Forming Consciences for Faithful Citizenship - Part IIntroduction. Our redemption has a social dimension because "God, in Christ, redeems not only the individual person, but also . To believe that the Holy Spirit is at work in everyone means realizing that he seeks to penetrate every human situation and all social bonds. Accepting the first proclamation, which invites us to receive God's love and to love him in return with the very love which is his gift, brings forth in our lives and actions a primary and fundamental response: to desire, seek and protect the good of others. Pope Francis, Evangelii Gaudium, no. As a nation, we share many blessings and strengths, including a tradition of religious freedom and political participation.

However, as a people, we face serious challenges that are both political and moral. This has always been so and as Catholics we are called to participate in public life in a manner consistent with the mission of our Lord, a mission that he has called us to share. As Pope Francis teaches, An authentic faith . We love this magnificent planet on which God has put us, and we love the human family which dwells here, with all its tragedies and struggles, it hopes and aspirations, its strengths and weaknesses. The earth is our common home and all of us are brothers and sisters.

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." (Evangelii Gaudium, no. Falang: Behind Bangkok`S Smile Full Movie. In this fight for justice, God gives us a special gift, hope, which Pope Benedict describes in Caritas in Veritate as "burst[ing] into our lives as something not due to us, something that transcends every law of justice" (no. Thus we take up the task of serving the common good with joy and hope, confident that God, who "so loved the world that he gave his only Son," walks with us and strengthens us on the way (Jn 3: 1.

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God is love, and he desires that we help to build a "civilization of love"- one in which all human beings have the freedom and opportunity to experience the love of God and live out that love by making a free gift of themselves to one another. Pope Francis encourages us in Evangelii Gaudium to meditate on the inseparable bond between our acceptance of the message of salvation and genuine fraternal love . God's word teaches that our brothers and sisters are the prolongation of the incarnation for each of us: "As you did it to one of these, the least of my brethren, you did it to me" (Mt 2. The way we treat others has a transcendent dimension: "The measure you give will be the measure you get" (Mt 7: 2). It corresponds to the mercy which God has shown us: "Be merciful, just as your Father is merciful. Do not judge, and you will not be judged; do not condemn, and you will not be condemned. Forgive, and you will be forgiven; give, and it will be given to you .

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For the measure you give will be the measure you get back" (Lk 6: 3. What these passages make clear is the absolute priority of "going forth from ourselves toward our brothers and sisters" as one of the two great commandments which ground every moral norm and as the clearest sign for discerning spiritual growth in response to God's completely free gift. Love compels us "to 'go into all the world and proclaim the good news to the whole creation' (Mk 1. Evangelii Gaudium, no.

Here," Pope Francis continues, "'the creation' refers to every aspect of human life; consequently, 'the mission of proclaiming the good news of Jesus Christ has a universal destination. Its mandate of charity encompasses all dimensions of existence, all individuals, all areas of community life, and all peoples.

Nothing human can be alien to it'" (Evangelii Gaudium, no. This "mandate" includes our engagement in political life. The political realities of our nation present us with opportunities and challenges. We are a nation founded on "life, liberty, and the pursuit of happiness," but the right to life itself is not fully protected, especially for unborn children, the terminally ill, and the elderly, the most vulnerable members of the American family. We are called to be peacemakers in a nation at war.

We are a country pledged to pursue "liberty and justice for all," but we are too often divided across lines of race, ethnicity, and economic inequality. We are a nation of immigrants, struggling to address the challenges of many new immigrants in our midst. We are a society built on the strength of our families, called to defend marriage and offer moral and economic supports for family life. We are a powerful nation in a violent world, confronting terror and trying to build a safer, more just, more peaceful world. We are an affluent society where too many live in poverty and lack health care and other necessities of life.

We are part of a global community charged with being good stewards of the earth's environment, what Pope Francis calls "our common home," which is being threatened. These challenges are at the heart of public life and at the center of the pursuit of the common good. They are intertwined and inseparable. As Pope Francis has insisted, "We are faced . Strategies for a solution demand an integrated approach to combating poverty, restoring dignity to the excluded, and at the same time protecting nature" (Laudato Si', no. For many years, we bishops of the United States have sought to share Catholic teaching on social and political life.

We have done so in a series of statements issued every four years focused on "political responsibility" or "faithful citizenship." In this document we continue that practice, maintaining continuity with what we have said in the past in light of new challenges facing our nation and world. This is not new teaching but affirms what is taught by our bishops' conference and the whole Church. As Catholics, we are part of a community with a rich heritage that helps us consider the challenges in public life and contribute to greater justice and peace for all people. Part of that rich heritage on faithful citizenship is the teaching of Vatican Council II's Declaration on Religious Liberty (Dignitatis Humanae). It says that "society itself may profit by the moral qualities of justice and peace which have their origin in [people's] faithfulness to God and to His holy will" (no. The work for justice requires that the mind and the heart of Catholics be educated and formed to know and practice the whole faith. This statement highlights the role of the Church in the formation of conscience and the corresponding moral responsibility of each Catholic to hear, receive, and act upon the Church's teaching in the lifelong task of forming his or her own conscience.

Foremost amongst those teachings are the four basic principles of Catholic social doctrine: the dignity of the human person, the common good, subsidiarity, and solidarity (Compendium of the Social Doctrine of the Church, no. With this foundation, Catholics are better able to evaluate policy positions, party platforms, and candidates' promises and actions in light of the Gospel and the moral and social teaching of the Church in order to help build a better world. We seek to do this by addressing four questions: (1) Why does the Church teach about issues affecting public policy? Who in the Church should participate in political life? How does the Church help the Catholic faithful to speak about political and social questions? What does the Church say about Catholic social teaching in the public square? In this statement, we bishops do not intend to tell Catholics for whom or against whom to vote.

Our purpose is to help Catholics form their consciences in accordance with God's truth. We recognize that the responsibility to make choices in political life rests with each individual in light of a properly formed conscience, and that participation goes well beyond casting a vote in a particular election.