CSDC 571

The political commitment of Catholics is often placed in the context of the “autonomy” of the State, that is, the distinction between the political and religious spheres¹¹⁹⁴ Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 76: AAS 58AAS — Acta Apostolicae Sedis (official gazette of the Holy See)Volume 58 (1966) at vatican.va — scanned PDF (1966), 1099-1100.. This distinction “is a value that has been attained and recognized by the Catholic Church and belongs to the inheritance of contemporary civilization”¹¹⁹⁵ Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 6: Libreria Editrice Vaticana, Vatican City 2002, p. 11.. Catholic moral doctrine, however, clearly rejects the prospects of an autonomy that is understood as independence from the moral law: “Such ‘autonomy' refers first of all to the attitude of the person who respects the truths that derive from natural knowledge regarding man's life in society, even if such truths may also be taught by a specific religion, because truth is one”¹¹⁹⁶ Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 6: Libreria Editrice Vaticana, Vatican City 2002, p. 12.. A sincere quest for the truth, using legitimate means to promote and defend the moral truths concerning social life — justice, freedom, respect for life and for other human rights — is a right and duty of all members of a social and political community. When the Church's Magisterium intervenes in issues concerning social and political life, it does not fail to observe the requirements of a correctly understood autonomy, for “the Church's Magisterium does not wish to exercise political power or eliminate the freedom of opinion of Catholics regarding contingent questions. Instead, it intends — as is its proper function — to instruct and illuminate the consciences of the faithful, particularly those involved in political life, so that their actions may always serve the integral promotion of the human person and the common good. The social doctrine of the Church is not an intrusion into the government of individual countries. It is a question of the lay Catholic's duty to be morally coherent, found within one's conscience, which is one and indivisible”¹¹⁹⁷ Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 6: Libreria Editrice Vaticana, Vatican City 2002, pp. 12-13..