Christifideles laici EN 35
35 While pointing out and experiencing the present urgency for a re-evangelization, the Church cannot withdraw from her ongoing mission of bringing the gospel to the multitudes -the millions and millions of men and women-who as yet do not know Christ the Redeemer of humanity. In a specific way this is the missionary work that Jesus entrusted and again entrusts each day to his Church.
The activity of the lay faithful, who are always present in these surroundings, is revealed in these days as increasingly necessary and valuable. As it stands, the command of the Lord "Go into the whole world" is continuing to find a generous response from laypersons who are ready to leave familiar surroundings, their work, their region or country, at least for a determined time, to go into mission territory. Even Christian married couples, in imitation of Aquila and Priscilla (cf. Acts Ac 18 Rm 16,3 ff), are offering a comforting testimony of impassioned love for Christ and the Church through their valuable presence in mission lands. A true missionary presence is exercised even by those who for various reasons live in countries or surroundings where the Church is not yet established and bear witness to the faith.
However, at present the missionary concern is taking on such extensive and serious proportions for the Church that only a truly consolidated effort to assume responsibility by all members of the Church, both individuals and communities, can lead to the hope for a more fruitful response.
The invitation addressed by the Second Vatican Council to the particular Church retains all its value, even demanding at present a more extensive and more decisive acceptance: "Since the particular Churches are bound to mirror the universal Church as perfectly as possible, let them be fully aware that they have been sent also to those who do not believe in Christ"(126).
The Church today ought to take a giant step forward in her evangelization effort, and enter into a new stage of history in her missionary dynamism. In a world where the lessening of distance makes the world increasingly smaller, the Church community ought to strengthen the bonds among its members, exchange vital energies and means, and commit itself as a group to a unique and common mission of proclaiming and living the Gospel. "So-called younger Churches have need of the strength of the older Churches and the older ones need the witness and impulse of the younger, so that individual Churches receive the riches of other Churches"(127).
In this area, younger Churches are finding that an essential and undeniable element in the founding of Churches(128) is the formation not only of local clergy but also of a mature and responsible lay faithful: in this way the community which itself has been evangelized goes forth into a new region of the world so that it too might respond to the mission of proclaiming and bearing witness to the Gospel of Christ.
The Synod Fathers have mentioned that the lay faithful can favour the relations which ought to be established with followers of various religions through their example in the situations in which they live and in their activities: "Throughout the world today the Church lives among people of various religions... All the Faithful, especially the lay faithful who live among the people of other religions, whether living in their native region or in lands as migrants, ought to be for all a sign of the Lord and his Church, in a way adapted to the actual living situation of each place. Dialogue among religions has a preeminent part, for it leads to love and mutual respect, and takes away, or at least diminishes, prejudices among the followers of various religions and promotes unity and friendship among peoples"(129).
What is first needed for the evangelization of the world are those who will evangelize. In this regard everyone, beginning with the Christian family, must feel the responsibility to foster the birth and growth of vocations, both priestly and religious as well as in the lay state, specifically directed to the missions. This should be done by relying on every appropriate means, but without ever neglecting the privileged means of prayer, according to the very words of the Lord Jesus: "The harvest is plentiful, but the labourers are few; pray therefore the Lord of the harvest to send out labourers into his harvest!" (Mt 9,37).
 Conc. Ecum. Vat. II, Dec. sobre la actividad misionera de la Iglesia Ad gentes, AGD 20. Cf. también Ibid., AGD 37.
 Propositio 29.
 Cf. Conc. Ecum. Vat. II, Dec. sobre la actividad misionera de la Iglesia Ad gentes, AGD 21.
 Propositio 30 bis.
36 In both accepting and proclaiming the Gospel in the power of the Spirit the Church becomes at one and the same time an "evangelizing and evangelized" community, and for this very reason she is made the servant of all. In her the lay faithful participate in the mission of service to the person and society. Without doubt the Church has the Kingdom of God as her supreme goal, of which "she on earth is its seed and beginning"(130), and is therefore totally consecrated to the glorification of the Father. However, the Kingdom is the source of full liberation and total salvation for all people: with this in mind, then, the Church walks and lives, intimately bound in a real sense to their history.
