Forming Consciences for Faithful Citizenship – Part I Notes (Catholic Social Teaching)

This is Part I of a two-part summary of the US bishops’ reflection, Forming Consciences for Faithful Citizenship, which complements diocesan and state teaching.

“If indeed ‘the just ordering of society and of the state is a central responsibility of politics,’ the Church ‘cannot and must not remain on the sidelines in the fight for justice.’” (Pope Francis, citing Pope Benedict XVI)

Current political challenges identified for moral deliberation include the ongoing destruction of a million innocent lives each year from abortion, physician-assisted suicide, redefinition of marriage, excessive consumption of material goods and destruction of natural resources harming the environment and the poor, attacks on Christians and other religious minorities worldwide, efforts to narrow the definition and exercise of religious freedom, economic policies that fail to prioritize the needs of the poor domestically and abroad, a broken immigration system and worldwide refugee crisis, and wars, terror, and violence that threaten human life and dignity.

As Catholics, we are part of a community with teachings that help evaluate policy positions, party platforms, and candidates’ promises/actions in light of the Gospel to help build a better world. The Church’s obligation to participate in shaping the moral character of society is a faith-based duty given by Jesus Christ. Catholics are called to bring truth to political life and to practice Christ’s commandment to “love one another” (Jn 13:34). The US Constitution protects the right of individuals and religious bodies to proclaim and live out faith without government interference, favoritism, or discrimination. Civil law should recognize and protect the Church’s right and responsibility to participate without abandoning moral convictions. Pluralism is enhanced, not threatened, when religious groups bring convictions into public life. The Catholic community brings a consistent moral framework and broad experience to political dialogue.

Responsible citizenship is a virtue; participation in political life is a moral obligation. Catholics should be guided by moral convictions rather than loyalty to any party or interest group. In today’s environment, some Catholics may feel politically disenfranchised; this should not discourage involvement. Catholic lay men and women should act on Church moral principles: run for office, work within parties, and communicate concerns to elected officials. Even those who cannot vote should raise voices on matters affecting life and the common good. Faithful citizenship is an ongoing responsibility, not just an election-year duty.

Pope Francis states that progress in building a nation of peace, justice, and fraternity depends on four principles rooted in Church social doctrine; these are primary parameters for interpreting social phenomena. The four principles are: the dignity of the human person, the common good, subsidiarity, and solidarity. Taken together, these principles form a moral framework for a consistent ethic of life (Living the Gospel of Life, no. 22). This ethic does not treat all issues as morally equivalent or reduce teaching to a few issues; it anchors defense of life and other human rights in the obligation to respect every human being as a child of God. Catholic voters should use Catholic teaching to examine candidates’ positions, considering integrity, philosophy, and performance. Citizens should see beyond party politics, analyze campaign rhetoric critically, and choose leaders by principle, not party or self-interest (USCCB, Living the Gospel of Life, no. 33).

Four guiding principles derived from Catholic social doctrine (with key themes) include human rights and responsibilities; respect for work and workers’ rights; care for God’s creation; and the preferential option for the poor and vulnerable.

Human life is sacred because every person is created in God’s image and likeness. The Compendium of the Social Doctrine of the Church provides a rich, multifaceted treatment of dignity; a concise summary includes every human being understood in his unrepeatable and inviolable uniqueness, a primary commitment of each person and of social institutions toward the promotion and integral development of the person, considering every neighbor without exception as another self, taking into account first of all his life and the means necessary for living it with dignity, and inspiring every political, economic, social, scientific, and cultural program by the primacy of the human person over society. Citation: Compendium, no. ext{no. }131. Implication: the dignity of each person grounds all public policy and social institutions.

Subsidiarity is achieved by promoting dignity by supporting families, groups, associations, and local realities (economic, social, cultural, recreational, professional, political communities). The family is the fundamental unit of society and marriage is between a man and a woman; the family sanctuary for creation and nurture of children; policy should protect and support families. Larger societal organizations should not overwhelm smaller, local institutions; but larger institutions have responsibilities when local institutions cannot adequately protect dignity, meet needs, or advance the common good. Everyone has a right and duty to participate in shaping society for the common good. Key emphasis: subsidiarity balances local initiative with appropriate support from larger structures when needed. Citation: Compendium, no. ext{no. }185; also linked to no. 4-6 of Dignitatis Humanae and other sources.

The common good is the sum of social conditions that allow people (as groups or individuals) to reach fulfillment more fully and easily. Conditions for the common good include respect for human rights (e.g., right to life, religious freedom, access to basics like food, shelter, education, employment, health care, housing) and duties and responsibilities to ourselves, families, and society. The economy must serve people, not dominate them; the dignity of work and workers’ rights must be protected. Economic justice requires decent work, fair wages, broad and fair paths to citizenship for immigrant workers, and opportunities for all to contribute to the common good through work, ownership, enterprise, investment, unions, and other forms of economic activity. Workers’ responsibilities include a fair day’s work for a fair day’s pay, respect for employers and coworkers, and contributing to the common good through work. Employers, workers, and unions should collaborate to promote economic justice and the well-being of all. Care for God’s creation (often termed “our common home”) is essential; Pope Francis highlights ecological concerns and the need for an ecological conversion, which includes addressing pollution, climate change, lack of clean water, biodiversity loss, and the ecological debt of wealthier nations to poorer nations. A broader concept of ecology includes moral and social dimensions (human ecology). Citations: Laudato Si’, no. ext{no. }77; ext{no. }219; ext{no. }217; Compendium, no. ext{no. }164; Living the Gospel of Life, no. 33; etc. Solidarity is the related principle ensuring commitment to the good of all and of each individual; the call to share resources, resist oppression, and pursue justice.

Solidarity is defined as a firm and persevering determination to commit oneself to the good of all and of each individual; we are all really responsible for all. Solidarity involves a Gospel-driven willingness to lose oneself for the sake of others, rather than exploiting them for personal advantage. We are one human family regardless of national, racial, ethnic, economic, or ideological differences. Catholic commitment to solidarity requires pursuing justice and eliminating racism, ending human trafficking, protecting human rights and seeking peace, and avoiding war except as a necessary last resort. A special expression of solidarity is the preferential option for the poor and vulnerable, which serves as a moral test for society: how we treat the unborn, people with disabilities or terminal illness, the poor, and marginalized groups. Citation: Compendium, no. ext{no. }193.

The bishops advocate for renewed politics focused on moral principles, the promotion of life and dignity, and the common good. Political participation in this spirit aligns with Catholic social teaching and the best traditions of the nation. It is emphasized that Catholic teaching is to be applied to public life, not just to select issues, and that there should be active participation in shaping public policy toward justice and human flourishing.

Notes and References (selected citations) include Evangelii Gaudium, no. 183 and 221, Compendium of the Social Doctrine of the Church, no. 131, 132, 164, 185, 193, Laudato Si’, no. 77, 219, 217, Mt 10:40-42; Mk 10:42-45; Lk 22:25-27 (Gospel references cited in relation to solidarity and service), Jn 13:34 (commandment to love one another), Living the Gospel of Life, no. 33, Compendium notes on human dignity (nos. 124-159), with summary in no. 131, the four principles are described as derived from the Church’s social doctrine (Compendium, no. 160; Forming Consciences for Faithful Citizenship, 2016, nos. 40ff), that path to citizenship for immigrant workers and a fair legalization program is included as part of economic justice (no. 132 reference and related text), and the Ecological dimension emphasizes an “ecological debt” and “ecological conversion” in Laudato Si’ (nos. 51, 219, 217).