Compendium of the Social Doctrine of the = Church

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	=20

PONTIFICAL COUNCIL FOR = JUSTICE AND=20 PEACE

COMPENDIUM
OF THE SOCIAL=20 DOCTRINE
OF THE CHURCH

TO HIS = HOLINESS POPE=20 JOHN PAUL II
MASTER OF SOCIAL DOCTRINE AND
EVANGELICAL = WITNESS
TO=20 JUSTICE AND PEACE

TABLE OF = CONTENTS

Abbreviations
Biblical=20 Abbreviations
Letter=20 of Cardinal Angelo Sodano
Presentation

INTRODUCTION

AN INTEGRAL AND SOLIDARY HUMANISM

a. At=20 the dawn of the Third Millennium
b. The=20 significance of this document
c. At=20 the service of the full truth about man
d. In=20 the sign of solidarity, respect and love

PART ONE

CHAPTER=20 ONE
GOD'S PLAN OF LOVE FOR HUMANITY

I. GOD'S LIBERATING ACTION IN THE HISTORY OF = ISRAEL
a.=20 God's=20 gratuitous presence
b. The=20 principle of creation and God's gratuitous action

II. JESUS CHRIST, THE FULFILMENT OF THE FATHER'S PLAN OF=20 LOVE
a. In=20 Jesus Christ the decisive event of the history of God with mankind = is=20 fulfilled
b. The=20 revelation of Trinitarian love

III. THE HUMAN PERSON IN GOD'S PLAN OF LOVE
a. = Trinitarian=20 love, the origin and goal of the human person
b. Christian=20 salvation: for all people and the whole person
c. The=20 disciple of Christ as a new creation
d. The=20 transcendence of salvation and the autonomy of earthly = realities

IV. GOD'S PLAN AND THE MISSION OF THE CHURCH
a. = The=20 Church, sign and defender of the transcendence of the human=20 person
b. The=20 Church, the Kingdom of God and the renewal of social=20 relations
c. New=20 heavens and a new earth
d. Mary=20 and her =93fiat=94 in God's plan of love

CHAPTER=20 TWO
THE CHURCH'S MISSION AND SOCIAL DOCTRINE

I. EVANGELIZATION AND SOCIAL DOCTRINE
a. The=20 Church, God's dwelling place with men and women
b. = Enriching=20 and permeating society with the Gospel
c. Social=20 doctrine, evangelization and human promotion
d. The=20 rights and duties of the Church

II. THE NATURE OF THE CHURCH'S SOCIAL DOCTRINE
a. = Knowledge=20 illuminated by faith
b. In=20 friendly dialogue with all branches of knowledge
c. = An=20 expression of the Church's ministry of teaching
d. = For=20 a society reconciled in justice and love
e. A=20 message for the sons and daughters of the Church and for=20 humanity
f. Under=20 the sign of continuity and renewal

III. THE CHURCH'S SOCIAL DOCTRINE IN OUR TIME: HISTORICAL=20 NOTES
a. The=20 beginning of a new path
b. From=20 Rerum Novarum to our own day
c. In=20 the light and under the impulse of the Gospel

CHAPTER=20 THREE
THE HUMAN PERSON AND HUMAN RIGHTS

I. SOCIAL=20 DOCTRINE AND THE PERSONALIST PRINCIPLE

II. THE HUMAN PERSON AS THE =93IMAGO DEI=94
a. = Creatures=20 in the image of God
b. The=20 tragedy of sin
c. The=20 universality of sin and the universality of salvation

III. THE MANY ASPECTS OF THE HUMAN PERSON
A. The=20 unity of the person
B. Openness=20 to transcendence and uniqueness of the person

a. Open=20 to transcendence
b. Unique=20 and unrepeatable
c. Respect=20 for human dignity

C. The=20 freedom of the human person

a. The=20 value and limits of freedom
b. The=20 bond uniting freedom with truth and the natural = law

D. The=20 equal dignity of all people
E. The=20 social nature of human beings

IV. HUMAN RIGHTS
a. The=20 value of human rights
b. The=20 specification of rights
c. Rights=20 and duties
d. Rights=20 of peoples and nations
e. Filling=20 in the gap between the letter and the spirit

CHAPTER=20 FOUR
PRINCIPLES OF THE CHURCH'S SOCIAL DOCTRINE

I. MEANING=20 AND UNITY

II. THE PRINCIPLE OF THE COMMON GOOD
a. Meaning=20 and primary implications
b. Responsibility=20 of everyone for the common good
c. Tasks=20 of the political community

III. THE UNIVERSAL DESTINATION OF GOODS
a. Origin=20 and meaning
b. The=20 universal destination of goods and private property
c. = The=20 universal destination of goods and the preferential option for the = poor

IV. THE PRINCIPLE OF SUBSIDIARITY
a. Origin=20 and meaning
b. Concrete=20 indications

V. PARTICIPATION
a. Meaning=20 and value
b. Participation=20 and democracy

VI. THE PRINCIPLE OF SOLIDARITY
a. Meaning=20 and value
b. Solidarity=20 as a social principle and a moral virtue
c. Solidarity=20 and the common growth of mankind
d. Solidarity=20 in the life and message of Jesus Christ

VII. THE FUNDAMENTAL VALUES OF SOCIAL LIFE
a. = The=20 relationship between principles and values
b. T= ruth
c.=20 Freedom
d.=20 Justice

VIII. THE=20 WAY OF LOVE

PART TWO

CHAPTER=20 FIVE
THE FAMILY, THE VITAL CELL OF SOCIETY

I. THE=20 FAMILY, THE FIRST NATURAL SOCIETY
a. Importance=20 of the family for the person
b. Importance=20 of the family for society

II. MARRIAGE, THE FOUNDATION OF THE FAMILY
a. = The=20 value of marriage
b. The=20 sacrament of marriage

III. THE SOCIAL SUBJECTIVITY OF THE FAMILY
a. = Love=20 and the formation of a community of persons
b. The=20 family is the sanctuary of life
c. The=20 task of educating
d. The=20 dignity and rights of children

IV. THE FAMILY AS ACTIVE PARTICIPANT IN SOCIAL LIFE =
a.=20 Solidarity=20 in the family
b. The=20 family, economic life and work

V. SOCIETY=20 AT THE SERVICE OF THE FAMILY

CHAPTER=20 SIX
HUMAN WORK

I. BIBLICAL ASPECTS
a. The=20 duty to cultivate and care for the earth
b. Jesus,=20 a man of work
c. The=20 duty to work

II. THE=20 PROPHETIC VALUE OF =93RERUM NOVARUM=94

III. THE DIGNITY OF WORK
a. The=20 subjective and objective dimensions of work
b. The=20 relationship between labour and capital
c. Work,=20 the right to participate
d. The=20 relationship between labour and private property
e. = Rest=20 from work

IV. THE RIGHT TO WORK
a. Work=20 is necessary
b. The=20 role of the State and civil society in promoting the right to=20 work
c. The=20 family and the right to work
d. Women=20 and the right to work
e. Child=20 labour
f. Immigration=20 and work
g. The=20 world of agriculture and the right to work

V. THE RIGHTS OF WORKERS
a. The=20 dignity of workers and the respect for their rights
b. = The=20 right to fair remuneration and income distribution
c. = The=20 right to strike

VI. SOLIDARITY AMONG WORKERS
a. The=20 importance of unions
b. New=20 forms of solidarity

VII. THE =93NEW THINGS=94 OF THE WORLD OF WORK
a. = An=20 epoch-making phase of transition
b. Social=20 doctrine and the =93new things=94

CHAPTER=20 SEVEN
ECONOMIC LIFE

I. BIBLICAL ASPECTS
a. Man,=20 poverty and riches
b. Wealth=20 exists to be shared

II. MORALITY=20 AND THE ECONOMY

III. PRIVATE=20 INITIATIVE AND BUSINESS INITIATIVE
a. Business=20 and its goals
b. Role=20 of business owners and management

IV. ECONOMIC=20 INSTITUTIONS AT THE SERVICE OF MAN
a. Role=20 of the free market
b. Action=20 of the State
c. Role=20 of intermediate bodies
d. Savings=20 and consumer goods

V. THE =93NEW THINGS=94 IN THE ECONOMIC SECTOR
a. = Globalization:=20 opportunities and risks
b. The=20 international financial system
c. Role=20 of the international community in an era of a global = economy
d.=20 An=20 integral development in solidarity
e. Need=20 for more educational and cultural formation

CHAPTER=20 EIGHT
THE POLITICAL COMMUNITY

I. BIBLICAL ASPECTS
a. God's=20 dominion
b. Jesus=20 and political authority
c. The=20 early Christian communities

II. FOUNDATION AND PURPOSE OF THE POLITICAL = COMMUNITY
a.=20 Political=20 community, the human person and a people
b. Defending=20 and promoting human rights
c. Social=20 life based on civil friendship

III. POLITICAL AUTHORITY
a. The=20 foundation of political authority
b. Authority=20 as moral force
c. The=20 right to conscientious objection
d. The=20 right to resist
e. Inflicting=20 punishment

IV. THE=20 DEMOCRATIC SYSTEM
a. Values=20 and democracy
b. Institutions=20 and democracy
c. Moral=20 components of political representation
d. Instruments=20 for political participation
e. Information=20 and democracy

V. THE POLITICAL COMMUNITY AT THE SERVICE OF CIVIL=20 SOCIETY
a. Value=20 of civil society
b. Priority=20 of civil society
c. Application=20 of the principle of subsidiarity

VI. THE STATE AND RELIGIOUS COMMUNITIES
A. Religious=20 freedom, a fundamental human right
B. The=20 Catholic Church and the political community

a. Autonomy=20 and independence
b. Cooperation

CHAPTER=20 NINE
THE INTERNATIONAL COMMUNITY

I. BIBLICAL ASPECTS
a. Unity=20 of the human family
b. Jesus=20 Christ, prototype and foundation of the new humanity
c. = The=20 universal vocation of Christianity

II. THE FUNDAMENTAL RULES OF THE INTERNATIONAL=20 COMMUNITY
a. The=20 international community and values
b. Relations=20 based on harmony between the juridical and moral orders

III. THE ORGANIZATION OF THE INTERNATIONAL = COMMUNITY
a.=20 The=20 value of international organizations
b. The=20 juridical personality of the Holy See

IV. INTERNATIONAL COOPERATION FOR DEVELOPMENT
a. = Cooperation=20 to guarantee the right to development
b. The=20 fight against poverty
c. Foreign=20 debt

CHAPTER=20 TEN
SAFEGUARDING THE ENVIRONMENT

I. BIBLICAL=20 ASPECTS

II. MAN=20 AND THE UNIVERSE OF CREATED THINGS

III. THE=20 CRISIS IN THE RELATIONSHIP BETWEEN MAN AND THE = ENVIRONMENT

IV. A COMMON RESPONSIBILITY
a. The=20 environment, a collective good
b. The=20 use of biotechnology
c. The=20 environment and the sharing of goods
d. New=20 lifestyles

CHAPTER=20 ELEVEN
THE PROMOTION OF PEACE

I. BIBLICAL=20 ASPECTS

II. PEACE:=20 THE FRUIT OF JUSTICE AND LOVE

III. THE=20 FAILURE OF PEACE: WAR
a. Legitimate=20 defence
b. Defending=20 peace
c. The=20 duty to protect the innocent
d. Measures=20 against those who threaten peace
e. Disarmament
f.=20 The=20 condemnation of terrorism

IV. THE=20 CONTRIBUTION OF THE CHURCH TO PEACE

PART=20 THREE

CHAPTER=20 TWELVE
SOCIAL DOCTRINE AND ECCLESIAL ACTION

I. PASTORAL ACTION IN THE SOCIAL FIELD
a. Social=20 doctrine and the inculturation of faith
b. Social=20 doctrine and social pastoral activity
c. Social=20 doctrine and formation
d. Promoting=20 dialogue
e. The=20 subjects of social pastoral activity

II. SOCIAL DOCTRINE AND THE COMMITMENT OF THE LAY=20 FAITHFUL
a. The=20 lay faithful
b. Spirituality=20 of the lay faithful
c. Acting=20 with prudence
d. Social=20 doctrine and lay associations
e. Service=20 in the various sectors of social life

1. Service=20 to the human person
2. Service=20 in culture
3. Service=20 in the economy
4. Service=20 in politics

CONCLUSION
FOR=20 A CIVILIZATION OF LOVE

a. The=20 help that the Church offers to modern man
b. Starting=20 afresh from faith in Christ
c. A=20 solid hope
d. Building=20 the =93civilization of love=94

Index=20 of references
Analytica= l=20 index

ABBREVIATIONS

a. in articulo
AAS Acta Apostolicae = Sedis
ad 1um=20 in responsione ad 1 argumentum
ad 2um in responsione = ad 2=20 argumentum et ita porro
Ap. Exhort. Apostolic = Exhortation
Ap.=20 Letter Apostolic Letter
c. corpore articuli
cf.=20 conferatur
ch. chapter
d. distinctio
DS H. Denzinger - A. = Sch=F6nmetzer, Enchiridion Symbolorum definitionum et = declarationum de=20 rebus fidei et morum
Ed. Leon. Sancti Thomae Aquinatis = Doctoris=20 Angelici Opera omnia iussu impensaque Leonis XIII P.M.=20 edita
Enc. Letter Encyclical Letter
ibid. = ibidem
PG=20 Patrologia Graeca (J. P. Migne)
PL Patrologia Latina = (J.=20 P. Migne)
q. quaestio
v. verse
I Prima Pars Summae = Theologiae
I-II Prima Secundae Partis Summae = Theologiae
II-II=20 Secunda Secundae Partis Summae Theologiae
III Tertia Pars = Summae=20 Theologiae

BIBLICAL = ABBREVIATIONS

Acts Acts of the Apostles
Am Amos
Bar=20 Baruch
1 Chr 1 Chronicles
2 Chr 2=20 Chronicles
Col Colossians
1 Cor 1 = Corinthians
2=20 Cor 2 Corinthians
Dan Daniel
Deut=20 Deuteronomy
Eccles Ecclesiastes
Eph=20 Ephesians
Esther Esther
Ex = Exodus
Ezek=20 Ezekiel
Ezra Ezra
Gal Galatians
Gen=20 Genesis
Hab Habakkuk
Hag Haggai
Heb=20 Hebrews
Hos Hosea
Is Isaiah
Jas=20 James
Jer Jeremiah
Job Job
Joel=20 Joel
Jn John
1 Jn 1 John
2 Jn 2=20 John
3 Jn 3 John
Jon Jonah
Josh=20 Joshua
Jude Jude
Jdg Judges
Jdt=20 Judith
1 Kg 1 Kings
2 Kg 2 Kings
Lam = Lamentations
Lev Leviticus
Lk Luke
1 = Macc=20 1 Maccabees
2 Macc 2 Maccabees
Mal=20 Malachi
Mk Mark
Mt Matthew
Mic=20 Micah
Nahum Nahum
Neh Nehemiah
Num=20 Numbers
Ob Obadiah
1 Pet 1 Peter
2 = Pet 2=20 Peter
Phil Philippians
Philem = Philemon
Prov=20 Proverbs
Ps Psalms
Rev = Revelation
Rom=20 Romans
Ruth Ruth
1 Sam 1 Samuel
2 = Sam 2=20 Samuel
Sir Sirach
Song Song of Songs
1 = Thes=20 1 Thessalonians
2 Thes 2 Thessalonians
1 Tim = 1=20 Timothy
2 Tim 2 Timothy
Tit Titus
Tob=20 Tobit
Wis Wisdom
Zech Zechariah
Zeph = Zapheniah

***

SECRETARIAT OF = STATE

His Eminence
Cardinal RENATO RAFFAELE MARTINO
President = of the=20 Pontifical Council for Justice and Peace
VATICAN CITY

=97=97=97=97=97=97=97=97=97=97=97=97=97=97

From the Vatican, 29 June 2004
N. 559.332

Your Eminence,

Throughout the course of her history, and particularly in the = last=20 hundred years, the Church has never failed, in the words of Pope = Leo XIII,=20 to speak =93the words that are hers=94 with regard to questions = concerning=20 life in society. Continuing to expound and update the rich = patrimony of=20 Catholic social doctrine, Pope John Paul II has for his part = published=20 three great Encyclicals =97 Laborem=20 Exercens, Sollicitudo Rei=20 Socialis and Centesimus = Annus=20 =97 that represent fundamental stages of Catholic thought in = this area.=20 For their part, numerous Bishops in every part of the world have=20 contributed in recent times to a deeper understanding of the = Church's=20 social doctrine. Numerous scholars on every continent have done = the=20 same.

1. It was therefore hoped that a compendium of all this = material should=20 be compiled, systematically presenting the foundations of Catholic = social=20 doctrine. It is commendable that the Pontifical Council for = Justice and=20 Peace has taken up this task, devoting intense efforts to this = initiative=20 in recent years.

I am pleased that the volume =93Compendium of the Social = Doctrine of the=20 Church=94 has been published, sharing with you the joy of offering = it to the=20 faithful and to all people of good will, as food for human and = spiritual=20 growth, for individuals and communities alike.

2. This work also shows the value of Catholic social doctrine = as an=20 instrument of evangelization (cf. Centesimus = Annus,=20 54), because it places the human person and society in = relationship=20 with the light of the Gospel. The principles of the Church's = social=20 doctrine, which are based on the natural law, are then seen to be=20 confirmed and strengthened, in the faith of the Church, by the = Gospel of=20 Christ.

In this light, men and women are invited above all to discover=20 themselves as transcendent beings, in every dimension of their = lives,=20 including those related to social, economic and political = contexts. Faith=20 brings to fullness the meaning of the family, which, founded on = marriage=20 between one man and one woman, constitutes the first and vital = cell of=20 society. It moreover sheds light on the dignity of work, which, as = human=20 activity destined to bring human beings to fulfilment, has = priority over=20 capital and confirms their rightful claim to share in the fruits = that=20 result from work.

3. In the present text we can see the importance of moral = values,=20 founded on the natural law written on every human conscience; = every human=20 conscience is hence obliged to recognize and respect this law. = Humanity=20 today seeks greater justice in dealing with the vast phenomenon of = globalization; it has a keen concern for ecology and a correct = management=20 of public affairs; it senses the need to safeguard national = consciences,=20 without losing sight however of the path of law and the awareness = of the=20 unity of the human family. The world of work, profoundly changed = by the=20 advances of modern technology, reveals extraordinary levels of = quality,=20 but unfortunately it must also acknowledge new forms of = instability,=20 exploitation and even slavery within the very societies that are=20 considered affluent. In different areas of the planet the level of = well-being continues to grow, but there is also a dangerous = increase in=20 the numbers of those who are becoming poor, and, for various = reasons, the=20 gap between less developed and rich countries is widening. The = free=20 market, an economic process with positive aspects, is nonetheless = showing=20 its limitations. On the other hand, the preferential love for the = poor=20 represents a fundamental choice for the Church, and she proposes = it to all=20 people of good will.

It is thus apparent that the Church cannot fail to make her = voice heard=20 concerning the =93new things=94 (res novae) typical of the = modern age,=20 because it belongs to her to invite all people to do all they can = to bring=20 about an authentic civilization oriented ever more towards = integral human=20 development in solidarity.

4. Contemporary cultural and social issues involve above all = the lay=20 faithful, who are called, as the Second Vatican Council reminds = us, to=20 deal with temporal affairs and order them according to God's will = (cf.=20 Lumen=20 Gentium, 31). We can therefore easily understand the = fundamental=20 importance of the formation of the laity, so that the holiness of = their=20 lives and the strength of their witness will contribute to human = progress.=20 This document intends to help them in this daily mission.

Moreover, it is interesting to note how the many elements = brought=20 together here are shared by other Churches and Ecclesial = Communities, as=20 well as by other Religions. The text has been presented in such a = way as=20 to be useful not only from within (ab intra), that is among = Catholics, but also from outside (ab extra). In fact, those = who=20 share the same Baptism with us, as well as the followers of other=20 Religions and all people of good will, can find herein fruitful = occasions=20 for reflection and a common motivation for the integral = development of=20 every person and the whole person.

5. The Holy Father, while hoping that the present document will = help=20 humanity in its active quest for the common good, invokes God's = blessings=20 on those who will take the time to reflect on the teachings of = this=20 publication. In expressing my own personal good wishes for the = success of=20 this endeavour, I congratulate Your Eminence and your = collaborators at the=20 Pontifical Council of Justice and Peace for the important work = carried=20 out, and with sentiments of respect I remain

Yours sincerely in Christ,
Cardinal Angelo=20 Sodano
Secretary of State

***

PRESENTATION

I am pleased to present the Compendium of the Social = Doctrine of the=20 Church, which, according to the request received from the Holy = Father,=20 has been drawn up in order to give a concise but complete overview = of the=20 Church's social teaching.

Transforming social realities with the power of the Gospel, to = which=20 witness is borne by women and men faithful to Jesus Christ, has = always=20 been a challenge and it remains so today at the beginning of the = third=20 millennium of the Christian era. The proclamation of Jesus Christ, = the=20 =93Good News=94 of salvation, love, justice and peace, is not = readily received=20 in today's world, devastated as it is by wars, poverty and = injustices. For=20 this very reason the men and women of our day have greater need = than ever=20 of the Gospel: of the faith that saves, of the hope that = enlightens, of=20 the charity that loves.

The Church is an expert in humanity, and anticipating with = trust and=20 with active involvement she continues to look towards the =93new = heavens=94=20 and the =93new earth=94 (2 Pet 3:13), which she indicates = to every=20 person, in order to help people to live their lives in the = dimension of=20 authentic meaning. =93Gloria Dei vivens homo=94: the human = person who=20 fully lives his or her dignity gives glory to God, who has given = this=20 dignity to men and women.

The reading of these pages is suggested above all in order to = sustain=20 and foster the activity of Christians in the social sector, = especially the=20 activity of the lay faithful to whom this area belongs in a = particular=20 way; the whole of their lives must be seen as a work of = evangelization=20 that produces fruit. Every believer must learn first of all to = obey the=20 Lord with the strength of faith, following the example of Saint = Peter:=20 =93Master, we toiled all night and took nothing! But at your word = I will let=20 down the nets=94 (Lk 5:5). Every reader of =93good will=94 = will be able=20 to understand the motives that prompt the Church to intervene with = her=20 doctrine in the social sector, an area which, at first glance, = does not=20 belong to the Church's competence, and these same readers will see = the=20 reasons for an encounter, for dialogue, for cooperation in serving = the=20 common good.

My predecessor, the late and venerable Cardinal = Fran=E7ois-Xavier Nguy=EAn=20 Van Thu=E2n, guided with wisdom, constancy and far-sightedness the = complex=20 phase of the preparation of this document; his illness prevented = him from=20 bringing it to a conclusion with its publication. This work, = entrusted to=20 me and now offered to those who will read it, carries therefore = the seal=20 of a great witness to the Cross who remained strong in faith = in the=20 dark and terrible years of Vietnam. This witness will know of our=20 gratitude for all his precious labour, undertaken with love and=20 dedication, and he will bless those who stop to reflect on these = pages.=20

I invoke the intercession of Saint Joseph, Guardian of the = Redeemer and=20 Husband of the Blessed Virgin Mary, Patron of the Universal Church = and of=20 Work, so that this text will bear abundant fruit in the life of = society as=20 an instrument for the proclamation of the Gospel, for justice = and
for=20 peace.

Vatican City, 2 April 2004, Memorial of Saint Francis of = Paola.

Cardinal Renato Raffaele = Martino
President

+ Giampaolo = Crepaldi
Secretary

COMPENDIUM
OF THE SOCIAL=20 DOCTRINE
OF THE CHURCH

INTRODUCTION

AN INTEGRAL AND SOLIDARY=20 HUMANISM

a. At the dawn of the = Third=20 Millennium

1. The Church moves further into the Third Millennium = of the=20 Christian era as a pilgrim people, guided by Christ, the =93great=20 Shepherd=94 (Heb 13:20). He is the =93Holy Door=94 = (cf. Jn=20 10:9) through which we passed during the Great Jubilee of the = year=20 2000[1]. Jesus Christ is the Way, the Truth and the Life (cf. = Jn=20 14:6): contemplating the Lord's face, we confirm our faith and our = hope in=20 him, the one Saviour and goal of history.

The Church continues to speak to all people and all nations, = for it=20 is only in the name of Christ that salvation is given to men and=20 women. Salvation, which the Lord Jesus obtained =93at a = price=94 (1=20 Cor 6:20; cf. 1 Pet 1:18-19), is achieved in the new = life that=20 awaits the righteous after death, but it also permeates this world = in the=20 realities of the economy and labour, of technology and = communications, of=20 society and politics, of the international community and the = relations=20 among cultures and peoples. =93Jesus came to bring integral = salvation, one=20 which embraces the whole person and all mankind, and opens up the = wondrous=20 prospect of divine filiation=94[2].

2. At the dawn of this Third Millennium, the Church = does not=20 tire of proclaiming the Gospel that brings salvation and genuine = freedom=20 also to temporal realities. She is mindful of the solemn = exhortation=20 given by Saint Paul to his disciple Timothy: =93Preach the word, = be urgent=20 in season and out of season, convince, rebuke, and exhort, be = unfailing in=20 patience and in teaching. For the time is coming when people will = not=20 endure sound teaching, but having itching ears they will = accumulate for=20 themselves teachers to suit their own likings, and will turn away = from=20 listening to the truth and wander into myths. As for you, always = be=20 steady, endure suffering, do the work of an evangelist, fulfil = your=20 ministry=94 (2 Tim 4:2-5).

3. To the people of our time, her travelling = companions, the=20 Church also offers her social doctrine. In fact, when the = Church=20 =93fulfils her mission of proclaiming the Gospel, she bears = witness to man,=20 in the name of Christ, to his dignity and his vocation to the = communion of=20 persons. She teaches him the demands of justice and peace in = conformity=20 with divine wisdom=94[3]. This doctrine has its own profound = unity, which=20 flows from Faith in a whole and complete salvation, from Hope in a = fullness of justice, and from Love which makes all mankind truly = brothers=20 and sisters in Christ: it is the expression of God's love for = the=20 world, which he so loved =93that he gave his only Son=94 (Jn = 3:16). The=20 new law of love embraces the entire human family and knows no = limits,=20 since the proclamation of the salvation wrought by Christ extends = =93to the=20 ends of the earth=94 (Acts 1:8).

4. Discovering that they are loved by God, people = come to=20 understand their own transcendent dignity, they learn not to be = satisfied=20 with only themselves but to encounter their neighbour in a network = of=20 relationships that are ever more authentically human. Men and = women=20 who are made =93new=94 by the love of God are able to change the = rules and the=20 quality of relationships, transforming even social structures. = They are=20 people capable of bringing peace where there is conflict, of = building and=20 nurturing fraternal relationships where there is hatred, of = seeking=20 justice where there prevails the exploitation of man by man. Only = love is=20 capable of radically transforming the relationships that men = maintain=20 among themselves. This is the perspective that allows every person = of good=20 will to perceive the broad horizons of justice and human = development in=20 truth and goodness.

5. Love faces a vast field of work and the Church is = eager to=20 make her contribution with her social doctrine, which concerns the = whole=20 person and is addressed to all people. So many needy brothers and = sisters=20 are waiting for help, so many who are oppressed are waiting for = justice,=20 so many who are unemployed are waiting for a job, so many peoples = are=20 waiting for respect. =93How can it be that even today there are = still people=20 dying of hunger? Condemned to illiteracy? Lacking the most basic = medical=20 care? Without a roof over their head? The scenario of poverty can = extend=20 indefinitely, if in addition to its traditional forms we think of = its=20 newer patterns. These latter often affect financially affluent = sectors and=20 groups which are nevertheless threatened by despair at the lack of = meaning=20 in their lives, by drug addiction, by fear of abandonment in old = age or=20 sickness, by marginalization or social discrimination ... And how = can we=20 remain indifferent to the prospect of an ecological crisis which = is making=20 vast areas of our planet uninhabitable and hostile to humanity? Or = by the=20 problems of peace, so often threatened by the spectre of = catastrophic=20 wars? Or by contempt for the fundamental human rights of so many = people,=20 especially children?=94[4].

6. Christian love leads to denunciation, proposals = and a=20 commitment to cultural and social projects; it prompts positive = activity=20 that inspires all who sincerely have the good of man at heart to = make=20 their contribution. Humanity is coming to understand ever more = clearly=20 that it is linked by one sole destiny that requires joint = acceptance of=20 responsibility, a responsibility inspired by an integral and = shared=20 humanism. It sees that this mutual destiny is often conditioned = and even=20 imposed by technological and economic factors, and it senses the = need for=20 a greater moral awareness that will guide its common journey. = Marvelling=20 at the many innovations of technology, the men and women of our = day=20 strongly desire that progress be directed towards the true good of = the=20 humanity, both of today and tomorrow.

b. The significance of = this=20 document

7. The Christian knows that in the social doctrine of = the=20 Church can be found the principles for reflection, the criteria = for=20 judgment and the directives for action which are the starting = point for=20 the promotion of an integral and solidary humanism. Making this = doctrine=20 known constitutes, therefore, a genuine pastoral priority, so = that men=20 and women will be enlightened by it and will be thus enabled to = interpret=20 today's reality and seek appropriate paths of action: =93The = teaching and=20 spreading of her social doctrine are part of the Church's = evangelizing=20 mission=94[5].

It is in this light that the publication of a document = providing the=20 fundamental elements of the social doctrine of the Church, showing = the=20 relationship between this doctrine and the new = evangelization[6],=20 appeared to be so useful. The Pontifical Council for = Justice and=20 Peace, which has drawn up the present document and is fully = responsible=20 for its content, prepared the text in a broad-based consultation = with its=20 own Members and Consulters, with different Dicasteries of the = Roman Curia,=20 with the Bishops' Conferences of various countries, with = individual=20 Bishops and with experts on the issues addressed.

8. This document intends to present in a complete and = systematic=20 manner, even if by means of an overview, the Church's social = teaching,=20 which is the fruit of careful Magisterial reflection and an = expression of=20 the Church's constant commitment in fidelity to the grace of = salvation=20 wrought in Christ and in loving concern for humanity's destiny. = Herein the=20 most relevant theological, philosophical, moral, cultural and = pastoral=20 considerations of this teaching are systematically presented as = they=20 relate to social questions. In this way, witness is borne to the=20 fruitfulness of the encounter between the Gospel and the problems = that=20 mankind encounters on its journey through history. In studying = this=20 Compendium, it is good to keep in mind that the citations of = Magisterial=20 texts are taken from documents of differing authority. Alongside = council=20 documents and encyclicals there are also papal addresses and = documents=20 drafted by offices of the Holy See. As one knows, but it seems to = bear=20 repeating, the reader should be aware that different levels of = teaching=20 authority are involved. The document limits itself to putting = forth the=20 fundamental elements of the Church's social doctrine, leaving to = Episcopal=20 Conferences the task of making the appropriate applications as = required by=20 the different local situations[7].

9. This document offers a complete overview of the=20 fundamental framework of the doctrinal corpus of Catholic social=20 teaching. This overview allows us to address appropriately the = social=20 issues of our day, which must be considered as a whole, since they = are=20 characterized by an ever greater interconnectedness, influencing = one=20 another mutually and becoming increasingly a matter of concern for = the=20 entire human family. The exposition of the Church's social = doctrine is=20 meant to suggest a systematic approach for finding solutions to = problems,=20 so that discernment, judgment and decisions will correspond to = reality,=20 and so that solidarity and hope will have a greater impact on the=20 complexities of current situations. These principles, in fact, are = interrelated and shed light on one another mutually, insofar as = they are=20 an expression of Christian anthropology[8], fruits of the = revelation of=20 God's love for the human person. However, it must not be = forgotten that=20 the passing of time and the changing of social circumstances will = require=20 a constant updating of the reflections on the various issues = raised here,=20 in order to interpret the new signs of the times.

10. The document is presented as an instrument for = the moral=20 and pastoral discernment of the complex events that mark our time; = as a=20 guide to inspire, at the individual and collective levels, = attitudes and=20 choices that will permit all people to look to the future with = greater=20 trust and hope; as an aid for the faithful concerning the = Church's=20 teaching in the area of social morality.

From this there can spring new strategies suited to the demands = of our=20 time and in keeping with human needs and resources. But above all = there=20 can arise the motivation to rediscover the vocation proper to the=20 different charisms within the Church that are destined to the=20 evangelization of the social order, because =93all the members = of the=20 Church are sharers in this secular dimension=94[9]. In short, the = text is=20 proposed as an incentive for dialogue with all who sincerely = desire the=20 good of mankind.

11. This document is intended first of all for = Bishops, who=20 will determine the most suitable methods for making it known and = for=20 interpreting it correctly. It is in fact part of the Bishops'=20 =93munus docendi=94 to teach that =93worldly things and = human=20 institutions are ordered, according to the plan of God the = Creator,=20 towards people's salvation, and that they can therefore make no = small=20 contribution to the building up of the Body of Christ=94[10]. = Priests,=20 men and women religious, and, in general, those responsible = for=20 formation will find herein a guide for their teaching and a = tool for=20 their pastoral service. The lay faithful, who seek the = Kingdom of=20 God =93by engaging in temporal affairs and directing them = according to God's=20 will=94[11], will find in it enlightenment for their own specific = mission.=20 Christian communities will be able to look to this document = for=20 assistance in analyzing situations objectively, in clarifying them = in the=20 light of the unchanging words of the Gospel, in drawing principles = for=20 reflection, criteria for judgment and guidelines for = action[12].

12. This document is proposed also to the brethren of = other=20 Churches and Ecclesial Communities, to the followers of other = religions,=20 as well as to all people of good will who are committed to serving = the=20 common good: may they receive it as the fruit of a universal = human=20 experience marked by countless signs of the presence of God's = Spirit. It=20 is a treasury of things old and new (cf. Mt 13:52), which = the=20 Church wishes to share, in thanksgiving to God, from whom comes = =93every=20 good endowment and ever perfect gift=94 (Jas 1:17). It is a = sign of=20 hope in the fact that religions and cultures today show openness = to=20 dialogue and sense the urgent need to join forces in promoting = justice,=20 fraternity, peace and the growth of the human person.

The Catholic Church joins her own commitment to that made in = the social=20 field by other Churches and Ecclesial Communities, whether at the = level of=20 doctrinal reflection or at the practical level. Together with = them, the=20 Catholic Church is convinced that from the common heritage of = social=20 teachings preserved by the living tradition of the people of God = there=20 will come motivations and orientations for an ever closer = cooperation in=20 the promotion of justice and peace[13].

c. At the service = of the=20 full truth about man

13. This document is an act of service on the part of = the=20 Church to the women and men of our time, to whom she offers = the legacy=20 of her social doctrine, according to that style of dialogue by = which God=20 himself, in his only-begotten Son made man, =93addresses men as = his friends=20 (cf. Ex 33:11; Jn 15:14-15) and moves among them = (cf. Bar=20 3:38)=94[14]. Drawing inspiration from the Pastoral = Constitution Gaudium=20 et Spes, this document too places =93man considered whole = and=20 entire, with body and soul, heart and conscience, mind and will=94 = [15] as=20 the key to its whole exposition. In this perspective, the Church = is=20 =93inspired by no earthly ambition and seeks but one solitary = goal: to carry=20 forward the work of Christ himself under the lead of the = befriending=20 Spirit. For Christ entered this world to bear witness to the = truth, to=20 save and not to sit in judgment, to serve and not to be = served=94[16].

14. By means of the present document, the Church = intends to=20 offer a contribution of truth to the question of man's place in = nature and=20 in human society, a question faced by civilizations and cultures = in which=20 expressions of human wisdom are found. Rooted in a past that = is often=20 thousands of years old and manifesting themselves in forms of = religion,=20 philosophy and
poetic genius of every time and of every people, = these=20 civilizations and cultures offer their own interpretation of the = universe=20 and of human society, and seek an understanding of existence and = of the=20 mystery that surrounds it. Who am I? Why is there pain, evil, = death,=20 despite all the progress that has been made? What is the value of = so many=20 accomplishments if the cost has been unbearable? What will there = be after=20 this life? These are the basic questions that characterize the = course of=20 human life[17]. In this regard, we can recall the admonition = =93Know=20 yourself=94, carved on the temple portal at Delphi, which = testifies to=20 the basic truth that man, called to be set apart from the rest of=20 creation, is man precisely because in his essence he is = oriented=20 to knowing himself.