Having received the responsibility of manifesting to the world the mystery of God that shines forth in Jesus Christ, the Church likewise awakens one person to another, giving a sense of one's existence, opening each to the whole truth about the individual and of each person's final destiny(131). From this perspective the Church is called, in virtue of her very mission of evangelization, to serve all humanity. Such service is rooted primarily in the extraordinary and profound fact that "through the Incarnation the Son of God has united himself in some fashion to every person"(132).
For this reason the person "is the primary route that the Church must travel in fulfilling her mission: the individual is the primary and fundamental way for the Church, the way traced out by Christ himself, the way that leads in variably through the mystery of the Incarnation and Redemption"(133).
The Second Vatican Council, repeatedly and with a singular clarity and force, expressed these very sentiments in its documents. We again read a particularly enlightening text from the Constitution Gaudium et Spes: "Pursuing the saving purpose which is proper to her, the Church not only communicates divine life to all, but in some way casts the reflected light of that divine life over the entire earth. She does this most of all by her healing and elevating impact on the dignity of the human person, by the way in which she strengthens the bonds of human society, and imbues the daily activity of people with a deeper sense and meaning. Thus, through her individual members and the whole community, the Church believes she càn contribute much to make the family of man and its history more human"(134).
In this work of contributing to the human family, for which the whole Church is responsible, a particular place falls to the lay faithful, by reason of their "secular character", obliging them, in their proper and irreplaceable way, to work towards the Christian animation of the temporal order.
 Conc. Ecum. Vat. II, Const. dogm. sobre la Iglesia Lumen gentium, LG 5.
 Cf. Conc. Ecum. Vat. II, Const. past. sobre la Iglesia en el mundo actual Gaudium et spes, GS 22.
 Ibid. GS 22
 Juan Pablo II, Enc. Redemptor hominis, RH 14: AAS 71 (1979) 284-285.
 Conc. Ecum. Vat. II, Const. past. sobre la Iglesia en el mundo actual Gaudium et spes, GS 40.
37 To rediscover and make others rediscover the inviolable dignity of every human personmakes up an essential task, in a certain sense, the central and unifying task of the service which the Church, and the lay faithful in her, are called to render to the human family.
Among all other earthly beings, only a man or a woman is a "person", a conscious and free being and, precisely for this reason, the "center and summit" of all that exists on the earth(135).
The dignity of the person is the most precious possession of an individual. As a result, the value of one person transcends all the material world. The words of Jesus, "For what does it profit a man, to gain the whole world and to forfeit his life?" (Mc 8,36) contain an enlightening and stirring statement about the individual: value comes not from what a person "has" even if the person possessed the whole world!-as much as from what a person "is": the goods of the world do not count as much as the good of the person, the good which is the person individually.
The dignity of the person is manifested in all its radiance when the person's origin and destiny are considered: created by God in his image and likeness as well as redeemed by the most precious blood of Christ, the person is called to be a "child in the Son" and a living temple of the Spirit, destined for the eternal life of blessed communion with God. For this reason every violation of the personal dignity of the human being cries out in vengeance to God and is an offence against the Creator of the individual.
In virtue of a personal dignity the human being is always a value as an individual, and as such demands being considered and treated as a person and never, on the contrary, considered and treated as an object to be used, or as a means, or as a thing.
The dignity of the person constitutes the foundation of the equality of all people among themselves. As a result all forms of discrimination are totally unacceptable, especially those forms which unfortunately continue to divide and degrade the human family, from those based on race or economics to those social and cultural, from political to geographic, etc. Each discrimination constitutes an absolutely intolerable injustice, not so much for the tensions and the conflicts that can be generated in the social sphere, as much as for the dishonour inflicted on the dignity of the person: not only to the dignity of the individual who is the victim of the injustice, but still more to the one who commits the injustice.
Just as personal dignity is the foundation of equality of all people among themselves, so it is alsothe foundation of participation and solidarity of all people among themselves: dialogue and communion are rooted ultimately in what people "are", first and foremost, rather than on what people "have".
