John Paul II, Encyclical Letter Laborem Exercens, 17: AAS 73 (1981), 620-622. In making an evaluation in this delicate area, it seems appropriate to lend greater moral, cultural and planning attention to giving direction to social and political activity concerning issues connected with the identity and content of new work, in a market and an economy that are themselves new. Leon. Acting in this fashion, the Church professes her fidelity to Christ and to his truth; at the same time she shows a maternal spirit to her children, especially those who, through no fault of their own, have been abandoned by their legitimate spouse. In any case, the common good correctly understood, the demands of which will never in any way be contrary to the defence and promotion of the primacy of the person and the way this is expressed in society, must remain the criteria for making decisions concerning the application of the principle of subsidiarity. “The theological dimension is needed both for interpreting and for solving present day problems in human society”. Saint Thomas Aquinas Summa Theologiae, II-II, q. [739] Cf. [850], In all three areas — the message, the process and structural issues — one fundamental moral principle always applies: the human person and the human community are the end and measure of the use of the media. This reductionistic conception views the natural world in mechanistic terms and sees development in terms of consumerism. [394] Catechism of the Catholic Church, 2445. 491. In the end, Saul is anointed king (cf. The human person faces the adventure of the transformation of things through work in order to satisfy requirements and needs that are first of all material, but he does so in obedience to an impulse that pushes him ever further beyond the results obtained, to the quest of what will correspond most intimately to his vital inner needs. The Church's social doctrine sees ethical relativism, which maintains that there are no objective or universal criteria for establishing the foundations of a correct hierarchy of values, as one of the greatest threats to modern-day democracies. God's promise and Jesus Christ's resurrection raise in Christians the well-founded hope that a new and eternal dwelling place is prepared for every human person, a new earth where justice abides (cf. This multifaceted cooperation increases awareness that all are brothers and sisters in Christ, and makes the journey along the path of ecumenism easier. [127] Cf. If the relationship with God is placed aside, nature is stripped of its profound meaning and impoverished. No man has ever seen God; if we love one another, God abides in us and his love is perfected in us” (1 Jn 4:11-12). Lev 26:6) and profound joy (cf. Such initiative, then, should be given ample leeway. Far from being only objects of political action, families can and must become active subjects, working “to see that the laws and institutions of the State not only do not offend but support and positively defend the rights and duties of the family. [583] The Encyclical Laborem Exercens enhances the personalistic vision that characterized previous social documents, indicating the need for a deeper understanding of the meaning and tasks that work entails. The principle of creation and God's gratuitous action. For this reason, work too has a universal dimension, insofar as it is based on the relational nature of human beings. “Being a person in the image and likeness of God ... involves existing in a relationship, in relation to the other ‘I'”[36], because God himself, one and triune, is the communion of the Father, of the Son and of the Holy Spirit. God's saving intervention will come about through a new David (cf. [106] Cf. [788], The full attainment of the common good requires that the political community develop a twofold and complementary action that defends and promotes human rights. 236. On the contrary, justice and truth represent the concrete requisites for reconciliation. Congregation for Catholic Education, Guidelines for the Study and Teaching of the Church's Social Doctrine in the Formation of Priests, 38, Vatican Polyglot Press, Rome 1988, pp. 128. Every member of the armed forces is morally obliged to resist orders that call for perpetrating crimes against the law of nations and the universal principles of this law. [709] John Paul II, Encyclical Letter Centesimus Annus, 35 AAS 83 (1991), 837. [939] Cf. “Important virtues are involved in this process, such as diligence, industriousness, prudence in undertaking reasonable risks, reliability and fidelity in interpersonal relationships, as well as courage in carrying out decisions which are difficult and painful but necessary, both for the overall working of a business and in meeting possible set-backs”.