15. The direction that human existence, society and = history=20 will take depends largely on the answers given to the questions of = man's=20 place in nature and society; the purpose of the present document = is to=20 make a contribution to these answers. The deepest meaning of = human=20 existence, in fact, is revealed in the free quest for that truth = capable=20 of giving direction and fullness to life. The aforementioned = questions=20 incessantly draw human intelligence and the human will to this = quest. They=20 are the highest expression of human nature, since they require a = response=20 that measures the depth of an individual's commitment to his own=20 existence. Moreover, it is dealt here with questions that are=20 essentially religious: =93When the =91why of things' is = investigated=20 integrally with the search for the ultimate and exhaustive answer, = then=20 human reason reaches its apex and opens itself to religiousness. = ...=20 religiousness represents the loftiest expression of the human = person,=20 because it is the culmination of his rational nature. It springs = from=20 man's profound aspiration for truth and is at the basis of the = free and=20 personal search he makes for the divine=94[18].

16. The fundamental questions accompanying the human = journey=20 from the very beginning take on even greater significance in our = own day,=20 because of the enormity of the challenges, the novelty of the = situations=20 and the importance of the decisions facing modern = generations.

The first of the great challenges facing humanity today is that = of=20 the truth itself of the being who is man. The boundary and = relation=20 between nature, technology and morality are issues that decisively = summon=20 personal and collective responsibility with regard to the = attitudes to=20 adopt concerning what human beings are, what they are able to = accomplish=20 and what they should be. A second challenge is found in the=20 understanding and management of pluralism and differences at = every=20 level: in ways of thinking, moral choices, culture, religious = affiliation,=20 philosophy of human and social development. The third challenge = is=20 globalization, the significance of which is much wider and = more=20 profound than simple economic globalization, since history has = witnessed=20 the opening of a new era that concerns humanity's destiny.

17. The disciples of Jesus Christ feel that they are = involved=20 with these questions; they too carry them within their hearts and = wish to=20 commit themselves, together with all men and women, to the quest = for the=20 truth and the meaning of life lived both as individual persons and = as a=20 society. They contribute to this quest by their generous witness = to the=20 free and extraordinary gift that humanity has received: God = has spoken=20 his Word to men and women throughout history; indeed he himself = has=20 entered history in order to enter into dialogue with humanity and = to=20 reveal to mankind his plan of salvation, justice and brotherhood. = In Jesus=20 Christ, his Son made man, God has freed us from sin and has shown = us the=20 path we are to walk and the goal towards which we are to = strive.

d. In the sign = of=20 solidarity, respect and love

18. The Church journeys along the roads of history = together=20 with all of humanity. She lives in the world, and although not = of the=20 world (cf. Jn 17:14-16) she is called to serve the world = according=20 to her innermost vocation. This attitude, found also in the = present=20 document, is based on the deep conviction that just as it is = important for=20 the world to recognize the Church as a reality of history and a = leaven in=20 history, so too is it important for the Church to recognize what = she has=20 received from history and from the development of the human = race[19]. The=20 Second Vatican Council gave an eloquent demonstration of = solidarity,=20 respect and affection for the whole human family by engaging in = dialogue=20 with it about many problems, =93bringing the light kindled from = the Gospel=20 and putting at the disposal of the human race the saving resources = which=20 the Church has received from her Founder under the promptings of = the Holy=20 Spirit. It is man himself who must be saved; it is human society = which=20 must be renewed=94[20].

19. The Church, the sign in history of God's love for = mankind=20 and of the vocation of the whole human race to unity as children = of the=20 one Father[21], intends with this document on her social = doctrine=20 to propose to all men and women a humanism that is up to the = standards of=20 God's plan of love in history, an integral and solidary humanism=20 capable of creating a new social, economic and political = order,=20 founded on the dignity and freedom of every human person, to be = brought=20 about in peace, justice and solidarity. This humanism can become a = reality=20 if individual men and women and their communities are able to = cultivate=20 moral and social virtues in themselves and spread them in society. = =93Then,=20 under the necessary help of divine grace, there will arise a = generation of=20 new men, the moulders of a new humanity=94[22].

PART=20 ONE

=93The theological = dimension is needed=20 both
for interpreting and for solving
present day problems = in human=20 society=94.
(Centesimus=20 Annus, 55)

CHAPTER=20 ONE

GOD'S PLAN OF LOVE FOR=20 HUMANITY

I. GOD'S LIBERATING = ACTION
IN=20 THE HISTORY OF ISRAEL

a. God's=20 gratuitous presence

20. Every authentic religious experience, in all = cultural=20 traditions, leads to an intuition of the Mystery that, not = infrequently,=20 is able to recognize some aspect of God's face. On the one = hand, God=20 is seen as the origin of what exists, as the presence that=20 guarantees to men and women organized in a society the basic = conditions of=20 life, placing at their disposal the goods that are necessary. On = the other=20 hand, he appears as the measure of what should be, as the = presence=20 that challenges human action =97 both at the personal and at the = social=20 levels =97 regarding the use of those very goods in relation to = other=20 people. In every religious experience, therefore, importance = attaches to=20 the dimension of gift and gratuitousness, which is = seen as=20 an underlying element of the experience that the human beings have = of=20 their existence together with others in the world, as well as to = the=20 repercussions of this dimension on the human conscience, which = senses that=20 it is called to manage responsibly and together with others = the=20 gift received. Proof of this is found in the universal recognition = of=20 the golden rule, which expresses on the level of human = relations the=20 injunction addressed by the Mystery to men and women: =93Whatever = you wish=20 that men should do to you, do so to them=94 (Mt = 7:12)[23].

21. Against the background of universal religious = experience, in=20 which humanity shares in different ways, God's progressive = revelation of=20 himself to the people of Israel stands out. This revelation = responds to=20 the human quest for the divine in an unexpected and surprising = way, thanks=20 to the historical manner =97 striking and penetrating =97 in which = God's love=20 for man is made concrete. According to the Book of Exodus, the = Lord speaks=20 these words to Moses: =93I have seen the affliction of my people = who are in=20 Egypt, and have heard their cry because of their taskmasters; I = know their=20 sufferings, and I have come down to deliver them out of the hand = of the=20 Egyptians, and to bring them up out of that land to a good and = broad land,=20 a land flowing with milk and honey=94 (Ex 3:7-8). The gratuitous = presence of=20 God =97 to which his very name alludes, the name he reveals to = Moses, =93I am=20 who I am=94 (Ex 3:14) =97 is manifested in the freeing from = slavery and in the=20 promise. These become historical action, which is the origin of = the manner=20 in which the Lord's people collectively identify themselves, = through the=20 acquisition of freedom and the land that the Lord gives them.

22. The gratuitousness of this historically = efficacious=20 divine action is constantly accompanied by the commitment to the = covenant,=20 proposed by God and accepted by Israel. On Mount Sinai, God's=20 initiative becomes concrete in the covenant with his people, to = whom is=20 given the Decalogue of the commandments revealed by the Lord=20 (cf. Ex 19-24). The =93ten commandments=94 (Ex = 34:28; cf.=20 Deut 4:13; 10:4) =93express the implications of belonging to = God through=20 the establishment of the covenant. Moral existence is a response = to the=20 Lord's loving initiative. It is the acknowledgment and homage = given to God=20 and a worship of thanksgiving. It is cooperation with the plan God = pursues=20 in history=94[24].

The Ten Commandments, which constitute an extraordinary path = of life=20 and indicate the surest way for living in freedom from slavery to = sin,=20 contain a privileged expression of the natural law. They = =93teach us the=20 true humanity of man. They bring to light the essential duties, = and=20 therefore, indirectly, the fundamental rights inherent in the = nature of=20 the human person=94[25]. They describe universal human morality. = In the=20 Gospel, Jesus reminds the rich young man that the Ten Commandments = (cf.=20 Mt 19:18) =93constitute the indispensable rules of all = social=20 life=94[26].

23. There comes from the Decalogue a commitment that = concerns=20 not only fidelity to the one true God, but also the social = relations among=20 the people of the Covenant. These relations are regulated, in = particular,=20 by what has been called the right of the poor: =93If there is = among you a=20 poor man, one of your brethren, ... you shall not harden your = heart or=20 shut your hand against your poor brother, but you shall open your = hand to=20 him, and lend him sufficient for his need=94 (Deut 15:7-8). All of = this=20 applies also to strangers: =93When a stranger sojourns with you in = your=20 land, you shall not do him wrong. The stranger who sojourns with = you shall=20 be to you as the native among you, and you shall love him as = yourself; for=20 you were strangers in the land of Egypt: I am the Lord your God=94 = (Lev=20 19:33-34). The gift of freedom and the Promised Land, and the gift = of the=20 Covenant on Sinai and the Ten Commandments are therefore = intimately linked=20 to the practices which must regulate, in justice and solidarity, = the=20 development of Israelite society.

24. Among the many norms which tend to give concrete=20 expression to the style of gratuitousness and sharing in justice = which God=20 inspires, the law of the sabbatical year (celebrated every = seven=20 years) and that of the jubilee year (celebrated every fifty = years)=20 [27] stand out as important guidelines =97 unfortunately never = fully put=20 into effect historically =97 for the social and economic life of = the people=20 of Israel. Besides requiring fields to lie fallow, these laws = call for=20 the cancellation of debts and a general release of persons and = goods:=20 everyone is free to return to his family of origin and to regain=20 possession of his birthright.

This legislation is designed to ensure that the salvific = event of=20 the Exodus and fidelity to the Covenant represents not only the = founding=20 principle of Israel's social, political and economic life, but = also the=20 principle for dealing with questions concerning economic poverty = and=20 social injustices. This principle is invoked in order to = transform,=20 continuously and from within, the life of the people of the = Covenant, so=20 that this life will correspond to God's plan. To eliminate the=20 discrimination and economic inequalities caused by socio-economic = changes,=20 every seven years the memory of the Exodus and the Covenant are = translated=20 into social and juridical terms, in order to bring the concepts of = property, debts, loans and goods back to their deepest = meaning.

25. The precepts of the sabbatical and jubilee years=20 constitute a kind of social doctrine in miniature[28]. They = show how=20 the principles of justice and social solidarity are inspired by = the=20 gratuitousness of the salvific event wrought by God, and that they = do not=20 have a merely corrective value for practices dominated by selfish=20 interests and objectives, but must rather become, as a prophecy of = the=20 future, the normative points of reference to which every = generation in=20 Israel must conform if it wishes to be faithful to its God.

These principles become the focus of the Prophets' = preaching, which=20 seeks to internalize them. God's Spirit, poured into the human = heart =97=20 the Prophets proclaim =97 will make these same sentiments of = justice and=20 solidarity, which reside in the Lord's heart, take root in you = (cf. Jer=20 31:33 and Ezek 36:26-27). Then God's will, articulated = in=20 the Decalogue given on Sinai, will be able to take root = creatively=20 in man's innermost being. This process of = internalization=20 gives rise to greater depth and realism in social action, making = possible=20 the progressive universalization of attitudes of justice and=20 solidarity, which the people of the Covenant are called to = have=20 towards all men and women of every people and nation.

b. The = principle=20 of creation and God's gratuitous action

26. The reflection of the Prophets and that found in = the=20 Wisdom Literature, in coming to the formulation of the principle = that all=20 things were created by God, touch on the first manifestation and = the=20 source itself of God's plan for the whole of humanity. In = Israel's=20 profession of faith, to affirm that God is Creator does not mean = merely=20 expressing a theoretical conviction, but also grasping the = original extent=20 of the Lord's gratuitous and merciful action on behalf of man. In = fact,=20 God freely confers being and life on everything that exists. Man = and=20 woman, created in his image and likeness (cf. Gen 1:26-27), = are for=20 that very reason called to be the visible sign and the effective=20 instrument of divine gratuitousness in the garden where God has = placed=20 them as cultivators and custodians of the goods of creation.

27. It is in the free action of God the Creator that = we find=20 the very meaning of creation, even if it has been distorted by the = experience of sin. In fact, the narrative of the first sin = (cf. Gen=20 3:1-24) describes the permanent temptation and the disordered=20 situation in which humanity comes to find itself after the fall of = its=20 progenitors. Disobedience to God means hiding from his loving = countenance=20 and seeking to control one's life and action in the world. = Breaking the=20 relation of communion with God causes a rupture in the internal = unity of=20 the human person, in the relations of communion between man and = woman and=20 of the harmonious relations between mankind and other = creatures[29]. It is=20 in this original estrangement that are to be sought the deepest = roots of=20 all the evils that afflict social relations between people, of all = the=20 situations in economic and political life that attack the dignity = of the=20 person, that assail justice and solidarity.

II. JESUS CHRIST
THE = FULFILMENT=20 OF THE FATHER'S PLAN OF LOVE

a. In=20 Jesus Christ the decisive event of the history of God with mankind = is=20 fulfilled

28. The benevolence and mercy that inspire God's = actions and=20 provide the key for understanding them become so very much closer = to man=20 that they take on the traits of the man Jesus, the Word made = flesh. In=20 the Gospel of Saint Luke, Jesus describes his messianic ministry = with the=20 words of Isaiah which recall the prophetic significance of the = jubilee:=20 =93The Spirit of the Lord is upon me, because he has anointed me = to preach=20 the good news to the poor. He has sent me to proclaim release to = the=20 captives and recovering of sight to the blind, to set at liberty = those who=20 are oppressed, to proclaim the acceptable year of the Lord=94 = (Lk=20 4:18-19; cf. Is 61:1-2). Jesus therefore places himself = on the=20 frontline of fulfilment, not only because he fulfils what was = promised and=20 what was awaited by Israel, but also in the deeper sense that in = him the=20 decisive event of the history of God with mankind is = fulfilled. He=20 proclaims: =93He who has seen me has seen the Father=94 (Jn = 14:9).=20 Jesus, in other words, is the tangible and definitive = manifestation of how=20 God acts towards men and women.

29. The love that inspires Jesus' ministry among men = is the=20 love that he has experienced in his intimate union with the = Father.=20 The New Testament allows us to enter deeply into the experience, = that=20 Jesus himself lives and communicates, the love of God his Father = =97 =93Abba=94=20 =97 and, therefore, it permits us to enter into the very heart of = divine=20 life. Jesus announces the liberating mercy of God to those whom he = meets=20 on his way, beginning with the poor, the marginalized, the = sinners. He=20 invites all to follow him because he is the first to obey God's = plan of=20 love, and he does so in a most singular way, as God's envoy in the = world.

Jesus' self-awareness of being the Son is an expression = of this=20 primordial experience. The Son has been given everything, and = freely so,=20 by the Father: =93All that the Father has is mine=94 (Jn = 16:15). His in=20 turn is the mission of making all men sharers in this gift and in = this=20 filial relationship: =93No longer do I call you servants, for the = servant=20 does not know what his master is doing; but I have called you = friends, for=20 all that I have heard from my Father I have made known to you=94 = (Jn=20 15:15).

For Jesus, recognizing the Father's love means modelling his = actions=20 on God's gratuitousness and mercy; it is these that generate new = life. It=20 means becoming =97 by his very existence =97 the example and = pattern of this=20 for his disciples. Jesus' followers are called to live like = him=20 and, after his Passover of death and resurrection, to live also = in him=20 and by him, thanks to the superabundant gift of the = Holy=20 Spirit, the Consoler, who internalizes Christ's own style of life = in human=20 hearts.

b. The revelation of = Trinitarian=20 love

30. With the unceasing amazement of those who have=20 experienced the inexpressible love of God (cf. Rom = 8:26),=20 the New Testament grasps, in the light of the full revelation of=20 Trinitarian love offered by the Passover of Jesus Christ, the = ultimate=20 meaning of the Incarnation of the Son and his mission among men = and=20 women. Saint Paul writes: =93If God is for us, who is against = us? He who=20 did not spare his own Son but gave him up for us all, will he not = also=20 give us all things with him?=94 (Rom 8:31-32). Similar = language is=20 used also by Saint John: =93In this is love, not that we loved God = but that=20 he loved us and sent his Son to be the expiation for our sins=94 = (1=20 Jn 4:10).

31. The Face of God, progressively revealed in the = history of=20 salvation, shines in its fullness in the Face of Jesus Christ = crucified=20 and risen from the dead. God is Trinity: Father, Son, and Holy = Spirit;=20 truly distinct and truly one, because God is an infinite communion = of=20 love. God's gratuitous love for humanity is revealed, before = anything=20 else, as love springing from the Father, from whom everything = draws its=20 source; as the free communication that the Son makes of this love, = giving=20 himself anew to the Father and giving himself to mankind; as the = ever new=20 fruitfulness of divine love that the Holy Spirit pours forth into = the=20 hearts of men (cf. Rom 5:5).

By his words and deeds, and fully and definitively by his = death and=20 resurrection[30], Jesus reveals to humanity that God is = Father and=20 that we are all called by grace to become his children in the = Spirit=20 (cf. Rom 8:15; Gal 4:6), and therefore = brothers and=20 sisters among ourselves. It is for this reason that the Church = firmly=20 believes that =93the key, the centre and the purpose of the whole = of man's=20 history is to be found in her Lord and Master=94[31].

32. Meditating on the gratuitousness and superabundance = of the=20 Father's divine gift of the Son, which Jesus taught and bore = witness to by=20 giving his life for us, the Apostle John grasps its profound = meaning and=20 its most logical consequence. =93Beloved, if God so loves us, we = also ought=20 to love one another. No man has ever seen God; if we love one = another, God=20 abides in us and his love is perfected in us=94 (1 Jn 4:11-12). = The=20 reciprocity of love is required by the commandment that Jesus = describes as=20 =93new=94 and as =93his=94: =93that you love one another; even as = I have loved you,=20 that you also love one another=94 (Jn 13:34). The commandment of = mutual love=20 shows how to live in Christ the Trinitarian life within the = Church, the=20 Body of Christ, and how to transform history until it reaches its=20 fulfilment in the heavenly Jerusalem.

33. The commandment of mutual love, which represents = the law=20 of life for God's people[32], must inspire, purify and = elevate all=20 human relationships in society and in politics. =93To be human = means to=20 be called to interpersonal communion=94[33], because the image and = the=20 likeness of the Trinitarian God are the basis of the whole of = =93human=20 =91ethos', which reaches its apex in the commandment of = love=94[34]. The modern cultural, social, economic and political = phenomenon=20 of interdependence, which intensifies and makes particularly = evident the=20 bonds that unite the human family, accentuates once more, in the = light of=20 Revelation, =93a new model of the unity of the human = race,=20 which must ultimately inspire our solidarity. This = supreme model=20 of unity, which is a reflection of the intimate life of God, = one God=20 in three Persons, is what we Christians mean by the word=20 'communion'=94[35].

III. THE HUMAN PERSON = IN GOD'S PLAN=20 OF LOVE

a. Trinitarian=20 love, the origin and goal of the human person

34. The revelation in Christ of the mystery of God as = Trinitarian love is at the same time the revelation of the = vocation of the=20 human person to love. This revelation sheds light on every aspect = of the=20 personal dignity and freedom of men and women, and on the depths = of their=20 social nature. =93Being a person in the image and likeness of = God ...=20 involves existing in a relationship, in relation to the other = =91I'=94[36],=20 because God himself, one and triune, is the communion of the = Father, of=20 the Son and of the Holy Spirit.

In the communion of love that is God, and in which the Three = Divine=20 Persons mutually love one another and are the One God, the human = person is=20 called to discover the origin and goal of his existence and of=20 history. The Council Fathers, in the Pastoral Constitution = Gaudium=20 et Spes, teach that =93the Lord Jesus Christ, when praying = to the=20 Father =91that they may all be one ... as we are one' (Jn = 17:21-22),=20 has opened up new horizons closed to human reason by implying that = there=20 is a certain parallel between the union existing among the divine = Persons=20 and the union of the children of God in truth and love. It = follows, then,=20 that if man is the only creature on earth that God has willed for = its own=20 sake, man can fully discover his true self only in a sincere = giving of=20 himself (cf. Lk 17:33)=94[37].

35. Christian revelation shines a new light on the = identity,=20 the vocation and the ultimate destiny of the human person and the = human=20 race. Every person is created by God, loved and saved in Jesus = Christ,=20 and fulfils himself by creating a network of multiple = relationships of=20 love, justice and solidarity with other persons while he goes = about his=20 various activities in the world. Human activity, when it aims at = promoting=20 the integral dignity and vocation of the person, the quality of = living=20 conditions and the meeting in solidarity of peoples and nations, = is in=20 accordance with the plan of God, who does not fail to show his = love and=20 providence to his children.

36. The pages of the first book of Sacred Scripture, = which=20 describe the creation of man and woman in the image and likeness = of God=20 (cf. Gen 1:26-27), contain a fundamental teaching with regard to = the=20 identity and the vocation of the human person. They tell us that = the=20 creation of man and woman is a free and gratuitous act of God; = that man=20 and woman, because they are free and intelligent, represent the = =93thou=94=20 created by God and that only in relationship with him can they = discover=20 and fulfil the authentic and complete meaning of their personal = and social=20 lives; that in their complementarities and reciprocity they are = the image=20 of Trinitarian Love in the created universe; that to them, as the=20 culmination of creation, the Creator has entrusted the task of = ordering=20 created nature according to his design (cf. Gen 1:28).

37. The Book of Genesis provides us with certain = foundations=20 of Christian anthropology: the inalienable dignity of the = human=20 person, the roots and guarantee of which are found in God's design = of=20 creation; the constitutive social nature of human beings, the = prototype of=20 which is found in the original relationship between man and woman, = the=20 union of whom =93constitutes the first form of communion between=20 persons=94[38]; the meaning of human activity in the world, which = is linked=20 to the discovery and respect of the laws of nature that God has = inscribed=20 in the created universe, so that humanity may live in it and care = for it=20 in accordance with God's will. This vision of the human person, of = society=20 and of history is rooted in God and is ever more clearly seen when = his=20 plan of salvation becomes a reality.

b. Christian=20 salvation: for all people and the whole person

38. The salvation offered in its fullness to men in = Jesus=20 Christ by God the Father's initiative, and brought about and = transmitted=20 by the work of the Holy Spirit, is salvation for all people and of = the=20 whole person: it is universal and integral salvation. It concerns = the=20 human person in all his dimensions: personal and social, spiritual = and=20 corporeal, historical and transcendent. It begins to be made a = reality=20 already in history, because what is created is good and willed by = God, and=20 because the Son of God became one of us[39]. Its completion, = however, is=20 in the future, when we shall be called, together with all creation = (cf.=20 Rom 8), to share in Christ's resurrection and in the = eternal=20 communion of life with the Father in the joy of the Holy Spirit. = This=20 outlook shows quite clearly the error and deception of purely=20 immanentistic visions of the meaning of history and in humanity's = claims=20 to self-salvation.

39. The salvation offered by God to his children = requires=20 their free response and acceptance. It is in this that faith = consists,=20 and it is through this that =93man freely commits his entire self = to=20 God=94[40], responding to God's prior and superabundant love (cf. = 1=20 Jn 4:10) with concrete love for his brothers and sisters, and = with=20 steadfast hope because =93he who promised is faithful=94 = (Heb 10:23).=20 In fact, the divine plan of salvation does not consign human = creatures to=20 a state of mere passivity or of lesser status in relation to their = Creator, because their relationship to God, whom Jesus Christ = reveals to=20 us and in whom he freely makes us sharers by the working of the = Holy=20 Spirit, is that of a child to its parent: the very relationship = that Jesus=20 lives with the Father (cf. Jn 15-17; Gal 4:6-7). =

40. The universality and integrality of the salvation = wrought=20 by Christ makes indissoluble the link between the relationship = that the=20 person is called to have with God and the responsibility he has = towards=20 his neighbour in the concrete circumstances of history. This = is=20 sensed, though not always without some confusion or = misunderstanding, in=20 humanity's universal quest for truth and meaning, and it becomes = the=20 cornerstone of God's covenant with Israel, as attested by the = tablets of=20 the Law and the preaching of the Prophets.

This link finds a clear and precise expression in the = teaching of=20 Jesus Christ and is definitively confirmed by the supreme witness = of the=20 giving of his life, in obedience to the Father's will and out of = love for=20 his brothers and sisters. To the scribe who asks him = =93Which=20 commandment is the first of all?=94 (Mk 12:28), Jesus = answers:=20 =93The first is: =91Hear, O Israel: the Lord our God, = the Lord is=20 one; and you shall love the Lord your God with all your heart, = and=20 with all your soul, and with all your mind, and with all your=20 strength'. The second is this: =91You shall love your = neighbour as=20 yourself'. There is no other commandment greater than these=94 = (Mk=20 12:29-31).

Inextricably linked in the human heart are the relationship = with God=20 =97 recognized as Creator and Father, the source and fulfilment of = life and=20 of salvation =97 and openness in concrete love towards man, who = must be=20 treated as another self, even if he is an enemy (cf. Mt=20 5:43-44). In man's inner dimension are rooted, in the final = analysis,=20 the commitment to justice and solidarity, to the building up of a = social,=20 economic and political life that corresponds to God's plan.

c. The disciple of = Christ as=20 a new creation

41. Personal and social life, as well as human action = in the=20 world, is always threatened by sin. Jesus Christ, however, = =93by=20 suffering for us ... not only gave us an example so that we might = follow=20 in His footsteps, but He also opened up a way. If we follow this = path,=20 life and death are made holy and acquire a new meaning=94[41]. = Christ's=20 disciple adheres, in faith and through the sacraments, to Jesus' = Paschal=20 Mystery, so that his old self, with its evil inclinations, = is=20 crucified with Christ. As a new creation he is then enabled by = grace to=20 =93walk in newness of life=94 (Rom 6:4). This =93holds true = not for=20 Christians alone but also for all people of good will in whose = hearts=20 grace is active invisibly. For since Christ died for all, and = since all=20 men are in fact called to one and the same destiny, which is = divine, we=20 must hold that the Holy Spirit offers to all the possibility of = being made=20 partners, in a way known to God, in the Paschal = Mystery=94[42].

42. The inner transformation of the human person, in = his=20 being progressively conformed to Christ, is the necessary = prerequisite for=20 a real transformation of his relationships with others. =93It = is=20 necessary, then, to appeal to the spiritual and moral capacities = of the=20 human person and to the permanent need for his inner conversion, = so as to=20 obtain social changes that will really serve him. The acknowledged = priority of the conversion of heart in no way eliminates but on = the=20 contrary imposes the obligation of bringing the appropriate = remedies to=20 institutions and living conditions when they are an inducement to = sin, so=20 that they conform to the norms of justice and advance the good = rather than=20 hinder it=94[43].

43. It is not possible to love one's neighbour as = oneself and=20 to persevere in this conduct without the firm and constant = determination=20 to work for the good of all people and of each person, because we = are all=20 really responsible for everyone[44]. According to the = Council's=20 teaching, =93they also have a claim on our respect and charity = that think=20 and act differently from us in social, political and religious = matters. In=20 fact the more deeply we come to understand their ways of thinking = through=20 kindness and love, the more easily will we be able to enter into = dialogue=20 with them=94[45]. This path requires grace, which God offers to = man in order=20 to help him to overcome failings, to snatch him from the spiral of = lies=20 and violence, to sustain him and prompt him to restore with an = ever new=20 and ready spirit the network of authentic and honest relationships = with=20 his fellow men[46].

44. Even the relationship with the created universe and = human=20 activity aimed at tending it and transforming it, activity which = is daily=20 endangered by man's pride and his inordinate self-love, must be = purified=20 and perfected by the cross and resurrection of Christ. =93Redeemed = by Christ=20 and made a new creature by the Holy Spirit, man can, indeed he = must, love=20 the things of God's creation: it is from God that he has received = them,=20 and it is as flowing from God's hand that he looks upon them and = reveres=20 them. Man thanks his divine benefactor for all these things, he = uses them=20 and enjoys them in a spirit of poverty and freedom. Thus he is = brought to=20 a true possession of the world, as having nothing yet possessing=20 everything: =91All [things] are yours; and you are Christ's; and = Christ is=20 God's' (1 Cor 3:22-23)=94[47].

d. The=20 transcendence of salvation and the autonomy of earthly=20 realities

45. Jesus Christ is the Son of God made man in whom = and=20 thanks to whom the world and man attain their authentic and full=20 truth. The mystery of God's being infinitely close to man =97 = brought=20 about in the Incarnation of Jesus Christ, who gave himself on the = cross,=20 abandoning himself to death =97 shows that the more that human = realities=20 are seen in the light of God's plan and lived in communion with = God, the=20 more they are empowered and liberated in their distinctive = identity and in=20 the freedom that is proper to them. Sharing in Christ's life = of=20 sonship, made possible by the Incarnation and the Paschal gift of = the=20 Spirit, far from being a mortification, has the effect of = unleashing the=20 authentic and independent traits and identity that characterize = human=20 beings in all their various expressions.

This perspective leads to a correct approach to earthly = realities=20 and their autonomy, which is strongly emphasized by the = teaching of=20 the Second Vatican Council: =93If by the autonomy of earthly = affairs we mean=20 that created things and societies themselves enjoy their own laws = and=20 values which must be gradually deciphered, put to use and = regulated by=20 men, then it is entirely right to demand that autonomy. This ...=20 harmonizes also with the will of the Creator. For by the very = circumstance=20 of their having been created, all things are endowed with their = own=20 stability, truth, goodness, proper laws and order. Man must = respect these=20 as he isolates them by the appropriate methods of the individual = sciences=20 or arts=94[48].

46. There is no state of conflict between God and man, = but a=20 relationship of love in which the world and the fruits of human = activity=20 in the world are objects of mutual gift between the Father and his = children, and among the children themselves, in Christ Jesus; in = Christ=20 and thanks to him the world and man attain their authentic and = inherent=20 meaning. In a universal vision of God's love that embraces = everything that=20 exists, God himself is revealed to us in Christ as Father and = giver of=20 life, and man as the one who, in Christ, receives everything from = God as=20 gift, humbly and freely, and who truly possesses everything as his = own=20 when he knows and experiences everything as belonging to God, = originating=20 in God and moving towards God. In this regard, the Second Vatican = Council=20 teaches: =93If the expression =91the autonomy of earthly affairs' = is taken to=20 mean that created things do not depend on God, and that man can = use them=20 without any reference to their Creator, anyone who acknowledges = God will=20 see how false such a meaning is. For without the Creator, the = creature=20 would disappear=94[49].

47. The human person, in himself and in his vocation, = transcends the limits of the created universe, of society and of = history:=20 his ultimate end is God himself[50], who has revealed = himself to=20 men in order to invite them and receive them into communion with=20 himself[51]. =93Man cannot give himself to a purely human plan = for=20 reality, to an abstract ideal or to a false utopia. As a person, = he can=20 give himself to another person or to other persons, and ultimately = to God,=20 who is the author of his being and who alone can fully accept his=20 gift=94[52]. For this reason, =93a man is alienated if he refuses = to transcend=20 himself and to live the experience of self-giving and of the = formation of=20 an authentic human community oriented towards his final destiny, = which is=20 God. A society is alienated if its forms of social organization,=20 production and consumption make it more difficult to offer this = gift of=20 self and to establish this solidarity between people=94[53].

48. The human person cannot and must not be = manipulated by=20 social, economic or political structures, because every person has = the=20 freedom to direct himself towards his ultimate end. On the other = hand,=20 every cultural, social, economic and political accomplishment, in = which=20 the social nature of the person and his activity of transforming = the=20 universe are brought about in history, must always be considered = also in=20 the context of its relative and provisional reality, because = =93the form=20 of this world is passing away=94 (1 Cor 7:31). We can speak = here of=20 an eschatological relativity, in the sense that man and the = world=20 are moving towards their end, which is the fulfilment of their = destiny in=20 God; we can also speak of a theological relativity, insofar = as the=20 gift of God, by which the definitive destiny of humanity and of = creation=20 will be attained, is infinitely greater than human possibilities = and=20 expectations. Any totalitarian vision of society and the State, = and any=20 purely intra-worldly ideology of progress are contrary to the = integral=20 truth of the human person and to God's plan in history.

IV. GOD'S PLAN AND THE = MISSION OF=20 THE CHURCH

a. The=20 Church, sign and defender of the transcendence of the human=20 person

49. The Church, the community of those who have been = brought=20 together by the Risen Christ and who have set out to follow him, = is =93the=20 sign and the safeguard of the transcendent dimension of the human=20 person=94[54]. She is =93in Christ a kind of sacrament =97 a = sign and=20 instrument, that is, of communion with God and of unity among all=20 men=94[55]. Her mission is that of proclaiming and communicating = the=20 salvation wrought in Jesus Christ, which he calls =93the Kingdom = of God=94=20 (Mk 1:15), that is, communion with God and among men. The = goal of=20 salvation, the Kingdom of God embraces all people and is fully = realized=20 beyond history, in God. The Church has received =93the mission of=20 proclaiming and establishing among all peoples the Kingdom of = Christ and=20 of God, and she is, on earth, the seed and the beginning of that=20 Kingdom=94[56].

50. The Church places herself concretely at the = service of=20 the Kingdom of God above all by announcing and communicating the = Gospel of=20 salvation and by establishing new Christian communities. = Moreover, she=20 =93serves the Kingdom by spreading throughout the world the = =91Gospel values'=20 which are an expression of the Kingdom and which help people to = accept=20 God's plan. It is true that the inchoate reality of the Kingdom = can also=20 be found beyond the confines of the Church among peoples = everywhere, to=20 the extent that they live =91Gospel values' and are open to the = working of=20 the Spirit who breathes when and where he wills (cf. Jn = 3:8). But=20 it must immediately be added that this temporal dimension of the = Kingdom=20 remains incomplete unless it is related to the Kingdom of Christ = present=20 in the Church and straining towards eschatological = fullness=94[57]. It=20 follows from this, in particular, that the Church is not to be = confused=20 with the political community and is not bound to any political=20 system[58]. In fact, the political community and the Church = are=20 autonomous and independent of each other in their own fields, = and both=20 are, even if under different titles, =93devoted to the service of = the=20 personal and social vocation of the same human beings=94[59]. = Indeed, it can=20 be affirmed that the distinction between religion and politics and = the=20 principle of religious freedom constitute a specific achievement = of=20 Christianity and one of its fundamental historical and cultural=20 contributions.

51. According to the plan of God brought about in = Christ, there=20 corresponds to the identity and mission of the Church in the world = =93a=20 saving and eschatological purpose which can be fully attained only = in the=20 next life=94[60]. Precisely for this reason, the Church offers an = original=20 and irreplaceable contribution with the concern that impels her to = make=20 the family of mankind and its history more human, prompting her to = place=20 herself as a bulwark against every totalitarian temptation, as she = shows=20 man his integral and definitive vocation[61].

By her preaching of the Gospel, the grace of the sacraments and = the=20 experience of fraternal communion, the Church =93heals and = elevates the=20 dignity of the human person, ... consolidates society and endows = the daily=20 activity of men with a deeper sense and meaning=94[62]. At the = level of=20 concrete historical dynamics, therefore, the coming of the Kingdom = of God=20 cannot be discerned in the perspective of a determined and = definitive=20 social, economic or political organization. Rather, it is seen in = the=20 development of a human social sense which for mankind is a leaven = for=20 attaining wholeness, justice and solidarity in openness to the=20 Transcendent as a point of reference for one's own personal = definitive=20 fulfilment.

b. The=20 Church, the Kingdom of God and the renewal of social=20 relations

52. God, in Christ, redeems not only the individual = person=20 but also the social relations existing between men. As the = Apostle=20 Paul teaches, life in Christ makes the human person's identity and = social=20 sense =97 with their concrete consequences on the historical and = social=20 planes =97 emerge fully and in a new manner: =93For in Christ = Jesus you are=20 all children of God, through faith. For as many of you as were = baptized=20 into Christ have put on Christ. There is neither Jew nor Greek, = neither=20 slave nor free, there is neither male nor female; for you are all = one in=20 Christ=94 (Gal 3:26-28). In this perspective, Church = communities,=20 brought together by the message of Jesus Christ and gathered in = the Holy=20 Spirit round the Risen Lord (cf. Mt 18:20, 28:19-20; = Lk=20 24:46-49), offer themselves as places of communion, witness and = mission,=20 and as catalysts for the redemption and transformation of social=20 relationships.