The dignity of the person is the indestructible property of every human being. The force of this affirmation is based on the uniqueness and irrepeatibility of every person. From it flows that the individual can never be reduced by all that seeks to crush and to annihilate the person into the anonymity that comes from collectivity, institutions, structures and systems. As an individual, a person is not a number or simply a link in a chain, nor even less, an impersonal element in some system. The most radical and elevating affirmation of the value of every human being was made by the Son of God in his becoming man in the womb of a woman, as we continue to be reminded each Christmas(136).
 Cf. Ibid., GS 12.
 «Si celebramos tan solemnemente el Nacimiento de Jesús, es para testimoniar que todo hombre es alguien, único e irrepetible. Si las estadísticas humanas, las catalogaciones humanas, los humanos sistemas políticos, económicos y sociales, las simples posibilidades humanas no logran asegurar al hombre el que pueda nacer, existir y trabajar como un único e irrepetible, entonces todo eso se lo asegura Dios. Para El y ante El, el hombre es siempre único e irrepetible; alguien eternamente ideado y eternamente elegido; alguien denominado y llamado por su propio nombre» (Juan Pablo II, Primer radiomensaje de Navidad al mundo: AAS 71  66).
38 In effect the acknowledgment of the personal dignity of every human being demands the respect, the defence and the promotion of therights of the human person. It is a question of inherent, universal and inviolable rights. No one, no individual, no group, no authority, no State, can change-let alone eliminate-them because such rights find their source in God himself.
The inviolability of the person which is a reflection of the absolute inviolability of God, fínds its primary and fundamental expression in the inviolability of human life. Above all, the common outcry, which is justly made on behalf of human rights-for example, the right to health, to home, to work, to family, to culture- is false and illusory if the right to life, the most basic and fundamental right and the condition for all other personal rights, is not defended with maximum determination.
The Church has never yielded in the face of all the violations that the right to life of every human being has received, and continues to receive, both from individuals and from those in authority. The human being is entitled to such rights, in every phase of development, from conception until natural death; and in every condition, whether healthy or sick, whole or handicapped, rich or poor. The Second Vatican Council openly proclaimed: "All offences against life itself, such as every kind of murder, genocide, abortion, euthanasia and willful suicide; all violations of the integrity of the human person, such as mutilation, physical and mental torture, undue psychological pressures; all offences against human dignity, such as subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children, degrading working conditions where men are treated as mere tools for profit rather than free and responsible persons; all these and the like are certainly criminal: they poison human society; and they do more harm to those who practice them than those who suffer from the injury. Moreover, they are a supreme dishonour to the Creator"(137).
If, indeed, everyone has the mission and responsibility of acknowledging the personal dignity of every human being and of defending the right to life, some lay faithful are given a particular title to this task: such as parents, teachers, healthworkers and the many who hold economic and political power.
The Church today lives a fundamental aspect of her mission in lovingly and generously accepting every human being, especially those who are weak and sick. This is made all the more necessary as a "culture of death" threatens to take control. In fact, "the Church family believes that human life, even if weak and suffering, is always a wonderful gift of God's goodness. Against the pessimism and selfishness which casts a shadow over the world, the Church stands for life: in each human life she sees the splendour of that 'Yes', that 'Amen', which is Christ himself (cf. 2Co 1,19 Ap 3,14). To the 'No' which assails and afflicts the world, she replies with this living 'Yes', this defending of the human person and the world from all who plot against life"(138). It is the responsibility of the lay faithful, who more directly through their vocation or their profession are involved in accepting life, to make the Church's "Yes" to human life concrete and efficacious.
The enormous development of biological and medical science, united to an amazing power in technology, today provides possibilities on the very frontier of human life which imply new responsibilities. In fact, today humanity is in the position not only of "observing" but even "exercising a control over" human life at its very beginning and in its first stages of development.
The moral conscience of humanity is not able to turn aside or remain indifferent in the face of these gigantic strides accomplished by a technology that is acquiring a continually more extensive and profound dominion over the working processes that govern procreation and the first phases of human life. Today as perhaps never before in history or in this field, wisdom shows itselt to be the only firm basis to salvation, in that persons engaged in scientific research and in its application are always to act with intelligence and love, that is, respecting, even remaining in veneration of, the inviolable dignity of the personhood of every human being, from the first moment of life's existence. This occurs when science and technology are committed with licit means to the defence of life and the cure of disease in its beginnings, refusing on the contrary-even for the dignity of research itself-to perform operations that result in falsifying the genetic patrimony of the individual and of human generative power(139).