[718]. The integral perfection of the person and the good of the whole of society are the essential ends of culture[1165]; the ethical dimension of culture is therefore a priority in the social action of the laity. John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 33, 39: AAS 80 (1988), 557-559, 566-568. The universality of this hope also includes, besides the men and women of all peoples, heaven and earth: “Shower, O heavens, from above, and let the skies rain down righteousness; let the earth open, that salvation may sprout forth, and let it cause righteousness to spring up also; I the Lord have created it” (Is 45:8). Jesus, a man of workc. [598] Pius XI, Encyclical Letter Quadragesimo Anno: AAS 23 (1931), 195. The pages of the first book of Sacred Scripture, which describe the creation of man and woman in the image and likeness of God (cf. The universal destination of goods requires a common effort to obtain for every person and for all peoples the conditions necessary for integral development, so that everyone can contribute to making a more humane world, “in which each individual can give and receive, and in which the progress of some will no longer be an obstacle to the development of others, nor a pretext for their enslavement”[367]. 148. The Church's social doctrine is knowledge enlightened by faith, which, as such, is the expression of a greater capacity for knowledge. In international agencies it is necessary that the interests of the whole human family be equally represented. Catechism of the Catholic Church, 2037. [1139] Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 31: AAS 57 (1965), 37. 29. 1"of"14" COMPENDIUM*OF*THE*SOCIAL*DOCTRINE*OF*THE*CHURCH"2*CHAPTER"FOUR* PRINCIPLES"OF"THECHURCH'S"SOCIALDOCTRINE" " I. The third  moment, that of decision, is based on the preceding steps and makes it possible to choose between the different actions that may be taken. John Paul II, Encyclical Letter Centesimus Annus, 5: AAS 83 (1991), 799. “Those with a talent for the difficult yet noble art of politics, or whose talents in this matter can be developed, should prepare themselves for it, and forgetting their own convenience and material interests, they should engage in political activity”[1131]. 245. [1143] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 76: AAS 58 (1966), 1099. b. Solidarity as a social principle and a moral virtue. John Paul II, Encyclical Letter Veritatis Splendor, 44, 99: AAS 85 (1993), 1168-1169, 1210-1211. 552. 97. [823] Saint Thomas Aquinas, Summa Theologiae, II-II, q. The fact that cloning is used to create embryos from which cells can be removed for therapeutic use does not attenuate its moral gravity, because in order that such cells may be removed the embryo must first be created and then destroyed[536]. It is commendable that the Pontifical Council for Justice and Peace has taken up this task, devoting intense efforts to this initiative in recent years. 73. The benevolence and mercy that inspire God's actions and provide the key for understanding them become so very much closer to man that they take on the traits of the man Jesus, the Word made flesh. [1105] Cf. Unfortunately, the conditions under which prisoners serve their time do not always foster respect for their dignity; and often, prisons become places where new crimes are committed. [951] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 34: AAS 58 (1966), 1053. The sacrament of marriage takes up the human reality of conjugal love in all its implications and “gives to Christian couples and parents a power and a commitment to live their vocation as lay people and therefore to ‘seek the kingdom of God by engaging in temporal affairs and by ordering them according to the plan of God”'[488]. All this can be achieved and, since it is possible, it becomes a duty”.[682]. The Encyclical Centesimus Annus contains an explicit and articulate judgment with regard to democracy: “The Church values the democratic system inasmuch as it ensures the participation of citizens in making political choices, guarantees to the governed the possibility both of electing and holding accountable those who govern them, and of replacing them through peaceful means when appropriate. The Church's social doctrine is a necessary means for an efficacious Christian education towards love, justice and peace, as well as for a conscious maturation of moral and social duties in the various cultural and professional fields. [232] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 22: AAS 58 (1966), 1042. Prudence affirms the good as a duty and shows in what manner the person should accomplish it[1146]. In the end, social sin is that sin that “refers to the relationships between the various human communities. The consequences resulting from this are all too clear: “it is the relationship man has with God that determines his relationship with his fellow men and with his environment. 