53. The transformation of social relationships that = responds to=20 the demands of the Kingdom of God is not fixed within concrete = boundaries=20 once and for all. Rather, it is a task entrusted to the Christian=20 community, which is to develop it and carry it out through = reflection and=20 practices inspired by the Gospel. It is the same Spirit of the = Lord,=20 leading the people of God while simultaneously permeating the=20 universe[63], who from time to time inspires new and appropriate = ways for=20 humanity to exercise its creative responsibility[64]. This = inspiration is=20 given to the community of Christians who are a part of the world = and of=20 history, and who are therefore open to dialogue with all people of = good=20 will in the common quest for the seeds of truth and freedom sown = in the=20 vast field of humanity[65]. The dynamics of this renewal must be = firmly=20 anchored in the unchangeable principles of the natural law, = inscribed by=20 God the Creator in each of his creatures (cf. Rom 2:14-15), and = bathed in=20 eschatological light through Jesus Christ.

54. Jesus Christ reveals to us that =93God is = love=94 (1=20 Jn 4:8) and he teaches us that =93the fundamental law of = human=20 perfection, and consequently of the transformation of the world, = is the=20 new commandment of love. He assures those who trust in the = love of God=20 that the way of love is open to all people and that the effort to=20 establish a universal brotherhood will not be in vain=94[66]. This = law is=20 called to become the ultimate measure and rule of every dynamic = related to=20 human relations. In short, it is the very mystery of God, = Trinitarian=20 Love, that is the basis of the meaning and value of the person, of = social=20 relations, of human activity in the world, insofar as humanity has = received the revelation of this and a share in it through Christ = in his=20 Spirit.

55. The transformation of the world is a fundamental=20 requirement of our time also. To this need the Church's social = Magisterium=20 intends to offer the responses called for by the signs of the = times,=20 pointing above all to the mutual love between human beings, in the = sight=20 of God, as the most powerful instrument of change, on the personal = and=20 social levels. Mutual love, in fact, sharing in the infinite = love of=20 God, is humanity's authentic purpose, both historical and = transcendent.=20 Therefore, =93earthly progress must be carefully distinguished = from the=20 growth of Christ's kingdom. Nevertheless, to the extent that the = former=20 can contribute to the better ordering of human society, it is of = vital=20 concern to the kingdom of God=94[67].

c. New=20 heavens and a new earth

56. God's promise and Jesus Christ's resurrection = raise in=20 Christians the well-founded hope that a new and eternal dwelling = place is=20 prepared for every human person, a new earth where justice abides=20 (cf. 2 Cor 5:1-2; 2 Pet 3:13). =93Then, with = death=20 conquered, the children of God will be raised in Christ and what = was sown=20 in weakness and corruption will be clothed in incorruptibility: = charity=20 and its works will remain and all of creation, which God made for = man,=20 will be set free from its bondage to vanity=94[68]. This hope, = rather than=20 weaken, must instead strengthen concern for the work that is = needed in the=20 present reality.

57. The good things =97 such as human dignity, = brotherhood and=20 freedom, all the good fruits of nature and of human enterprise =97 = that in=20 the Lord's Spirit and according to his command have spread = throughout the=20 earth, having been purified of every stain, illuminated and = transfigured,=20 belong to the Kingdom of truth and life, of holiness and grace, of = justice, of love and of peace that Christ will present to the = Father, and=20 it is there that we shall once again find them. The words of = Christ in=20 their solemn truth will then resound for all people: =93Come, O = blessed of=20 my Father, inherit the kingdom prepared for you from the = foundation of the=20 world; for I was hungry and you gave me food, I was thirsty and = you gave=20 me drink, I was a stranger and you welcomed me, I was naked and = you=20 clothed me, I was sick and you visited me, I was in prison and you = came to=20 me ... as you did it to one of the least of my brethren, you did = it to me=94=20 (Mt 25:34-36,40).

58. The complete fulfilment of the human person, = achieved in=20 Christ through the gift of the Spirit, develops in history and is = mediated=20 by personal relationships with other people, relationships that in = turn=20 reach perfection thanks to the commitment made to improve the = world, in=20 justice and peace. Human activity in history is of itself = significant=20 and effective for the definitive establishment of the Kingdom, = although=20 this remains a free gift of God, completely transcendent. Such = activity,=20 when it respects the objective order of temporal reality and is=20 enlightened by truth and love, becomes an instrument for making = justice=20 and peace ever more fully and integrally present, and anticipates = in our=20 own day the promised Kingdom.

Conforming himself to Christ the Redeemer, man perceives = himself as=20 a creature willed by God and eternally chosen by him, called to = grace and=20 glory in all the fullness of the mystery in which he has become a = sharer=20 in Jesus Christ[69]. Being conformed to Christ and = contemplating his=20 face [70] instil in Christians an irrepressible longing for a = foretaste in=20 this world, in the context of human relationships, of what will be = a=20 reality in the definitive world to come; thus Christians strive to = give=20 food, drink, clothing, shelter, care, a welcome and company to the = Lord=20 who knocks at the door (cf. Mt 25:35-37).

d. Mary and her = =93fiat=94=20 in God's plan of love

59. Heir to the hope of the righteous in Israel and = first=20 among the disciples of Jesus Christ is Mary, his Mother. By = her=20 =93fiat=94 to the plan of God's love (cf. Lk 1:38), = in the name=20 of all humanity, she accepts in history the One sent by the = Father, the=20 Saviour of mankind. In her Magnificat she proclaims the = advent of=20 the Mystery of Salvation, the coming of the =93Messiah of the = poor=94 (cf.=20 Is 11:4; 61:1). The God of the Covenant, whom the Virgin of = Nazareth=20 praises in song as her spirit rejoices, is the One who casts down = the=20 mighty from their thrones and raises up the lowly, fills the = hungry with=20 good things and sends the rich away empty, scatters the proud and = shows=20 mercy to those who fear him (cf. Lk 1:50-53).

Looking to the heart of Mary, to the depth of her faith = expressed in=20 the words of the Magnificat, Christ's disciples are called = to renew=20 ever more fully in themselves =93the awareness that the truth = about God=20 who saves, the truth about God who is the source of every = gift,=20 cannot be separated from the manifestation of his love of = preference for=20 the poor and humble, that love which, celebrated in the=20 Magnificat, is later expressed in the words and works of = Jesus=94[71].=20 Mary is totally dependent upon God and completely directed towards = him by=20 the impetus of her faith. She is =93the most perfect image of = freedom and of=20 the liberation of humanity and of the universe=94[72].

CHAPTER=20 TWO

THE CHURCH'S MISSION AND = SOCIAL=20 DOCTRINE

I. EVANGELIZATION AND = SOCIAL=20 DOCTRINE

a. The = Church,=20 God's dwelling place with men and women

60. The Church, sharing in mankind's joys and hopes, = in its=20 anxieties and sadness, stands with every man and woman of = every place=20 and time, to bring them the good news of the Kingdom of God, which = in=20 Jesus Christ has come and continues to be present among them[73]. = In the=20 midst of mankind and in the world she is the sacrament of God's = love and,=20 therefore, of the most splendid hope, which inspires and sustains = every=20 authentic undertaking for and commitment to human liberation and=20 advancement. The Church is present among mankind as God's tent of = meeting,=20 =93God's dwelling place among men=94 (cf. Rev 21:3), so = that man is not=20 alone, lost or frightened in his task of making the world more = human; thus=20 men and women find support in the redeeming love of Christ. As = minister of=20 salvation, the Church is not in the abstract nor in a merely = spiritual=20 dimension, but in the context of the history and of the world in = which man=20 lives[74]. Here mankind is met by God's love and by the vocation = to=20 cooperate in the divine plan.

61. Unique and unrepeatable in his individuality, = every=20 person is a being who is open to relationships with others in = society.=20 Life together in society, in the network of relationships linking=20 individuals, families and intermediate groups by encounter, = communication=20 and exchange, ensures a higher quality of living. The common good = that=20 people seek and attain in the formation of social communities is = the=20 guarantee of their personal, familial and associative good[75]. = These are=20 the reasons for which society originates and takes shape, with its = array=20 of structures, that is to say its political, economic, juridical = and=20 cultural constructs. To man, =93as he is involved in a complex = network of=20 relationships within modern societies=94[76], the Church addresses = her=20 social doctrine. As an expert in humanity[77], she is able to = understand=20 man in his vocation and aspirations, in his limits and misgivings, = in his=20 rights and duties, and to speak a word of life that reverberates = in the=20 historical and social circumstances of human existence.

b. Enriching and=20 permeating society with the Gospel

62. With her social teaching the Church seeks to = proclaim the=20 Gospel and make it present in the complex network of social = relations.=20 It is not simply a matter of reaching out to man in society =97 = man as the=20 recipient of the proclamation of the Gospel =97 but of = enriching and=20 permeating society itself with the Gospel[78]. For the Church, = therefore, tending to the needs of man means that she also = involves=20 society in her missionary and salvific work. The way people live = together=20 in society often determines the quality of life and therefore the=20 conditions in which every man and woman understand themselves and = make=20 decisions concerning themselves and their vocation. For this = reason, the=20 Church is not indifferent to what is decided, brought about or = experienced=20 in society; she is attentive to the moral quality =97 that is, the = authentically human and humanizing aspects =97 of social life. = Society =97 and=20 with it, politics, the economy, labour, law, culture =97 is not = simply a=20 secular and worldly reality, and therefore outside or foreign to = the=20 message and economy of salvation. Society in fact, with all that = is=20 accomplished within it, concerns man. Society is made up of men = and women,=20 who are =93the primary and fundamental way for the = Church=94[79].

63. By means of her social doctrine, the Church takes = on the=20 task of proclaiming what the Lord has entrusted to her. She makes = the=20 message of the freedom and redemption wrought by Christ, the = Gospel of the=20 Kingdom, present in human history. In proclaiming the Gospel, = the=20 Church =93bears witness to man, in the name of Christ, to his = dignity and=20 his vocation to the communion of persons. She teaches him the = demands of=20 justice and peace in conformity with divine wisdom=94[80].

As the Gospel reverberates by means of the Church in the today = of men=20 and women[81], this social doctrine is a word that brings freedom. = This=20 means that it has the effectiveness of truth and grace that comes = from the=20 Spirit of God, who penetrates hearts, predisposing them to = thoughts and=20 designs of love, justice, freedom and peace. Evangelizing the = social=20 sector, then, means infusing into the human heart the power of = meaning and=20 freedom found in the Gospel, in order to promote a society = befitting=20 mankind because it befits Christ: it means building a city of man = that is=20 more human because it is in greater conformity with the Kingdom of = God.=20

64. With her social doctrine not only does the Church = not=20 stray from her mission but she is rigorously faithful to it. = The=20 redemption wrought by Christ and entrusted to the saving mission = of the=20 Church is certainly of the supernatural order. This dimension is = not a=20 delimitation of salvation but rather an integral expression = of=20 it[82]. The supernatural is not to be understood as an entity or a = place=20 that begins where the natural ends, but as the raising of the = natural to a=20 higher plane. In this way nothing of the created or the human = order is=20 foreign to or excluded from the supernatural or theological order = of faith=20 and grace, rather it is found within it, taken on and elevated by = it. =93In=20 Jesus Christ the visible world which God created for man (cf. = Gen=20 1:26-30) =97 the world that, when sin entered, =91was subjected to = futility'=20 (Rom 8:20; cf. Rom 8:19-22) =97 recovers again its = original=20 link with the divine source of Wisdom and Love. Indeed, =91God so = loved the=20 world that he gave his only Son' (Jn 3:16). As this link = was broken=20 in the man Adam, so in the Man Christ it was reforged (cf. = Rom=20 5:12-21)=94[83].

65. Redemption begins with the Incarnation, by which = the Son=20 of God takes on all that is human, except sin, according to the = solidarity=20 established by the wisdom of the Divine Creator, and embraces = everything=20 in his gift of redeeming Love. Man is touched by this Love in = the=20 fullness of his being: a being that is corporeal and spiritual, = that is in=20 a solidary relationship with others. The whole man =97 not a = detached soul=20 or a being closed within its own individuality, but a person and a = society=20 of persons =97 is involved in the salvific economy of the Gospel. = As bearer=20 of the Gospel's message of Incarnation and Redemption, the Church = can=20 follow no other path: with her social doctrine and the effective = action=20 that springs from it, not only does she not hide her face or tone = down her=20 mission, but she is faithful to Christ and shows herself to men = and women=20 as =93the universal sacrament of salvation=94[84]. This is = especially true in=20 times such as the present, marked by increasing interdependence = and=20 globalization of social issues.

c. Social=20 doctrine, evangelization and human promotion

66. The Church's social doctrine is an integral part = of her=20 evangelizing ministry. Nothing that concerns the community of = men and=20 women =97 situations and problems regarding justice, freedom, = development,=20 relations between peoples, peace =97 is foreign to evangelization, = and=20 evangelization would be incomplete if it did not take into account = the=20 mutual demands continually made by the Gospel and by the concrete, = personal and social life of man[85]. Profound links exist between=20 evangelization and human promotion: =93These include links of an=20 anthropological order, because the man who is to be evangelized is = not an=20 abstract being but is subject to social and economic questions. = They also=20 include links in the theological order, since one cannot = disassociate the=20 plan of creation from the plan of Redemption. The latter plan = touches the=20 very concrete situations of injustice to be combated and of = justice to be=20 restored. They include links of the eminently evangelical order, = which is=20 that of charity: how in fact can one proclaim the new commandment = without=20 promoting in justice and in peace the true, authentic advancement = of=20 man?=94[86].

67. The Church's social doctrine =93is itself a valid = instrument of evangelization=94 [87] and is born of the = always new=20 meeting of the Gospel message and social life. Understood in = this way,=20 this social doctrine is a distinctive way for the Church to carry = out her=20 ministry of the Word and her prophetic role[88]. =93In effect, to = teach and=20 to spread her social doctrine pertains to the Church's = evangelizing=20 mission and is an essential part of the Christian message, since = this=20 doctrine points out the direct consequences of that message in the = life of=20 society and situates daily work and struggles for justice in the = context=20 of bearing witness to Christ the Saviour=94[89]. This is not a = marginal=20 interest or activity, or one that is tacked on to the Church's = mission,=20 rather it is at the very heart of the Church's ministry of = service: with=20 her social doctrine the Church =93proclaims God and his mystery of = salvation=20 in Christ to every human being, and for that very reason reveals = man to=20 himself=94[90]. This is a ministry that stems not only from = proclamation but=20 also from witness.

68. The Church does not assume responsibility for every = aspect=20 of life in society, but speaks with the competence that is hers, = which is=20 that of proclaiming Christ the Redeemer[91]: =93Christ did not = bequeath to=20 the Church a mission in the political, economic or social order; = the=20 purpose he assigned to her was a religious one. But this religious = mission=20 can be the source of commitment, direction and vigour to establish = and=20 consolidate the community of men according to the law of = God=94[92]. This=20 means that the Church does not intervene in technical questions = with her=20 social doctrine, nor does she propose or establish systems or = models of=20 social organization[93]. This is not part of the mission entrusted = to her=20 by Christ. The Church's competence comes from the Gospel: from the = message=20 that sets man free, the message proclaimed and borne witness to by = the Son=20 of God made man.

d. The rights and duties = of the=20 Church

69. With her social doctrine, the Church aims =93at = helping man=20 on the path of salvation=94[94]. This is her primary and sole = purpose.=20 There is no intention to usurp or invade the duties of others or = to=20 neglect her own; nor is there any thought of pursuing objectives = that are=20 foreign to her mission. This mission serves to give an overall = shape to=20 the Church's right and at the same time her duty to develop = a=20 social doctrine of her own and to influence society and societal=20 structures with it by means of the responsibility and tasks to = which it=20 gives rise.

70. The Church has the right to be a teacher for = mankind, a=20 teacher of the truth of faith: the truth not only of dogmas but = also of=20 the morals whose source lies in human nature itself and in the=20 Gospel[95]. The word of the Gospel, in fact, is not only to be = heard=20 but is also to be observed and put into practice (cf. Mt = 7:24;=20 Lk 6:46-47; Jn 14:21,23-24; Jas 1:22). = Consistency in=20 behaviour shows what one truly believes and is not limited only to = things=20 strictly church-related or spiritual but involves men and women in = the=20 entirety of their life experience and in the context of all their=20 responsibilities. However worldly these responsibilities may be, = their=20 subject remains man, that is, the human being whom God calls, by = means of=20 the Church, to participate in his gift of salvation.

Men and women must respond to the gift of salvation not with a = partial,=20 abstract or merely verbal acceptance, but with the whole of their = lives =97=20 in every relationship that defines life =97 so as not to neglect = anything,=20 leaving it in a profane and worldly realm where it is irrelevant = or=20 foreign to salvation. For this reason the Church's social doctrine = is not=20 a privilege for her, nor a digression, a convenience or = interference:=20 it is her right to proclaim the Gospel in the context of = society, to=20 make the liberating word of the Gospel resound in the complex = worlds of=20 production, labour, business, finance, trade, politics, law, = culture,=20 social communications, where men and women live.

71. This right of the Church is at the same time a duty, = because=20 she cannot forsake this responsibility without denying herself and = her=20 fidelity to Christ: =93Woe to me if I do not preach the Gospel!=94 = (1 Cor=20 9:16). The warning that St. Paul addresses to himself rings in the = Church's conscience as a call to walk all paths of evangelization, = not=20 only those that lead to individual consciences but also those that = wind=20 their way into public institutions: on the one hand, religion must = not be=20 restricted =93to the purely private sphere=94[96], on the other, = the Christian=20 message must not be relegated to a purely other-worldly salvation=20 incapable of shedding light on our earthly existence[97].

Because of the public relevance of the Gospel and faith, = because of=20 the corrupting effects of injustice, that is, of sin, the Church = cannot=20 remain indifferent to social matters[98]: =93To the Church = belongs the=20 right always and everywhere to announce moral principles, = including those=20 pertaining to the social order, and to make judgments on any human = affairs=20 to the extent that they are required by the fundamental rights of = the=20 human person or the salvation of souls=94[99].

II. THE NATURE OF THE = CHURCH'S=20 SOCIAL DOCTRINE

a. Knowledge illuminated by=20 faith

72. The Church's social doctrine was not initially = thought of=20 as an organic system but was formed over the course of time, = through the=20 numerous interventions of the Magisterium on social issues. = The fact=20 that it came about in this manner makes it understandable that = certain=20 changes may have taken place with regard to its nature, method and = epistemological structure. With significant allusions already = being made=20 in Laborem=20 Exercens[100], a decisive clarification in this regard was = made in=20 the Encyclical Sollicitudo Rei=20 Socialis: the Church's social doctrine =93belongs to the = field, not=20 of ideology, but of theology and particularly of = moral=20 theology=94[101]. It cannot be defined according to socio-economic = parameters. It is not an ideological or pragmatic system intended = to=20 define and generate economic, political and social relationships, = but is=20 a category unto itself. It is =93the accurate = formulation of=20 the results of a careful reflection on the complex realities of = human=20 existence, in society and in the international order, in the light = of=20 faith and of the Church's tradition. Its main aim is to = interpret=20 these realities, determining their conformity with or divergence = from the=20 lines of the Gospel teaching on man and his vocation, a vocation = which is=20 at once earthly and transcendent; its aim is thus to guide=20 Christian behaviour=94[102].

73. The Church's social doctrine is therefore of a=20 theological nature, specifically theological-moral, =93since = it is a=20 doctrine aimed at guiding people's behaviour=94[103]. = =93This teaching=20 ... is to be found at the crossroads where Christian life and = conscience=20 come into contact with the real world. [It] is seen in the efforts = of=20 individuals, families, people involved in cultural and social = life, as=20 well as politicians and statesmen to give it a concrete form and=20 application in history=94[104]. In fact, this social doctrine = reflects three=20 levels of theological-moral teaching: the foundational = level of=20 motivations; the directive level of norms for life in = society; the=20 deliberative level of consciences, called to mediate = objective and=20 general norms in concrete and particular social situations. These = three=20 levels implicitly define also the proper method and specific=20 epistemological structure of the social doctrine of the = Church.

74. The Church's social doctrine finds its essential=20 foundation in biblical revelation and in the tradition of the = Church.=20 From this source, which comes from above, it draws inspiration and = light=20 to understand, judge and guide human experience and history. = Before=20 anything else and above everything else is God's plan for the = created=20 world and, in particular, for the life and destiny of men and = women,=20 called to Trinitarian communion.

Faith, which receives the divine word and puts it into = practice,=20 effectively interacts with reason. The understanding of faith, = especially faith leading to practical action, is structured by = reason and=20 makes use of every contribution that reason has to offer. Social = doctrine=20 too, insofar as it is knowledge applied to the circumstantial and=20 historical aspects of praxis, brings =93fides et ratio=94 = [105]=20 together and is an eloquent expression of that rich = relationship.

75. Faith and reason represent the two cognitive = paths of the=20 Church's social doctrine: Revelation and human nature. The = =93knowing=94=20 of faith understands and directs the life of men and women = according to=20 the light of the historical-salvific mystery, God's revelation and = gift of=20 himself to us in Christ. This understanding of faith includes = reason, by=20 means of which =97 insofar as possible =97 it unravels and = comprehends=20 revealed truth and integrates it with the truth of human nature, = found in=20 the divine plan expressed in creation[106]. This is the = integral truth=20 of the human person as a spiritual and corporeal being, in=20 relationship with God, with other human beings and with other=20 creatures[107].

Being centred on the mystery of Christ, moreover, does not = weaken or=20 exclude the role of reason and hence does not deprive the Church's = social=20 doctrine of rationality or, therefore, of universal applicability. = Since=20 the mystery of Christ illuminates the mystery of man, it gives = fullness of=20 meaning to human dignity and to the ethical requirements which = defend it.=20 The Church's social doctrine is knowledge enlightened by faith, = which, as=20 such, is the expression of a greater capacity for knowledge. It = explains=20 to all people the truths that it affirms and the duties that it = demands;=20 it can be accepted and shared by all.

b. In = friendly=20 dialogue with all branches of knowledge

76. The Church's social doctrine avails itself of=20 contributions from all branches of knowledge, whatever their = source, and=20 has an important interdisciplinary dimension. =93In order = better to=20 incarnate the one truth about man in different and constantly = changing=20 social, economic and political contexts, this teaching enters into = dialogue with the various disciplines concerned with man. It = assimilates=20 what these disciplines have to contribute=94[108]. The social = doctrine makes=20 use of the significant contributions of philosophy as well as the=20 descriptive contributions of the human sciences.

77. Above all, the contribution of philosophy is = essential.=20 This contribution has already been seen in the appeal to human = nature as a=20 source and to reason as the cognitive path of faith itself. By = means=20 of reason, the Church's social doctrine espouses philosophy in its = own=20 internal logic, in other words, in the argumentation that is = proper to=20 it.

Affirming that the Church's social doctrine is part of = theology=20 rather than philosophy does not imply a disowning or = underestimation of=20 the role or contribution of philosophy. In fact, philosophy is a = suitable=20 and indispensable instrument for arriving at a correct = understanding of=20 the basic concepts of the Church's social doctrine, concepts = such as=20 the person, society, freedom, conscience, ethics, law, justice, = the common=20 good, solidarity, subsidiarity, the State. This understanding is = such that=20 it inspires harmonious living in society. It is philosophy once = more that=20 shows the reasonableness and acceptability of shining the light of = the=20 Gospel on society, and that inspires in every mind and conscience = openness=20 and assent to the truth.

78. A significant contribution to the Church's social = doctrine=20 comes also from human sciences and the social sciences[109]. In = view of=20 that particular part of the truth that it may reveal, no branch of = knowledge is excluded. The Church recognizes and receives = everything that=20 contributes to the understanding of man in the ever broader, more = fluid=20 and more complex net work of his social relationships. She is = aware of the=20 fact that a profound understanding of man does not come from = theology=20 alone, without the contributions of many branches of knowledge to = which=20 theology itself refers.

This attentive and constant openness to other branches of = knowledge=20 makes the Church's social doctrine reliable, concrete and = relevant.=20 Thanks to the sciences, the Church can gain a more precise = understanding=20 of man in society, speak to the men and women of her own day in a = more=20 convincing manner and more effectively fulfil her task of = incarnating in=20 the conscience and social responsibility of our time, the word of = God and=20 the faith from which social doctrine flows[110].

This interdisciplinary dialogue also challenges the sciences to = grasp=20 the perspectives of meaning, value and commitment that the = Church's social=20 doctrine reveals and to =93open themselves to a broader horizon, = aimed at=20 serving the individual person who is acknowledged and loved in the = fullness of his or her vocation=94[111].

c. An = expression of=20 the Church's ministry of teaching

79. The social doctrine belongs to the Church because = the=20 Church is the subject that formulates it, disseminates it and = teaches=20 it. It is not a prerogative of a certain component of the = ecclesial=20 body but of the entire community; it is the expression of the way = that the=20 Church understands society and of her position regarding social = structures=20 and changes. The whole of the Church community =97 priests, = religious and=20 laity =97 participates in the formulation of this social doctrine, = each=20 according to the different tasks, charisms and ministries found = within=20 her.

These many and varied contributions =97 which are themselves = expressions of the =93supernatural appreciation of the faith = (sensus=20 fidei) of the whole people=94 [112] =97 are taken up, = interpreted=20 and formed into a unified whole by the Magisterium, which = promulgates the=20 social teaching as Church doctrine. To the Church's = Magisterium=20 belongs those who have received the =93munus docendi=94, or = the=20 ministry of teaching in the areas of faith and morals with the = authority=20 received from Christ. The Church's social doctrine is not only the = thought=20 or work of qualified persons, but is the thought of the Church, = insofar as=20 it is the work of the Magisterium, which teaches with the = authority that=20 Christ conferred on the Apostles and their successors: the Pope = and the=20 Bishops in communion with him[113].

80. In the Church's social doctrine the Magisterium = is at=20 work in all its various components and expressions. Of primary = importance is the universal Magisterium of the Pope and the = Council: this=20 is the Magisterium that determines the direction and gives marks = of the=20 development of this social doctrine. This doctrine in turn is = integrated=20 into the Magisterium of the Bishops who, in the concrete and = particular=20 situations of the many different local circumstances, give precise = definition to this teaching, translating it and putting it into=20 practice[114]. The social teaching of the Bishops offers valid=20 contributions and impetus to the Magisterium of the Roman Pontiff. = In this=20 way, there is a circulating at work that in fact expresses the=20 collegiality of the Church's Pastors united to the Pope in the = Church's=20 social teaching. The doctrinal body that emerges includes and = integrates=20 in this fashion the universal teaching of the Popes and the = particular=20 teaching of the Bishops.

Insofar as it is part of the Church's moral teaching, the = Church's=20 social doctrine has the same dignity and authority as her moral=20 teaching. It is authentic Magisterium, which obligates = the=20 faithful to adhere to it[115]. The doctrinal weight of the = different=20 teachings and the assent required are determined by the nature of = the=20 particular teachings, by their level of independence from = contingent and=20 variable elements, and by the frequency with which they are=20 invoked[116].

d. For a = society=20 reconciled in justice and love

81. The object of the Church's social doctrine is = essentially=20 the same that constitutes the reason for its existence: the human = person=20 called to salvation, and as such entrusted by Christ to the = Church's care=20 and responsibility[117]. By means of her social doctrine, the = Church=20 shows her concern for human life in society, aware that the = quality of=20 social life =97 that is, of the relationships of justice and love = that form=20 the fabric of society =97 depends in a decisive manner on the = protection and=20 promotion of the human person, for whom every community comes into = existence. In fact, at play in society are the dignity and rights = of the=20 person, and peace in the relationships between persons and between = communities of persons. These are goods that the social community = must=20 pursue and guarantee. In this perspective, the Church's social = doctrine=20 has the task of proclamation, but also of = denunciation.

In the first place it is the proclamation of what the Church = possesses as proper to herself: =93a view of man and of human = affairs in=20 their totality=94[118]. This is done not only on the level of = principles but=20 also in practice. The Church's social doctrine, in fact, offers = not only=20 meaning, value and criteria of judgment, but also the norms and = directives=20 of action that arise from these[119]. With her social doctrine the = Church=20 does not attempt to structure or organize society, but to appeal = to, guide=20 and form consciences.

This social doctrine also entails a duty to denounce, = when sin=20 is present: the sin of injustice and violence that in different = ways moves=20 through society and is embodied in it[120]. By denunciation, the = Church's=20 social doctrine becomes judge and defender of unrecognized and = violated=20 rights, especially those of the poor, the least and the weak[121]. = The=20 more these rights are ignored or trampled, the greater becomes the = extent=20 of violence and injustice, involving entire categories of people = and large=20 geographical areas of the world, thus giving rise to social=20 questions, that is, to abuses and imbalances that lead to = social=20 upheaval. A large part of the Church's social teaching is = solicited and=20 determined by important social questions, to which social = justice=20 is the proper answer.

82. The intent of the Church's social doctrine is of = the=20 religious and moral order[122]. Religious because the = Church's=20 evangelizing and salvific mission embraces man =93in the full = truth of his=20 existence, of his personal being and also of his community and = social=20 being=94[123]. Moral because the Church aims at a = =93complete form of=20 humanism=94[124], that is to say, at the =93liberation from = everything that=20 oppresses man=94 [125] and =93the development of the whole man and = of all=20 men=94[126]. The Church's social doctrine indicates the path to = follow for a=20 society reconciled and in harmony through justice and love, a = society that=20 anticipates in history, in a preparatory and prefigurative manner, = the=20 =93new heavens and a new earth in which righteousness dwells=94 = (2 Pet=20 3:13).

e. A=20 message for the sons and daughters of the Church and for=20 humanity

83. The first recipient of the Church's social = doctrine is=20 the Church community in its entire membership, because everyone = has social=20 responsibilities that must be fulfilled. The conscience is = called by=20 this social teaching to recognize and fulfil the obligations of = justice=20 and charity in society. This doctrine is a light of moral truth = that=20 inspires appropriate responses according to the vocation and = ministry of=20 each Christian. In the tasks of evangelization, that is to say, of = teaching, catechesis and formation that the Church's social = doctrine=20 inspires, it is addressed to every Christian, each according to = the=20 competence, charisms, office and mission of proclamation that is = proper to=20 each one[127].

This social doctrine implies as well responsibilities = regarding the=20 building, organization and functioning of society, that is to say, = political, economic and administrative obligations =97 obligations = of a=20 secular nature =97 which belong to the lay faithful, not to = priests or=20 religious[128]. These responsibilities belong to the laity in a=20 distinctive manner, by reason of the secular condition of = their=20 state of life, and of the secular nature of their = vocation[129]. By=20 fulfilling these responsibilities, the lay faithful put the = Church's=20 social teaching into action and thus fulfil the Church's secular=20 mission[130].

84. Besides being destined primarily and specifically = to the=20 sons and daughters of the Church, her social doctrine also has a = universal=20 destination. The light of the Gospel that the Church's social = doctrine=20 shines on society illuminates all men and women, and every = conscience and=20 mind is in a position to grasp the human depths of meaning and = values=20 expressed in it and the potential of humanity and humanization = contained=20 in its norms of action. It is to all people =97 in the name of = mankind, of=20 human dignity which is one and unique, and of humanity's care and=20 promotion of society =97 to everyone in the name of the one God, = Creator and=20 ultimate end of man, that the Church's social doctrine is = addressed[131].=20 This social doctrine is a teaching explicitly addressed to all = people=20 of good will[132], and in fact is heard by members of other = Churches=20 and Ecclesial Communities, by followers of other religious = traditions and=20 by people who belong to no religious group.

f. Under the sign = of=20 continuity and renewal

85. Guided by the perennial light of the Gospel and = ever=20 attentive to evolution of society, the Church's social doctrine is = characterized by continuity and renewal[133].

It shows above all the continuity of a teaching that = refers to=20 the universal values drawn from Revelation and human nature. For = this=20 reason the Church's social doctrine does not depend on the = different=20 cultures, ideologies or opinions; it is a constant teaching = that=20 =93remains identical in its fundamental inspiration, in its = =91principles of=20 reflection', in its =91criteria of judgment', in its basic = =91directives for=20 action', and above all in its vital link with the Gospel of the=20 Lord=94[134]. This is the foundational and permanent nucleus of = the Church's=20 social doctrine, by which it moves through history without being=20 conditioned by history or running the risk of fading away.

On the other hand, in its constant turning to history and in = engaging=20 the events taking place, the Church's social doctrine shows a = capacity=20 for continuous renewal. Standing firm in its principles does = not make=20 it a rigid teaching system, but a Magisterium capable of opening = itself=20 to new things, without having its nature altered by = them[135]. It=20 is a teaching that is =93subject to the necessary and opportune = adaptations=20 suggested by the changes in historical conditions and by the = unceasing=20 flow of the events which are the setting of the life of people and = society=94[136].

86. The Church's social doctrine is presented as a = =93work=20 site=94 where the work is always in progress, where perennial = truth=20 penetrates and permeates new circumstances, indicating paths of = justice=20 and peace. Faith does not presume to confine changeable social = and=20 political realities within a closed framework[137]. Rather, the = contrary=20 is true: faith is the leaven of innovation and creativity. The = teaching=20 that constantly takes this as its starting point =93develops = through=20 reflection applied to the changing situations of this world, under = the=20 driving force of the Gospel as the source of renewal=94[138].

Mother and Teacher, the Church does not close herself off = nor=20 retreat within herself but is always open, reaching out to and = turned=20 towards man, whose destiny of salvation is her reason for = being. She=20 is in the midst of men and women as the living icon of the Good = Shepherd,=20 who goes in search of and finds man where he is, in the = existential and=20 historical circumstances of his life. It is there that the Church = becomes=20 for man a point of contact with the Gospel, with the message of = liberation=20 and reconciliation, of justice and peace.

III. THE CHURCH'S = SOCIAL DOCTRINE=20 IN OUR TIME:
HISTORICAL NOTES

a. The=20 beginning of a new path

87. The term =93social doctrine=94 goes back to Pope = Pius XI [139]=20 and designates the doctrinal =93corpus=94 concerning issues = relevant to=20 society which, from the Encyclical Letter Rerum=20 Novarum [140] of Pope Leo XIII, developed in the Church = through=20 the Magisterium of the Roman Pontiffs and the Bishops in communion = with=20 them[141]. The Church's concern for social matters certainly did = not begin=20 with that document, for the Church has never failed to show = interest in=20 society. Nonetheless, the Encyclical Letter Rerum=20 Novarum marks the beginning of a new path. Grafting itself = onto a=20 tradition hundreds of years old, it signals a new beginning and a = singular=20 development of the Church's teaching in the area of social=20 matters[142].

In her continuous attention to men and women living in = society, the=20 Church has accumulated a rich doctrinal heritage. This has its = roots=20 in Sacred Scripture, especially the Gospels and the apostolic = writings,=20 and takes on shape and body beginning from the Fathers of the = Church and=20 the great Doctors of the Middle Ages, constituting a doctrine in = which,=20 even without explicit and direct Magisterial pronouncements, the = Church=20 gradually came to recognize her competence.

88. In the nineteenth century, events of an economic = nature=20 produced a dramatic social, political and cultural impact. = Events=20 connected with the Industrial Revolution profoundly changed = centuries-old=20 societal structures, raising serious problems of justice and = posing the=20 first great social question =97 the labour question =97 = prompted by the=20 conflict between capital and labour. In this context, the Church = felt the=20 need to become involved and intervene in a new way: the res = novae=20 (=93new things=94) brought about by these events represented a = challenge to=20 her teaching and motivated her special pastoral concern for masses = of=20 people. A new discernment of the situation was needed, a = discernment=20 capable of finding appropriate solutions to unfamiliar and = unexplored=20 problems.

b. From Rerum Novarum = to our=20 own day

89. In response to the first great social question, = Pope Leo=20 XIII promulgated the first social Encyclical, Rerum=20 Novarum[143]. This Encyclical examines the condition of = salaried=20 workers, which was particularly distressing for industrial = labourers who=20 languished in inhumane misery. The labour question is dealt = with=20 according to its true dimensions. It is explored in all its social = and=20 political expressions so that a proper evaluation may be made in = the light=20 of the doctrinal principles founded on Revelation and on natural = law and=20 morality.

Rerum=20 Novarum lists errors that give rise to social ills, = excludes=20 socialism as a remedy and expounds with precision and in = contemporary=20 terms =93the Catholic doctrine on work, the right to property, the = principle=20 of collaboration instead of class struggle as the fundamental = means for=20 social change, the rights of the weak, the dignity of the poor and = the=20 obligations of the rich, the perfecting of justice through = charity, on the=20 right to form professional associations=94[144].

