As we approach a synod on the new evangelization, it is important to keep in mind the importance of the lay faithful, the "ordinary Christians. They are called to participate, according to their own condition as citizens and Christians, in the new Evangelization. For this they require an adequate training.

Benedict XVI pointed this out before a group of American bishops, in the context of a reflection on their task at the present time, specifically to defend the ethical principles of the natural law, as a guarantee of humanity and progress.

"At the heart of every culture," the Pope affirms, "whether or not it is perceived, there is a consensus about the nature of reality and the moral good, and thus about the conditions for human prosperity. But today there are cultural currents that erode those ethical principles which, together with others coming from the Judeo-Christian tradition and the Christian faith, are at the roots of our civilization. (And what is said for the United States is also true for many other places, especially in Europe and Latin America).

With regard to perennial moral values, which the Church proposes as keys to happiness and progress, "to the extent that some current cultural trends contain elements that could restrict the proclamation of these truths, either by constraining them within the limits of a merely scientific rationality, or by suppressing them in the name of political power or majority rule, they represent a threat not only to the Christian faith, but also to humanity itself and to the profound truth about our ultimate being and vocation, our relationship with God".

Let us note that this is not a gratuitous affirmation, much less an obsession of Catholics, but an argument of experience to which Benedict XVI frequently refers."When a culture tries to suppress the dimension of the ultimate mystery, and to close the doors to transcendent truth, it inevitably becomes impoverished and falls prey, as John Paul II clearly saw in his later years, to reductionist and totalitarian readings of the human person and the nature of society."

Consequently, he continues, the Church plays a decisive role in opposing those "cultural tendencies which, on the basis of extreme individualism, attempt to propose notions of freedom separated from moral truth". The present Pope stresses that "our tradition does not speak from blind faith, but from a rational perspective that links our commitment to Building a just, humane and prosperous society with our final certainty that the cosmos possesses an inner logic accessible to human reasoning." This is why natural law is not a threat to freedom, but rather a "language" that enables us to understand ourselves and the truth of our good (we would say, like a powerful ipad that allows us to contemplate and read, in context, the wonders of the beings around us and ourselves). In this way the moral teaching is not a message of constraint but of liberation, and the basis for building a secure future.

From this Benedict XVI deduces that the witness of the Church is by nature public, and proposes rational arguments in the public place . The legitimate separation between Church and State should not mean that the Church remains silent on certain issues, or that the State cannot dialogue with the voices of committed believers in determining the values that will shape the future of the nation.

Indeed. All of this is very timely in the current moment of ethical discussion on the fundamental issues that affect individuals and society. The path for all can only be respect for the natural law, which precisely because it is natural is open to transcendent truth, and not closed in merely empirical realities and voluntaristic decisions. On the other hand, it is worth recalling the freedom of the lay faithful to hold their opinions as citizens: they can and do make different choices in political, social and cultural matters, as long as they do not go against the language that nature imprints on creation. It is clear that the lay faithful do not officially represent the Church, so neither their opinions nor their actions are to be taken for the "opinions of the Church" or actions of the institutional Church. The laity make the mystery of the Church present in civil society, but this does not deprive them of their freedom in matters of opinion, and does not imply a uniformity of opinions or concrete paths among Catholics, nor therefore among those involved in politics.

Against this background, which he undoubtedly keeps in mind, Benedict XVI considers it imperative that Catholics oppose the "radical secularism" that threatens the political and cultural spheres. In particular, he says, they must oppose attempts to limit religious freedom, for example by denying the right to conscientious objection on the part of individuals or institutions with regard to cooperation with intrinsically evil practices; or also by attempting to "reduce religious freedom to a mere freedom of worship without guaranteeing respect for freedom of conscience."

The Pope declares the need for the training of lay faithful endowed with a "strong critical sense" in the face of these aspects of the dominant culture related to a "reductive secularism". And he points out that the preparation of committed lay leaders and the presentation of a convincing articulation of the Christian vision of man and society, appears as a primary task.

The training of the laity for politics, Benedict XVI understands, must be considered as"an essential component of the new evangelization". It must therefore "shape the approach and the goals of catechetical programs at all levels" (read: for all ages, not only for children and young people, but also for adults, and in all areas of the training: school and family, parish, groups and ecclesial realities, etc.).

The Pope insists on the training of the laity, especially those involved in politics, with regard to the great moral issues of our time:"respect for the divine gift of life, the protection of human dignity and the promotion of authentic human rights". Taking into account freedom in the temporal sphere and respect for the just autonomy of the secular sphere, he stresses that "no area of human affairs can be withdrawn from the Creator and his dominion" (cf. GS 36).

It is appropriate to take grade of this call of attention for the training of the laity, which involves the entire Christian community, beginning with its pastors. In fact, they should promote a Education that prepares everyone, concretely, for the ethical challenges of our time.