212. The Church's social doctrine finds its essential foundation in biblical revelation and in the tradition of the Church. 579. Rom 8:19-23), in expectation of giving birth to “a new heaven and a new earth” (Rev 21:1) that are the gift of the end of time, the fulfilment of salvation. [1033] In fact, “it is hardly possible to imagine that in an atomic era, war could be used as an instrument of justice”. The Church does not assume responsibility for every aspect of life in society, but speaks with the competence that is hers, which is that of proclaiming Christ the Redeemer[91]: “Christ did not bequeath to the Church a mission in the political, economic or social order; the purpose he assigned to her was a religious one. [822] John Paul II, Encyclical Letter Evangelium Vitae, 74: AAS 87 (1995), 488. [689] Cf. For as many of you as were baptized into Christ have put on Christ. [652] Cf. Download Free PDF. [1085] John Paul II, Message for the 2002 World Day of Peace, 5: AAS 94 (2002), 134. [67] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 39: AAS 58 (1966), 1057. The priest who carries out pastoral service in various ecclesial associations, especially those dedicated to the social apostolate, has the duty to promote the growth of such groups through the proper teaching of social doctrine. By means of reason, the Church's social doctrine espouses philosophy in its own internal logic, in other words, in the argumentation that is proper to it. Immigrants are to be received as persons and helped, together with their families, to become a part of societal life. Second Vatican Ecumenical Council, Decree Inter Mirifica, 11: AAS 56 (1964), 148-149. [821] Besides being a moral duty, such a refusal is also a basic human right which, precisely as such, civil law itself is obliged to recognize and protect. “In such a situation they easily lose contact with their specific role, which is to secure the just rights of workers within the framework of the common good of the whole of society; instead they become an instrument used for other purposes”.[672]. The doctrine of the universality of sin, however, must not be separated from the consciousness of the universality of salvation in Jesus Christ. [84] Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 48: AAS 57 (1965), 53. Given the nature of the current dynamics, the free circulation of capital is not of itself sufficient to close the gap between developing countries and the more advanced countries. Letter Mater et Magistra (15 May 1961) 84*, 87*, 94*, 95, 107*, 160*, 164*, 166*, 167*, 176*, 178*, 185*, 189*, 192*, 194*, 336*, 339*, 355*, 384, 396, 440*, 446, 527*, 549*, 551*, 575, 579, 581*, Enc. 130. [1199] 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. 14. [1123] The ultimate aim of catechesis “is to put people not only in touch but in communion, in intimacy, with Jesus Christ”. [220] Cf. 40. Standards of living and greater economic productivity are not the only valid indicators for measuring the total fulfilment of the human person in this life, and they are of even less value when considering the life to come, “for man's horizons are not bounded only by the temporal order; living on the level of human history, he preserves the integrity of his eternal destiny”[1143]. The history of salvation leads the people of Israel to believe that God's action was restricted to their land. The profound meaning of civil and political life does not arise immediately from the list of personal rights and duties. Letter Redemptoris Missio (7 December 1990) 2 538 11 1, 521*, 523, 524 20 50 37 415* 52 523, Enc. John Paul II, Encyclical Letter Laborem Exercens, 3: AAS 73 (1981), 583-584. This is an all-too-often overlooked requirement and it should be given greater consideration. This is one of their inalienable rights, to be exercised before God with due consideration of their obligations towards themselves, their children already born, the family and society[528]. John Paul II, Message for the 1992 World Day of Peace, 4: AAS 84 (1992), 323-324. “One must take into account the nature of each being and of its mutual connection in an ordered system, which is precisely the ‘cosmos' ”.[981]. The rights of children must be legally protected within juridical systems. Author: Pádraig Corkery. He has broken down the dividing wall of hostility among people, reconciling them with God (cf. Acts of terrorism strike at the heart of human dignity and are an offence against all humanity; “there exists, therefore, a right to defend oneself from terrorism”. It belongs to them, therefore, to exercise with responsibility their educational activity in close and vigilant cooperation with civil and ecclesial agencies. 