The lay faithful, having responsibility in various capacities and at different levels of science as well as in the medical, social, legislative and economic fields must courageously accept the "challenge" posed by new problems in bioethics. The Synod Fathers used these words: "Christians ought to exercise their responsibilities as masters of science and technology, and not become their slaves ... In view of the moral challenges presented by enormous new technological power, endangering not only fundamental human rights but the very biological essence of the human species, it is of utmost importance that lay Christians with the help of the universal Church-take up the task of calling culture back to the principles of an authentic humanism, giving a dynamic and sure foundation to the promotion and defence of the rights of the human being in one's very essence, an essence which the preaching of the Gospel reveals to all(140).
Today maximum vigilance must be exercised by everyone in the face of the phenomenon of the concentration of power and technology. In fact such a concentration has a tendency to manipulate not only the biological essence but the very content of people's consciences and life styles, thereby worsening the condition of entire peoples by discrimination and marginization.
 Conc. Ecum. Vat. II, Const. past. sobre la Iglesia en el mundo actual Gaudium et spes, GS 27.
 Juan Pablo II, Exh. Ap. Familiaris consortio, FC 30: AAS 74 (1982), 116.
 Cf. Congregación para la Doctrina de la Fe, Instrucción Donum vitae sobre el respeto de la vida humana naciente y la dignidad de la procreación. Respuestas a algunas cuestiones de actualidad (22 Febrero 1987): AAS 80 (1988) 70-102.
 Propositio 36.
39 Respect for the dignity of the person, which implies the defence and promotion of human rights, demands the recognition of the religious dimension of the individual. This is not simply a requirement "concerning matters of faith", but a requirement that finds itself inextricably bound up with the very reality of the individual. In fact, the individual's relation to God is a constitutive element of the very "being" and "existence" of an individual: it is in God that we "live, move and have our being" (Ac 17,28).Even if not all believe this truth, the many who are convinced of it have the right to be respected for their faith and for their life-choice, individual and communal, that flows from that faith. This is the right of freedom of conscience and religious freedom, the effective acknowledgment of which is among the highest goods and the most serious duties of every people that truly wishes to assure the good of the person and society. "Religious freedom, an essential requirement of the dignity of every person, is a cornerstone of the structure of human rights, and for this reason an irreplaceable factor in the good of individuals and of the whole of society, as well as of the personal fulfilment of each individual. It follows that the freedom of individuals and of communities to profess and practice their religion is an essential element for peaceful human coexistence ... The civil and social right to religious freedom, inasmuch as it touches the most intimate sphere of the spirit, is a point of reference for the other fundamental rights and in some way becomes a measure of them"(141).
The Synod did not forget the many brothers and sisters that still do not enjoy such a right and have to face difficulties, marginization, suffering, persecution, and oftentimes death because of professing the faith. For the most part, they are brothers and sisters of the Christian lay faithful. The proclamation of the Gospel and the Christian testimony given in a life of suffering and martyrdom make up the summit of the apostolic life among Christ's disciples, just as the love for the Lord Jesus even to the giving of one's life constitutes a source of extraordinary fruitfulness for the building up of the Church. Thus the mystic vine bears witness to its earnestness in the faith, as expressed by Saint Augustine: "But that vine, as predicted by the prophets and even by the Lord himself, spread its fruitful branches in the world, and becomes the more fruitful the more it is watered by the blood of martyrs"(142).
The whole Church is profoundly grateful for this example and this gift. These sons and daughters give reason for renewing the pursuit of a holy and apostolic life. In this sense the Fathers at the Synod have made it their special duty "to give thanks to those lay people who, despite their restricted liberty, live as tireless witnesses of faith in faithful union with the Apostolic See, although they may be deprived of sacred ministers. They risk everything, even life. In this way the lay faithful bear witness to an essential property of the Church: God's Church is born of God's grace, which is expressed in an excellent way in martyrdom"(143).