Rerum=20 Novarum became the document inspiring Christian = activity in the=20 social sphere and the point of reference for this = activity[145]. The=20 Encyclical's central theme is the just ordering of society, in = view of=20 which there is the obligation to identify criteria of judgment = that will=20 help to evaluate existing socio-political systems and to suggest = lines of=20 action for their appropriate transformation.

90. Rerum=20 Novarum dealt with the labour question using a = methodology=20 that would become =93a lasting paradigm=94 [146] for = successive=20 developments in the Church's social doctrine. The principles = affirmed by=20 Pope Leo XIII would be taken up again and studied more deeply in=20 successive social encyclicals. The whole of the Church's social = doctrine=20 can be seen as an updating, a deeper analysis and an expansion of = the=20 original nucleus of principles presented in Rerum=20 Novarum. With this courageous and farsighted text, Pope = Leo XIII=20 =93gave the Church =91citizenship status' as it were, amid the = changing=20 realities of public life=94 [147] and made an =93incisive = statement=94 [148]=20 which became =93a permanent element of the Church's social = teaching=94[149].=20 He affirmed that serious social problems =93could be solved only = by=20 cooperation between all forces=94 [150] and added that, =93in = regard to the=20 Church, her cooperation will never be found lacking=94[151].

91. At the beginning of the 1930s, following the grave = economic=20 crisis of 1929, Pope Pius XI published the Encyclical Quadragesimo=20 Anno[152], commemorating the fortieth anniversary of Rerum=20 Novarum. The Pope reread the past in the light of the = economic and=20 social situation in which the expansion of the influence of = financial=20 groups, both nationally and internationally, was added to the = effects of=20 industrialization. It was the post-war period, during which = totalitarian=20 regimes were being imposed in Europe even as the class struggle = was=20 becoming more bitter. The
Encyclical warns about the failure to = respect=20 the freedom to form associations and stresses the principles of = solidarity=20 and cooperation in order to overcome social contradictions. The=20 relationships between capital and labour must be characterized by=20 cooperation[153].

Quadragesimo=20 Anno confirms the principle that salaries should be = proportional=20 not only to the needs of the worker but also to those of the = worker's=20 family. The State, in its relations with the private sector, = should apply=20 the principle of subsidiarity, a principle that will become = a=20 permanent element of the Church's social doctrine. The Encyclical = rejects=20 liberalism, understood as unlimited competition between economic = forces,=20 and reconfirms the value of private property, recalling its social = function. In a society in need of being rebuilt from its economic=20 foundations, a society which itself becomes completely =93the = question=94 to=20 deal with, =93Pius XI felt the duty and the responsibility to = promote a=20 greater awareness, a more precise interpretation and an urgent = application=20 of the moral law governing human relations ... with the intent of=20 overcoming the conflict between classes and arriving at a new = social order=20 based on justice and charity=94[154].

92. Pope Pius XI did not fail to raise his voice = against the=20 totalitarian regimes that were being imposed in Europe during his=20 pontificate. Already on 29 June 1931 he had protested against = the=20 abuse of power by the totalitarian fascist regime in Italy with = the=20 Encyclical Non=20 Abbiamo Bisogno[155]. He published the Encyclical Mit=20 Brennender Sorge, on the situation of the Catholic Church = under=20 the German Reich, on 14 March 1937[156]. The text of Mit=20 Brennender Sorge was read from the pulpit of every = Catholic Church=20 in Germany, after having been distributed in the greatest of = secrecy. The=20 Encyclical came out after years of abuse and violence, and it had = been=20 expressly requested from Pope Pius XI by the German Bishops after = the=20 Reich had implemented ever more coercive and repressive = measures in=20 1936, particularly with regard to young people, who were required = to enrol=20 as members of the Hitler Youth Movement. The Pope spoke directly = to=20 priests, religious and lay faithful, giving them encouragement and = calling=20 them to resistance until such time that a true peace between = Church and=20 State would be restored. In 1938, with the spreading of = anti-Semitism,=20 Pope Pius XI affirmed: =93Spiritually we are all = Semites=94[157].

With the Encyclical Letter Divini=20 Redemptoris[158], on atheistic communism and Christian = social=20 doctrine, Pope Pius XI offered a systematic criticism of = communism,=20 describing it as =93intrinsically perverse=94[159], and = indicated that=20 the principal means for correcting the evils perpetrated
by it = could be=20 found in the renewal of Christian life, the practice of = evangelical=20 charity, the fulfilment of the duties of justice at both the = interpersonal=20 and social levels in relation to the common good, and the=20 institutionalization of professional and interprofessional = groups.

93. In the Christmas Radio Messages of Pope Pius=20 XII[160], together with other important interventions in social = matters,=20 Magisterial reflection on a new social order guided by morality = and law,=20 and focusing on justice and peace, become deeper. His pontificate = covered=20 the terrible years of the Second World War and the difficult years = of=20 reconstruction. He published no social encyclicals but in many = different=20 contexts he constantly showed his concern for the international = order,=20 which had been badly shaken. =93During the war and the post-war = period, for=20 many people of all continents and for millions of believers and=20 nonbelievers, the social teaching of Pope Pius XII represented the = voice=20 of universal conscience. ... With his moral authority and = prestige, Pope=20 Pius XII brought the light of Christian wisdom to countless men of = every=20 category and social level=94[161].

One of the characteristics of Pope Pius XII's interventions = is the=20 importance he gave to the relationship between morality and = law. He=20 insisted on the notion of natural law as the soul of the system to = be=20 established on both the national and the international levels. = Another=20 important aspect of Pope Pius XII's teaching was his attention to = the=20 professional and business classes, called to work together in a = special=20 way for the attainment of the common good. =93Due to his = sensitivity and=20 intelligence in grasping the =91signs of the times', Pope Pius XII = can be=20 considered the immediate precursor of Vatican Council II and of = the social=20 teaching of the Popes who followed him=94[162].

94. The 1960s bring promising prospects: recovery after = the=20 devastation of the war, the beginning of decolonization, and the = first=20 timid signs of a thaw in the relations between the American = and=20 Soviet blocs. This is the context within which Blessed Pope John = XXIII=20 reads deeply into the =93signs of the times=94[163]. The social = question is=20 becoming universal and involves all countries: together with = the=20 labour question and the Industrial Revolution, there come to the = fore=20 problems of agriculture, of developing regions, of increasing = populations,=20 and those concerning the need for global economic cooperation.=20 Inequalities that in the past were experienced within nations are = now=20 becoming international and make the dramatic situation of the = Third World=20 ever more evident.

Blessed Pope John XXIII, in his Encyclical Mater=20 et Magistra[164], =93aims at up-dating the already known = documents,=20 and at taking a further step forward in the process of involving = the whole=20 Christian community=94[165]. The key words in the Encyclical are=20 community and socialization[166]: the Church is = called in=20 truth, justice and love to cooperate in building with all men and = women an=20 authentic communion. In this way economic growth will not be = limited=20 to satisfying men's needs, but it will also promote their = dignity.

95. With the Encyclical Pacem=20 in Terris[167], Blessed Pope John XXIII brings to the = forefront=20 the problem of peace in an era marked by nuclear proliferation.=20 Moreover, Pacem=20 in Terris contains one of the first in-depth reflections = on rights=20 on the part of the Church; it is the Encyclical of peace and human = dignity. It continues and completes the discussion presented in = Mater=20 et Magistra, and, continuing in the direction indicated by = Pope=20 Leo XIII, it emphasizes the importance of the cooperation of all = men and=20 women. It is the first time that a Church document is addressed = also to=20 =93all men of good will=94[168], who are called to a great task: = =93to establish=20 with truth, justice, love and freedom new methods of relationships = in=20 human society=94[169]. Pacem=20 in Terris dwells on the public authority of the world = community,=20 called to =93tackle and solve problems of an economic, social, = political or=20 cultural character which are posed by the universal common = good=94[170]. On=20 the tenth anniversary of Pacem=20 in Terris, Cardinal Maurice Roy, the President of the = Pontifical=20 Commission for Justice and Peace, sent Pope Paul VI a letter = together with=20 a document with a series of reflections on the different = possibilities=20 afforded by the teaching contained in Pope John XXIII's Encyclical = for=20 shedding light on the new problems connected with the promotion of = peace[171].

96. The Pastoral Constitution Gaudium=20 et Spes [172] of the Second Vatican Council is a = significant=20 response of the Church to the expectations of the contemporary = world. In=20 this Constitution, =93in harmony with the ecclesiological renewal, = a new=20 concept of how to be a community of believers and people of God = are=20 reflected. It aroused new interest regarding the doctrine = contained in the=20 preceding documents on the witness and life of Christians, as = authentic=20 ways of making the presence of God in the world visible=94[173]. = Gaudium=20 et Spes presents the face of a Church that =93cherishes a = feeling of=20 deep solidarity with the human race and its history=94[174], that = travels=20 the same journey as all mankind and shares the same earthly lot = with the=20 world, but which at the same time =93is to be a leaven and, as it = were, the=20 soul of human society in its renewal by Christ and transformation = into the=20 family of God=94[175].

Gaudium=20 et Spes presents in a systematic manner the themes of = culture, of=20 economic and social life, of marriage and the family, of the = political=20 community, of peace and the community of peoples, in the light of = a=20 Christian anthropological outlook and of the Church's mission. = Everything=20 is considered from the starting point of the person and with a = view to the=20 person, =93the only creature that God willed for its own = sake=94[176].=20 Society, its structures and development must be oriented towards = =93the=20 progress of the human person=94[177]. For the first time, the = Magisterium of=20 the Church, at its highest level, speaks at great length about the = different temporal aspects of Christian life: =93It must be = recognized that=20 the attention given by the Constitution to social, psychological,=20 political, economic, moral and religious changes has increasingly=20 stimulated ... the Church's pastoral concern for men's problems = and=20 dialogue with the world=94[178].

97. Another very important document of the Second = Vatican=20 Council in the corpus of the Church's social doctrine is the=20 Declaration Dignitatis=20 Humanae[179], in which the right to religious = freedom is=20 clearly proclaimed. The document presents the theme in two = chapters. The=20 first, of a general character, affirms that religious freedom is = based on=20 the dignity of the human person and that it must be sanctioned as = a civil=20 right in the legal order of society. The second chapter deals with = the=20 theme in the light of Revelation and clarifies its pastoral = implications,=20 pointing out that it is a right that concerns not only people as=20 individuals but also the different communities of people.

98. =93Development is the new name for peace=94[180], = Pope Paul VI=20 solemnly proclaims in his Encyclical Populorum=20 Progressio[181], which may be considered a development of = the=20 chapter on economic and social life in Gaudium=20 et Spes, even while it introduces some significant new = elements.=20 In particular, it presents the outlines of an integral development = of man=20 and of a development in solidarity with all humanity: =93These two = topics=20 are to be considered the axes around which the Encyclical is = structured.=20 In wishing to convince its receivers of the urgent need for action = in=20 solidarity, the Pope presents development as =91the transition = from less=20 humane conditions to those which are more humane' and indicates = its=20 characteristics=94[182]. This transition is not limited to = merely=20 economic or technological dimensions, but implies for each person = the=20 acquisition of culture, the respect of the dignity of others, the=20 acknowledgment of =93the highest good, the recognition of God = Himself, the=20 author and end of these blessings=94[183]. Development that = benefits=20 everyone responds to the demands of justice on a global scale that = guarantees worldwide peace and makes it possible to achieve a = =93complete=20 humanism=94 [184] guided by spiritual values.

99. In this regard, in 1967, Pope Paul VI establishes = the=20 Pontifical Commission =93Iustitia et Pax=94, thus = fulfilling the wishes=20 of the Council Fathers who considered it =93most opportune that an = organism=20 of the Universal Church be set up in order that both the justice = and love=20 of Christ toward the poor might be developed everywhere. The role = of such=20 an organism would be to stimulate the Catholic community to = promote=20 progress in needy regions and international social = justice=94[185]. By=20 initiative of Pope Paul VI, beginning in 1968, the Church = celebrates the=20 first day of the year as the World Day of Peace. This same = Pontiff=20 started the tradition of writing annual Messages that deal with = the theme=20 chosen for each World Day of Peace. These Messages expand = and=20 enrich the corpus of the Church's social doctrine.

100. At the beginning of the 1970s, in a climate of = turbulence=20 and strong ideological controversy, Pope Paul VI returns to the = social=20 teaching of Pope Leo XIII and updates it, on the occasion of the = eightieth=20 anniversary of Rerum=20 Novarum, with his Apostolic Letter Octogesima=20 Adveniens[186]. The Pope reflects on post-industrial = society with=20 all of its complex problems, noting the inadequacy of ideologies = in=20 responding to these challenges: urbanization, the condition of = young=20 people, the condition of women, unemployment, discrimination, = emigration,=20 population growth, the influence of the means of social = communications,=20 the ecological problem.

101. Ninety years after Rerum=20 Novarum, Pope John Paul II devoted the Encyclical Laborem=20 Exercens [187] to work, the fundamental good of the = human=20 person, the primary element of economic activity and the key to = the entire=20 social question. Laborem = Exercens=20 outlines a spirituality and ethic of work in the context of a = profound=20 theological and philosophical reflection. Work must not be = understood only=20 in the objective and material sense, but one must keep in mind its = subjective dimension, insofar as it is always an expression of the = person.=20 Besides being a decisive paradigm for social life, work has all = the=20 dignity of being a context in which the person's natural and = supernatural=20 vocation must find fulfilment.

102. With the Encyclical Sollicitudo Rei=20 Socialis[188], Pope John Paul II commemorates the = twentieth=20 anniversary of Populorum=20 Progressio and deals once more with the theme of = development along=20 two fundamental lines: =93on one hand, the dramatic situation of = the modern=20 world, under the aspect of the failed development of the Third = World, and=20 on the other, the meaning of, conditions and requirements for a=20 development worthy of man=94[189]. The Encyclical presents = differences=20 between progress and development, and insists that =93true = development=20 cannot be limited to the multiplication of goods and service =97 = to what one=20 possesses =97 but must contribute to the fullness of the =91being' = of man. In=20 this way the moral nature of real development is meant to be shown = clearly=94[190]. Pope John Paul II, alluding to the motto of the = pontificate=20 of Pope Pius XII, =93opus iustitiae pax=94 (peace is the = fruit of=20 justice), comments: =93Today, one could say, with the same = exactness and the=20 same power of biblical inspiration (cf. Is 32:17; = Jas=20 3:18), opus solidaritatis pax (peace is the fruit of=20 solidarity)=94[191].

103. On the hundredth anniversary of Rerum=20 Novarum, Pope John Paul II promulgates his third social=20 encyclical, Centesimus = Annus[192], whence emerges the doctrinal continuity of a = hundred=20 years of the Church's social Magisterium. Taking up anew one of = the=20 fundamental principles of the Christian view of social and = political=20 organization, which had been the central theme of the previous = Encyclical,=20 the Pope writes: =93What we nowadays call the principle of = solidarity ... is=20 frequently stated by Pope Leo XIII, who uses the term = =91friendship' ...=20 Pope Pius XI refers
to it with the equally meaningful term = =91social=20 charity'. Pope Paul VI, expanding the concept to cover the many = modern=20 aspects of the social question, speaks of a =91civilization of = love=94'[193].=20 Pope John Paul II demonstrates how the Church's social teaching = moves=20 along the axis of reciprocity between God and man: recognizing God = in=20 every person and every person in God is the condition of authentic = human=20 development. The articulate and in-depth analysis of the =93new = things=94, and=20 particularly of the great breakthrough of 1989 with the collapse = of the=20 Soviet system, shows appreciation for democracy and the free = economy, in=20 the context of an indispensable solidarity.

c. In the = light and=20 under the impulse of the Gospel

104. The documents referred to here constitute the = milestones=20 of the path travelled by the Church's social doctrine from the = time of=20 Pope Leo XIII to our own day. This brief summary would become = much=20 longer if we considered all the interventions motivated, other = than by a=20 specific theme, by =93the pastoral concern to present to the = entire=20 Christian community and to all men of good will the fundamental=20 principles, universal criteria and guidelines suitable for = suggesting=20 basic choices and coherent practice for every concrete=20 situation=94[194].

In the formulation and teaching of this social doctrine, the = Church=20 has been, and continues to be, prompted not by theoretical = motivation but=20 by pastoral concerns. She is spurred on by the repercussions that = social=20 upheavals have on people, on multitudes of men and women, on human = dignity=20 itself, in contexts where =93man painstakingly searches = for a=20 better world, without working with equal zeal for the betterment = of his=20 own spirit=94[195]. For these reasons, this social doctrine has = arisen and=20 developed an =93updated doctrinal =91corpus' ... [that] builds up = gradually,=20 as the Church, in the fullness of the word revealed by Christ = Jesus and=20 with the assistance of the Holy Spirit (cf. Jn 14:16,26; = 16:13-15),=20 reads events as they unfold in the course of history=94[196].

CHAPTER=20 THREE

THE HUMAN PERSON AND HUMAN = RIGHTS

I. = SOCIAL DOCTRINE=20 AND THE PERSONALIST PRINCIPLE

105. The Church sees in men and women, in every = person, the=20 living image of God himself. This image finds, and must always = find anew,=20 an ever deeper and fuller unfolding of itself in the mystery of = Christ,=20 the Perfect Image of God, the One who reveals God to man and man = to=20 himself. It is to these men and women, who have received an=20 incomparable and inalienable dignity from God himself, that the = Church=20 speaks, rendering to them the highest and most singular service,=20 constantly reminding them of their lofty vocation so that they may = always=20 be mindful of it and worthy of it. Christ, the Son of God, =93by = his=20 incarnation has united himself in some fashion with every = person=94[197];=20 for this reason the Church recognizes as her fundamental duty the = task of=20 seeing that this union is continuously brought about and renewed. = In=20 Christ the Lord, the Church indicates and strives to be the first = to=20 embark upon the path of the human person[198], and she invites all = people=20 to recognize in everyone =97 near and far, known and unknown, and = above all=20 in the poor and the suffering =97 a brother or sister =93for whom = Christ died=94=20 (1 Cor 8:11; Rom 14:15)[199].

106. All of social life is an expression of its = unmistakable=20 protagonist: the human person. The Church has many times and = in many=20 ways been the authoritative advocate of this understanding, = recognizing=20 and affirming the centrality of the human person in every sector = and=20 expression of society: =93Human society is therefore the object of = the=20 social teaching of the Church since she is neither outside nor = over and=20 above socially united men, but exists exclusively in them and, = therefore,=20 for them=94[200]. This important awareness is expressed in the = affirmation=20 that =93far from being the object or passive element of social = life=94 the=20 human person =93is rather, and must always remain, its subject, = foundation=20 and goal=94[201]. The origin of social life is therefore found in = the human=20 person, and society cannot refuse to recognize its active and = responsible=20 subject; every expression of society must be directed towards the = human=20 person.

107. Men and women, in the concrete circumstances of = history,=20 represent the heart and soul of Catholic social thought[202]. = The=20 whole of the Church's social doctrine, in fact, develops from the=20 principle that affirms the inviolable dignity of the human=20 person[203]. In her manifold expressions of this knowledge, = the Church=20 has striven above all to defend human dignity in the face of every = attempt=20 to redimension or distort its image; moreover she has often = denounced the=20 many violations of human dignity. History attests that it is from = the=20 fabric of social relationships that there arise some of the best=20 possibilities for ennobling the human person, but it is also there = that=20 lie in wait the most loathsome rejections of human dignity.

II. THE HUMAN PERSON AS = THE =93IMAGO=20 DEI=94

a. Creatures in the image of=20 God

108. The fundamental message of Sacred Scripture = proclaims=20 that the human person is a creature of God (cf. Ps = 139:14-18),=20 and sees in his being in the image of God the element that=20 characterizes and distinguishes him: =93God created man in his = own=20 image, in the image of God he created him; male and female he = created=20 them=94 (Gen 1:27). God places the human creature at the = centre and=20 summit of the created order. Man (in Hebrew, =93adam=94) is = formed from=20 the earth (=93adamah=94) and God blows into his nostrils = the breath of=20 life (cf. Gen 2:7). Therefore, =93being in the image of God = the human=20 individual possesses the dignity of a person, who is not just = something,=20 but someone. He is capable of self-knowledge, of self-possession = and of=20 freely giving himself and entering into communion with other = persons.=20 Further, he is called by grace to a covenant with his Creator, to = offer=20 him a response of faith and love that no other creature can give = in his=20 stead=94[204].

109. The likeness with God shows that the essence and = existence of man are constitutively related to God in the most = profound=20 manner.[205] This is a relationship that exists in itself, it = is=20 therefore not something that comes afterwards and is not added = from the=20 outside. The whole of man's life is a quest and a search for God. = This=20 relationship with God can be ignored or even forgotten or = dismissed, but=20 it can never be eliminated. Indeed, among all the world's visible=20 creatures, only man has a =93capacity for God=94 (=93homo est = Dei=20 capax=94).[206] The human being is a personal being created by = God to be=20 in relationship with him; man finds life and self-expression only = in=20 relationship, and tends naturally to God.[207 ]

110. The relationship between God and man is = reflected in the=20 relational and social dimension of human nature. Man, in fact, = is not=20 a solitary being, but =93a social being, and unless he relates = himself to=20 others he can neither live nor develop his potential=94[208]. In = this regard=20 the fact that God created human beings as man and woman = (cf. Gen=20 1:27) is significant[209]: =93How very significant is the=20 dissatisfaction which marks man's life in Eden as long as his sole = point=20 of reference is the world of plants and animals (cf. Gen = 2:20).=20 Only the appearance of the woman, a being who is flesh of his = flesh and=20 bone of his bones (cf. Gen 2:23), and in whom the spirit of = God the=20 Creator is also alive, can satisfy the need for interpersonal = dialogue, so=20 vital for human existence. In one's neighbour, whether man or = woman, there=20 is a reflection of God himself, the definitive goal and fulfilment = of=20 every person=94[210].

111. Man and woman have the same dignity and are of = equal=20 value[211], not only because they are both, in their = differences,=20 created in the image of God, but even more profoundly because the = dynamic=20 of reciprocity that gives life to the =93we=94 in the human = couple, is an=20 image of God[212]. In a relationship of mutual communion, man = and=20 woman fulfil themselves in a profound way, rediscovering = themselves as=20 persons through the sincere gift of themselves[213]. Their = covenant of=20 union is presented in Sacred Scripture as an image of the Covenant = of God=20 with man (cf. Hos 1-3; Is 54; Eph 5:21-33) = and, at=20 the same time, as a service to life[214]. Indeed, the human couple = can=20 participate in God's act of creation: =93God blessed them, and God = said to=20 them, =91Be fruitful and multiply, and fill the earth and subdue = it' =93=20 (Gen 1:28).

112. Man and woman are in relationship with others = above all=20 as those to whom the lives of others have been entrusted[215]. = =93For=20 your lifeblood I will surely require a reckoning, ... I will = require it=20 ... of man [and] of every man's brother=94 (Gen 9:5), God = tells Noah=20 after the flood. In this perspective, the relationship with God = requires=20 that the life of man be considered sacred and = inviolable[216]. The=20 fifth commandment, =93Thou shalt not kill=94 (Ex 20:13; = Deut=20 5:17), has validity because God alone is Lord of life and = death[217]. The=20 respect owed to the inviolability and integrity of physical life = finds its=20 climax in the positive commandment: =93You shall love your = neighbour as=20 yourself=94 (Lev 19:18), by which Jesus enjoins the = obligation to=20 tend to the needs of one's neighbour (cf. Mt 22:37-40; = Mk=20 12:29-31; Lk 10:27-28).

113. With this specific vocation to life, man and = woman find=20 themselves also in the presence of all the other creatures. They = can and=20 are obliged to put them at their own service and to enjoy them, = but their=20 dominion over the world requires the exercise of responsibility, = it is not=20 a freedom of arbitrary and selfish exploitation. All of = creation in=20 fact has value and is =93good=94 (cf. Gen = 1:4,10,12,18,21,25) in the=20 sight of God, who is its author. Man must discover and respect its = value.=20 This is a marvellous challenge to his intellect, which should lift = him up=20 as on wings [218] towards the contemplation of the truth of all = God's=20 creatures, that is, the contemplation of what God sees as = good in=20 them. The Book of Genesis teaches that human dominion over the = world=20 consists in naming things (cf. Gen 2:19-20). In = giving=20 things their names, man must recognize them for what they are and=20 establish with each of them a relationship of = responsibility[219].

114. Man is also in relationship with himself and is = able to=20 reflect on himself. Sacred Scripture speaks in this regard = about=20 the heart of man. The heart designates man's inner = spirituality,=20 what distinguishes him from every other creature. God =93has made = everything=20 beautiful in its time; also he has put eternity into man's mind, = yet so=20 that he cannot find out what God has done from the beginning to = the end=94=20 (Eccles 3:11). In the end, the heart indicates the = spiritual=20 faculties which most properly belong to man, which are his = prerogatives=20 insofar as he is created in the image of his Creator: reason, the=20 discernment of good and evil, free will[220]. When he listens to = the deep=20 aspirations of his heart, no person can fail to make his own the = words of=20 truth expressed by Saint Augustine: =93You have made us for = yourself, O=20 Lord, and our hearts are restless until they rest in = you=94[221].

b. The = tragedy of=20 sin

115. This marvellous vision of man's creation by God = is=20 inseparable from the tragic appearance of original sin. With a = clear=20 affirmation the Apostle Paul sums up the account of man's fall = contained=20 in the first pages of the Bible: =93Sin came into the world = through one man=20 and death through sin=94 (Rom 5:12). Man, against God's = prohibition,=20 allows himself to be seduced by the serpent and stretches out his = hand to=20 the tree of life, falling prey to death. By this gesture, man = tries to=20 break through his limits as a creature, challenging God, his sole = Lord and=20 the source of his life. It is a sin of disobedience (cf. = Rom 5:19)=20 that separates man from God[222].

From revelation we know that Adam, the first man, = transgresses God's=20 commandment and loses the holiness and justice in which he was = made,=20 holiness and justice which were received not only for himself but = for all=20 of humanity: =93By yielding to the tempter, Adam and Eve = committed a=20 personal sin, but this sin affected the human nature = that=20 they would then transmit in a fallen state. It is a sin = which will=20 be transmitted by propagation to all mankind, that is, by the = transmission=20 of a human nature deprived of original holiness and = justice=94[223].

116. At the root of personal and social divisions, = which in=20 differing degrees offend the value and dignity of the human = person, there=20 is a wound which is present in man's inmost self. =93In the = light of=20 faith we call it sin: beginning with original sin, which all of us = bear=20 from birth as an inheritance from our first parents, to the sin = which each=20 one of us commits when we abuse our own freedom=94[224]. The = consequences of=20 sin, insofar as it is an act of separation from God, are = alienation, that=20 is, the separation of man not only from God but also from himself, = from=20 other men and from the world around him. =93Man's rupture with God = leads=20 tragically to divisions between brothers. In the description of = the =91first=20 sin', the rupture with Yahweh simultaneously breaks the bond of = friendship=20 that had united the human family. Thus the subsequent pages of = Genesis=20 show us the man and the woman as it were pointing an accusing = finger=20 at each other (cf. Gen. 3:12). Later we have brother hating = brother=20 and finally taking his brother's life (cf. Gen 4:2-16). = According=20 to the Babel story, the result of sin is the shattering of the = human=20 family, already begun with the first sin and now reaching its most = extreme=20 form on the social level=94[225]. Reflecting on the mystery of = sin, we=20 cannot fail to take into consideration this tragic connection = between=20 cause and effect.

117. The mystery of sin is composed of a twofold wound, = which=20 the sinner opens in his own side and in the relationship with his=20 neighbour. That is why we can speak of personal and social sin. = Every sin=20 is personal under a certain aspect; under another, every sin is = social,=20 insofar as and because it also has social consequences. In its = true sense,=20 sin is always an act of the person, because it is the free act of = an=20 individual person and not properly speaking of a group or = community. The=20 character of social sin can unquestionably be ascribed to every = sin,=20 taking into account the fact that =93by virtue of human solidarity = which is=20 as mysterious and intangible as it is real and concrete, each = individual's=20 sin in some way affects others=94[226]. It is not, however, = legitimate or=20 acceptable to understand social sin in a way that, more or less=20 consciously, leads to a weakening or the virtual cancellation of = the=20 personal component by admitting only social guilt and = responsibility. At=20 the bottom of every situation of sin there is always the = individual who=20 sins.

118. Certain sins, moreover, constitute by their very = object=20 a direct assault on one's neighbour. Such sins in particular are = known as=20 social sins. Social sin is every sin committed against the = justice due=20 in relations between individuals, between the individual and the=20 community, and also between the community and the individual. = Social too=20 is every sin against the rights of the human person, starting with = the=20 right to life, including that of life in the womb, and every sin = against=20 the physical integrity of the individual; every sin against the = freedom of=20 others, especially against the supreme freedom to believe in God = and=20 worship him; and every sin against the dignity and honour of one's = neighbour. Every sin against the common good and its demands, in = the whole=20 broad area of rights and duties of citizens, is also social sin. = In the=20 end, social sin is that sin that =93refers to the relationships = between the=20 various human communities. These relationships are not always in=20 accordance with the plan of God, who intends that there be justice = in the=20 world and freedom and peace between individuals, groups and=20 peoples=94[227].

119. The consequences of sin perpetuate the = structures of=20 sin. These are rooted in personal sin and, therefore, are always = connected=20 to concrete acts of the individuals who commit them, consolidate = them and=20 make it difficult to remove them. It is thus that they grow = stronger,=20 spread and become sources of other sins, conditioning human = conduct[228].=20 These are obstacles and conditioning that go well beyond the = actions and=20 brief life span of the individual and interfere also in the = process of the=20 development of peoples, the delay and slow pace of which must be = judged in=20 this light[229]. The actions and attitudes opposed to the will of = God and=20 the good of neighbour, as well as the structures arising from such = behaviour, appear to fall into two categories today: =93on the one = hand, the=20 all-consuming desire for profit, and on the other, the thirst for = power,=20 with the intention of imposing one's will upon others. In order to = characterize better each of these attitudes, one can add the = expression:=20 =91at any price=94'[230].

c. The=20 universality of sin and the universality of = salvation

120. The doctrine of original sin, which teaches the=20 universality of sin, has an important foundation: =93If we say = we have=20 no sin, we deceive ourselves, and the truth is not in us=94 (1 = Jn=20 1:8). This doctrine encourages men and women not to remain in = guilt and=20 not to take guilt lightly, continuously seeking scapegoats in = other people=20 and justification in the environment, in heredity, in = institutions, in=20 structures and in relationships. This is a teaching that unmasks = such=20 deceptions.

The doctrine of the universality of sin, however, must not = be=20 separated from the consciousness of the universality of salvation = in Jesus=20 Christ. If it is so separated it engenders a false anxiety of = sin and=20 a pessimistic view of the world and life, which leads to contempt = of the=20 cultural and civil accomplishments of mankind.

121. Christian realism sees the abysses of sin, but = in the=20 light of the hope, greater than any evil, given by Jesus Christ's = act of=20 redemption, in which sin and death are destroyed (cf. = Rom=20 5:18-21; 1 Cor 15:56-57): =93In him God reconciled man to=20 himself=94[231]. It is Christ, the image of God (cf. 2 Cor = 4:4;=20 Col 1:15), who enlightens fully and brings to completion the = image and=20 likeness of God in man. The Word that became man in Jesus Christ = has=20 always been mankind's life and light, the light that enlightens = every=20 person (cf. Jn 1:4,9). God desires in the one mediator = Jesus=20 Christ, his Son, the salvation of all men and women (cf. 1 Tim=20 2:4-5). Jesus is at the same time the Son of God and the new = Adam,=20 that is, the new man (cf. 1 Cor 15:47-49; Rom 5:14): = =93Christ=20 the new Adam, in the very revelation of the mystery of the Father = and of=20 his love, fully reveals man to himself and brings to light his = most high=20 calling=94[232]. In him we are, by God, =93predestined to be = conformed to the=20 image of his Son, in order that he might be the first-born among = many=20 brethren=94 (Rom 8:29).

122. The new reality that Jesus Christ gives us is not = grafted=20 onto human nature nor is it added from outside: it is rather that = reality=20 of communion with the Trinitarian God to which men and women have = always=20 been oriented in the depths of their being, thanks to their = creaturely=20 likeness to God. But this is also a reality that people cannot = attain by=20 their own forces alone. Through the Spirit of Jesus Christ, the = incarnate=20 Son of God, in whom this reality of communion has already been = brought=20 about in a singular manner, men and women are received as children = of God=20 (cf. Rom 8:14-17; Gal 4:4-7). By means of Christ, we share in the = nature=20 of God, who gives us infinitely more =93than all that we ask or = think=94 (Eph=20 3:20). What mankind has already received is nothing more than a = token or a=20 =93guarantee=94 (2 Cor 1:22; Eph 1:14) of what it will receive in = its fullness=20 only in the presence of God, seen =93face to face=94 (1 Cor = 13:12), that is, a=20 guarantee of eternal life: =93And this is eternal life, that they = know you=20 the only true God, and Jesus Christ whom you have sent=94 (Jn = 17:3).

123. The universality of this hope also includes, = besides the=20 men and women of all peoples, heaven and earth: =93Shower, O = heavens,=20 from above, and let the skies rain down righteousness; let the = earth open,=20 that salvation may sprout forth, and let it cause righteousness to = spring=20 up also; I the Lord have created it=94 (Is 45:8). According = to the=20 New Testament, all creation, together indeed with all humanity, = awaits the=20 Redeemer: subjected to futility, creation reaches out full of = hope, with=20 groans and birth pangs, longing to be freed from decay (cf. Rom = 8:18-22).

III. THE MANY = ASPECTS OF=20 THE HUMAN PERSON

124. Prizing highly the marvellous biblical message, = the=20 Church's social doctrine stops to dwell above all on the principal = and=20 indispensable dimensions of the human person. Thus it is able to = grasp the=20 most significant facets of the mystery and dignity of human = beings. In=20 the past there has been no lack of various reductionist = conceptions of the=20 human person, many of which are still dramatically present on the = stage of=20 modern history. These are ideological in character or are simply = the=20 result of widespread forms of custom or thought concerning = mankind, human=20 life and human destiny. The common denominator among these is the = attempt=20 to make the image of man unclear by emphasizing only one of his=20 characteristics at the expense of all the others[233].

125. The human person may never be thought of only as an = absolute individual being, built up by himself and on himself, as = if his=20 characteristic traits depended on no one else but himself. Nor can = the=20 person be thought of as a mere cell of an organism that is = inclined at=20 most to grant it recognition in its functional role within the = overall=20 system. Reductionist conceptions of the full truth of men and = women have=20 already been the object of the Church's social concern many times, = and she=20 has not failed to raise her voice against these, as against other=20 drastically reductive perspectives, taking care to proclaim = instead that=20 =93individuals do not feel themselves isolated units, like grains = of sand,=20 but united by the very force of their nature and by their internal = destiny, into an organic, harmonious mutual relationship=94[234]. = She has=20 affirmed instead that man cannot be understood =93simply as an = element, a=20 molecule within the social organism=94[235], and is therefore = attentive that=20 the affirmation of the primacy of the person is not seen as = corresponding=20 to an individualistic or mass vision.

126. Christian faith, while inviting that whatever is = good=20 and worthy of man should be sought out wherever it may be = found=20 (cf. 1 Thes 5:21), =93is above and is sometimes opposed = to the=20 ideologies, in that it recognizes God, who is transcendent and = the=20 Creator, and who, through all the levels of creation, calls on man = as=20 endowed with responsibility and freedom=94[236].

The Church's social doctrine strives to indicate the different=20 dimensions of the mystery of man, who must be approached =93in the = full=20 truth of his existence, of his personal being and also of his = community=20 and social being=94[237], with special attention so that the value = of the=20 human person may be readily perceived.

A. THE UNITY=20 OF THE PERSON

127. Man was created by God in unity of body and=20 soul[238]. =93The spiritual and immortal soul is the principle = of unity=20 of the human being, whereby it exists as a whole =97 corpore et = anima=20 unus =97 as a person. These definitions not only point out = that the=20 body, which has been promised the resurrection, will also share in = glory.=20 They also remind us that reason and free will are linked with all = the=20 bodily and sense faculties. The person, including the body, is=20 completely entrusted to himself, and it is in the unity of body = and soul=20 that the person is the subject of his own moral = acts=94[239].