243. [630], 292. 52. The Church's love for the poor is inspired by the Gospel of the Beatitudes, by the poverty of Jesus and by his attention to the poor. It is necessary moreover that “in evaluating the consequences of their decisions, these agencies always give sufficient consideration to peoples and countries which have little weight in the international market, but which are burdened by the most acute and desperate needs, and are thus more dependent on support for their development”.[761]. [861] Catechism of the Catholic Church, 2105. 332. Solidarity between generations requires that global planning take place according to the principle of the universal destination of goods, which makes it morally illicit and economically counterproductive to burden future generations with the costs involved: morally illicit because it would mean avoiding one's own responsibilities; economically counterproductive because correcting failures is more expensive than preventing them. In this context it is hoped that there will be a revision of international organizations, a process that “presupposes the overcoming of political rivalries and the renouncing of all desire to manipulate these organizations, which exist solely for the common good”,[917] for the purpose of achieving “a greater degree of international ordering”. THE CHURCH'S SOCIAL DOCTRINE IN OUR TIME: HISTORICAL NOTESa. [92] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 42: AAS 58 (1966), 1060. [748] Cf. 567. An authentic moralization of social life will never be possible unless it starts with people and has people as its point of reference: indeed, “living a moral life bears witness to the dignity of the person”[250]. [878] The world community must be presented, over and over again and with ever increasing clarity, as the concrete figure of the unity willed by the Creator. This doctrinal patrimony is neither taught nor known sufficiently, which is part of the reason for its failure to be suitably reflected in concrete behaviour. [1115] Paul VI, Apostolic Letter Octogesima Adveniens, 51: AAS 63 (1971), 440. The human person cannot find fulfilment in himself, that is, apart from the fact that he exists “with” others and “for” others. The economy has as its object the development of wealth and its progressive increase, not only in quantity but also in quality; this is morally correct if it is directed to man's overall development in solidarity and to that of the society in which people live and work. 512. John Paul II, Apostolic Exhortation Familiaris Consortio, 45: AAS 74 (1982), 136-137; Catechism of the Catholic Church, 2209. 136. [98] Cf. [1079] The targets of terrorist attacks are generally places of daily life and not military objectives in the context of a declared war. The Lord has made the human person to be a partner with him in dialogue. [667] John Paul II, Encyclical Letter Laborem Exercens, 20: AAS 73 (1981), 629. Inextricably connected to the topic of rights is the issue of the duties falling to men and women, which is given appropriate emphasis in the interventions of the Magisterium. The role of such an organism would be to stimulate the Catholic community to promote progress in needy regions and international social justice”[185]. [173] Congregation for Catholic Education, Guidelines for the Study and Teaching of the Church's Social Doctrine in the Formation of Priests, 24, Vatican Polyglot Press, Rome 1988, p. 28. [120] Cf. [33] John Paul II, Apostolic Letter Mulieris Dignitatem, 7: AAS 80 (1988), 1666. It is cooperation with the plan God pursues in history”[24]. John Paul II, Encyclical Letter Centesimus Annus, 49: AAS 83 (1991), 855. [936] Such poverty makes it impossible to bring about that full humanism which the Church hopes for and pursues so that persons and peoples may “be more” [937] and live in conditions that are more human. [925] John XXIII, Encyclical Letter Mater et Magistra: AAS 53 (1961), 499; cf. Leon. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 41: AAS 58 (1966), 1059-1060; Congregation for Catholic Education, Guidelines for the Study and Teaching of the Church's Social Doctrine in the Formation of Priests, 32, Vatican Polyglot Press, Rome 1988, pp. 