Without doubt, all that has been said until now on the subject of respect for personal dignity and the acknowledgment of human rights concerns the responsibility of each Christian, of each person. However, we must immediately recognize how such a problem today has a world dimension: in fact, it is a question which at this moment affects entire groups, indeed entire peoples, who are violently being denied their basic rights. Those forms of unequal development among the so-called different "Worlds" were openly denounced in the recent EncyclicalSollicitudo Rei Socialis.
Respect for the human person goes beyond the demands of individual morality. Instead, it is a basic criterion, an essential element, in the very structure of society, since the purpose of the whole of socíety itself is geared to the human person.
Thus, intimately connected with the responsibility of service to the person, is the responsibility toserve society, as the general task of that Christian animation of the temporal order to which the lay faithful are called as their proper and specific role.
 Juan Pablo II, Mensaje de la XXI Jornada Mundial de la Paz (8 Diciembre 1987): AAS 80 (1988) 278 y 280.
 San Agustín, De Catech. Rud., XXIV, 44: CCL 46, 168.
 Propositio 32.
40 The human person has an inherent social dimension which calls a person from the innermost depths of self to communion with others and to the giving of self to others: "God, who has fatherly concern for everyone has willed that all people should form one family and treat one another in a spirit of brotherhood"(144). Thus society as a fruit and sign of the social nature of the individual reveals its whole truth in being a community of persons.
Thus the result is an interdependence and reciprocity between the person and society: all that is accomplished in favour of the person is also a service rendered to society, and all that is done in favour of society redounds to the benefit of the person. For this reason the duty of the lay faithful in the apostolate of the temporal order is always to be viewed both from its meaning of service to the person founded on the individual's uniqueness and irrepeatibility as well as on the meaning of service to all people which is inseparable from it.
The first and basic expression of the social dimension of the person, then, is the married couple and the family: "But God did not create man a solitary being. From the beginning 'male and female he created them' (Gn 1,27). This partnership of man and woman constitutes the first form of communion between persons"(145). Jesus is concerned to restore integral dignity to the married couple and solidity to the family (Mt 19,3-9).Saint Paul shows the deep rapport between marriage and the mystery of Christ and the Church (cf. Eph Ep 5,22-6,4 Col 3,18-21 1P 3,1-7).
The lay faithful's duty to society primarily begins in marriage and in the family. This duty can only be fulfilled adequately with the conviction of the unique and irreplaceable value that the family has in the development of society and the Church herself.
The family is the basic cell of society. It is the cradle of life and love, the place in which the individual "is born" and "grows". Therefore a primary concern is reserved for this community, especially, in those times when human egoism, the anti-birth campaign, totalitarian politics, situations of poverty, material, cultural and moral misery, threaten to make these very springs of life dry up. Furthermore, ideologies and various systems, together with forms of uninterest and indifference, dare to take over the role in education proper to the family.
Required in the face of this is a vast, extensive and systematic work, sustained not only by culture but also by economic and legislative means, which will safeguard the role of family in its task of being the primary place of "humanization" for the person and society.
It is above all the lay faithful's duty in the apostolate to make the family aware of its identity as the primary social nucleus, and its basic role in society, so that it might itself become always a moreactive and responsible place for proper growth and proper participation in social life. In such a way the family can and must require from all, beginning with public authority, the respect for those rights which in saving the family, will save society itself.
All that is written in the Exhortation Familiaris Consortio about participation in the development of society(146) and all that the Holy See, at the invitation of the 1980 Synod of Bishops, has formulated with the "Charter of Rights for the Family", represent a complete and coordinated working programme for all those members of the lay faithful who, in various capacities, are interested in the values and the needs of the family. Such a programme needs to be more opportunely and decisively realized as the threats to the stability and fruitfulness of the family become more serious and the attempt to reduce the value of the family and to lessen its social value become more pressing and coordinated.
As experience testifies, whole civilizations and the cohesiveness of peoples depend above all on the human quality of their families. For this reason the duty in the apostolate towards the family acquires an incomparable social value. The Church, for her part, is deeply convinced of it, knowing well that "the path to the future passes through the family"(147)
 Conc. Ecum. Vat. II, Const. past. sobre la Iglesia en el mundo actual Gaudium et spes, GS 24.