128. Through his corporeality man unites in himself = elements=20 of the material world; these =93reach their summit through = him, and=20 through him raise their voice in free praise of the = Creator=94[240]. This=20 dimension makes it possible for man to be part of the material = world, but=20 not as in a prison or in exile. It is not proper to despise bodily = life;=20 rather =93man ... is obliged to regard his body as good and = honourable since=20 God has created it and will raise it up on the last day=94[241]. = Because of=20 this bodily dimension, however, following the wound of sin, man=20 experiences the rebellion of his body and the perverse = inclinations of his=20 heart; he must always keep careful watch over these lest he become = enslaved to them and become a victim of a purely earthly vision of = life.

Through his spirituality man moves beyond the realm of mere = things=20 and plunges into the innermost structure of reality. When he = enters=20 into his own heart, that is, when he reflects on his destiny, he = discovers=20 that he is superior to the material world because of his unique = dignity as=20 one who converses with God, under whose gaze he makes decisions = about his=20 life. In his inner life he recognizes that the person has =93a = spiritual and=20 immortal soul=94 and he knows that the person is not merely =93a = speck of=20 nature or a nameless constituent of the city of man=94[242].

129. Therefore, man has two different = characteristics: he is=20 a material being, linked to this world by his body, and he is a = spiritual=20 being, open to transcendence and to the discovery of =93more = penetrating=20 truths=94, thanks to his intellect, by which =93he shares in the = light of the=20 divine mind=94[243]. The Church affirms: =93The unity of soul and = body is so=20 profound that one has to consider the soul to be the =91form' of = the body:=20 i.e., it is because of its spiritual soul that the body made of = matter=20 becomes a living, human body; spirit and matter, in man, are not = two=20 natures united, but rather their union forms a single = nature=94[244].=20 Neither the spiritualism that despises the reality of the body nor = the=20 materialism that considers the spirit a mere manifestation of the = material=20 do justice to the complex nature, to the totality or to the unity = of the=20 human being.

B. OPENNESS TO=20 TRANSCENDENCE AND UNIQUENESS OF THE PERSON

a. Open to=20 transcendence

130. Openness to transcendence belongs to the human=20 person: man is open to the infinite and to all created = beings.=20 He is open above all to the infinite =97 God =97 because with his = intellect=20 and will he raises himself above all the created order and above = himself,=20 he becomes independent from creatures, is free in relation to = created=20 things and tends towards total truth and the absolute good. He is = open=20 also to others, to the men and women of the world, because only = insofar as=20 he understands himself in reference to a =93thou=94 can he say = =93I=94. He comes=20 out of himself, from the self-centred preservation of his own = life, to=20 enter into a relationship of dialogue and communion with = others.

The human person is open to the fullness of being, to the = unlimited=20 horizon of being. He has in himself the ability to transcend = the=20 individual particular objects that he knows, thanks effectively to = his=20 openness to unlimited being. In a certain sense the human soul is = =97=20 because of its cognitive dimension =97 all things: =93all = immaterial things=20 enjoy a certain infiniteness, insofar as they embrace everything, = or=20 because it is a question of the essence of a spiritual reality = that=20 functions as a model and likeness of everything, as is the case = with God,=20 or because it has a likeness to everything or is =91in act' like = the Angels=20 or =91in potential' like souls=94[245].

b. Unique and=20 unrepeatable

131. Man exists as a unique and unrepeatable being, = he exists=20 as an =93I=94 capable of self-understanding, self-possession and=20 self-determination. The human person is an intelligent and = conscious=20 being, capable of reflecting on himself and therefore of being = aware of=20 himself and his actions. However, it is not intellect, = consciousness and=20 freedom that define the person, rather it is the person who is the = basis=20 of the acts of intellect, consciousness and freedom. These acts = can even=20 be absent, for even without them man does not cease to be a = person.

The human person, must always be understood in his = unrepeatable and=20 inviolable uniqueness. In fact, man exists above all as a=20 subjective entity, as a centre of consciousness and=20 freedom, whose unique life experiences, comparable to those = of no=20 one else, underlie the inadmissibility of any attempt to reduce = his status=20 by forcing him into preconceived categories or power systems, = whether=20 ideological or otherwise. This entails above all the requirement = not only=20 of simple respect on the part of others, especially = political and=20 social institutions and their leaders with regard to every man and = woman=20 on the earth, but even more, this means that the primary = commitment of=20 each person towards others, and particularly of these same = institutions,=20 must be for the promotion and integral development of the = person.

c. Respect=20 for human dignity

132. A just society can become a reality only when it is = based=20 on the respect of the transcendent dignity of the human person. = The person=20 represents the ultimate end of society, by which it is ordered to = the=20 person: =93Hence, the social order and its development must = invariably work=20 to the benefit of the human person, since the order of things is = to be=20 subordinate to the order of persons, and not the other way = around=94[246].=20 Respect for human dignity can in no way be separated from = obedience to=20 this principle. It is necessary to =93consider every neighbour = without=20 exception as another self, taking into account first of all his = life and=20 the means necessary for living it with dignity=94[247]. Every = political,=20 economic, social, scientific and cultural programme must be = inspired by=20 the awareness of the primacy of each human being over = society[248].

133. In no case, therefore, is the human person to be = manipulated for ends that are foreign to his own development, = which=20 can find complete fulfilment only in God and his plan of = salvation: in=20 fact, man in his interiority transcends the universe and is the = only=20 creature willed by God for itself[249]. For this reason neither = his life=20 nor the development of his thought, nor his good, nor those who = are part=20 of his personal and social activities can be subjected to unjust=20 restrictions in the exercise of their rights and freedom.

The person cannot be a means for carrying out economic, = social or=20 political projects imposed by some authority, even in the name = of an=20 alleged progress of the civil community as a whole or of other = persons,=20 either in the present or the future. It is therefore necessary = that public=20 authorities keep careful watch so that restrictions placed on = freedom or=20 any onus placed on personal activity will never become harmful to = personal=20 dignity, thus guaranteeing the effective practicability of human = rights.=20 All this, once more, is based on the vision of man as a = person,=20 that is to say, as an active and responsible subject = of his=20 own growth process, together with the community to which he = belongs.

134. Authentic social changes are effective and = lasting only=20 to the extent that they are based on resolute changes in personal=20 conduct. An authentic moralization of social life will never = be=20 possible unless it starts with people and has people as its point = of=20 reference: indeed, =93living a moral life bears witness to the = dignity of=20 the person=94[250]. It is obviously the task of people to develop = those=20 moral attitudes that are fundamental for any society that truly = wishes to=20 be human (justice, honesty, truthfulness, etc.), and which in no = way can=20 simply be expected of others or delegated to institutions. It is = the task=20 of everyone, and in a special way of those who hold various forms = of=20 political, judicial or professional responsibility with regard to = others,=20 to be the watchful conscience of society and the first to bear = witness to=20 civil social conditions that are worthy of human beings.

C. THE=20 FREEDOM OF THE HUMAN PERSON

a. The=20 value and limits of freedom

135. Man can turn to good only in freedom, which God = has=20 given to him as one of the highest signs of his image[251]: = =93For God=20 has willed that man remain =91under the control of his own = decisions'=20 (Sir 15:14), so that he can seek his Creator spontaneously, = and=20 come freely to utter and blissful perfection through loyalty to = Him. Hence=20 man's dignity demands that he act according to a knowing and free = choice=20 that is personally motivated and prompted from within, neither = under blind=20 internal impulse nor by mere external pressure=94[252].

Man rightly appreciates freedom and strives for it = passionately:=20 rightly does he desire and must form and guide, by his own free=20 initiative, his personal and social life, accepting personal=20 responsibility for it[253]. In fact, freedom not only allows man = suitably=20 to modify the state of things outside of himself, but it also = determines=20 the growth of his being as a person through choices consistent = with the=20 true good[254]. In this way man generates himself, he is = father of=20 his own being[255], he constructs the social order[256].

136. Freedom is not contrary to man's dependence as a = creature on God[257]. Revelation teaches that the power to = decide=20 good and evil does not belong to man but to God alone (cf. = Gen=20 2:16-17). =93Man is certainly free, inasmuch as he can = understand and=20 accept God's commands. And he possesses an extremely far-reaching = freedom,=20 since he can eat =91of every tree of the garden'. But his freedom = is not=20 unlimited: it must halt before the =91tree of the knowledge of = good and=20 evil', for it is called to accept the moral law given by God. In = fact,=20 human freedom finds its authentic and complete fulfilment = precisely in the=20 acceptance of that law=94[258].

137. The proper exercise of personal freedom requires = specific conditions of an economic, social, juridic, political and = cultural order that =93are too often disregarded or violated. = Such=20 situations of blindness and injustice injure the moral life and = involve=20 the strong as well as the weak in the temptation to sin against = charity.=20 By deviating from the moral law man violates his own freedom, = becomes=20 imprisoned within himself, disrupts neighbourly fellowship and = rebels=20 against divine truth=94[259]. Removing injustices promotes = human freedom=20 and dignity: nonetheless, =93the first thing to be done is to = appeal to=20 the spiritual and moral capacities of the individual and to the = permanent=20 need for inner conversion, if one is to achieve the economic and = social=20 changes that will truly be at the service of man=94[260].

b. The bond=20 uniting freedom with truth and the natural law

138. In the exercise of their freedom, men and women = perform=20 morally good acts that are constructive for the person and for = society=20 when they are obedient to truth, that is, when they do not presume = to be=20 the creators and absolute masters of truth or of ethical = norms[261].=20 Freedom in fact does not have =93its absolute and unconditional = origin ...=20 in itself, but in the life within which it is situated and which=20 represents for it, at one and the same time, both a limitation and = a=20 possibility. Human freedom belongs to us as creatures; it is a = freedom=20 which is given as a gift, one to be received like a seed and to be = cultivated responsibly=94[262]. When the contrary is the case, = freedom dies,=20 destroying man and society[263].

139. The truth concerning good and evil is recognized = in a=20 practical and concrete manner by the judgment of conscience, which = leads=20 to the acceptance of responsibility for the good accomplished and = the evil=20 committed. =93Consequently in the practical judgment of=20 conscience, which imposes on the person the obligation to = perform a=20 given act, the link between freedom and truth is made = manifest.=20 Precisely for this reason conscience expresses itself in acts of=20 =91judgment' which reflect the truth about the good, and not in = arbitrary=20 =91decisions'. The maturity and responsibility of these judgments = =97 and,=20 when all is said and done, of the individual who is their subject = =97 are=20 not measured by the liberation of the conscience from objective = truth, in=20 favour of an alleged autonomy in personal decisions, but, on the = contrary,=20 by an insistent search for truth and by allowing oneself to be = guided by=20 that truth in one's actions=94[264].

140. The exercise of freedom implies a reference to a = natural=20 moral law, of a universal character, that precedes and unites all = rights=20 and duties[265]. The natural law =93is nothing other than the = light of=20 intellect infused within us by God. Thanks to this, we know what = must be=20 done and what must be avoided. This light or this law has been = given by=20 God to creation=94[266]. It consists in the participation in his = eternal=20 law, which is identified with God himself[267]. This law is called = =93natural=94 because the reason that promulgates it is proper to = human=20 nature. It is universal, it extends to all people insofar as it is = established by reason. In its principal precepts, the divine and = natural=20 law is presented in the Decalogue and indicates the primary and = essential=20 norms regulating moral life[268]. Its central focus is the act of = aspiring=20 and submitting to God, the source and judge of everything that is = good,=20 and also the act of seeing others as equal to oneself. The natural = law=20 expresses the dignity of the person and lays the foundations of = the=20 person's fundamental duties[269].

141. In the diversity of cultures, the natural law = unites=20 peoples, enjoining common principles. Although its application = may=20 require adaptations to the many different conditions of life = according to=20 place, time and circumstances,[270] it remains immutable = =93under the=20 flux of ideas and customs and supports their progress ... Even = when it is=20 rejected in its very principles, it cannot be destroyed or removed = from=20 the heart of man. It always rises again in the life of individuals = and=20 societies=94[271].

Its precepts, however, are not clearly and immediately = perceived by=20 everyone. Religious and moral truths can be known =93by everyone = with=20 facility, with firm certainty and without the admixture of = error=94[272]=20 only with the help of Grace and Revelation. The natural law offers = a=20 foundation prepared by God for the revealed law and Grace, in full = harmony=20 with the work of the Spirit[273].

142. The natural law, which is the law of God, cannot = be=20 annulled by human sinfulness[274]. It lays the indispensable = moral=20 foundation for building the human community and for establishing = the civil=20 law that draws its consequences of a concrete and contingent = nature from=20 the principles of the natural law[275]. If the perception of the=20 universality of the moral law is dimmed, people cannot build a = true and=20 lasting communion with others, because when a correspondence = between truth=20 and good is lacking, =93whether culpably or not, our acts damage = the=20 communion of persons, to the detriment of each=94[276]. Only = freedom rooted=20 in a common nature, in fact, can make all men responsible and = enable them=20 to justify public morality. Those who proclaim themselves to be = the sole=20 measure of realities and of truth cannot live peacefully in = society with=20 their fellow men and cooperate with them[277].

143. Freedom mysteriously tends to betray the = openness to=20 truth and human goodness, and too often it prefers evil and being=20 selfishly closed off, raising itself to the status of a divinity = that=20 creates good and evil: =93Although he was made by God in a = state of=20 holiness, from the very onset of his history man abused his = liberty, at=20 the urging of the Evil One. Man set himself against God and sought = to=20 attain his goal apart from God ... Often refusing to acknowledge = God as=20 his beginning, man has disrupted also his proper relationship to = his own=20 ultimate goal as well as his whole relationship toward himself and = others=20 and all created things=94[278]. Human freedom needs therefore = to be=20 liberated. Christ, by the power of his Paschal Mystery, frees = man from=20 his disordered love of self[279], which is the source of his = contempt for=20 his neighbour and of those relationships marked by domination of = others.=20 Christ shows us that freedom attains its fulfilment in the gift of = self[280]. By his sacrifice on the cross, Jesus places man once = more in=20 communion with God and his neighbour.

D. THE=20 EQUAL DIGNITY OF ALL PEOPLE

144. =93God shows no partiality=94 (Acts = 10:34; cf.=20 Rom 2:11; Gal 2:6; Eph 6:9), since all people = have=20 the same dignity as creatures made in his image and = likeness[281]. The=20 Incarnation of the Son of God shows the equality of all people = with regard=20 to dignity: =93There is neither Jew nor Greek, there is neither = slave nor=20 free, there is neither male nor female; for you are all one in = Christ=20 Jesus=94 (Gal 3:28; cf. Rom 10:12; 1 Cor = 12:13, Col=20 3:11).

Since something of the glory of God shines on the face of = every=20 person, the dignity of every person before God is the basis of the = dignity=20 of man before other men[282]. Moreover, this is the ultimate=20 foundation of the radical equality and brotherhood among all = people,=20 regardless of their race, nation, sex, origin, culture, or = class.

145. Only the recognition of human dignity can make = possible=20 the common and personal growth of everyone (cf. Jas = 2:1-9). To=20 stimulate this kind of growth it is necessary in particular to = help the=20 least, effectively ensuring conditions of equal opportunity for = men and=20 women and guaranteeing an objective equality between the different = social=20 classes before the law[283].

Also in relations between peoples and States, conditions of = equality=20 and parity are prerequisites for the authentic progress of the=20 international community[284]. Despite the steps taken in this=20 direction, it must not forget that there still exist many = inequalities and=20 forms of dependence[285].

Together with equality in the recognition of the dignity of = each=20 person and of every people there must also be an awareness that it = will be=20 possible to safeguard and promote human dignity only if this is = done as a=20 community, by the whole of humanity. Only through the mutual = action of=20 individuals and peoples sincerely concerned for the good of all = men and=20 women can a genuine universal brotherhood be attained[286]; = otherwise, the=20 persistence of conditions of serious disparity and inequality will = make us=20 all poorer.

146. =93Male=94 and =93female=94 differentiate two = individuals of=20 equal dignity, which does not however reflect a static equality, = because=20 the specificity of the female is different from the specificity of = the=20 male, and this difference in equality is enriching and = indispensable for=20 the harmony of life in society: =93The condition that will = assure the=20 rightful presence of woman in the Church and in society is a more=20 penetrating and accurate consideration of the anthropological = foundation=20 for masculinity and femininity with the intent of clarifying = woman's=20 personal identity in relation to man, that is, a diversity yet = mutual=20 complementarily, not only as it concerns roles to be held and = functions to=20 be performed, but also, and more deeply, as it concerns her = make-up and=20 meaning as a person=94[287].

147. Woman is the complement of man, as man is the = complement of=20 woman: man and woman complete each other mutually, not only from a = physical and psychological point of view, but also ontologically. = It is=20 only because of the duality of =93male=94 and =93female=94 that = the =93human=94 being=20 becomes a full reality. It is the =93unity of the two=94[288], or = in other=20 words a relational =93uni-duality=94, that allows each person to = experience=20 the interpersonal and reciprocal relationship as a gift that at = the same=20 time is a mission: =93to this =91unity of the two' God has = entrusted not only=20 the work of procreation and family life, but the creation of = history=20 itself=94[289]. =93The woman is =91a helper' for the man, just as = the man is =91a=20 helper' for the woman!=94[290]: in the encounter of man and woman = a unitary=20 conception of the human person is brought about, based not on the = logic of=20 self-centredness and self-affirmation, but on that of love and = solidarity.=20

148. Persons with disabilities are fully human = subjects, with=20 rights and duties: =93in spite of the limitations and = sufferings=20 affecting their bodies and faculties, they point up more clearly = the=20 dignity and greatness of man=94[291]. Since persons with = disabilities are=20 subjects with all their rights, they are to be helped to = participate in=20 every dimension of family and social life at every level = accessible to=20 them and according to their possibilities.

The rights of persons with disabilities need to be promoted = with=20 effective and appropriate measures: =93It would be radically = unworthy of=20 man, and a denial of our common humanity, to admit to the life of = the=20 community, and thus admit to work, only those who are fully = functional. To=20 do so would be to practise a serious form of discrimination, that = of the=20 strong and healthy against the weak and sick=94[292]. Great = attention must=20 be paid not only to the physical and psychological work = conditions, to a=20 just wage, to the possibility of promotion and the elimination of=20 obstacles, but also to the affective and sexual dimensions of = persons with=20 disabilities: =93They too need to love and to be loved, they need=20 tenderness, closeness and intimacy=94[293], according to their = capacities=20 and with respect for the moral order, which is the same for the=20 non-handicapped and the handicapped alike.

E. THE SOCIAL NATURE OF = HUMAN=20 BEINGS

149. The human person is essentially a social = being [294]=20 because God, who created humanity, willed it so[295]. Human = nature,=20 in fact, reveals itself as a nature of a being who responds to his = own=20 needs. This is based on a relational subjectivity, that is, = in the=20 manner of a free and responsible being who recognizes the = necessity of=20 integrating himself in cooperation with his fellow human beings, = and who=20 is capable of communion with them on the level of knowledge = and=20 love. =93A society is a group of persons bound together = organically=20 by a principle of unity that goes beyond each one of them. As an = assembly=20 that is at once visible and spiritual, a society endures through = time: it=20 gathers up the past and prepares for the future=94[296].

It is therefore necessary to stress that community life is a = natural=20 characteristic that distinguishes man from the rest of earthly = creatures.=20 Social activity carries in itself a particular sign of man and of = humanity=20 that of a person at work within a community of persons: this is = the sign=20 that determines man's interior traits and in a sense constitutes = his very=20 nature[297]. This relational characteristic takes on, in the light = of=20 faith, a more profound and enduring meaning. Made in the image and = likeness of God (cf. Gen 1:26), and made visible in the universe = in order=20 to live in society (cf. Gen 2:20,23) and exercise dominion over = the earth=20 (cf. Gen 1:26,28- 30), the human person is for this reason called = from the=20 very beginning to life in society: =93God did not create man as a = =91solitary=20 being' but wished him to be a 'social being'. Social life = therefore is not=20 exterior to man: he can only grow and realize his vocation in = relation=20 with others=94[298].

150. The social nature of human beings does not = automatically=20 lead to communion among persons, to the gift of self. Because = of pride=20 and selfishness, man discovers in himself the seeds of asocial = behaviour,=20 impulses leading him to close himself within his own individuality = and to=20 dominate his neighbour[299]. Every society worthy of the name can = be sure=20 that it stands in the truth when all of its members, thanks to = their=20 ability to know what is good, are able to pursue it for themselves = and for=20 others. It is out of love for one's own good and for that of = others that=20 people come together in stable groups with the purpose of = attaining a=20 common good. The different human societies also must establish = among=20 themselves relationships of solidarity, communication and = cooperation, in=20 the service of man and the common good[300].

151. The social nature of human beings is not uniform = but is=20 expressed in many different ways. In fact, the common good = depends on=20 a healthy social pluralism. The different components of = society are=20 called to build a unified and harmonious whole, within which it is = possible for each element to preserve and develop its own = characteristics=20 and autonomy. Some components =97 such as the family, the civil = community=20 and the religious community =97 respond more immediately to the = intimate=20 nature of man, while others come about more on a voluntary basis. = =93To=20 promote the participation of the greatest number in the life of a = society,=20 the creation of voluntary associations and institutions must be = encouraged=20 =91on both national and international levels, which relate to = economic and=20 social goals, to cultural and recreational activities, to sport, = to=20 various professions, and to political affairs'. This=20 =91socialization' also expresses the natural tendency for = the sake of=20 attaining objectives that exceed individual capacities. It = develops the=20 qualities of the person, especially the sense of initiative and=20 responsibility, and helps guarantee his rights=94[301].

IV. HUMAN = RIGHTS

a. The value=20 of human rights

152. The movement towards the identification and = proclamation=20 of human rights is one of the most significant attempts to respond = effectively to the inescapable demands of human dignity[302]. = The=20 Church sees in these rights the extraordinary opportunity that our = modern=20 times offer, through the affirmation of these rights, for more = effectively=20 recognizing human dignity and universally promoting it as a = characteristic=20 inscribed by God the Creator in his creature[303]. The Church's=20 Magisterium has not failed to note the positive value of the = Universal=20 Declaration of Human Rights, adopted by the United Nations on = 10=20 December 1948, which Pope John Paul II defined as =93a true = milestone on the=20 path of humanity's moral progress=94[304].

153. In fact, the roots of human rights are to be = found in=20 the dignity that belongs to each human being[305]. This = dignity,=20 inherent in human life and equal in every person, is perceived and = understood first of all by reason. The natural foundation of = rights=20 appears all the more solid when, in
light of the supernatural, = it is=20 considered that human dignity, after having been given by God and = having=20 been profoundly wounded by sin, was taken on and redeemed by Jesus = Christ=20 in his incarnation, death and resurrection[306].

The ultimate source of human rights is not found in the mere = will of=20 human beings[307], in the reality of the State, in public = powers,=20 but in man himself and in God his Creator. These rights are=20 =93universal, inviolable, inalienable=94[308]. Universal = because they=20 are present in all human beings, without exception of time, place = or=20 subject. Inviolable insofar as =93they are inherent in the = human=20 person and in human dignity=94[309] and because =93it would be = vain to=20 proclaim rights, if at the same time everything were not done to = ensure=20 the duty of respecting them by all people, everywhere, and for all = people=94[310]. Inalienable insofar as =93no one can = legitimately=20 deprive another person, whoever they may be, of these rights, = since this=20 would do violence to their nature=94[311].

154. Human rights are to be defended not only = individually but=20 also as a whole: protecting them only partially would imply a kind = of=20 failure to recognize them. They correspond to the demands of human = dignity=20 and entail, in the first place, the fulfilment of the essential = needs of=20 the person in the material and spiritual spheres. =93These rights = apply to=20 every stage of life and to every political, social, economic and = cultural=20 situation. Together they form a single whole, directed = unambiguously=20 towards the promotion of every aspect of the good of both the = person and=20 society ... The integral promotion of every category of human = rights is=20 the true guarantee of full respect for each individual = right=94.[312]=20 Universality and indivisibility are distinctive characteristics of = human=20 rights: they are =93two guiding principles which at the same time = demand=20 that human rights be rooted in each culture and that their = juridical=20 profile be strengthened so as to ensure that they are fully=20 observed=94[313].

b. The=20 specification of rights

155. The teachings of Pope John XXIII,[314] = the Second=20 Vatican Council,[315] and Pope Paul VI [316] have given = abundant indication of the concept of human rights as articulated = by the=20 Magisterium. Pope John Paul II has drawn up a list of them in the=20 Encyclical Centesimus = Annus: =93the right to life, an integral part of which is = the right=20 of the child to develop in the mother's womb from the moment of=20 conception; the right to live in a united family and in a = moral=20 environment conducive to the growth of the child's personality; = the right=20 to develop one's intelligence and freedom in seeking and = knowing=20 the truth; the right to share in the work which makes wise = use of=20 the earth's material resources, and to derive from that work the = means to=20 support oneself and one's dependents; and the right freely to = establish=20 a family, to have and to rear children through the responsible = exercise of one's sexuality. In a certain sense, the source and = synthesis=20 of these rights is religious freedom, understood as the = right to=20 live in the truth of one's faith and in conformity with one's = transcendent=20 dignity as a person=94[317].

The first right presented in this list is the right to life, = from=20 conception to its natural end,[318] which is the condition for = the=20 exercise of all other rights and, in particular, implies the = illicitness=20 of every form of procured abortion and of euthanasia.[319] = Emphasis is=20 given to the paramount value of the right to religious = freedom: =93all=20 men are to be immune from coercion on the part of individuals or = of social=20 groups and of any human power, in such wise that no one is to be = forced to=20 act in a manner contrary to his own beliefs, whether privately or=20 publicly, whether alone or in association with others, within due=20 limits=94.[320] The respect of this right is an indicative sign of = =93man's=20 authentic progress in any regime, in any society, system or=20 milieu=94[321].

c. Rights and=20 duties

156. Inextricably connected to the topic of rights is = the=20 issue of the duties falling to men and women, which is given=20 appropriate emphasis in the interventions of the Magisterium. The = mutual=20 complementarities between rights and duties =97 they are = indissolubly linked=20 =97 are recalled several times, above all in the human person who = possesses=20 them.[322] This bond also has a social dimension: =93in human = society to one=20 man's right there corresponds a duty in all other persons: the = duty,=20 namely, of acknowledging and respecting the right in = question=94.[323]=20 The Magisterium underlines the contradiction inherent in = affirming=20 rights without acknowledging corresponding responsibilities. = =93Those,=20 therefore, who claim their own rights, yet altogether forget or = neglect to=20 carry out their respective duties, are people who build with one = hand and=20 destroy with the other=94.[324]

d. Rights of peoples and=20 nations

157. The field of human rights has expanded to = include the=20 rights of peoples and nations: [325] in fact, =93what is true = for the=20 individual is also true for peoples=94.[326] The Magisterium = points out that=20 international law =93rests upon the principle of equal respect for = States,=20 for each people's right to self-determination and for their free=20 cooperation in view of the higher common good of humanity=94.[327] = Peace is=20 founded not only on respect for human rights but also on respect = for the=20 rights of peoples, in particular the right to = independence.[328]

The rights of nations are nothing but =93=91human rights' = fostered at the=20 specific level of community life=94.[329] A nation has a = =93fundamental right=20 to existence=94, to =93its own language and culture, through which = a people=20 expresses and promotes ... its fundamental spiritual = =91sovereignty=94', to=20 =93shape its life according to its own traditions, excluding, of = course,=20 every abuse of basic human rights and in particular the oppression = of=20 minorities=94, to =93build its future by providing an appropriate = education=20 for the younger generation=94.[330] The international order = requires a=20 balance between particularity and universality, which all = nations are=20 called to bring about, for their primary duty is to live in a = posture of=20 peace, respect and solidarity with other nations.

e. Filling in the=20 gap between the letter and the spirit

158. The solemn proclamation of human rights is = contradicted=20 by a painful reality of violations, wars and violence of every = kind,=20 in the first place, genocides and mass deportations, the spreading = on a=20 virtual worldwide dimension of ever new forms of slavery such as=20 trafficking in human beings, child soldiers, the exploitation of = workers,=20 illegal drug trafficking, prostitution. =93Even in countries with = democratic=20 forms of government, these rights are not always fully=20 respected=94.[331]

Unfortunately, there is a gap between the =93letter=94 and = the =93spirit=94=20 of human rights,[332] which can often be attributed to a = merely formal=20 recognition of these rights. The Church's social doctrine, in=20 consideration of the privilege accorded by the Gospel to the poor, = repeats=20 over and over that =93the more fortunate should renounce = some of=20 their rights so as to place their goods more generously at the = service of=20 others=94 and that an excessive affirmation of equality =93can = give rise to an=20 individualism in which each one claims his own rights without = wishing to=20 be answerable for the common good=94.[333]

159. The Church, aware that her essentially religious = mission=20 includes the defence and promotion of human rights,[334] = =93holds in=20 high esteem the dynamic approach of today which is everywhere = fostering=20 these rights=94.[335] The Church profoundly experiences the need = to respect=20 justice [336] and human rights [337] within her own ranks.

This pastoral commitment develops in a twofold direction: in = the=20 proclamation of the Christian foundations of human rights and in = the=20 denunciation of the violations of these rights.[338] In any = event,=20 =93proclamation is always more important than = denunciation,=20 and the latter cannot ignore the former, which gives it true = solidity and=20 the force of higher motivation=94.[339] For greater effectiveness, = this=20 commitment is open to ecumenical cooperation, to dialogue with = other=20 religions, to all appropriate contacts with other organizations,=20 governmental and non-governmental, at the national and = international=20 levels. The Church trusts above all in the help of the Lord and = his Spirit=20 who, poured forth into human hearts, is the surest guarantee for=20 respecting justice and human rights, and for contributing to = peace. =93The=20 promotion of justice and peace and the penetration of all spheres = of human=20 society with the light and the leaven of the Gospel have always = been the=20 object of the Church's efforts in fulfilment of the Lord's=20 command=94.[340]

CHAPTER=20 FOUR

PRINCIPLES OF THE = CHURCH'S
SOCIAL=20 DOCTRINE

I.=20 MEANING AND UNITY

160. The permanent principles of the Church's social=20 doctrine [ 341] constitute the very heart of Catholic = social=20 teaching. These are the principles of: the dignity of the = human=20 person, which has already been dealt with in the preceding = chapter,=20 and which is the foundation of all the other principles and = content of the=20 Church's social doctrine; [342] the common good;=20 subsidiarity; and solidarity. These principles, the = expression=20 of the whole truth about man known by reason and faith, are born = of =93the=20 encounter of the Gospel message and of its demands summarized in = the=20 supreme commandment of love of God and neighbour in justice with = the=20 problems emanating from the life of society=94.[343] In the course = of=20 history and with the light of the Spirit, the Church has wisely = reflected=20 within her own tradition of faith and has been able to provide an = ever=20 more accurate foundation and shape to these principles, = progressively=20 explaining them in the attempt to respond coherently to the = demands of the=20 times and to the continuous developments of social life.

161. These are principles of a general and = fundamental=20 character, since they concern the reality of society in its = entirety:=20 from close and immediate relationships to those mediated by = politics,=20 economics and law; from relationships among communities and groups = to=20 relations between
peoples and nations. Because of their = permanence=20 in time and their universality of meaning, the Church = presents=20 them as the primary and fundamental perameters of reference for=20 interpreting and evaluating social phenomena, which is the = necessary=20 source for working out the criteria for the discernment and = orientation of=20 social interactions in every area.

162. The principles of the Church's social doctrine = must be=20 appreciated in their unity, interrelatedness and articulation. = This=20 requirement is rooted in the meaning that the Church herself = attributes to=20 her social doctrine, as a unified doctrinal corpus that interprets = modern=20 social realities in a systematic manner.[344] Examining each of = these=20 principles individually must not lead to using them only in part = or in an=20 erroneous manner, which would be the case if they were to be = invoked in a=20 disjointed and unconnected way with respect to each of the others. = A deep=20 theoretical understanding and the actual application of even just = one of=20 these social principles clearly shows the reciprocity, = complementarities=20 and interconnectedness that is part of their structure. These = fundamental=20 principles of the Church's social doctrine, moreover, represent = much more=20 than a permanent legacy of reflection, which is also an essential = part of=20 the Christian message, since they indicate the paths possible for = building=20 a good, authentic and renewed social life.[345]

163. The principles of the social doctrine, in their=20 entirety, constitute that primary articulation of the truth of = society by=20 which every conscience is challenged and invited to interact with = every=20 other conscience in truth, in responsibility shared fully with all = people=20 and also regarding all people. In fact, man cannot avoid the=20 question of freedom and of the meaning of life in society, = since=20 society is a reality that is neither external nor foreign to his=20 being.

These principles have a profoundly moral significance = because they=20 refer to the ultimate and organizational foundations of life in=20 society. To understand them completely it is necessary to act = in=20 accordance with them, following the path of development that they = indicate=20 for a life worthy of man. The ethical requirement inherent in = these=20 pre-eminent social principles concerns both the personal behaviour = of=20 individuals =97 in that they are the first and indispensable = responsible=20 subjects of social life at every level =97 and at the same time = institutions=20 represented by laws, customary norms and civil constructs, because = of=20 their capacity to influence and condition the choices of many = people over=20 a long period of time. In fact, these principles remind us that = the=20 origins of a society existing in history are found in the=20 interconnectedness of the freedoms of all the persons who interact = within=20 it, contributing by means of their choices either to build it up = or to=20 impoverish it.

II. THE PRINCIPLE OF = THE COMMON=20 GOOD

a. Meaning and primary=20 implications

164. The principle of the common good, to which every = aspect=20 of social life must be related if it is to attain its fullest = meaning,=20 stems from the dignity, unity and equality of all people. = According to=20 its primary and broadly accepted sense, the common good = indicates=20 =93the sum total of social conditions which allow people, either = as groups=20 or as individuals, to reach their fulfilment more fully and more=20 easily=94.[346]

The common good does not consist in the simple sum of the = particular=20 goods of each subject of a social entity. Belonging to everyone = and to=20 each person, it is and remains =93common=94, because it is = indivisible and=20 because only together is it possible to attain it, increase it and = safeguard its effectiveness, with regard also to the future. = Just as=20 the moral actions of an individual are accomplished in doing what = is good,=20 so too the actions of a society attain their full stature when = they bring=20 about the common good. The common good, in fact, can be understood = as the=20 social and community dimension of the moral good.

165. A society that wishes and intends to remain at = the=20 service of the human being at every level is a society that has = the common=20 good =97 the good of all people and of the whole person [347] = =97 as=20 its primary goal. The human person cannot find fulfilment = in=20 himself, that is, apart from the fact that he exists =93with=94 = others and=20 =93for=94 others. This truth does not simply require that he = live with=20 others at various levels of social life, but that he seek = unceasingly =97 in=20 actual practice and not merely at the level of ideas =97 the good, = that is,=20 the meaning and truth, found in existing forms of social life. No=20 expression of social life =97 from the family to intermediate = social groups,=20 associations, enterprises of an economic nature, cities, regions, = States,=20 up to the community of peoples and nations =97 can escape the = issue of its=20 own common good, in that this is a constitutive element of its=20 significance and the authentic reason for its very = existence[348].

b. Responsibility of=20 everyone for the common good

166. The demands of the common good are dependent on the = social=20 conditions of each historical period and are strictly connected to = respect=20 for and the integral promotion of the person and his fundamental=20 rights[349]. These demands concern above all the commitment to = peace, the=20 organization of the State's powers, a sound juridical system, the=20 protection of the environment, and the provision of essential = services to=20 all, some of which are at the same time human rights: food, = housing, work,=20 education and access to culture, transportation, basic health = care, the=20 freedom of communication and expression, and the protection of = religious=20 freedom[350]. Nor must one forget the contribution that every = nation is=20 required in duty to make towards a true worldwide cooperation for = the=20 common good of the whole of humanity and for future generations = also[351].=20

167. The common good therefore involves all members = of=20 society, no one is exempt from cooperating, according to each = one's=20 possibilities, in attaining it and developing it[352]. The = common good=20 must be served in its fullness, not according to reductionist = visions that=20 are subordinated by certain people to their advantages; own rather = it is=20 to be based on a logic that leads to the assumption of greater=20 responsibility. The common good corresponds to the highest of = human=20 instincts[353], but it is a good that is very difficult to attain = because=20 it requires the constant ability and effort to seek the good of = others as=20 though it were one's own good.

