8   What is the basis for the Church's mission in politics? 

The main reasons why the Church has a mission in politics are the following:

First, because politics has a moral dimension. Politics is a human activity. It may hurt or benefit people. It can lead to grace or to sin.

Second, because the Gospel and the Kingdom of God call the Church to political involvement.  To proclaim the gospel to all creation necessarily includes evangelizing  the political world. Moreover, at the center of Jesus' mission is the proclaiming of the Kingdom of God. But the Kingdom of God calls us to repentance and renewal (Mk. 1:15). This call to renewal is addressed likewise to the political field.

Third, because the mission of the Church of integral salvation involves the political sphere. Integral salvation is the salvation of the total person, soul and body, spiritual and temporal. This is why Jesus not only forgave sins but also healed people from sickness. The Church must likewise bring the healing grace of salvation to the temporal, including political, sphere.

9   Are there other reasons why the Church must be involved in politics?

Yes, there are. Another reason is because salvation of the human person is from personal and social sin. We know that in the political field, social sins unfortunately abound, such as graft and corruption, "dirty politics" of "guns, goons, and gold", deceit and unprincipled compromises, "politics of greed". In the mind of the Church, systems where such social sins have been imbedded through constant practice are "structures of sin or structures of injustice."

Still another reason is because the Church has an Option for the Poor. In the Philippines, politics is heavily tilted against the poor. The poor often become in a real sense voiceless and powerless. Laws are often passed that merely support vested interests rather than promote the common good of all.

Finally, because John Paul II said that the concrete human being living in history is "the way for the Church" (RH, 14; CA, 53-54). The temporal and spiritual development of the total human person is the way by which the Church accomplishes the mission to proclaim the Gospel. We know very well that politics can dehumanize the human person and entrap the person in sinful behavior or structures.

In short, politics cannot claim to be above or outside the natural law and the moral law. Politics has moral and religious dimensions. Therefore, the Church has to be involved in the political world.

10  Is not the Church's involvement in politics "political interference"?

"Political interference" takes place when the Church involves itself in politics in a way that is not justified by her mission or when such involvement is against the Constitution. But the mission of the Church requires her, for instance, to denounce political attitudes, behavior and structures that run counter to the Gospel and to the Reign of God or that militate against the common good and the integral salvation of the human person, especially of the poor. Also in accord with her mission is for the Church to issue moral guidelines regarding the qualifications of political candidates. It would be "political interference" if the Church were to be involved in way that is not in keeping with her mission to evangelize, or if the Church were to violate the Constitutional mandate of "separation of Church and State."

11 What does "separation of Church and State" mean?

Separation of Church and State is strictly defined in the 1987 Philippine Constitution to refer to two points: (1) that no religion may be established as the official religion of the State; and (2) that the State may not favor one religion over others. At the same time, the State shall forever allow the free exercise and enjoyment of religion and shall not require any religious test for the exercise of civil or political rights (see 1987 Philippine Constitution).  The first point above is called the "non-establishment" clause.

To be noted is the fact that nowhere does the Constitution prohibit Clergy and Religious from partisan politics. What prohibits them from active involvement in partisan politics is the Church's own laws and traditional wisdom.

12  But should not Church and State collaborate with each other?

Yes, because Church and State both work for the common good and for the good of every person. They have to respect each other's legitimate independence or autonomy and each other's way of achieving the common good and the total development of every human person. Precisely because of this unity of mission, Church and State have to collaborate with each other.

13   What is the mission of the Church regarding the political order?

The Church has the duty of proclaiming the Gospel "to all creation" (Mk. 16:15) and "to restore all things under Christ" (Eph. 1:10). This means that the Gospel must "influence every phase of life, every stratum of society" (PEPP, p. 26), including the political sphere. In fact it is the duty of every Christian – to transform politics by the Gospel. The relationship of the Church to the State has been described by the Philippine Bishops as one of "critical collaboration" or "critical solidarity".

14   What is the meaning of "critical collaboration" or "critical solidarity"?

Critical collaboration or critical solidarity means that the Church is one with the State in promoting the common good. Cooperation, solidarity – positive support – has to be given by the Church to whatever the State may be doing for the common good in accordance with the Gospel. But the church must have a critical sense in providing such collaboration. It should denounce whatever is not in accord with the Gospel. 

15   What vision of human dignity and solidarity does the Church contribute?

The Church contributes to the political order her vision "of the dignity of the person revealed in all its fullness in the mystery of the Incarnate Word" (CA, 47). This vision includes the truth: that the human person has been created unto the image of God and has an eternal destiny of unending happiness with God; that, having fallen into sin, the human person has been redeemed by God and absolutely needs God's grace for salvation; that Jesus Christ is God-made-man who shows by his human life how the human person must live and serve; that the equal dignity of all human beings brings them into solidarity in mutual love, justice, and service.

16  What does "solidarity" mean?

Solidarity is a moral and social virtue. It is not a mere spirit of camaraderie or team spirit or some vague feeling of compassion or good will. Rather, it is "firm and persevering determination to commit oneself to the common good, i.e., to the good of all and of each individual because we are really responsible for all" (SRS, 38). It includes a love of preference for the poor, hence, solidarity with the poor. It is a commitment to achieve social justice, development and peace - and to achieve these by peaceful means and by respecting fundamental human rights. Solidarity extends to the level of relations between nations.

17  Must citizens obey political authority?

Every human community needs authority to govern it. It is necessary for the common good and the unity of the State. It is required by the moral order and comes from God. When legitimately constituted authority is exercised within the limits of its competence and in accord with the moral law, it must be respected and obeyed (PEPP, p. 37). This is why the Scriptures enjoin obedience to political authority. "Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore he who resists the authorities resists what God has appointed, and those who resist will incur judgment" (Rom. 13:1-2; cf. Pt. 2: 13-17).

18  Can citizens disobey political authority?

While citizens are bound in conscience to obey political authority, they are not obliged to obey commands that are morally wrong. Political authority must not be used contrary to the moral law. This is why Vatican II says: "It is legitimate for them (citizens)  to defend their own rights and those of their fellow citizens against abuses of this authority within the limits of the natural law and the law of the Gospel." This is especially true "when citizens are under the oppression of a public authority which oversteps its competence" (GS, 74). St. Peter himself disobeyed the order of authorities and said "We must obey God rather than men" (Acts 4:19). This is the principle that impelled the Filipino people to resist the Marcos dictatorship and achieve liberation through the peaceful 1986 EDSA Revolution.

19 Is it true that the Church can work with any form of political regime?

The measure of the Church's collaboration with a political regime is the higher law of the Gospel and the Kingdom of God. The citizens of the State have the power of choosing the kind of political regime (e.g., democratic or authoritarian, presidential or parliamentary) they wish for themselves to attain the common good (GS, 74). In the light of the Gospel and the Kingdom of God, the Church can work with any political regime as long as her basic freedom to accomplish her divine mission and to avail of resources for this purpose are not suppressed. But the Church "cannot encourage the formation of narrow ruling groups which usurp the power of the State for individual interests or for ideological ends" (CA, 46).

20  What does the church expect of politics in view of integral development?

For the integral development of the human person and of all persons, the Church expects politics to create structures of "participation and shared responsibility" (CA, 46), where the basic freedoms and aspirations of individuals are given full scope to develop and grow. For example, the Church would expect the political community to remove or at least reduce excessive socio-economic inequalities among its citizens. The Church would also expect that electoral processes be truly democratic and fair. Politics must, therefore, not be a tool for the advancement of only a privileged few.