamental values. Catholics can disagree about the best way to witness to moral principles and protect and promote essential values.

The Note states that the “Church recognises that while democracy is the best expression of the direct participation of citizens in political choices, it suceeds only to the extent that it is based on a correct understanding of the human person. (n 3)”

Scientific progress has lead to advances that challenge our consciences. Refering to the encyclical Evangelium Vitae, the Note recalls the Pope’s constant teaching that those who are directly involved in lawmaking bodies have a grave and clear obligation to oppose any law that attacks human life. A well-formed Christian conscience should prevent a Catholic from promoting or voting for such laws (n 4). Examples of laws regarding procurred abortion, euthanasia, and family life are discussed in detail.

Promoting the common good of society according to conscience is not a matter of religious intolerance, or forcing one’s religious views on others. The political or civil sphere can be distinguished from that of religion and the Church, but it cannot be separated from morality (n 6). Pope John Paul II has warned of confusing the religious and political spheres:
“Extremely sensitive siutations arise when a specifically religious norm becomes or tends to become the law of a state without due consideration for the distinction between the domains proper to religion and to political society. In practice, the identification of religious law with civil law can stifle relgious freedom, even going so far as to restrict or deny other inalienable human rights. (n 6, cf AAS 83 (1991), 414-415)”

The state should not interfer with specifically religious activities by requiring or prohibiting them, unless it is a question of public order. The recognition of civil and political rights, and the allocation of public services, should not depend upon the citizen’s religious convictions or activities (n 6).

All citizens have the right and duty to seek the truth. The fact that some of these truths are taught by specific religions doesn’t undermine the distinction between the political and religious spheres. Truth is one. Lay Catholics cannot have two separate lives, the ‘spiritual life’ and the ‘secular’ life. They are called to be morally coherent in all spheres of life (n 6).

The Note states that:
“Those who, on the basis of respect for individual conscience, would view the moral duty of Christians to act according to their conscience as something that disqualifies them from political life, denying the legitimacy of their political involvement following from their convictions about the common good, would be guilty of a form of intolerant secularism (n 6).”

According to the Note, there have been cases in recent years where organisations founded on Catholic principles have given support to political forces or movements with positions contrary to Church teaching on fundamental ethical questions. Some Catholic journals in some countries “have expressed perspectives on political choices that have been ambiguous or incorrect (n7)”.

The Note emphasizes the need to build a culture that can reclaim the values and contents of Catholic tradition, and to avoid political positions and activities inspired by a utopian perspective that reduces faith to a merely earthly vision.

The Church’s teaching on religious freedom is based on the dignity of the human person, and not on an idea that religions or cultural systems made by human beings are all equal. Human dignity demands that people’s consciences not be subject to external constraints in searching for and adhering to the truth (n 8).

The Note intends to shed light on the unity of Christian life; coherence between faith and life, Gospel and culture. It recalls the teaching of the Second Varican Council that:
“It is a mistake to think that, because we have here no lasting city, but seek the city which is to come, we are entitled to shirk our earthly responsibilities; this is to forget that by our faith we are bound all the more to fulfill these responsibilities according to the vocation of each (n 9, cf GS n 43).”

1. St Thomas More said that politics can’t be separated from morality. How can ordinary Catholics make links between their morality and their political activity?
2. The Note explains that the political and religious spheres are ‘autonomous’ or distinct from oneanother. Does this mean that religious people should stay out of politics?
3. If our faith is linked to our political activity, should the Church tell us the best way to vote? What guidance, if any, should the Church give?
4. Are there instances in your country where religious and civil laws have become confused? If so, what has been the impact on human rights?