Everyone also has the right to enjoy the conditions of = social life=20 that are brought about by the quest for the common good. The = teaching=20 of Pope Pius XI is still relevant: =93the distribution of created = goods,=20 which, as every discerning person knows, is labouring today under = the=20 gravest evils due to the huge disparity between the few = exceedingly rich=20 and the unnumbered propertyless, must be effectively called back = to and=20 brought into conformity with the norms of the common good, that = is, social=20 justice=94[354].

c. Tasks of the political=20 community

168. The responsibility for attaining the common = good,=20 besides falling to individual persons, belongs also to the State, = since=20 the common good is the reason that the political authority=20 exists[355]. The State, in fact, must guarantee the coherency, = unity=20 and organization of the civil society of which it is an = expression[356],=20 in order that the common good may be attained with the = contribution of=20 every citizen. The individual person, the family or intermediate = groups=20 are not able to achieve their full development by themselves for = living a=20 truly human life. Hence the necessity of political institutions, = the=20 purpose of which is to make available to persons the necessary = material,=20 cultural, moral and spiritual goods. The goal of life in society = is in=20 fact the historically attainable common good[357].

169. To ensure the common good, the government of = each=20 country has the specific duty to harmonize the different sectoral=20 interests with the requirements of justice[358]. The proper=20 reconciling of the particular goods of groups and those of = individuals is,=20 in fact, one of the most delicate tasks of public authority. = Moreover, it=20 must not be forgotten that in the democratic State, where = decisions are=20 usually made by the majority of representatives elected by the = people,=20 those responsible for government are required to interpret the = common good=20 of their country not only according to the guidelines of the = majority but=20 also according to the effective good of all the members of the = community,=20 including the minority.

170. The common good of society is not an end in = itself; it=20 has value only in reference to attaining the ultimate ends of the = person=20 and the universal common good of the whole of creation. God is = the=20 ultimate end of his creatures and for no reason may the common = good be=20 deprived of its transcendent dimension, which moves beyond the = historical=20 dimension while at the same time fulfilling it[359]. This = perspective=20 reaches its fullness by virtue of faith in Jesus' Passover, which = sheds=20 clear light on the attainment of humanity's true common good. Our = history=20 =97 the personal and collective effort to elevate the human = condition =97=20 begins and ends in Jesus: thanks to him, by means of him and in = light of=20 him every reality, including human society, can be brought to its = Supreme=20 Good, to its fulfilment. A purely historical and materialistic = vision=20 would end up transforming the common good into a simple = socio-economic=20 well-being, without any transcendental goal, that is, without = its most=20 intimate reason for existing.

III. THE UNIVERSAL = DESTINATION OF=20 GOODS

a. Origin and=20 meaning

171. Among the numerous implications of the common = good,=20 immediate significance is taken on by the principle of the = universal=20 destination of goods: =93God destined the earth and all it = contains for=20 all men and all peoples so that all created things would be shared = fairly=20 by all mankind under the guidance of justice tempered by = charity=94[360].=20 This principle is based on the fact that =93the original source of = all that=20 is good is the very act of God, who created both the earth and = man, and=20 who gave the earth to man so that he might have dominion over it = by his=20 work and enjoy its fruits (Gen 1:28-29). God gave the earth = to the=20 whole human race for the sustenance of all its members, without = excluding=20 or favouring anyone.

This is the foundation of the universal destination of the = earth's=20 goods. The earth, by reason of its fruitfulness and its = capacity to=20 satisfy human needs, is God's first gift for the sustenance of = human=20 life=94[361]. The human person cannot do without the material = goods that=20 correspond to his primary needs and constitute the basic = conditions for=20 his existence; these goods are absolutely indispensable if he is = to feed=20 himself, grow, communicate, associate with others, and attain the = highest=20 purposes to which he is called[362].

172. The universal right to use the goods of the = earth is=20 based on the principle of the universal destination of goods. = Each=20 person must have access to the level of well-being necessary for = his full=20 development. The right to the common use of goods is the =93first = principle=20 of the whole ethical and social order=94 [363] and =93the = characteristic=20 principle of Christian social doctrine=94[364]. For this reason = the Church=20 feels bound in duty to specify the nature and characteristics of = this=20 principle. It is first of all a natural right, inscribed in = human=20 nature and not merely a positive right connected with changing = historical=20 circumstances; moreover it is an =93inherent=94 [365] right. It is = innate in=20 individual persons, in every person, and has priority with = regard=20 to any human intervention concerning goods, to any legal system = concerning=20 the same, to any economic or social system or method: =93All other = rights,=20 whatever they are, including property rights and the right of free = trade=20 must be subordinated to this norm [the universal destination of = goods];=20 they must not hinder it, but must rather expedite its application. = It must=20 be considered a serious and urgent social obligation to refer = these rights=20 to their original purpose=94[366].

173. Putting the principal of the universal = destination of=20 goods into concrete practice, according to the different cultural = and=20 social contexts, means that methods, limits and objects must be = precisely=20 defined. Universal destination and utilization of goods do not = mean=20 that everything is at the disposal of each person or of all = people, or=20 that the same object may be useful or belong to each person or all = people.=20 If it is true that everyone is born with the right to use the = goods of the=20 earth, it is likewise true that, in order to ensure that this = right is=20 exercised in an equitable and orderly fashion, regulated = interventions are=20 necessary, interventions that are the result of national and = international=20 agreements, and a juridical order that adjudicates and specifies = the=20 exercise of this right.

174. The principle of the universal destination of = goods is=20 an invitation to develop an economic vision inspired by moral = values that=20 permit people not to lose sight of the origin or purpose of these = goods,=20 so as to bring about a world of fairness and solidarity, in = which the=20 creation of wealth can take on a positive function. Wealth, in = effect,=20 presents this possibility in the many different forms in which it = can find=20 expression as the result of a process of production that works = with the=20 available technological and economic resources, both natural and = derived.=20 This result is guided by resourcefulness, planning and labour, and = used as=20 a means for promoting the well-being of all men and all peoples = and for=20 preventing their exclusion and exploitation.

175. The universal destination of goods requires a = common=20 effort to obtain for every person and for all peoples the = conditions=20 necessary for integral development, so that everyone can = contribute to=20 making a more humane world, =93in which each individual can = give and=20 receive, and in which the progress of some will no longer be an = obstacle=20 to the development of others, nor a pretext for their = enslavement=94[367].=20 This principle corresponds to the call made unceasingly by the = Gospel to=20 people and societies of all times, tempted as they always are by = the=20 desire to possess, temptations which the Lord Jesus chose to = undergo=20 (cf. Mk 1:12-13; Mt 4:1-11; Lk 4:1-13) in = order to=20 teach us how to overcome them with his grace.

b. The=20 universal destination of goods and private = property

176. By means of work and making use of the gift of=20 intelligence, people are able to exercise dominion over the earth = and make=20 it a fitting home: =93In this way, he makes part of the earth = his own,=20 precisely the part which he has acquired through work; this is = the=20 origin of individual property=94[368]. Private property and = other forms=20 of private ownership of goods =93assure a person a highly = necessary sphere=20 for the exercise of his personal and family autonomy and ought to = be=20 considered as an extension of human freedom ... stimulating = exercise of=20 responsibility, it constitutes one of the conditions for civil=20 liberty=94[369]. Private property is an essential element of an=20 authentically social and democratic economic policy, and it is the = guarantee of a correct social order. The Church's social = doctrine=20 requires that ownership of goods be equally accessible to = all[370], so=20 that all may become, at least in some measure, owners, and it = excludes=20 recourse to forms of =93common and promiscuous = dominion=94[371].

177. Christian tradition has never recognized the = right to=20 private property as absolute and untouchable: =93On the = contrary, it has=20 always understood this right within the broader context of the = right=20 common to all to use the goods of the whole of creation: the right = to=20 private property is subordinated to the right to common use, to = the fact=20 that goods are meant for everyone=94[372]. The principle of the = universal=20 destination of goods is an affirmation both of God's full and = perennial=20 lordship over every reality and of the requirement that the goods = of=20 creation remain ever destined to the development of the whole = person and=20 of all humanity[373]. This principle is not opposed to the right = to=20 private property[374] but indicates the need to regulate it. = Private=20 property, in fact, regardless of the concrete forms of the = regulations and=20 juridical norms relative to it, is in its essence only an = instrument for=20 respecting the principle of the universal destination of = goods; in=20 the final analysis, therefore, it is not an end but a = means[375].

178. The Church's social teaching moreover calls for=20 recognition of the social function of any form of private = ownership=20 [376] that clearly refers to its necessary relation to the common=20 good[377]. Man =93should regard the external things that he = legitimately=20 possesses not only as his own but also as common in the sense that = they=20 should be able to benefit not only him but also others=94[378]. = The=20 universal destination of goods entails obligations on how goods = are to be=20 used by their legitimate owners. Individual persons may not = use their=20 resources without considering the effects that this use will have, = rather=20 they must act in a way that benefits not only themselves and their = family=20 but also the common good. From this there arises the duty on the = part of=20 owners not to let the goods in their possession go idle and to = channel=20 them to productive activity, even entrusting them to others who = are=20 desirous and capable of putting them to use in production.

179. The present historical period has placed at the = disposal=20 of society new goods that were completely unknown until recent = times. This=20 calls for a fresh reading of the principle of the universal = destination of=20 the goods of the earth and makes it necessary to extend this = principle so=20 that it includes the latest developments brought about by economic = and=20 technological progress. The ownership of these new goods =97 = the results=20 of knowledge, technology and know-how =97 becomes ever more = decisive,=20 because =93the wealth of the industrialized nations is based much = more on=20 this kind of ownership than on natural resources=94[379].

New technological and scientific knowledge must be placed at = the=20 service of mankind's primary needs, gradually increasing = humanity's common=20 patrimony. Putting the principle of the universal destination = of goods=20 into full effect therefore requires action at the international = level and=20 planned programmes on the part of all countries. =93It is = necessary to break=20 down the barriers and monopolies which leave so many countries on = the=20 margins of development, and to provide all individuals and nations = with=20 the basic conditions which will enable them to share in=20 development=94[380].

180. If forms of property unknown in the past take on = significant importance in the process of economic and social = development,=20 nonetheless, traditional forms of property must not be forgotten.=20 Individual property is not the only legitimate form of ownership. = The=20 ancient form of community property also has a particular = importance;=20 though it can be found in economically advanced countries, it is=20 particularly characteristic of the social structure of many = indigenous=20 peoples. This is a form of property that has such a profound = impact on the=20 economic, cultural and political life of those peoples that it = constitutes=20 a fundamental element of their survival and well-being. The = defence and=20 appreciation of community property must not exclude, however, an = awareness=20 of the fact that this type of property also is destined to evolve. = If=20 actions were taken only to preserve its present form, there would = be the=20 risk of tying it to the past and in this way compromising = it[381].

An equitable distribution of land remains ever critical, = especially=20 in developing countries and in countries that have recently = changed from=20 systems based on collectivities or colonization[382]. In rural = areas,=20 the possibility of acquiring land through opportunities offered by = labour=20 and credit markets is a necessary condition for access to other = goods and=20 services. Besides constituting an effective means for safeguarding = the=20 environment, this possibility represents a system of social = security that=20 can be put in place also in those countries with a weak = administrative=20 structure.

181. To the subjects, whether individuals or = communities,=20 that exercise ownership of various types of property accrue a = series of=20 objective advantages: better living conditions, security for = the=20 future, and a greater number of options from which to choose. = On the=20 other hand, property may also bring a series of deceptive promises = that=20 are a source of temptation. Those people and societies that go = so far=20 as to absolutize the role of property end up experiencing the = bitterest=20 type of slavery. In fact, there is no category of possession that = can be=20 considered indifferent with regard to the influence that it may = have both=20 on individuals and on institutions. Owners who heedlessly idolize = their=20 goods (cf. Mt 6:24, 19:21-26; Lk 16:13) become owned = and=20 enslaved by them[383]. Only by recognizing that these goods are = dependent=20 on God the Creator and then directing their use to the common = good, is it=20 possible to give material goods their proper function as useful = tools for=20 the growth of individuals and peoples.

c. The=20 universal destination of goods and the preferential option for the = poor

182. The principle of the universal destination of = goods=20 requires that the poor, the marginalized and in all cases those = whose=20 living conditions interfere with their proper growth should be the = focus=20 of particular concern. To this end, the preferential option = for the=20 poor should be reaffirmed in all its force[384]. =93This is an = option,=20 or a special form of primacy in the exercise of Christian = charity,=20 to which the whole tradition of the Church bears witness. It = affects the=20 life of each Christian inasmuch as he or she seeks to imitate the = life of=20 Christ, but it applies equally to our social = responsibilities and=20 hence to our manner of living, and to the logical decisions to be = made=20 concerning the ownership and use of goods. Today, furthermore, = given the=20 worldwide dimension which the social question has assumed, this = love of=20 preference for the poor, and the decisions which it inspires in = us, cannot=20 but embrace the immense multitudes of the hungry, the needy, the = homeless,=20 those without health care and, above all, those without hope of a = better=20 future=94[385].

183. Human misery is a clear sign of man's natural = condition=20 of frailty and of his need for salvation[386]. Christ the = Saviour=20 showed compassion in this regard, identifying himself with the = =93least=94=20 among men (cf. Mt 25:40,45). =93It is by what they have = done for the=20 poor that Jesus Christ will recognize his chosen ones. When =91the = poor have=20 the good news preached to them' (Mt 11:5), it is a sign of = Christ's=20 presence=94[387].

Jesus says: =93You always have the poor with you, but you will = not always=20 have me=94 (Mt 26:11; cf. Mk 14:7; Jn 12:8). = He makes=20 this statement not to contrast the attention due to him with = service of=20 the poor. Christian realism, while appreciating on the one hand = the=20 praiseworthy efforts being made to defeat poverty, is cautious on = the=20 other hand regarding ideological positions and Messianistic = beliefs that=20 sustain the illusion that it is possible to eliminate the problem = of=20 poverty completely from this world. This will happen only upon = Christ's=20 return, when he will be with us once more, for ever. In the = meantime,=20 the poor remain entrusted to us and it is this responsibility upon = which=20 we shall be judged at the end of time (cf. Mt = 25:31-46): =93Our=20 Lord warns us that we shall be separated from him if we fail to = meet the=20 serious needs of the poor and the little ones who are his=20 brethren=94[388].

184. The Church's love for the poor is inspired by = the Gospel=20 of the Beatitudes, by the poverty of Jesus and by his attention to = the=20 poor. This love concerns material poverty and also the numerous = forms of=20 cultural and religious poverty[389]. The Church, =93since her = origin and=20 in spite of the failing of many of her members, has not ceased to = work for=20 their relief, defence and liberation through numerous works of = charity=20 which remain indispensable always and everywhere=94[390]. Prompted = by the=20 Gospel injunction, =93You have received without paying, give = without pay=94=20 (Mt 10:8), the Church teaches that one should assist one's = fellow=20 man in his various needs and fills the human community with = countless=20 works of corporal and spiritual mercy. =93Among all these, = giving alms=20 to the poor is one of the chief witnesses to fraternal charity: it = is also=20 a work of justice pleasing to God=94[391], even if the practice of = charity=20 is not limited to alms-giving but implies addressing the social = and=20 political dimensions of the problem of poverty. In her teaching = the Church=20 constantly returns to this relationship between charity and = justice: =93When=20 we attend to the needs of those in want, we give them what is = theirs, not=20 ours. More than performing works of mercy, we are paying a debt of = justice=94[392]. The Council Fathers strongly recommended that = this duty be=20 fulfilled correctly, remembering that =93what is already due in = justice is=20 not to be offered as a gift of charity=94[393]. Love for the poor = is=20 certainly =93incompatible with immoderate love of riches or their = selfish=20 use=94 [394] (cf. Jas 5:1-6).

IV. THE PRINCIPLE OF=20 SUBSIDIARITY

a. Origin and=20 meaning

185. Subsidiarity is among the most constant and=20 characteristic directives of the Church's social doctrine and = has been=20 present since the first great social encyclical[395]. It is = impossible to=20 promote the dignity of the person without showing concern for the = family,=20 groups, associations, local territorial realities; in short, for = that=20 aggregate of economic, social, cultural, sports-oriented, = recreational,=20 professional and political expressions to which people = spontaneously give=20 life and which make it possible for them to achieve effective = social=20 growth[396]. This is the realm of civil society, understood = as the=20 sum of the relationships between individuals and intermediate = social=20 groupings, which are the first relationships to arise and which = come about=20 thanks to =93the creative subjectivity of the citizen=94[397]. = This network of=20 relationships strengthens the social fabric and constitutes the = basis of a=20 true community of persons, making possible the recognition of = higher forms=20 of social activity[398].

186. The necessity of defending and promoting the = original=20 expressions of social life is emphasized by the Church in the = Encyclical=20 Quadragesimo=20 Anno, in which the principle of subsidiarity is = indicated as a=20 most important principle of =93social philosophy=94. =93Just = as it is=20 gravely wrong to take from individuals what they can accomplish by = their=20 own initiative and industry and give it to the community, so also = it is an=20 injustice and at the same time a grave evil and disturbance of = right order=20 to assign to a greater and higher association what lesser and = subordinate=20 organizations can do. For every social activity ought of its very = nature=20 to furnish help to the members of the body social, and never = destroy and=20 absorb them=94[399].

On the basis of this principle, all societies of a superior = order=20 must adopt attitudes of help (=93subsidium=94) =97 = therefore of support,=20 promotion, development =97 with respect to lower-order = societies. In=20 this way, intermediate social entities can properly perform the = functions=20 that fall to them without being required to hand them over = unjustly to=20 other social entities of a higher level, by which they would end = up being=20 absorbed and substituted, in the end seeing themselves denied = their=20 dignity and essential place.

Subsidiarity, understood in the positive sense as = economic,=20 institutional or juridical assistance offered to lesser social = entities,=20 entails a corresponding series of negative implications = that=20 require the State to refrain from anything that would de facto = restrict=20 the existential space of the smaller essential cells of society. = Their=20 initiative, freedom and responsibility must not be supplanted.

b. Concrete=20 indications

187. The principle of subsidiarity protects people from = abuses=20 by higher-level social authority and calls on these same = authorities to=20 help individuals and intermediate groups to fulfil their duties. = This=20 principle is imperative because every person, family and = intermediate=20 group has something original to offer to the community. Experience = shows=20 that the denial of subsidiarity, or its limitation in the name of = an=20 alleged democratization or equality of all members of society, = limits and=20 sometimes even destroys the spirit of freedom and initiative.

The principle of subsidiarity is opposed to certain forms of=20 centralization, bureaucratization, and welfare assistance and to = the=20 unjustified and excessive presence of the State in public = mechanisms. =93By=20 intervening directly and depriving society of its responsibility, = the=20 Social Assistance State leads to a loss of human energies and an=20 inordinate increase of public agencies, which are dominated more = by=20 bureaucratic ways of thinking than by concern for serving their = clients,=20 and which are accompanied by an enormous increase in = spending=94[400]. An=20 absent or insufficient recognition of private initiative =97 in = economic=20 matters also =97 and the failure to recognize its public function, = contribute to the undermining of the principle of subsidiarity, as = monopolies do as well.

In order for the principle of subsidiarity to be put into = practice=20 there is a corresponding need for: respect and effective = promotion=20 of the human person and the family; ever greater appreciation of=20 associations and intermediate organizations in their fundamental = choices=20 and in those that cannot be delegated to or exercised by others; = the=20 encouragement of private initiative so that every social entity = remains at=20 the service of the common good, each with its own distinctive=20 characteristics; the presence of pluralism in society and due=20 representation of its vital components; safeguarding human rights = and the=20 rights of minorities; bringing about bureaucratic and = administrative=20 decentralization; striking a balance between the public and = private=20 spheres, with the resulting recognition of the social = function of=20 the private sphere; appropriate methods for making citizens more=20 responsible in actively =93being a part=94 of the political and = social reality=20 of their country.

188. Various circumstances may make it advisable that = the=20 State step in to supply certain functions[401]. One may think, = for=20 example, of situations in which it is necessary for the State = itself to=20 stimulate the economy because it is impossible for civil society = to=20 support initiatives on its own. One may also envision the reality = of=20 serious social imbalance or injustice where only the intervention = of the=20 public authority can create conditions of greater equality, = justice and=20 peace. In light of the principle of subsidiarity, however, this=20 institutional substitution must not continue any longer than is = absolutely=20 necessary, since justification for such intervention is found only = in the=20 exceptional nature of the situation. In any case, the = common good=20 correctly understood, the demands of which will never in any way = be=20 contrary to the defence and promotion of the primacy of the person = and the=20 way this is expressed in society, must remain the criteria for = making=20 decisions concerning the application of the principle of = subsidiarity.=20

V. = PARTICIPATION

a. Meaning and=20 value

189. The characteristic implication of subsidiarity = is=20 participation[402], which is expressed essentially in a = series of=20 activities by means of which the citizen, either as an individual = or in=20 association with others, whether directly or through = representation,=20 contributes to the cultural, economic, political and social life = of the=20 civil community to which he belongs[403]. Participation is = a duty=20 to be fulfilled consciously by all, with responsibility and with a = view to=20 the common good[404].

This cannot be confined or restricted to only a certain area = of=20 social life, given its importance for growth =97 above all = human growth=20 =97 in areas such as the world of work and economic activity, = especially in=20 their internal dynamics[405]; in the sectors of information and = culture;=20 and, more than anything else, in the fields of social and = political life=20 even at the highest levels. The cooperation of all peoples and the = building of an international community in a framework of = solidarity=20 depends on this latter area[406]. In this perspective it becomes=20 absolutely necessary to encourage participation above all of the = most=20 disadvantaged, as well as the occasional rotation of political = leaders in=20 order to forestall the establishment of hidden privileges. = Moreover,=20 strong moral pressure is needed, so that the administration of = public life=20 will be the result of the shared responsibility of each individual = with=20 regard to the common good.

b. Participation and=20 democracy

190. Participation in community life is not only one of = the=20 greatest aspirations of the citizen, called to exercise freely and = responsibly his civic role with and for others[407], but is also = one of=20 the pillars of all democratic orders and one of the major = guarantees of=20 the permanence of the democratic system. Democratic government, in = fact,=20 is defined first of all by the assignment of powers and functions = on the=20 part of the people, exercised in their name, in their regard and = on their=20 behalf. It is therefore clearly evident that every democracy must = be=20 participative[408]. This means that the different subjects of = civil=20 community at every level must be informed, listened to and = involved in the=20 exercise of the carried-out functions.

191. Participation can be achieved in all the = different=20 relationships between the citizen and institutions: to this end,=20 particular attention must be given to the historical and social = contexts=20 in which such participation can truly be brought about. The = overcoming=20 of cultural, juridical and social obstacles that often constitutes = real=20 barriers to the shared participation of citizens in the = destiny of=20 their communities' calls for work in the areas of information and=20 education[409]. In this regard, all those attitudes that encourage = in=20 citizens an inadequate or incorrect practice of participation or = that=20 cause widespread disaffection with everything connected with the = sphere of=20 social and political life are a source of concern and deserve = careful=20 consideration. For example, one thinks of attempts by certain = citizens to=20 =93make deals=94 with institutions in order to obtain more = advantageous=20 conditions for themselves, as though these institutions were at = the=20 service of their selfish needs; or of the practice of citizens to = limit=20 their participation to the electoral process, in many cases = reaching the=20 point where they even abstain from voting[410].

In the area of participation, a further source of concern is = found=20 in those countries ruled by totalitarian or dictatorial = regimes, where=20 the fundamental right to participate in public life is denied at = its=20 origin, since it is considered a threat to the State itself[411]. = In some=20 countries where this right is only formally proclaimed while in = reality it=20 cannot be concretely exercised while, in still other countries the = burgeoning bureaucracy de facto denies citizens the = possibility of=20 taking active part in social and political life[412].

VI. THE PRINCIPLE OF=20 SOLIDARITY

a. = Meaning and=20 value

192. Solidarity highlights in a particular way the = intrinsic=20 social nature of the human person, the equality of all in dignity = and=20 rights and the common path of individuals and peoples towards an = ever more=20 committed unity. Never before has there been such a widespread = awareness=20 of the bond of interdependence between individuals and peoples, = which is=20 found at every level[413]. The very rapid expansion in ways and = means of=20 communication =93in real time=94, such as those offered by = information=20 technology, the extraordinary advances in computer technology, the = increased volume of commerce and information exchange all bear = witness to=20 the fact that, for the first time since the beginning of human = history, it=20 is now possible =97 at least technically =97 to establish = relationships=20 between people who are separated by great distances and are = unknown to=20 each other.

In the presence of the phenomenon of interdependence and its = constant expansion, however, there persist in every part of the = world=20 stark inequalities between developed and developing countries, = inequalities stoked also by various forms of exploitation, = oppression and=20 corruption that have a negative influence on the internal and=20 international life of many States. The acceleration of = interdependence=20 between persons and peoples needs to be accompanied by equally = intense=20 efforts on the ethical-social plane, in order to avoid the = dangerous=20 consequences of perpetrating injustice on a global scale. This = would have=20 very negative repercussions even in the very countries that are = presently=20 more advantaged[414].

b. Solidarity as a=20 social principle and a moral virtue

193. The new relationships of interdependence between = individuals and peoples, which are de facto forms of = solidarity,=20 have to be transformed into relationships tending towards genuine=20 ethical-social solidarity. This is a moral requirement = inherent within=20 all human relationships. Solidarity is seen therefore under two=20 complementary aspects: that of a social principle[ 415] and = that of=20 a moral virtue[416].

Solidarity must be seen above all in its value as a moral = virtue=20 that determines the order of institutions. On the basis of = this=20 principle the =93structures of sin=94[417] that dominate = relationships=20 between individuals and peoples must be overcome. They must be = purified=20 and transformed into structures of solidarity through the = creation=20 or appropriate modification of laws, market regulations, and = juridical=20 systems.

Solidarity is also an authentic moral virtue, not a = =93feeling of=20 vague compassion or shallow distress at the misfortunes of so many = people,=20 both near and far. On the contrary, it is a firm and = persevering=20 determination to commit oneself to the common good. = That is to=20 say to the good of all and of each individual, because we are = all=20 really responsible for all=94[418]. Solidarity rises to the = rank of=20 fundamental social virtue since it places itself in the = sphere of=20 justice. It is a virtue directed par excellence to the = common=20 good, and is found in =93a commitment to the good of one's = neighbour=20 with the readiness, in the Gospel sense, to =91lose oneself' for = the sake of=20 the other instead of exploiting him, and to =91serve him' instead = of=20 oppressing him for one's own advantage (cf. Mt 10:40-42, = 20:25;=20 Mk 10:42-45; Lk 22:25-27)=94[419].

c. Solidarity = and the=20 common growth of mankind

194. The message of the Church's social doctrine = regarding=20 solidarity clearly shows that there exists an intimate bond = between=20 solidarity and the common good, between solidarity and the = universal=20 destination of goods, between solidarity and equality among men = and=20 peoples, between solidarity and peace in the world[420]. The = term=20 =93solidarity=94, widely used by the Magisterium[421], expresses = in summary=20 fashion the need to recognize in the composite ties that unite men = and=20 social groups among themselves, the space given to human freedom = for=20 common growth in which all share and in which they participate. = The=20 commitment to this goal is translated into the positive = contribution of=20 seeing that nothing is lacking in the common cause and also of = seeking=20 points of possible agreement where attitudes of separation and=20 fragmentation prevail. It translates into the willingness to give = oneself=20 for the good of one's neighbour, beyond any individual or = particular=20 interest[422].

195. The principle of solidarity requires that men = and women=20 of our day cultivate a greater awareness that they are debtors of = the=20 society of which they have become part. They are debtors = because of=20 those conditions that make human existence liveable, and because = of the=20 indivisible and indispensable legacy constituted by culture, = scientific=20 and technical knowledge, material and immaterial goods and by all = that the=20 human condition has produced. A similar debt must be recognized in = the=20 various forms of social interaction, so that humanity's journey = will not=20 be interrupted but remain open to present and future generations, = all of=20 them called together to share the same gift in solidarity.

d. Solidarity in=20 the life and message of Jesus Christ

196. The unsurpassed apex of the perspective = indicated here=20 is the life of Jesus of Nazareth, the New Man, who is one with = humanity=20 even to the point of =93death on a cross=94 (Phil 2:8). = In him it=20 is always possible to recognize the living sign of that = measureless and=20 transcendent love of God-with-us, who takes on the = infirmities of=20 his people, walks with them, saves them and makes them one[423]. = In him=20 and thanks to him, life in society too, despite all its = contradictions and=20 ambiguities, can be rediscovered as a place of life and hope, in = that it=20 is a sign of grace that is continuously offered to all and because = it is=20 an invitation to ever higher and more involved forms of = sharing.

Jesus of Nazareth makes the connection between solidarity = and=20 charity shine brightly before all, illuminating the entire meaning = of this=20 connection[424]: =93In the light of faith, solidarity seeks to = go beyond=20 itself, to take on the specifically Christian dimensions of = total=20 gratuity, forgiveness and reconciliation. One's neighbour is then = not only=20 a human being with his or her own rights and a fundamental = equality with=20 everyone else, but becomes the living image of God the = Father,=20 redeemed by the blood of Jesus Christ and placed under the = permanent=20 action of the Holy Spirit. One's neighbour must therefore be = loved, even=20 if an enemy, with the same love with which the Lord loves him or = her; and=20 for that person's sake one must be ready for sacrifice, even the = ultimate=20 one: to lay down one's life for the brethren (cf. 1 Jn=20 3:16)=94[425].

VII. THE FUNDAMENTAL = VALUES OF=20 SOCIAL LIFE

a. The = relationship=20 between principles and values

197. Besides the principles that must guide the = building of a=20 society worthy of man, the Church's social doctrine also indicates = fundamental values. The relationship between principles and = values is=20 undoubtedly one of reciprocity, in that social values are an = expression of=20 appreciation to be attributed to those specific aspects of moral = good that=20 these principles foster, serving as points of reference for the = proper=20 structuring and ordered leading of life in society. These values = require,=20 therefore, both the practice of the fundamental principles of = social life=20 and the personal exercise of virtue, hence of those moral = attitudes that=20 correspond to these very values[426].

All social values are inherent in the dignity of the human = person,=20 whose authentic development they foster. Essentially, these values = are:=20 truth, freedom, justice, love[427]. Putting them into practice = is the=20 sure and necessary way of obtaining personal perfection and a more = human=20 social existence. They constitute the indispensable point of = reference for=20 public authorities, called to carry out =93substantial reforms of = economic,=20 political, cultural and technological structures and the necessary = changes=20 in institutions=94[428]. Respect for the legitimate autonomy of = earthly=20 realities prompts the Church not to claim specific competence of a = technical or temporal order[429], but it does not prevent her from = intervening to show how, in the different choices made by men and = women,=20 these values are either affirmed or denied[430].

b. Truth

198. Men and women have the specific duty to move = always=20 towards the truth, to respect it and bear responsible witness to=20 it[431]. Living in the truth has special significance = in social=20 relationships. In fact, when the coexistence of human beings = within a=20 community is founded on truth, it is ordered and fruitful, and it=20 corresponds to their dignity as persons[432]. The more people and = social=20 groups strive to resolve social problems according to the truth, = the more=20 they distance themselves from abuses and act in accordance with = the=20 objective demands of morality.

Modern times call for an intensive educational effort = [433]=20 and a corresponding commitment on the part of all so that the = quest for=20 truth cannot be ascribed to the sum of different opinions, nor = to one=20 or another of these opinions =97 will be encouraged in every = sector and will=20 prevail over every attempt to relativize its demands or to offend = it[434].=20 This is an issue that involves the world of public communications = and that=20 of the economy in a particular way. In these areas, the = unscrupulous use=20 of money raises ever more pressing questions, which necessarily = call for=20 greater transparency and honesty in personal and social = activity.

c. Freedom

199. Freedom is the highest sign in man of his being = made in=20 the divine image and, consequently, is a sign of the sublime = dignity of=20 every human person[435]. =93Freedom is exercised in = relationships=20 between human beings. Every human person, created in the image of = God, has=20 the natural right to be recognized as a free and responsible = being. All=20 owe to each other this duty of respect. The right to the = exercise of=20 freedom, especially in moral and religious matters, is an = inalienable=20 requirement of the dignity of the human person=94[436]. The = meaning of=20 freedom must not be restricted, considering it from a purely=20 individualistic perspective and reducing it to the arbitrary = and=20 uncontrolled exercise of one's own personal autonomy: =93Far = from being=20 achieved in total self-sufficiency and the absence of = relationships,=20 freedom only truly exists where reciprocal bonds, governed by = truth and=20 justice, link people to one another=94[437]. The understanding of = freedom=20 becomes deeper and broader when it is defended, even at the social = level,=20 in all of its various dimensions.

200. The value of freedom, as an expression of the = singularity=20 of each human person, is respected when every member of society is = permitted to fulfil his personal vocation; to seek the truth and = profess=20 his religious, cultural and political ideas; to express his = opinions; to=20 choose his state of life and, as far as possible, his line of = work; to=20 pursue initiatives of an economic, social or political nature. = This must=20 take place within a =93strong juridical framework=94[438], within = the limits=20 imposed by the common good and public order, and, in every case, = in a=20 manner characterized by responsibility.

On the other hand, freedom must also be expressed as the = capacity to=20 refuse what is morally negative, in whatever guise it may be=20 presented[439], as the capacity to distance oneself = effectively from=20 everything that could hinder personal, family or social growth. = The=20 fullness of freedom consists in the capacity to be in possession = of=20 oneself in view of the genuine good, within the context of the = universal=20 common good[440].

d. Justice

201. Justice is a value that accompanies the exercise = of the=20 corresponding cardinal moral virtue[441]. According to its = most=20 classic formulation, it =93consists in the constant and firm will = to give=20 their due to God and neighbour=94[442]. From a subjective point of = view,=20 justice is translated into behaviour that is based on the will = to=20 recognize the other as a person, while, from an objective = point of=20 view, it constitutes the decisive criteria of morality in the=20 intersubjective and social sphere[443].

The Church's social Magisterium constantly calls for the most = classical=20 forms of justice to be respected: commutative, = distributive=20 and legal justice[444]. Ever greater importance has = been given=20 to social justice[445], which represents a real development = in=20 general justice, the justice that regulates social = relationships=20 according to the criterion of observance of the law. = Social=20 justice, a requirement related to the social question = which=20 today is worldwide in scope, concerns the social, political and = economic=20 aspects and, above all, the structural dimension of problems and = their=20 respective solutions[446].

202. Justice is particularly important in the = present-day=20 context, where the individual value of the person, his dignity and = his=20 rights =97 despite proclaimed intentions =97 are seriously = threatened by the=20 widespread tendency to make exclusive use of criteria of utility = and=20 ownership. Justice too, on the basis of these criteria, is = considered=20 in a reductionist manner, whereas it acquires a fuller and more = authentic=20 meaning in Christian anthropology. Justice, in fact, is not merely = a=20 simple human convention, because what is =93just=94 is not first = determined by=20 the law but by the profound identity of the human being[447].

203. The full truth about man makes it possible to = move=20 beyond a contractualistic vision of justice, which is a = reductionist=20 vision, and to open up also for justice the new horizon of = solidarity and=20 love. =93By itself, justice is not enough. Indeed, it can even = betray=20 itself, unless it is open to that deeper power which is = love=94[448]. In=20 fact, the Church's social doctrine places alongside the value of = justice=20 that of solidarity, in that it is the privileged way of peace. If = peace is=20 the fruit of justice, =93today one could say, with the same = exactness and=20 the same power of biblical inspiration (cf. Is 32:17; = Jas=20 3:18): Opus solidaritatis pax, peace as the fruit of=20 solidarity=94[449]. The goal of peace, in fact, = =93will=20 certainly be achieved through the putting into effect of social = and=20 international justice, but also through the practice of the = virtues which=20 favour togetherness, and which teach us to live in unity, so as to = build=20 in unity, by giving and receiving, a new society and a better=20 world=94[450].

VIII. THE WAY OF = LOVE

204. Among the virtues in their entirety, and in = particular=20 between virtues, social values and love, there exists a deep bond = that=20 must be ever more fully recognized. Love, often restricted to=20 relationships of physical closeness or limited to merely = subjective=20 aspects of action on behalf of others, must be reconsidered in its = authentic value as the highest and universal criterion of the = whole of=20 social ethics. Among all paths, even those sought and taken in = order=20 to respond to the ever new forms of current social = questions, the=20 =93more excellent way=94 (cf. 1 Cor 12:31) is that = marked out by=20 love.