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. [828] John Paul II, Address to the Italian Association of Judges (31 March 2000), 4: AAS 92 (2000), 633. For this reason, “the family has a right to assistance by society in the bearing and rearing of children. A Reflection on the Shoah (16 March 1998) 506*, Reflections on Cloning (25 June 1997) 236*, Animal and Plant Biotechnology: New Frontiers and New Responsibilities (12 October 1999) 472*, Charter of the Rights of the Family (24 November 1983) Preamble D-E 214* Preamble E 229, 238, Art. Saint Thomas Aquinas, Summa Theologiae, I-II, q. The relationship between God and man is reflected in the relational and social dimension of human nature. John Paul II, Encyclical Letter Centesimus Annus, 48: AAS 83 (1991), 852-854; Catechism of the Catholic Church, 1883. 436. Moreover, strong moral pressure is needed, so that the administration of public life will be the result of the shared responsibility of each individual with regard to the common good. 449. [198] Cf. The relationship between labour and capital also finds expression when workers participate in ownership, management and profits. [322] Cf. SOLIDARITY AMONG WORKERSa. [1011] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 26: AAS 58 (1966), 1046-1047; John Paul II, Encyclical Letter Laborem Exercens, 9, 18: AAS 73 (1981), 598-600, 622-625; John Paul II, Address to the Pontifical Academy of Social Sciences (25 April 1997), 3: L'Osservatore Romano, English edition, 14 May 1997, p. 5; John Paul II, Message for the 1999 World Day of Peace, 8: AAS 91 (1999), 382-383. For this reason the Church feels bound in duty to specify the nature and characteristics of this principle. Paul VI, Encyclical Letter Humanae Vitae, 7: AAS 60 (1968), 485; John Paul II, Apostolic Exhortation Familiaris Consortio, 32: AAS 74 (1982), 118-120. Rather, all are charged by the Apostle Paul to make it a point of honour to work with their own hands, so as to “be dependent on nobody” (1 Thes 4:12), and to practise a solidarity which is also material by sharing the fruits of their labour with “those in need” (Eph 4:28). [773], The biblical message provides endless inspiration for Christian reflection on political power, recalling that it comes from God and is an integral part of the order that he created. John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 278-279. In proclaiming the Gospel, the Church “bears witness to man, in the name of Christ, to his dignity and his vocation to the communion of persons. They call on those who work in the economic sphere and who possess goods to consider themselves administrators of the goods that God has entrusted to them. Man and woman are in relationship with others above all as those to whom the lives of others have been entrusted[215]. “If, from the legal standpoint, marriage between a man and a woman were to be considered just one possible form of marriage, the concept of marriage would undergo a radical transformation, with grave detriment to the common good. John Paul II, Encyclical Letter Laborem Exercens, 10: AAS 73 (1981), 600-602. Man, poverty and richesb. 113. The control exercised by the citizens does not in fact exclude the freedom that elected officials must enjoy in order to fulfil their mandate with respect to the objectives to be pursued. Lumen Gentium, 31). This awareness alone makes it possible to build an economy that is truly at the service of mankind and to create programmes of real cooperation among the different partners in labour. The sphere of friendship, on the other hand, is that selflessness, detachment from material goods, giving freely and inner acceptance of the needs of others. John Paul II, Encyclical Letter Redemptoris Missio, 11: AAS 83 (1991), 259-260. The universality and integrality of the salvation wrought by Christ makes indissoluble the link between the relationship that the person is called to have with God and the responsibility he has towards his neighbour in the concrete circumstances of history. “This is an option, or a special form of primacy in the exercise of Christian charity, to which the whole tradition of the Church bears witness. The Church and the political community, in fact, express themselves in organized structures that are not ends in themselves but are intended for the service of man, to help him to exercise his rights fully, those inherent in his reality as a citizen and a Christian, and to fulfil correctly his corresponding duties. The Lord, however, “has not willed to reserve to himself all exercise of power. Appropriate measures are needed to control the production, sale, importation and exportation of small arms and light weapons, armaments that facilitate many outbreaks of violence to occur. “They have to give everyone a public example of prayer, respect and joy, and defend their traditions as a precious contribution to the spiritual life of society”. Second Vatican Ecumenical Council, Declaration Dignitatis Humanae, 2: AAS 58 (1966), 930-931; Catechism of the Catholic Church, 2106. John Paul II, Apostolic Exhortation Familiaris Consortio, 27: AAS 74 (1982), 113-114. or. 228. He summons the social and community energies that increase the common good[581], above all to the benefit of those who are neediest. [637] These difficulties, unfortunately, have not been overcome, as is demonstrated wherever there are situations that demoralize women, making them objects of a very real exploitation. [929] John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 32: AAS 80 (1988), 556. It is difficult for the concerns of the Christian faith to be adequately met in one sole political entity; to claim that one party or political coalition responds completely to the demands of faith or of Christian life would give rise to dangerous errors. The Church's social doctrine provides the fundamental criteria for pastoral action in the area of social activity: proclaiming the Gospel; placing the Gospel message in the context of social realities; planning actions aimed at the renewal of these realities; and conforming them to the demands of Christian morality. The Church exists and is at work within history. [174] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 1: AAS 58 (1966), 1026. The Prophets would announce, for the eschatological times, a pilgrimage of the nations to the Lord's temple and an era of peace among the peoples (cf. [442] Catechism of the Catholic Church, 1807; cf. Individuals and groups who engage in research and the commercialization of the field of biotechnology must especially abide by these criteria. 8, a-b 247 Art. For since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partners, in a way known to God, in the Paschal Mystery”[42]. [905] In this perspective, normative instruments for the peaceful resolution of controversies must be reformulated so as to strengthen their scope and binding force. 140. “Freedom is exercised in relationships between human beings. 260. Role of intermediate bodiesd. These values constitute the pillars which give strength and consistency to the edifice of life and deeds: they are values that determine the quality of every social action and institution. To bring about and consolidate an international order that effectively guarantees peaceful mutual relations among peoples, the same moral law that governs the life of men must also regulate relations among States: “a moral law the observance of which should be inculcated and promoted by the public opinion of all the nations and of all the States with such a unanimity of voice and force that no one would dare to call it into question or to attenuate its binding force”. Catechism of the Catholic Church, 1897; John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 279. The goal to be sought is public financing that is itself capable of becoming an instrument of development and solidarity. [561] John Paul II, Encyclical Letter Laborem Exercens, 10: AAS 73 (1981), 601. John Paul II, Message to the Secretary-General of the United Nations on the occasion of the World Summit for Children (22 September 1990): AAS 83 (1991), 358-361. John Paul II, Message for the 2001 World Day of Peace, 13: AAS 91 (2001), 241; Pontifical Council “Cor Unum” - Pontifical Council for the Pastoral Care of Migrants and Itinerant People, Refugees: a Challenge to Solidarity, 6: Libreria Editrice Vaticana, Vatican City 1992, p. 10. 162. [212] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 63: AAS 58 (1966), 1084-1085; John Paul II, Encyclical Letter Centesimus Annus, 48: AAS 83 (1991), 852-854; John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 15: AAS 80 (1988), 528-530; John Paul II, Encyclical Letter Laborem Exercens, 17: AAS 73 (1981), 620-622; John XXIII, Encyclical Letter Mater et Magistra: AAS 53 (1961), 413-415. Peace, in fact, is the messianic attribute par excellence, in which all other beneficial effects of salvation are included. Parents have the obligation to inquire about the methods used for sexual education in educational institutions in order to verify that such an important and delicate topic is dealt with properly. The human person is essentially a social being [294] because God, who created humanity, willed it so[295]. [724], IV. 8, 11. [357] Cf. Rom 8:19-22) — recovers again its original link with the divine source of Wisdom and Love. [1231] Catechism of the Catholic Church, 1889. 205. [456] Saint Thomas Aquinas, Summa Theologiae, II-II, q. Confirmation configures the individual to Christ, sent to give new life to creation and to every being through the outpouring of his Spirit. [ 36 ] John Paul II, Encyclical Letter Mater et Magistra: AAS 58 ( 1966 ),.. 5:18-21 ; 1 Tim 4:4 ) the decision to make a family wage a concrete.. Among persons, to the hope of the Catholic Church, the in... 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