 Ibid., GS 12.
 Cf Juan Pablo II, Exh. Ap. Familiaris consortio, FC 42-48: AAS 74 (1982) 134-140.
 Ibid., FC 85: AAS 74 (1982) 188.
41 Service to society is expressed and realized in the most diverse ways, from those spontaneous and informal to those more structured, from help given to individuals to those destined for various groups and communities of persons.
The whole Church as such, is directly called to the service of charity: "In the very early days the Church added the agape to the Eucharistic Supper, and thus showed herself to be wholly united around Christ by the bond of charity. So too, in all ages, she is recognized by this sign of love, and while she rejoices in the undertakings of others, she claims works of charity as her own inalienable duty and right. For this reason, mercy to the poor and the sick, works of charity and mutual aid intended to relieve human needs of every kind, are held in special honour in the Church"(148). Charity towards one's neighbor, through contemporary forms of the traditional spiritual and corporal works of mercy, represent the most immediate, ordinary and habitual ways that lead to the Christian animation of the temporal order, the specific duty of the lay faithful.
Through charity towards one's neighbor, the lay faithful exercise and manifest their participation in the kingship of Christ, that is, in the power of the Son of man who "came not to be served but to serve" (Mc 10,45). They live and manifest such a kingship in a most simple yet exalted manner, possible for everyone at all times because charity is the highest gift offered by the Spirit for building up the Church (cf. 1Co 13,13) and for the good of humanity. In fact, charity gives life and sustains the works of solidarity that look to the total needs of the human being.
The same charity, realized not only by individuals but also in a joint way by groups and communities, is and will always be necessary. Nothing and no one will be able to substitute for it, not even the multiplicity of institutions and public initiatives forced to give a response to the needs-oftentimes today so serious and widespread-of entire populations. Paradoxically such charity is made increasingly necessary the more that institutions become complex in their organization and pretend to manage every area at hand. In the end such projects lose their effectiveness as a result of an impersonal functionalism, an overgrown bureaucracy, unjust private interests and an all-too-easy and generalized disengagement from a sense of duty.
Precisely in this context various forms of volunteer work which express themselves in a multiplicity of services and activities continue to come about and to spread, particularly in organized society. If this impartial service be truly given for the good of all persons, especially the most in need and forgotten by the social services of society itself, then, volunteer work can be considered an important expression of the apostolate, in which lay men and women have a primary role.
 Conc. Ecum. Vat. II, Dec. sobre el apostolado de los laicos Apostolicam actuositatem, AA 8.
42 A charity that loves and serves the person is never able to be separated from justice. Each in its own way demands the full, effective acknowledgment of the rights of the individual, to which society is ordered in all its structures and institutions(149).
In order to achieve their task directed to the Christian animation of the temporal order, in the sense of serving persons and society, 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. The Synod Fathers have repeatedly affirmed that every person has a right and duty to participate in public life, albeit in a diversity and complementarity of forms, levels, tasks and responsibilities. Charges of careerism, idolatry of power, egoism and corruption that are oftentimes directed at persons in government, parliaments, the ruling classes, or political parties, as well as the common opinion that participating in politics is an absolute moral danger, does not in the least justify either skepticism or an absence on the part of Christians in public life.
On the contrary, the Second Vatican Council's words are particularly significant: "The Ckurch regards as worthy of praise and consideration the work of those who, as a service to others, dedicate themselves to the public good of the state and undertake the burdens of this task"(150).
Public life on behalf of the person and society finds its basic standard in the pursuit of the common good, as the good of everyone and as the good of each person taken as a whole, which is guaranteed and offered in a fitting manner to people, both as individuals and in groups, for their free and responsible acceptance. "The political community"-we read in the Constitution Gaudium et Spes-"exists for that common good in which the community finds its full justification and meaning, and from which it derives its basic, proper and lawful arrangement. The common good embraces the sum total of all those conditions of social life by which individuals, families, and organizations can achieve more thoroughly their own fulfilment"(151). Furthermore, public life on behalf of the person and society finds its continuous line of action in the defence and the promotion of justice, understood to be a "virtue", an understanding which requires education, as well as a moral "force" that sustains the obligation to foster the rights and duties of each and everyone, based on the personal dignity of each human being.