205. It is from the inner wellspring of love that the = values=20 of truth, freedom and justice are born and grow. Human life in = society=20 is ordered, bears fruits of goodness and responds to human dignity = when it=20 is founded on truth; when it is lived in justice, that is, in the=20 effective respect of rights and in the faithful carrying out of=20 corresponding duties; when it is animated by selflessness, which = makes the=20 needs and requirements of others seem as one's own and intensifies = the=20 communion of spiritual values and the concern for material = necessities;=20 when it is brought about in the freedom that befits the dignity of = men and=20 women, prompted by their rational nature to accept responsibility = for=20 their actions[451]. These values constitute the pillars which give = strength and consistency to the edifice of life and deeds: they = are values=20 that determine the quality of every social action and institution. =

206. Love presupposes and transcends justice, = which =93must=20 find its fulfilment in charity=94[452]. If justice is =93in itself = suitable=20 for =91arbitration' between people concerning the reciprocal = distribution of=20 objective goods in an equitable manner, love and only love = (including that=20 kindly love that we call =91mercy') is capable of restoring man to = himself=94[453]. Human relationships cannot be governed solely = by the=20 measure of justice: =93The experience of the past and of our = own time=20 demonstrates that justice alone is not enough, that it can even = lead to=20 the negation and destruction of itself ... It has been precisely=20 historical experience that, among other things, has led to the = formulation=20 of the saying: summum ius, summa iniuria=94[454]. In fact, = =93in every=20 sphere of interpersonal relationships justice must, so to = speak, be=20 =91corrected' to a considerable extent by that love = which, as=20 St. Paul proclaims, =91is patient and kind' or, in other words, = possesses=20 the characteristics of that merciful love which is so much = of the=20 essence of the Gospel and Christianity=94[455].

207. No legislation, no system of rules or = negotiation will=20 ever succeed in persuading men and peoples to live in unity, = brotherhood=20 and peace; no line of reasoning will ever be able to surpass the = appeal of=20 love. Only love, in its quality as =93form of the = virtues=94[456],=20 can animate and shape social interaction, moving it towards peace = in the=20 context of a world that is ever more complex. In order that all = this may=20 take place, however, it is necessary that care be taken to show = love not=20 only in its role of prompting individual deeds but also as a force = capable=20 of inspiring new ways of approaching the problems of today's = world, of=20 profoundly renewing structures, social organizations, legal = systems from=20 within. In this perspective love takes on the characteristic style = of=20 social and political charity: =93Social charity makes us = love the=20 common good=94[457], it makes us effectively seek the good of all = people,=20 considered not only as individuals or private persons but also in = the=20 social dimension that unites them.

208. Social and political charity is not exhausted in = relationships between individuals but spreads into the network = formed by=20 these relationships, which is precisely the social and political=20 community; it intervenes in this context seeking the greatest good = for the=20 community in its entirety. In so many aspects the neighbour to = be=20 loved is found =93in society=94, such that to love him = concretely,=20 assist him in his needs or in his indigence may mean something = different=20 than it means on the mere level of relationships between = individuals.=20 To love him on the social level means, depending on the = situations, to=20 make use of social mediations to improve his life or to remove = social=20 factors that cause his indigence. It is undoubtedly an act of = love,=20 the work of mercy by which one responds here and now to a = real and=20 impelling need of one's neighbour, but it is an equally = indispensable act=20 of love to strive to organize and structure society so that = one's=20 neighbour will not find himself in poverty, above all when this = becomes a=20 situation within which an immense number of people and entire = populations=20 must struggle, and when it takes on the proportions of a true = worldwide=20 social issue.

PART=20 TWO

=93...the Church's social = teaching is=20 itself a valid instrument
of evangelization. As such, it = proclaims God=20 and his mystery
of salvation in Christ to every human = being,
and for=20 that very reason reveals man to himself.
In this light, and = only in=20 this light,
does it concern itself with everything else:
the = human=20 rights of the individual,
and in particular of the =91working=20 class',
the family and education, the duties of the = State,
the=20 ordering of national and international society,
economic life, = culture,=20 war and peace,
and respect for life from the moment of = conception until=20 death=94.
(Centesimus=20 Annus, 54)

CHAPTER=20 FIVE

THE FAMILY,
THE VITAL = CELL OF=20 SOCIETY

I. THE FAMILY, = THE FIRST=20 NATURAL SOCIETY

209. The importance and centrality of the family with = regard=20 to the person and society is repeatedly underlined by Sacred=20 Scripture. =93It is not good that the man should be alone=94 = (Gen=20 2:18). From the texts that narrate the creation of man (cf. = Gen=20 1:26-28, 2:7-24) there emerges how =97 in God's plan =97 the = couple=20 constitutes =93the first form of communion between = persons=94[458]. Eve is=20 created like Adam as the one who, in her otherness, completes him = (cf.=20 Gen 2:18) in order to form with him =93one flesh=94 = (Gen 2:24;=20 cf. Mt 19:5-6)[459]. At the same time, both are involved in the = work of=20 procreation, which makes them co-workers with the Creator: =93Be = fruitful=20 and multiply, and fill the earth=94 (Gen 1:28). The family = is=20 presented, in the Creator's plan, as =93the primary place of=20 =91humanization' for the person and society=94 and the = =93cradle of=20 life and love=94[460].

210. It is in the family that one learns the love and = faithfulness of the Lord, and the need to respond to these = (cf. Ex=20 12:25-27, 13:8,14-15; Deut 6:20-25, 13:7-11; 1 = Sam=20 3:13). It is in the family that children learn their first and = most=20 important lessons of practical wisdom, to which the virtues are = connected=20 (cf. Prov 1:8-9, 4:1-4, 6:20-21; Sir 3:1-16, = 7:27-28).=20 Because of all this, the Lord himself is the guarantor of the love = and=20 fidelity of married life (cf. Mal 2:14-15).

Jesus was born and lived in a concrete family, accepting all = its=20 characteristic features [461] and he conferred the highest = dignity=20 on the institution of marriage, making it a sacrament of the = new=20 covenant (cf. Mt 19:3-9). It is in this new perspective = that the=20 couple finds the fullness of its dignity and the family its solid=20 foundation.

211. Enlightened by the radiance of the biblical = message, the=20 Church considers the family as the first natural society, with = underived=20 rights that are proper to it, and places it at the centre of = social=20 life. Relegating the family =93to a subordinate or secondary = role,=20 excluding it from its rightful position in society, would be to = inflict=20 grave harm on the authentic growth of society as a whole=94[462]. = The=20 family, in fact, is born of the intimate communion of life and = love=20 founded on the marriage between one man and one woman[463]. It = possesses=20 its own specific and original social dimension, in that it is the=20 principal place of interpersonal relationships, the first and = vital=20 cell of society[464]. The family is a divine institution that = stands=20 at the foundation of life of the human person as the prototype of = every=20 social order.

a. Importance of the = family=20 for the person

212. The family has central importance in reference = to the=20 person. It is in this cradle of life and love that people are = born=20 and grow; when a child is conceived, society = receives=20 the gift of a new person who is called =93from the innermost = depths of self=20 to communion with others and to the giving of self = to=20 others=94[465]. It is in the family, therefore, that the mutual = giving of=20 self on the part of man and woman united in marriage creates an=20 environment of life in which children =93develop their = potentialities,=20 become aware of their dignity and prepare to face their unique and = individual destiny=94[466].

In the climate of natural affection which unites the members = of a=20 family unit, persons are recognized and learn responsibility in = the=20 wholeness of their personhood. =93The first and fundamental = structure=20 for =91human ecology' is the family, in which man receives = his first=20 formative ideas about truth and goodness, and learns what it means = to love=20 and to be loved, and thus what it actually means to be a = person=94[467]. The=20 obligations of its members, in fact, are not limited by the terms = of a=20 contract but derive from the very essence of the family, founded = on the=20 irrevocable marriage covenant and given structure in the = relationships=20 that arise within it following the generation or adoption of = children.

b. Importance of the = family for=20 society

213. The family, the natural community in which human = social=20 nature is experienced, makes a unique and irreplaceable = contribution to=20 the good of society. The family unit, in fact, is born from = the=20 communion of persons. =93=91Communion' has to do with the = personal=20 relationship between the =91I' and the =91thou'. = =91Community' on the=20 other hand transcends this framework and moves towards a = =91society', a=20 =91we'. The family, as a community of persons, is thus the first = human=20 =91society'=93[468].

A society built on a family scale is the best guarantee = against=20 drifting off course into individualism or collectivism, because = within the=20 family the person is always at the centre of attention as an end = and never=20 as a means. It is patently clear that the good of persons and = the=20 proper functioning of society are closely connected =93with the = healthy=20 state of conjugal and family life=94[469]. Without families that = are strong=20 in their communion and stable in their commitment peoples grow = weak. In=20 the family, moral values are taught starting from the very first = years of=20 life, the spiritual heritage of the religious community and the = cultural=20 legacy of the nation are transmitted. In the family one learns = social=20 responsibility and solidarity[470].

214. The priority of the family over society and over = the=20 State must be affirmed. The family in fact, at least in its=20 procreative function, is the condition itself for their existence. = With=20 regard to other functions that benefit each of its members, it = proceeds in=20 importance and value the functions that society and the State are = called=20 to perform[471]. The family possesses inviolable rights and finds = its=20 legitimization in human nature and not in being recognized by the=20 State. The family, then, does not exist for society or the = State, but=20 society and the State exist for the family.

Every social model that intends to serve the good of man = must not=20 overlook the centrality and social responsibility of the = family. In=20 their relationship to the family, society and the State are = seriously=20 obligated to observe the principle of subsidiarity. In virtue = of this=20 principle, public authorities may not take away from the family = tasks=20 which it can accomplish well by itself or in free association with = other=20 families; on the other hand, these same authorities have the duty = to=20 sustain the family, ensuring that it has all the assistance that = it needs=20 to fulfil properly its responsibilities[472].

II. MARRIAGE, THE = FOUNDATION OF THE=20 FAMILY

a. The value of=20 marriage

215. The family has its foundation in the free choice = of the=20 spouses to unite themselves in marriage, in respect for the = meaning and=20 values of this institution that does not depend on man but on God=20 himself: =93For the good of the spouses and their offspring as = well as=20 of society, this sacred bond no longer depends on human decision = alone.=20 For God himself is the author of marriage and has endowed it with = various=20 benefits and purposes=94[473]. Therefore, the institution of = marriage =97=20 =93intimate partnership of life and love ... established by the = Creator and=20 endowed by him with its own proper laws=94 [474] =97 is not the = result of=20 human conventions or of legislative prescriptions but acquires its = stability from divine disposition[475]. It is an institution born, = even in=20 the eyes of society, =93from the human act by which the partners = mutually=20 surrender themselves to each other=94[476], and is founded on the = very=20 nature of that conjugal love which, as a total and exclusive gift = of=20 person to person, entails a definitive commitment expressed by = mutual,=20 irrevocable and public consent[477]. This commitment means that = the=20 relationships among family members are marked also by a sense of = justice=20 and, therefore, by respect for mutual rights and duties.

216. No power can abolish the natural right to = marriage or=20 modify its traits and purpose. Marriage in fact is endowed with = its own=20 proper, innate and permanent characteristics. Notwithstanding = the=20 numerous changes that have taken place in the course of the = centuries in=20 the various cultures and in different social structures and = spiritual=20 attitudes, in every culture there exists a certain sense of the = dignity of=20 the marriage union, although this is not evident everywhere with = the same=20 clarity[478]. This dignity must be respected in its specific=20 characteristics and must be safeguarded against any attempt to = undermine=20 it. Society cannot freely legislate with regard to the marriage = bond by=20 which the two spouses promise each other fidelity, assistance and=20 acceptance of children, but it is authorized to regulate its civil = effects.

217. The characteristic traits of marriage are:=20 totality, by which the spouses give themselves to each = other=20 mutually in every aspect of their person, physical and = spiritual;=20 unity which makes them =93one flesh=94 (Gen 2:24);=20 indissolubility and fidelity which the definitive = mutual=20 giving of self requires; the fruitfulness to which this = naturally=20 opens itself[479]. God's wise plan for marriage =97 a plan = accessible to=20 human reason notwithstanding the difficulties arising from = =93hardness of=20 heart=94 (cf. Mt 19:8; Mk 10:5) =97 cannot be = evaluated=20 exclusively in light of the de facto behaviour and concrete = situations that are at divergence with it. A radical denial of = God's=20 original plan is found in polygamy, =93because it is = contrary to the=20 equal personal dignity of men and women who in matrimony give = themselves=20 with a love that is total and therefore unique and = exclusive=94[480].

218. In its =93objective=94 truth, marriage is = ordered to the=20 procreation and education of children[481]. The marriage = union, in=20 fact, gives fullness of life to that sincere gift of self, the = fruit of=20 which is children, who in turn are a gift for the parents, for the = whole=20 family and all of society[482]. Nonetheless, marriage was not=20 instituted for the sole reason of procreation[483]. Its = indissoluble=20 character and its value of communion remain even when children, = although=20 greatly desired, do not arrive to complete conjugal life. In this = case,=20 the spouses =93can give expression to their generosity by adopting = abandoned=20 children or performing demanding services for others=94[484].

b. The=20 sacrament of marriage

219. By Christ's institution, the baptized live the = inherent=20 human reality of marriage in the supernatural form of a sacrament, = a sign=20 and instrument of grace. The theme of the marriage covenant, = as the=20 meaningful expression of the communion of love between God and men = and as=20 the symbolic key to understanding the different stages of the = great=20 covenant between God and his people, is found throughout salvation = history[485]. At the centre of the revelation of the divine plan = of love=20 is the gift that God makes to humanity in his Son, Jesus Christ, = =93the=20 Bridegroom who loves and gives himself as the Saviour of humanity, = uniting=20 it to himself as his body. He reveals the original truth of = marriage, the=20 truth of the =91beginning' (cf. Gen 2:24; Mt 19:5), = and,=20 freeing man from his hardness of heart, he makes man capable of = realizing=20 this truth in its entirety=94[486]. It is in the spousal love of = Christ for=20 the Church, which shows its fullness in the offering made on the = cross=20 that the sacramentality of marriage originates. The grace of this=20 sacrament conforms the love of the spouses to the love of Christ = for the=20 Church. Marriage, as a sacrament, is a covenant in love between a = man and=20 a woman[487].

220. The sacrament of marriage takes up the human = reality of=20 conjugal love in all its implications and =93gives to = Christian couples=20 and parents a power and a commitment to live their vocation as lay = people=20 and therefore to =91seek the kingdom of God by engaging in = temporal affairs=20 and by ordering them according to the plan of God=94'[488]. = Intimately=20 united to the Church by virtue of the sacrament that makes it a = =93domestic=20 Church=94 or a =93little Church=94, the Christian family is called = therefore =93to=20 be a sign of unity for the world and in this way to exercise its = prophetic=20 role by bearing witness to the Kingdom and peace of Christ, = towards which=20 the whole world is journeying=94[489].

Conjugal charity, which flows from the very charity of Christ, = offered=20 through the sacrament, makes Christian spouses witnesses to a new = social=20 consciousness inspired by the Gospel and the Paschal Mystery. The = natural=20 dimension of their love is constantly purified, strengthened and = elevated=20 by sacramental grace. In this manner, besides offering each other = mutual=20 help on the path to holiness, Christian spouses become a sign and = an=20 instrument of Christ's love in the world. By their very lives they = are=20 called to bear witness to and proclaim the religious meaning of = marriage,=20 which modern society has ever greater difficulty recognizing, = especially=20 as it accepts relativistic perspectives of the natural foundation = itself=20 of the institution of marriage.

III. THE SOCIAL = SUBJECTIVITY OF THE=20 FAMILY

a. Love and = the=20 formation of a community of persons

221. The family is present as the place where = communion =97=20 that communion so necessary for a society that is increasingly=20 individualistic =97 is brought about. It is the place where an = authentic=20 community of persons develops and grows[490], thanks to the = endless=20 dynamism of love, which is the fundamental dimension of human = experience=20 and which finds in the family the privileged place for making = itself=20 known. =93Love causes man to find fulfilment through the = sincere gift of=20 self. To love means to give and to receive something which can be = neither=20 bought nor sold, but only given freely and mutually=94[491].

It is thanks to love, the essential reality for defining = marriage=20 and the family that every person =97 man and woman =97 is = recognized, accepted=20 and respected in his dignity. From love arise relationships = lived in=20 gratuitousness, which =93by respecting and fostering personal = dignity in=20 each and every one as the only basis for value ... takes the form = of=20 heartfelt acceptance, encounter and dialogue, disinterested = availability,=20 generous service and deep solidarity=94[492]. The existence of = families=20 living this way exposes the failings and contradictions of a = society that=20 is for the most part, even if not exclusively, based on efficiency = and=20 functionality. By constructing daily a network of interpersonal=20 relationships, both internal and external, the family is instead = =93the=20 first and irreplaceable school of social life, and example and = stimulus=20 for the broader community relationships marked by respect, = justice,=20 dialogue and love=94[493].

222. Love is also expressed in the generous attention = shown to=20 the elderly who live in families: their presence can take on great = value.=20 They are an example of connections between generations, a resource = for the=20 well-being of the family and of the whole of society: =93Not only = do they=20 show that there are aspects of life =97 human, cultural, moral and = social=20 values =97 which cannot be judged in terms of economic efficiency, = but they=20 can also make an effective contribution in the work-place and in=20 leadership roles. In short, it is not just a question of doing = something=20 for older people, but also of accepting them in a realistic way as = partners in shared projects =97 at the level of thought, dialogue = and=20 action=94[494]. As the Sacred Scripture says: =93They still bring = forth fruit=20 in old age=94 (Ps 92:15). The elderly constitute an important = school of=20 life, capable of transmitting values and traditions, and of = fostering the=20 growth of younger generations, who thus learn to seek not only = their own=20 good but also that of others. If the elderly are in situations = where they=20 experience suffering and dependence, not only do they need health = care=20 services and appropriate assistance, but =97 and above all =97 = they need to be=20 treated with love.

223. The human being is made for love and cannot live = without=20 love. When it is manifested as the total gift of two persons = in their=20 complementarities, love cannot be reduced to emotions or feelings, = much=20 less to mere sexual expression. In a society that tends more and = more to=20 relativize and trivialize the very experience of love and = sexuality,=20 exalting its fleeting aspects and obscuring its fundamental = values, it is=20 more urgent than ever to proclaim and bear witness that the = truth=20 of conjugal love and sexuality exist where there is a full and = total=20 gift of persons, with the characteristics of unity and=20 fidelity[495]. This truth, a source of joy, hope and life, = remains=20 impenetrable and unattainable as long as people close themselves = off in=20 relativism and scepticism.

224. Faced with theories that consider gender = identity as=20 merely the cultural and social product of the interaction between = the=20 community and the individual, independent of personal sexual = identity=20 without any reference to the true meaning of sexuality, the Church = does=20 not tire of repeating her teaching: =93Everyone, man and woman, = should=20 acknowledge and accept his sexual identity. Physical, moral = and=20 spiritual difference and complementarities are = oriented=20 towards the goods of marriage and the flourishing of family life. = The=20 harmony of the couple and of society depends in part on the way in = which=20 the complementarities, needs and mutual support between the sexes = are=20 lived out=94[496]. According to this perspective, it is obligatory = that=20 positive law be conformed to the natural law, according to = which=20 sexual identity is indispensable, because it is the objective=20 condition for forming a couple in marriage.

225. The nature of conjugal love requires the = stability of=20 the married relationship and its indissolubility. The absence = of these=20 characteristics compromises the relationship of exclusive and = total love=20 that is proper to the marriage bond, bringing great pain to the = children=20 and damaging repercussions also on the fabric of society.

The stability and indissolubility of the marriage union must = not be=20 entrusted solely to the intention and effort of the individual = persons=20 involved. The responsibility for protecting and promoting the = family as a=20 fundamental natural institution, precisely in consideration of its = vital=20 and essential aspects, falls to the whole of society. The need to = confer=20 an institutional character on marriage, basing this on a public = act that=20 is socially and legally recognized, arises from the basic = requirements of=20 social nature.

The introduction of divorce into civil legislation has = fuelled a=20 relativistic vision of the marriage bond and is broadly = manifested as=20 it becomes =93truly a plague on society=94[497]. Couples who = preserve and=20 develop the value of indissolubility =93in a humble and courageous = manner=20 ... perform the role committed to them of being in the world a = =91sign' =97 a=20 small and precious sign, sometimes also subjected to temptation, = but=20 always renewed =97 of the unfailing fidelity with which God and = Jesus Christ=20 love each and every human being=94[498].

226. The Church does not abandon those who have = remarried=20 after a divorce. She prays for them and encourages them in the=20 difficulties that they encounter in the spiritual life, sustaining = them in=20 faith and in hope. For their part, these persons, insofar as = they are=20 baptized, can and indeed must participate in the life of the = Church. They=20 are exhorted to listen to the Word of God, to attend the sacrifice = of the=20 Mass, to persevere in prayer, to perform acts of charity and take = part in=20 community projects for justice and peace, to raise their children = in=20 faith, and to nurture a spirit of penitence and works of penance = in order=20 to beseech, day after day, the grace of God.

Reconciliation in the sacrament of Penance =97 which opens the = way to the=20 sacrament of the Eucharist =97 can only be given to those who, = after=20 repenting, are sincerely disposed to a new form of life that is no = longer=20 in contradiction with the indissolubility of marriage[499].

Acting in this fashion, the Church professes her fidelity to = Christ and=20 to his truth; at the same time she shows a maternal spirit to her=20 children, especially those who, through no fault of their own, = have been=20 abandoned by their legitimate spouse. With steadfast trust she = believes=20 that even those who have turned away from the Lord's commandment, = and=20 continue to live in that state, can obtain from God the grace of=20 conversion and salvation, if they persevere in prayer, penance and = charity[500].

227. De facto unions, the number of which is = progressively=20 increasing, are based on a false conception of an individual's = freedom to=20 choose [501] and on a completely privatistic vision of marriage = and=20 family. Marriage is not a simple agreement to live together but a=20 relationship with a social dimension that is unique with regard to = all=20 other relationships, since the family =97 attending as it does to = caring for=20 and educating children =97 is the principal instrument for making = each=20 person grow in an integral manner and integrating him positively = into=20 social life.

Making =93de facto unions=94 legally equivalent to the = family would=20 discredit the model of the family, which cannot be brought = about in a=20 precarious relationship between persons [502] but only in a = permanent=20 union originating in marriage, that is, in a covenant between one = man and=20 one women, founded on the mutual and free choice that entails full = conjugal communion oriented towards procreation.

228. Connected with de facto unions is the particular = problem=20 concerning demands for the legal recognition of unions between = homosexual=20 persons, which is increasingly the topic of public debate. = Only an=20 anthropology corresponding to the full truth of the human person = can give=20 an appropriate response to this problem with its different aspects = on both=20 the societal and ecclesial levels[503]. The light of such = anthropology=20 reveals =93how incongruous is the demand to accord =91marital' = status to=20 unions between persons of the same sex. It is opposed, first of = all, by=20 the objective impossibility of making the partnership fruitful = through the=20 transmission of life according to the plan inscribed by God in the = very=20 structure of the human being. Another obstacle is the absence of = the=20 conditions for that interpersonal complementarity between male and = female=20 willed by the Creator at both the physical-biological and the = eminently=20 psychological levels. It is only in the union of two sexually = different=20 persons that the individual can achieve perfection in a synthesis = of unity=20 and mutual psychophysical completion=94[504].

Homosexual persons are to be fully respected in their human=20 dignity [505] and encouraged to follow God's plan with = particular=20 attention in the exercise of chastity[506]. This duty calling for = respect=20 does not justify the legitimization of behaviour that is not = consistent=20 with moral law, even less does it justify the recognition of a = right to=20 marriage between persons of the same sex and its being considered=20 equivalent to the family[507].

=93If, from the legal standpoint, marriage between a man and a = woman were=20 to be considered just one possible form of marriage, the concept = of=20 marriage would undergo a radical transformation, with grave = detriment to=20 the common good. By putting homosexual unions on a legal plane = analogous=20 to that of marriage and the family, the State acts arbitrarily and = in=20 contradiction with its duties=94[508].

229. The solidity of the family nucleus is a decisive = resource for the quality of life in society, therefore the civil = community=20 cannot remain indifferent to the destabilizing tendencies that = threaten=20 its foundations at their very roots. Although legislation may=20 sometimes tolerate morally unacceptable behaviour[509], it must = never=20 weaken the recognition of indissoluble monogamous marriage as the = only=20 authentic form of the family. It is therefore necessary that = the=20 public authorities =93resist these tendencies which divide society = and are=20 harmful to the dignity, security and welfare of the citizens as=20 individuals, and they must try to ensure that public opinion is = not led to=20 undervalue the institutional importance of marriage and the=20 family=94[510].

It is the task of the Christian community and of all who have = the good=20 of society at heart to reaffirm that =93the family constitutes, = much more=20 than a mere juridical, social and economic unit, a community of = love and=20 solidarity, which is uniquely suited to teach and transmit = cultural,=20 ethical, social, spiritual and religious values, essential for the = development and well-being of its own members and of = society=94[511].

b. The family is the = sanctuary of=20 life

230. Conjugal love is by its nature open to the = acceptance of=20 life[512]. The dignity of the human being, called to proclaim = the=20 goodness and fruitfulness that come from God, is eminently = revealed in the=20 task of procreation: =93Human fatherhood and motherhood, while = remaining=20 biologically similar to that of other living beings in nature, = contain=20 in an essential and unique way a =91likeness' to God which = is the=20 basis of the family as a community of human life, as a community = of=20 persons united in love (communio personarum)=94[513].

Procreation expresses the social subjectivity of the family = and sets=20 in motion a dynamism of love and solidarity between the = generations upon=20 which society is founded. It is necessary to rediscover the = social=20 value of that portion of the common good inherent in each = new human=20 being. Every child =93becomes a gift to its brothers, sisters, = parents and=20 entire family. Its life becomes a gift for the very people who = were=20 givers of life and who cannot help but feel its presence, its = sharing=20 in their life and its contribution to their common good and to = that of the=20 community of the family=94[514].

231. The family founded on marriage is truly the = sanctuary of=20 life, =93the place in which life =97 the gift of God =97 can = be properly=20 welcomed and protected against the many attacks to which it is = exposed,=20 and can develop in accordance with what constitutes authentic = human=20 growth=94[515]. Its role in promoting and building the culture of = life [516]=20 against =93the possibility of a destructive = =91anti-civilization', as=20 so many present trends and situations confirm=94[517], is decisive = and=20 irreplaceable.

Christian families have then, in virtue of the sacrament = received, a=20 particular mission that makes them witnesses and proclaimers of = the Gospel=20 of life. This is a commitment which in society takes on the = value of=20 true and courageous prophecy. It is for this reason that = =93serving the=20 Gospel of life ... means that the family, particularly through = its=20 membership in family associations, works to ensure that the laws = and=20 institutions of the State in no way violate the right to life, = from=20 conception to natural death, but rather protect and promote = it=94[518].

232. The family contributes to the social good in an = eminent=20 fashion through responsible motherhood and fatherhood, the = spouses'=20 special participation in God's work of creation[519]. The = weight of=20 this responsibility must not be used as a justification for being=20 selfishly closed but must guide the decisions of the spouses in a = generous=20 acceptance of life. =93In relation to physical, economic, = psychological and=20 social conditions, responsible parenthood is exercised both in the = duly=20 pondered and generous decision to have a large family, and in the=20 decision, made for serious reasons and in respect of the moral = law, to=20 avoid for a time or even indeterminately a new birth=94[520]. The=20 motivations that should guide the couple in exercising responsible = motherhood and fatherhood originate in the full recognition of = their=20 duties towards God, towards themselves, towards the family and = towards=20 society in a proper hierarchy of values.

233. Concerning the =93methods=94 for practising = responsible=20 procreation, the first to be rejected as morally illicit are = sterilization=20 and abortion[521]. The latter in particular is a horrendous = crime and=20 constitutes a particularly serious moral disorder[522]; far from = being a=20 right, it is a sad phenomenon that contributes seriously to = spreading a=20 mentality against life, representing a dangerous threat to a just = and=20 democratic social coexistence[523].

Also to be rejected is recourse to contraceptive methods in = their=20 different forms[524]: this rejection is based on a correct = and=20 integral understanding of the person and human sexuality [525] and = represents a moral call to defend the true development of = peoples[526]. On=20 the other hand, the same reasons of an anthropological order = justify=20 recourse to periodic abstinence during times of the woman's=20 fertility[527]. Rejecting contraception and using natural methods = for=20 regulating births means choosing to base interpersonal relations = between=20 the spouses on mutual respect and total acceptance, with positive=20 consequences also for bringing about a more human order in = society.

234. The judgment concerning the interval of time = between=20 births, and that regarding the number of children, belongs to the = spouses=20 alone. This is one of their inalienable rights, to be = exercised before=20 God with due consideration of their obligations towards = themselves, their=20 children already born, the family and society[528]. The = intervention of=20 public authorities within the limits of their competence to = provide=20 information and enact suitable measures in the area of = demographics must=20 be made in a way that fully respects the persons and the freedom = of the=20 couple. Such intervention may never become a substitute for their=20 decisions[529]. All the more must various organizations active in = this=20 area refrain from doing the same.

All programmes of economic assistance aimed at financing = campaigns=20 of sterilization and contraception, as well as the subordination = of=20 economic assistance to such campaigns, are to be morally condemned = as=20 affronts to the dignity of the person and the family. The = answer to=20 questions connected with population growth must instead by sought = in=20 simultaneous respect both of sexual morals and of social ethics, = promoting=20 greater justice and authentic solidarity so that dignity is given = to life=20 in all circumstances, starting with economic, social and cultural=20 conditions.

235. The desire to be a mother or a father does not = justify=20 any =93right to children=94, whereas the rights of the unborn = child are=20 evident. The unborn child must be guaranteed the best possible = conditions=20 of existence through the stability of a family founded on = marriage,=20 through the complementarities of the two persons, father and=20 mother[530]. The rapid development of research and its = technological=20 application in the area of reproduction poses new and delicate = questions=20 that involve society and the norms that regulate human social = life.

It must be repeated that the ethical unacceptability of all=20 reproductive techniques =97 such as the donation of sperm or = ova,=20 surrogate motherhood, heterologous artificial fertilization =97 = that make=20 use of the uterus of another woman or of gametes of persons other = than the=20 married couple, injuring the right of the child to be born of one = father=20 and one mother who are father and mother both from a biological = and from a=20 legal point of view. Equally unacceptable are methods that = separate the=20 unitive act from the procreative act by making use of laboratory=20 techniques, such as homologous artificial insemination or = fertilization,=20 such that the child comes about more as the result of an act of = technology=20 than as the natural fruit of a human act in which there is a full = and=20 total giving of the couple[531]. Avoiding recourse to different = forms of=20 so-called =93assisted procreation=94 that replace the marriage act = means=20 respecting =97 both in the parents and in the children that they = intend to=20 generate =97 the integral dignity of the human person[532]. On the = other=20 hand, those methods that are meant to lend assistance to the = conjugal act=20 or to the attainment of its effects are legitimate[533].

236. An issue of particular social and cultural = significance=20 today, because of its many and serious moral implications, is = human=20 cloning. This term refers per se to the reproduction of a=20 biological entity that is genetically identical to the originating = organism. In thought and experimental practice it has taken on = different meanings which in turn entail different procedures from = the=20 point of view of the techniques employed as well as of the goals = sought.=20 The term can be used to refer to the simple laboratory = replication=20 of cells or of a portion of DNA. But specifically today it is used = to=20 refer to the reproduction of individuals at the embryonic stage = with=20 methods that are different from those of natural fertilization and = in such=20 a way that the new beings are genetically identical to the = individual from=20 which they originate. This type of cloning can have a = reproductive=20 purpose, that of producing human embryos, or a so-called=20 therapeutic purpose, tending to use such embryos for = scientific=20 research or more specifically for the production of stem cells. =

From an ethical point of view, the simple replication of = normal=20 cells or of a portion of DNA presents no particular ethical = problem. Very=20 different, however, is the Magisterium's judgment on cloning = understood in=20 the proper sense. Such cloning is contrary to the dignity of human = procreation because it takes place in total absence of an act of = personal=20 love between spouses, being agamic and asexual reproduction[534]. = In the=20 second place, this type of reproduction represents a form of total = domination over the reproduced individual on the part of the one=20 reproducing it[535]. The fact that cloning is used to create = embryos from=20 which cells can be removed for therapeutic use does not attenuate = its=20 moral gravity, because in order that such cells may be removed the = embryo=20 must first be created and then destroyed[536].

237. Parents, as ministers of life, must never forget = that the=20 spiritual dimension of procreation is to be given greater = consideration=20 than any other aspect: =93Fatherhood and motherhood represent a=20 responsibility which is not simply physical but spiritual in = nature;=20 indeed, through these realities there passes the genealogy of the = person,=20 which has its eternal beginning in God and which must lead back to = him=94[537]. Welcoming human life in the unified aspects of its = physical and=20 spiritual dimensions, families contribute to the =93communion of=20 generations=94 and in this way provide essential and irreplaceable = support=20 for the development of society. For this reason, =93the family has = a right=20 to assistance by society in the bearing and rearing of children. = Those=20 married couples who have a large family have a right to adequate = aid and=20 should not be subjected to discrimination=94[538].

c. The task of=20 educating

238. In the work of education, the family forms man = in the=20 fullness of his personal dignity according to all his dimensions,=20 including the social dimension. The family, in fact, = constitutes =93a=20 community of love and solidarity, which is uniquely suited to = teach and=20 transmit cultural, ethical, social, spiritual and religious = values,=20 essential for the development and well-being of its own members = and of=20 society=94[539]. By exercising its mission to educate, the family=20 contributes to the common good and constitutes the first school of = social=20 virtue, which all societies need[540]. In the family, persons are = helped=20 to grow in freedom and responsibility, indispensable prerequisites = for any=20 function in society. With education, certain fundamental values = are=20 communicated and assimilated[541].

239. The family has a completely original and = irreplaceable=20 role in raising children[542]. The parents' love, placing = itself at=20 the service of children to draw forth from them = (=93e-ducere=94) the=20 best that is in them, finds its fullest expression precisely in = the task=20 of educating. =93As well as being a source, the parents' = love is also=20 the animating principle and therefore the norm = inspiring and=20 guiding all concrete educational activity, enriching it with the = values of=20 kindness, constancy, goodness, service, disinterestedness and=20 self-sacrifice that are the most precious fruit of = love=94[543].

The right and duty of parents to educate their children is=20 =93essential, since it is connected with the transmission = of human=20 life; it is original and primary with regard to the = educational=20 role of others, on account of the uniqueness of the loving = relationship=20 between parents and children; and it is irreplaceable and=20 inalienable, and therefore incapable of being entirely = delegated to=20 others or usurped by others=94[544]. Parents have the duty and = right to=20 impart a religious education and moral formation to their = children[545], a=20 right the State cannot annul but which it must respect and = promote. This=20 is a primary right that the family may not neglect or = delegate.

240. Parents are the first educators, not the only = educators,=20 of their children. It belongs to them, therefore, to exercise with = responsibility their educational activity in close and vigilant=20 cooperation with civil and ecclesial agencies. =93Man's = community aspect=20 itself =97 both civil and ecclesial =97 demands and leads to a = broader and=20 more articulated activity resulting from well-ordered = collaboration=20 between the various agents of education. All these agents are = necessary,=20 even though each can and should play its part in accordance with = the=20 special competence and contribution proper to itself=94[546]. = Parents have=20 the right to choose the formative tools that respond to their = convictions=20 and to seek those means that will help them best to fulfil their = duty as=20 educators, in the spiritual and religious sphere also. Public = authorities=20 have the duty to guarantee this right and to ensure the concrete=20 conditions necessary for it to be exercised[547]. In this context, = cooperation between the family and scholastic institutions takes = on=20 primary importance.

241. Parents have the right to found and support = educational=20 institutions. Public authorities must see to it that =93public = subsidies=20 are so allocated that parents are truly free to exercise this = right=20 without incurring unjust burdens. Parents should not have to = sustain,=20 directly or indirectly, extra charges which would deny or unjustly = limit=20 the exercise of this freedom=94[548]. The refusal to provide = public economic=20 support to non-public schools that need assistance and that render = a=20 service to civil society is to be considered an injustice. = =93Whenever the=20 State lays claim to an educational monopoly, it oversteps its = rights and=20 offends justice ... The State cannot without injustice merely = tolerate=20 so-called private schools. Such schools render a public service = and=20 therefore have a right to financial assistance=94[549].