The spirit of service is a fundamental element in the exercise of political power. This spirit of service, together with the necessary competence and efficiency, can make "virtuous" or "above criticism" the activity of persons in public life which is justly demanded by the rest of the people. To accomplish this requires a fullscale battle and a determination to overcome every temptation, such as the recourse to disloyalty and to falsehood, the waste of public funds for the advantage of a few and those with special interests, and the use of ambiguous and illicit means for acquiring, maintaining and increasing power at any cost.
The lay faithful given a charge in public life certainly ought to respect the autonomy of earthly realities properly understood, as we read in the Constitution Gaudium et Spes: "It is of great importance, especially in a pluralistic society, to work out a proper vision of the relationship between the political community and the Church, and to distinguish clearly between the activities of Christians, acting individually or collectively, in their own name as citizens guided by the dictates of a Christian conscience, and their activity in communion with their Pastors in the name of the Church. The Church by reason of her role and competence, is not identified with any political community nor bound by ties to any political system. She is at once the sign and the safeguard of the transcendental dimension of the human person"(152).At the same time-and this is felt today as a pressing responsibility-the lay faithful must bear witness to those human and gospel values that are intimately connected with political activity itself, such as liberty and justice, solidarity, faithful and unselfish dedication for the good of all, a simple life-style, and a preferential love for the poor and the least. This demands that the lay faithful always be more animated by a real participation in the life of the Church and enlightened by her social doctrine. In this they can be supported and helped by the nearness of the Christian community and their Pastors(153).
The manner and means for achieving a public life which has true human development as its goal issolidarity. This concerns the active and responsible participation of all in public life, from individual citizens to various groups, from labour unions to political parties. All of us, each and everyone, are the goal of public life as well as its leading participants. In this environment, as I wrote in the Encyclical Sollicitudo Rei Socialis, solidarity "is not a feeling of vague compassion or shallow distress at the misfortunes of so many people, both near and far. On the contrary, it isa firm and persevering determination to commit oneself to the common good, that is to say, to the good of all and of each individual because we are all really responsible for all"(154).
Today political solidarity requires going beyond single nations or a single block of nations, to a consideration on a properly continental and world level.
The fruit of sound political activity, which is so much desired by everyone but always lacking in advancement, is peace. The lay faithful cannot remain indifferent or be strangers and inactive in the face of all that denies and compromises peace, namely, violence and war, torture and terrorism, concentration camps, militarization of public life, the arms race, and the nuclear threat. On the contrary, as disciples of Jesus Christ, "Prince of Peace" (Is 9,5) and "Our Peace" (Ep 2,14), the lay faithful ought to take upon themselves the task of being "peacemakers" (Mt 5,9),both through a conversion of "heart", justice and charity, all of which are the undeniable foundation of peace(155).
The lay faithful in working together with all those that truly seek peace and themselves serving in specific organizations as well as national and international institutions, ought to promote an extensive work of education intended to defeat the ruling culture of egoism, hate, the vendetta and hostility, and thereby to develop the culture of solidarity at every level. Such solidarity, in fact, "isthe way to peace and at the same time to development"(156).From this perspective the Synod Fathers have invited Christians to reject as unacceptable all forms of violence, to promote attitudes of dialogue and peace and to commit themselves to establish a just international and social order(157).
 Sobre la relación entre justicia y misericordia, cf. la Encíclica Dives in misericordia, DM 12:AAS 72 (1980) 1215-1217.
 Conc. Ecum. Vat. II, Const. past. sobre la Iglesia en el mundo actual Gaudium et spes, GS 75.
 Ibid., GS 74.
 Ibid., GS 76.
 Cf. Propositio 28.
 Juan Pablo II, Enc. Sollicitudo rei socialis, SRS 38: AAS 80 (1988) 565-566.
 Cf Juan XXIII, Enc. Pacem in terris: AAS 55 (1963) PT 265-266.
 Juan Pablo II, Enc. Sollicitudo rei socialis, SRS 39: AAS 80 (1988) 568.
 Cf. Propositio 26.
Christifideles laici EN 35