242. The family has the responsibility to provide an = integral=20 education. Indeed, all true education =93is directed towards = the=20 formation of the human person in view of his final end and the = good of=20 that society to which he belongs and in the duties of which he = will, as an=20 adult, have a share=94[550]. This integrality is ensured when = children =97=20 with the witness of life and in words =97 are educated in = dialogue,=20 encounter, sociality, legality, solidarity and peace, through the=20 cultivation of the fundamental virtues of justice and = charity[551].

In the education of children, the role of the father and = that of the=20 mother are equally necessary.[552] The parents must therefore = work=20 together. They must exercise authority with respect and gentleness = but=20 also, when necessary, with firmness and vigor: it must be = credible,=20 consistent, and wise and always exercised with a view to = children's=20 integral good.

243. Parents have, then, a particular responsibility = in the=20 area of sexual education. It is of fundamental importance for = the=20 balanced growth of children that they are taught in an orderly and = progressive manner the meaning of sexuality and that they learn to = appreciate the human and moral values connected with it. =93In = view of the=20 close links between the sexual dimension of the person and his or = her=20 ethical values, education must bring the children to a knowledge = of and=20 respect for moral norms as the necessary and highly valuable = guarantee for=20 responsible personal growth in human sexuality=94[553]. Parents = have the=20 obligation to inquire about the methods used for sexual education = in=20 educational institutions in order to verify that such an important = and=20 delicate topic is dealt with properly.

d. The dignity and rights = of=20 children

244. The Church's social doctrine constantly points = out the=20 need to respect the dignity of children. =93In the family, = which is a=20 community of persons, special attention must be devoted to the = children by=20 developing a profound esteem for their personal dignity, and a = great=20 respect and generous concern for their rights. This is true for = every=20 child, but it becomes all the more urgent the smaller the child is = and the=20 more it is in need of everything, when it is sick, suffering or=20 handicapped=94[554].

The rights of children must be legally protected within = juridical=20 systems. In the first place, it is necessary that the social = value of=20 childhood be publicly recognized in all countries: =93No country = on earth,=20 no political system can think of its own future otherwise than = through the=20 image of these new generations that will receive from their = parents the=20 manifold heritage of values, duties and aspirations of the nation = to which=20 they belong and of the whole human family=94[555]. The first right = of the=20 child is to =93be born in a real family=94[556], a right that has = not always=20 been respected and that today is subject to new violations because = of=20 developments in genetic technology.

245. The situation of a vast number of the world's = children is=20 far from being satisfactory, due to the lack of favourable = conditions for=20 their integral development despite the existence of a specific=20 international juridical instrument for protecting their = rights[557], an=20 instrument that is binding on practically all members of the = international=20 community. These are conditions connected with the lack of health = care, or=20 adequate food supply, little or no possibility of receiving a = minimum of=20 academic formation or inadequate shelter. Moreover, some serious = problems=20 remain unsolved: trafficking in children, child labour, the = phenomenon of=20 =93street children=94, the use of children in armed conflicts, = child marriage,=20 the use of children for commerce in pornographic material, also in = the use=20 of the most modern and sophisticated instruments of social = communication.=20 It is essential to engage in a battle, at the national and = international=20 levels, against the violations of the dignity of boys and girls = caused by=20 sexual exploitation, by those caught up in paedophilia, and by = every kind=20 of violence directed against these most defenceless of human=20 creatures[558]. These are criminal acts that must be effectively = fought=20 with adequate preventive and penal measures by the determined = action of=20 the different authorities involved.

IV. THE FAMILY AS = ACTIVE=20 PARTICIPANT IN SOCIAL LIFE

a. Solidarity=20 in the family

246. The social subjectivity of the family, both as a = single=20 unit and associated in a group, is expressed as well in the = demonstrations=20 of solidarity and sharing not only among families themselves but = also in=20 the various forms of participation in social and political = life. This=20 is what happens when the reality of the family is founded on love: = being=20 born in love and growing in love, solidarity belongs to the family = as a=20 constitutive and structural element.

This is a solidarity that can take on the features of service = and=20 attention to those who live in poverty and need, to orphans, the=20 handicapped, the sick, the elderly, to those who are in mourning, = to those=20 with doubts, to those who live in loneliness or who have been = abandoned.=20 It is a solidarity that opens itself to acceptance, to = guardianship, to=20 adoption; it is able to bring every situation of distress to the = attention=20 of institutions so that, according to their specific competence, = they can=20 intervene.

247. Far from being only objects of political action, = families can and must become active subjects, working =93to = see that the=20 laws and institutions of the State not only do not offend but = support and=20 positively defend the rights and duties of the family. Along these = lines,=20 families should grow in awareness of being =91protagonists' of = what is known=20 as =91family politics' and assume responsibility for transforming=20 society=94[559]. To this end, family associations must be promoted = and=20 strengthened. =93Families have the right to form associations with = other=20 families and institutions, in order to fulfil the family's role = suitably=20 and effectively, as well as to protect the rights, foster the good = and=20 represent the interests of the family. On the economic, social, = juridical=20 and cultural levels, the rightful role of families and family = associations=20 must be recognized in the planning and development of programmes = which=20 touch on family life=94[560].

b. The family, economic = life and=20 work

248. The relationship existing between the family and = economic life is particularly significant. On one hand, in = fact, the=20 economy (=93oiko-nomia=94, household management) was born = from domestic=20 work. The home has been for a long time =97 and in many regions = still is =97 a=20 place of production and the centre of life. The dynamism of = economic life,=20 on the other hand, develops with the initiative of people and is = carried=20 out in the manner of concentric circles, in ever broader networks = of=20 production and exchange of goods and services that involves = families in=20 continuously increasing measure. The family, therefore, must = rightfully be=20 seen as an essential agent of economic life, guided not by the = market=20 mentality but by the logic of sharing and solidarity among=20 generations.

249. Family and work are united by a very special=20 relationship. =93The family constitutes one of the most = important terms=20 of reference for shaping the social and ethical order of human = work=94.[561]=20 This relationship has its roots in the relation existing between = the=20 person and his right to possess the fruit of his labour and = concerns not=20 only the individual as a singular person but also as a = member of a=20 family, understood as a =93domestic society=94[562].

Work is essential insofar as it represents the condition = that makes=20 it possible to establish a family, for the means by which the = family is=20 maintained are obtained through work. Work also conditions the = process=20 of personal development, since a family afflicted by unemployment = runs the=20 risk of not fully achieving its end[563].

The contribution that the family can make to the reality of = work is=20 valuable and, in many instances, irreplaceable. It is a = contribution=20 that can be expressed both in economic terms and through the great = resources of solidarity that the family possesses and that are = often an=20 important support for those within the family who are without work = or who=20 are seeking employment. Above all and more fundamentally, it is a=20 contribution that is made by educating to the meaning of work and = by=20 offering direction and support for the professional choices made. =

250. In order to protect this relationship between = family and=20 work, an element that must be appreciated and safeguarded is that = of a=20 family wage, a wage sufficient to maintain a family and allow = it to=20 live decently[564]. Such a wage must also allow for savings that = will=20 permit the acquisition of property as a guarantee of freedom. The = right to=20 property is closely connected with the existence of families, = which=20 protect themselves from need thanks also to savings and to the = building up=20 of family property[565]. There can be several different ways to = make a=20 family wage a concrete reality. Various forms of important social=20 provisions help to bring it about, for example, family subsidies = and other=20 contributions for dependent family members, and also remuneration = for the=20 domestic work done in the home by one of the parents[566].

251. In the relationship between the family and work, = particular attention must be given to the issue of the work of = women in=20 the family, more generally to the recognition of the so-called = work of=20 =93housekeeping=94, which also involves the responsibility of men = as husbands=20 and fathers. The work of housekeeping, starting with that of the = mother,=20 precisely because it is a service directed and devoted to the = quality of=20 life, constitutes a type of activity that is eminently personal = and=20 personalizing, and that must be socially recognized and = valued[567], also=20 by means of economic compensation in keeping with that of other = types of=20 work[568]. At the same time, care must be taken to eliminate all = the=20 obstacles that prevent a husband and wife from making free = decisions=20 concerning their procreative responsibilities and, in particular, = those=20 that do not allow women to carry out their maternal role = fully[569].

V. SOCIETY AT THE = SERVICE=20 OF THE FAMILY

252. The starting point for a correct and constructive=20 relationship between the family and society is the recognition of = the=20 subjectivity and the social priority of the family. Their intimate = relationship requires that =93society should never fail in its = fundamental=20 task of respecting and fostering the family=94.[570] Society, and = in=20 particular State institutions, respecting the priority and = =93antecedence=94=20 of the family, is called to guarantee and foster the genuine = identity of=20 family life and to avoid and fight all that alters or wounds it. = This=20 requires political and legislative action to safeguard family = values, from=20 the promotion of intimacy and harmony within families to the = respect for=20 unborn life and to the effective freedom of choice in educating = children.=20 Therefore, neither society nor the State may absorb, substitute or = reduce=20 the social dimension of the family; rather, they must honour it, = recognize=20 it, respect it and promote it according to the principle of=20 subsidiarity[571].

253. Society's service of the family becomes concrete = in=20 recognizing, respecting and promoting the rights of the = family[572].=20 This means that authentic and effective family policies must be = brought=20 about with specific interventions that are able to meet the = needs=20 arising from the rights of the family as such. In this sense, = there is a=20 necessary prerequisite, one that is essential and indispensable: = the=20 recognition =97 which entails protecting, appreciating and = promoting =97=20 the identity of the family, the natural society founded on=20 marriage. This recognition represents a clear line of = demarcation=20 between the family, understood correctly, and all other forms of=20 cohabitation which, by their very nature, deserve neither the name = nor the=20 status of family.

254. The recognition on the part of civil society and = the=20 State of the priority of the family over every other community, = and even=20 over the reality of the State, means overcoming merely = individualistic=20 conceptions and accepting the family dimension as the = indispensable=20 cultural and political perspective in the consideration of = persons.=20 This is not offered as an alternative, but rather as a support and = defence=20 of the very rights that people have as individuals. This = perspective makes=20 it possible to draw up normative criteria for a correct solution = to=20 different social problems, because people must not be considered = only as=20 individuals but also in relation to the family nucleus to which = they=20 belong, the specific values and needs of which must be taken into = due=20 account.

CHAPTER=20 SIX

HUMAN WORK

I. BIBLICAL = ASPECTS

a. The duty to = cultivate=20 and care for the earth

255. The Old Testament presents God as the omnipotent = Creator=20 (cf. Gen 2:2; Job 38-41; Ps 104; = Ps=20 147) who fashions man in his image and invites him to work the = soil=20 (cf. Gen 2:5-6), and cultivate and care for the garden = of Eden=20 in which he has placed him (cf. Gen 2:15). To the first = human=20 couple God entrusts the task of subduing the earth and exercising = dominion=20 over every living creature (cf. Gen 1:28). The dominion = exercised=20 by man over other living creatures, however, is not to be despotic = or=20 reckless; on the contrary he is to =93cultivate and care for=94 = (Gen=20 2:15) the goods created by God. These goods were not created by = man, but=20 have been received by him as a precious gift that the Creator has = placed=20 under his responsibility. Cultivating the earth means not = abandoning it to=20 itself; exercising dominion over it means taking care of it, as a = wise=20 king cares for his people and a shepherd his sheep.

In the Creator's plan, created realities, which are good in=20 themselves, exist for man's use. The wonder of the mystery of = man's=20 grandeur makes the psalmist exclaim: =93What is man that you are = mindful of=20 him, and the son of man that you care for him? Yet you have made = him=20 little less than god, and crown him with glory and honour. You = have given=20 him dominion over the works of your hands; you have put all things = under=20 his feet=94 (Ps 8:5-7).

256. Work is part of the original state of man and = precedes=20 his fall; it is therefore not a punishment or curse. It = becomes toil=20 and pain because of the sin of Adam and Eve, who break their = relationship=20 of trust and harmony with God (cf. Gen 3:6-8). The = prohibition to=20 eat =93of the tree of the knowledge of good and evil=94 = (Gen 2:17)=20 reminds man that he has received everything as a gift and that he=20 continues to be a creature and not the Creator. It was precisely = this=20 temptation that prompted the sin of Adam and Eve: =93you will be = like God=94=20 (Gen 3:5). They wanted absolute dominion over all things, = without=20 having to submit to the will of the Creator. From that moment, the = soil=20 becomes miserly, unrewarding, sordidly hostile (cf. Gen = 4:12); only=20 by the sweat of one's brow will it be possible to reap its fruit = (cf.=20 Gen 3:17,19). Notwithstanding the sin of our progenitors, = however, the=20 Creator's plan, the meaning of His creatures =97 and among these, = man, who=20 is called to cultivate and care for creation =97 remain unaltered. =

257. Work has a place of honour because it is a = source of=20 riches, or at least of the conditions for a decent life, and is, = in=20 principle, an effective instrument against poverty (cf. Pr=20 10:4). But one must not succumb to the temptation of making = an idol=20 of work, for the ultimate and definitive meaning of life is not to = be=20 found in work. Work is essential, but it is God =97 and not work = =97 who is=20 the origin of life and the final goal of man. The underlying = principle=20 of wisdom in fact is the fear of the Lord. The demand of justice, = which=20 stems from it, precedes concerns for profit: =93Better is a little = with the=20 fear of the Lord than great treasure and trouble with it=94 (Pr = 15:16). =93Better is a little with righteousness than great = revenues=20 with injustice=94 (Pr 16:8).

258. The apex of biblical teaching on work is the = commandment=20 of the Sabbath rest. For man, bound as he is to the necessity = of work,=20 this rest opens to the prospect of a fuller freedom, that of the = eternal=20 Sabbath (cf. Heb 4:9-10). Rest gives men and women the = possibility=20 to remember and experience anew God's work, from Creation to = Redemption,=20 to recognize themselves as his work (cf. Eph 2:10), and to = give=20 thanks for their lives and for their subsistence to him who is = their=20 author.

The memory and the experience of the Sabbath constitute a = barrier=20 against becoming slaves to work, whether voluntarily or by force, = and=20 against every kind of exploitation, hidden or evident. In fact, = the=20 Sabbath rest, besides making it possible for people to participate = in the=20 worship of God, was instituted in defence of the poor. Its = function is=20 also that of freeing people from the antisocial degeneration of = human=20 work. The Sabbath rest can even last a year; this entails the=20 expropriation of the fruits of the earth on behalf of the poor and = the=20 suspension of the property rights of landowners: =93For six years = you shall=20 sow your land and gather in its yield; but the seventh year you = shall let=20 it rest and lie fallow, that the poor of your people may eat; and = what=20 they leave the wild beasts may eat. You shall do likewise with = your=20 vineyard, and with your olive orchard=94 (Ex 23:10-11). This = custom responds=20 to a profound intuition: the accumulation of goods by some can = sometimes=20 cause others to be deprived of goods.

b. Jesus, a man=20 of work

259. In his preaching, Jesus teaches that we should=20 appreciate work. He himself, having =93become like us in all = things,=20 devoted most of the years of his life on earth to manual work = at=20 the carpenter's bench=94 [ 573] in the workshop of Joseph (cf. = Mt=20 13:55; Mk 6:3), to whom he was obedient (cf. Lk = 2:51). Jesus=20 condemns the behaviour of the useless servant, who hides his = talent in the=20 ground (cf. Mt 25:14-30) and praises the faithful and = prudent=20 servant whom the Master finds hard at work at the duties entrusted = to him=20 (cf. Mt 24:46). He describes his own mission as that of=20 working: =93My Father is working still, and I am = working=94=20 (Jn 5:17), and his disciples as workers in the harvest of = the Lord,=20 which is the evangelization of humanity (cf. Mt 9:37-38). = For these=20 workers, the general principle according to which =93the labourer = deserves=20 his wages=94 (Lk 10:7) applies. They are therefore = authorized to=20 remain in the houses in which they have been welcomed, eating and = drinking=20 what is offered to them (cf. Lk 10:7).

260. In his preaching, Jesus teaches man not to be = enslaved=20 by work. Before all else, he must be concerned about his soul; = gaining the=20 whole world is not the purpose of his life (cf. Mk = 8:36). The=20 treasures of the earth, in fact, are consumed, while those in = heaven are=20 imperishable. It is on these latter treasures that men and women = must set=20 their hearts (cf. Mt 6:19-21). Work, then, should not be a = source=20 of anxiety (cf. Mt 6:25,31,34). When people are worried and = upset=20 about many things, they run the risk of neglecting the Kingdom of = God and=20 His righteousness (cf. Mt 6:33), which they truly need. = Everything=20 else, work included, will find its proper place, meaning and value = only if=20 it is oriented to this one thing that is necessary and that will = never be=20 taken away (cf. Lk 10:40-42).

261. During his earthly ministry Jesus works tirelessly, = accomplishing powerful deeds to free men and women from sickness,=20 suffering and death. The Sabbath =97 which the Old Testament had = put forth=20 as a day of liberation and which, when observed only formally, = lost its=20 authentic significance =97 is reaffirmed by Jesus in its original = meaning:=20 =93The Sabbath was made for man, not man for the Sabbath=94 = (Mk 2:27).=20 By healing people on this day of rest (cf. Mt 12:9-14; = Mk=20 3:1-6; Lk 6:6-11, 13:10-17, 14:1-6), he wishes to show that = the=20 Sabbath is his, because he is truly the Son of God, and that it is = the day=20 on which men should dedicate themselves to God and to others. = Freeing=20 people from evil, practising brotherhood and sharing: these give = to work=20 its noblest meaning, that which allows humanity to set out on the = path to=20 the eternal Sabbath, when rest will become the festive celebration = to=20 which men and women inwardly aspire. It is precisely in orienting = humanity=20 towards this experience of God's Sabbath and of his fellowship of = life=20 that work is the inauguration on earth of the new creation.

262. Human activity aimed at enhancing and = transforming the=20 universe can and must unleash the perfections which find their = origin and=20 model in the uncreated Word. In fact, the Pauline and = Johannine=20 writings bring to light the Trinitarian dimension of creation, in=20 particular the link that exists between the Son=97Word =97 the = Logos =97=20 and creation (cf. Jn 1:3; 1 Cor 8:6; Col = 1:15-17).=20 Created in him and through him, redeemed by him, the universe is = not a=20 happenstance conglomeration but a =93cosmos=94.[574] It falls to = man to=20 discover the order within it and to heed this order, bringing it = to=20 fulfilment: =93In Jesus Christ the visible world which God created = for man =97=20 the world that, when sin entered, =91was subjected to futility' = (Rom=20 8:20; cf. ibid. 8:19-22) =97 recovers again its original = link with=20 the divine source of Wisdom and Love=94.[575] In this way =97 that = is,=20 bringing to light in ever greater measure =93the unsearchable = riches of=20 Christ=94 (Eph 3:8), in creation, human work becomes a = service raised=20 to the grandeur of God.

263. Work represents a fundamental dimension of human = existence as participation not only in the act of creation but = also in=20 that of redemption. Those who put up with the difficult = rigours of=20 work in union with Jesus cooperate, in a certain sense, with the = Son of=20 God in his work of redemption and show that they are disciples of = Christ=20 bearing his cross, every day, in the activity they are called to = do. In=20 this perspective, work can be considered a means of sanctification = and an=20 enlivening of earthly realities with the Spirit of Christ.[576] = Understood=20 in this way, work is an expression of man's full humanity, in his=20 historical condition and his eschatological orientation. Man's = free and=20 responsible action reveals his intimate relationship with the = Creator and=20 his creative power. At the same time, it is a daily aid in = combating the=20 disfigurement of sin, even when it is by the sweat of his brow = that man=20 earns his bread.

c. The = duty to=20 work

264. The awareness that =93the form of this world is = passing=20 away=94 (1 Cor 7:31) is not an exoneration from = being involved=20 in the world, and even less from work (cf. 2 Thes = 3:7-15),=20 which is an integral part of the human condition, although not = the only=20 purpose of life. No Christian, in light of the fact that he = belongs to=20 a united and fraternal community, should feel that he has the = right not to=20 work and to live at the expense of others (cf. 2 Thes = 3:6-12).=20 Rather, all are charged by the Apostle Paul to make it a point of = honour=20 to work with their own hands, so as to =93be dependent on = nobody=94 (1=20 Thes 4:12), and to practise a solidarity which is also = material by=20 sharing the fruits of their labour with =93those in need=94 = (Eph 4:28).=20 Saint James defends the trampled rights of workers: =93Behold, the = wages of=20 the labourers who mowed your fields, which you kept back by fraud, = cry=20 out; and the cries of the harvesters have reached the ears of the = Lord of=20 hosts=94 (Jas 5:4). Believers are to undertake their work = in the=20 style of Christ and make it an occasion for Christian witness, = commanding=20 =93the respect of outsiders=94 (1 Thes 4:12).

265. The Fathers of the Church do not consider work = as an=20 =93opus servile=94 =97 although the culture of their day = maintained=20 precisely that such was the case =97 but always as an =93opus = humanum=94,=20 and they tend to hold all its various expressions in honour. = By means=20 of work, man governs the world with God; together with God he is = its lord=20 and accomplishes good things for himself and for others. Idleness = is=20 harmful to man's being, whereas activity is good for his body and=20 soul.[577] Christians are called to work not only to provide = themselves=20 with bread, but also in acceptance of their poorer neighbours, to = whom the=20 Lord has commanded them to give food, drink, clothing, welcome, = care and=20 companionship [578] (cf. Mt 25:35-36). Every worker, Saint = Ambrose=20 contends, is the hand of Christ that continues to create and to do = good.[579]

266. By his work and industriousness, man =97 who has a = share in=20 the divine art and wisdom =97 makes creation, the cosmos already = ordered by=20 the Father, more beautiful[580]. He summons the social and = community=20 energies that increase the common good[581], above all to the = benefit of=20 those who are neediest. Human work, directed to charity as its = final goal,=20 becomes an occasion for contemplation, it becomes devout prayer,=20 vigilantly rising towards and in anxious hope of the day that will = not=20 end. =93In this superior vision, work, a punishment and at the = same time a=20 reward of human activity, involves another relationship, the = essentially=20 religious one, which has been happily expressed in the Benedictine = formula: ora et labora! The religious fact confers on human work = an=20 enlivening and redeeming spirituality. Such a connection between = work and=20 religion reflects the mysterious but real alliance, which = intervenes=20 between human action and the providential action of = God=94[582].

II. THE = PROPHETIC=20 VALUE
OF RERUM NOVARUM

267. The course of history is marked by the profound=20 transformation and the exhilarating conquests of work, but also by = the=20 exploitation of so many workers and an offence to their dignity. = The=20 Industrial Revolution presented for the Church a critical = challenge to=20 which her social Magisterium responded forcefully and = prophetically,=20 affirming universally valid and perennially relevant principles in = support=20 of workers and their rights.

For centuries the Church's message was addressed to = agricultural=20 societies, characterized by regular cyclical rhythms. Now the = Gospel had=20 to be preached and lived in a new =93areopagus=94, in the = tumult of=20 social events in a more dynamic society, taking into account the=20 complexities of new phenomena of the unimaginable transformations = brought=20 about by mechanization. At the centre of the Church's pastoral = concern was=20 the ever urgent worker question, that is, the problem of = the=20 exploitation of workers brought about by the new industrial = organization=20 of labour, capitalistically oriented, and the problem, no less = serious, of=20 ideological manipulation =97 socialist and communist =97 of the = just claims=20 advanced by the world of labour. The reflections and warnings = contained in=20 the Encyclical Rerum=20 Novarum of Pope Leo XIII are placed in this historical=20 context.

268. Rerum=20 Novarum is above all a heartfelt defence of the = inalienable=20 dignity of workers, connected with the importance of the right = to=20 property, the principle of cooperation among the social classes, = the=20 rights of the weak and the poor, the obligations of workers and = employers=20 and the right to form associations.

The orientation of ideas expressed in the Encyclical = strengthened the=20 commitment to vitalize Christian social life, which was seen in = the birth=20 and consolidation of numerous initiatives of high civic profile: = groups=20 and centres for social studies, associations, worker = organizations,=20 unions, cooperatives, rural banks, insurance groups and assistance = organizations. All of this gave great momentum to labour-related=20 legislation for the protection of workers, above all children and = women;=20 to instruction and to the improvement of salaries and cleanliness = in the=20 work environment.

269. Starting with Rerum=20 Novarum, the Church has never stopped considering the = problems=20 of workers within the context of a social question which has = progressively=20 taken on worldwide dimensions.[583] The Encyclical Laborem=20 Exercens enhances the personalistic vision that = characterized=20 previous social documents, indicating the need for a deeper = understanding=20 of the meaning and tasks that work entails. It does this in = consideration=20 of the fact that =93fresh questions and problems are always = arising, there=20 are always fresh hopes, but also fresh fears and threats, = connected with=20 this basic dimension of human existence: man's life is built up = every day=20 from work, from work it derives its specific dignity, but at the = same time=20 work contains the unceasing measure of human toil and suffering, = and also=20 of the harm and injustice which penetrate deeply into social life = within=20 individual nations and on the international level=94.[584] In = fact, work is=20 the =93essential key=94 [585] to the whole social question and is = the=20 condition not only for economic development but also for the = cultural and=20 moral development of persons, the family, society and the entire = human=20 race.

III. THE DIGNITY OF=20 WORK

a. The = subjective and=20 objective dimensions of work

270. Human work has a twofold significance: objective = and=20 subjective. In the objective sense, it is the sum of=20 activities, resources, instruments and technologies used by men = and women=20 to produce things, to exercise dominion over the earth, in = the=20 words of the Book of Genesis. In the subjective sense, work = is the=20 activity of the human person as a dynamic being capable of = performing a=20 variety of actions that are part of the work process and that = correspond=20 to his personal vocation: =93Man has to subdue the earth and = dominate it,=20 because as the =91image of God' he is a person, that is to say, a = subjective=20 being capable of acting in a planned and rational way, capable of = deciding=20 about himself, and with a tendency to self-realization. As a = person, man=20 is therefore the subject of work=94[586].

Work in the objective sense constitutes the contingent = aspect of=20 human activity, which constantly varies in its expressions = according=20 to the changing technological, cultural, social and political=20 conditions. Work in the subjective sense, however, represents = its=20 stable dimension, since it does not depend on what people = produce or=20 on the type of activity they undertake, but only and exclusively = on their=20 dignity as human beings. This distinction is critical, both for=20 understanding what the ultimate foundation of the value and = dignity of=20 work is, and with regard to the difficulties of organizing = economic and=20 social systems that respect human rights.

271. This subjectivity gives to work its particular = dignity,=20 which does not allow that it be considered a simple commodity or = an=20 impersonal element of the apparatus for productivity. Cut off = from its=20 lesser or greater objective value, work is an essential expression = of the=20 person, it is an =93actus personae=94. Any form of = materialism or=20 economic tenet that tries to reduce the worker to being a mere = instrument=20 of production, a simple labour force with an exclusively = material=20 value, would end up hopelessly distorting the essence of work and=20 stripping it of its most noble and basic human finality. The = human=20 person is the measure of the dignity of work: =93In fact there = is no=20 doubt that human work has an ethical value of its own, which = clearly and=20 directly remains linked to the fact that the one who carries it = out is a=20 person=94[587].

The subjective dimension of work must take precedence over = the=20 objective dimension, because it is the dimension of the person = himself=20 who engages in work, determining its quality and consummate value. = If this=20 awareness is lacking, or if one chooses not to recognize this = truth, work=20 loses its truest and most profound meaning. In such cases =97 = which are=20 unfortunately all too frequent and widespread =97 work activity = and the very=20 technology employed become more important than the person himself = and at=20 the same time are transformed into enemies of his dignity.

272. Human work not only proceeds from the person, = but it is=20 also essentially ordered to and has its final goal in the human=20 person. Independently of its objective content, work must be = oriented=20 to the subject who performs it, because the end of work, any work=20 whatsoever, always remains man. Even if one cannot ignore the = objective=20 component of work with regard to its quality, this component must=20 nonetheless be subordinated to the self-realization of the person, = and=20 therefore to the subjective dimension, thanks to which it is = possible to=20 affirm that work is for man and not man for work. =93It is = always man=20 who is the purpose of work, whatever work it is that is done by = man =97 even=20 if the common scale of values rates it as the merest =91service', = as the=20 most monotonous, even the most alienating work=94[588].

273. Human work also has an intrinsic social = dimension. A=20 person's work, in fact, is naturally connected with that of other = people.=20 Today =93more than ever, work is work with others and = work for=20 others. It is a matter of doing something for someone = else=94[589]. The=20 fruits of work offer occasions for exchange, relationship and = encounter.=20 Work, therefore, cannot be properly evaluated if its social nature = is not=20 taken into account: =93For man's productive effort cannot yield = its fruits=20 unless a truly social and organic body exists, unless a social and = juridical order watches over the exercise of work, unless the = various=20 occupations, being interdependent, cooperate with and mutually = complete=20 one another, and, what is still more important, unless mind, = material=20 things, and work combine and form as it were a single whole. = Therefore,=20 where the social and individual nature of work is neglected, it = will be=20 impossible to evaluate work justly and pay it according to=20 justice=94[590].

274. Work is also =93an obligation, that is to say, a = duty on=20 the part of man=94[591]. Man must work, both because the = Creator has=20 commanded it and in order to respond to the need to maintain and = develop=20 his own humanity. Work is presented as a moral obligation with = respect to=20 one's neighbour, which in the first place is one's own family, but = also=20 the society to which one belongs, the nation of which one is son = or=20 daughter, the entire human family of which one is member. We are = heirs of=20 the work of generations and at the same time shapers of the future = of all=20 who will live after us.

275. Work confirms the profound identity of men and = women=20 created in the image and likeness of God: =93As man, through = his work,=20 becomes more and more the master of the earth, and as he confirms = his=20 dominion over the visible world, again through his work, he = nevertheless=20 remains in every case and at every phase of this process within = the=20 Creator's original ordering. And this ordering remains necessarily = and=20 indissolubly linked with the fact that man was created, as male = and=20 female, =91in the image of God=94'[592]. This describes human = activity in the=20 universe: men and women are not its owner, but those to whom it is = entrusted, called to reflect in their own manner of working the = image of=20 him in whose likeness they are made.

b. The = relationship=20 between labour and capital

276. Work, because of its subjective or personal = character,=20 is superior to every other factor connected with productivity; = this=20 principle applies, in particular, with regard to capital. The = term=20 =93capital=94 has different meanings today. Sometimes it indicates = the=20 material means of production in a given enterprise, sometimes the=20 financial resources employed to bring about production or used in = stock=20 market operations. One can also speak of =93human = capital=94 to refer=20 to human resources, that is, to man himself in his capacity to = engage in=20 labour, to make use of knowledge and creativity, to sense the = needs of his=20 fellow workers and a mutual understanding with other members of an = organization. The term =93social capital=94 is also used to = indicate=20 the capacity of a collective group to work together, the fruit of=20 investments in a mutually-binding fiduciary trust. This variety of = meanings offers further material for reflecting on what the = relationship=20 between work and capital may be today.

277. The Church's social doctrine has not failed to = insist on=20 the relationship between labour and capital, placing in = evidence both=20 the priority of the first over the second as well as their=20 complementarities.

Labour has an intrinsic priority over capital. =93This = principle=20 directly concerns the process of production: in this process = labour is=20 always a primary efficient cause, while capital, the whole = collection of=20 means of production, remains a mere instrument or instrumental = cause. This=20 principle is an evident truth that emerges from the whole of man's = historical experience=94[593]. This =93is part of the abiding = heritage of the=20 Church's teaching=94[594].

There must exist between work and capital a relationship of=20 complementarities: the very logic inherent within the process = of=20 production shows that the two must mutually permeate one another = and that=20 there is an urgent need to create economic systems in which the = opposition=20 between capital and labour is overcome[595]. In times when = =93capital=94 and=20 =93hired labour=94, within a less complicated economic system, = used to=20 identify with a certain precision not only two elements of = production but=20 also and above all two concrete social classes, the Church = affirmed that=20 both were in themselves legitimate[596]: =93Capital cannot stand = without=20 labour, nor labour without capital=94[597]. This is a truth that = applies=20 also today, because =93it is altogether false to ascribe either to = capital=20 alone or to labour alone what is achieved by the joint work of = both; and=20 it is utterly unjust that the one should arrogate unto itself what = is=20 being done, denying the effectiveness of the other=94[598].

278. In considering the relationship between labour = and=20 capital, above all with regard to the impressive transformations = of our=20 modern times, we must maintain that the =93principal resource=94 = and the=20 =93decisive factor=94 [599] at man's disposal is man = himself, and=20 that =93the integral development of the human person through work = does not=20 impede but rather promotes the greater productivity and efficiency = of work=20 itself=94[600]. In fact, the world of work is discovering more and = more that=20 the value of =93human capital=94 is finding expression in the = consciences of=20 workers, in their willingness to create relationships, in their=20 creativity, in their industriousness in promoting themselves, in = their=20 ability consciously to face new situations, to work together and = to pursue=20 common objectives. These are strictly personal qualities that = belong to=20 the subject of work more than to the objective, technical, or = operational=20 aspects of work itself. All of this entails a new perspective in = the=20 relationship between labour and capital. We can affirm that, = contrary to=20 what happened in the former organization of labour in which the = subject=20 would end up being less important than the object, than the = mechanical=20 process, in our day the subjective dimension of work tends to be = more=20 decisive and more important than the objective dimension.

279. The relationship between labour and capital = often shows=20 traits of antagonism that take on new forms with the changing of = social=20 and economic contexts. In the past, the origin of the conflict = between=20 capital and labour was found above all =93in the fact that the = workers put=20 their powers at the disposal of the entrepreneurs, and these, = following=20 the principle of maximum profit, tried to establish the lowest = possible=20 wages for the work done by the employees=94.[601] In our = present=20 day, this conflict shows aspects that are new and perhaps more=20 disquieting: scientific and technological progress and the=20 globalization of markets, of themselves a source of development = and=20 progress, expose workers to the risk of being exploited by the = mechanisms=20 of the economy and by the unrestrained quest for = productivity.[602]

280. One must not fall into the error of thinking that = the=20 process of overcoming the dependence of work on material is of = itself=20 capable of overcoming alienation in the workplace or the = alienation of=20 labour. The reference here is not only to the many pockets of = non-work,=20 concealed work, child labour, underpaid work, exploitation of = workers =97=20 all of which still persist today =97 but also to new, much more = subtle forms=20 of exploitation of new sources of work, to over-working, to = work-as-career=20 that often takes on more importance than other human and necessary = aspects, to excessive demands of work that makes family life = unstable and=20 sometimes impossible, to a modular structure of work that entails = the risk=20 of serious repercussions on the unitary perception of one's own = existence=20 and the stability of family relationships. If people are alienated = when=20 means and ends are inverted, elements of alienation can also be = found in=20 the new contexts of work that is immaterial, light, qualitative = more than=20 quantitative, =93either through increased sharing in a genuinely = supportive=20 community or through increased isolation in a maze of = relationships marked=20 by destructive competitiveness and estrangement=94.[603]

c. Work, the right to=20 participate

281. The relationship between labour and capital also = finds=20 expression when workers participate in ownership, management and=20 profits. This is an all-too-often overlooked requirement and = it should=20 be given greater consideration. =93On the basis of his work each = person is=20 fully entitled to consider himself a part-owner of the great = workbench=20 where he is working with everyone else. A way towards that goal = could be=20 found by associating labour with the ownership of capital, as far = as=20 possible, and by producing a wide range of intermediate bodies = with=20 economic, social and cultural purposes. These would be bodies = enjoying=20 real autonomy with regard to public authorities, pursuing their = specific=20 aims in honest collaboration with each other and in subordination = to the=20 demands of the common good. These would be living communities both = in form=20 and in substance, as members of each body would be looked upon and = treated=20 as persons and encouraged to take an active part in the life of = the=20 body=94.[604] The new ways that work is organized, where knowledge = is of=20 greater account than the mere ownership of the means of = production,=20 concretely shows that work, because of its subjective character, = entails=20 the right to participate. This awareness must be firmly in place = in order=20 to evaluate the proper place of work in the process of production = and to=20 find ways of participation that are in line with the subjectivity = of work=20 in the distinctive circumstances of different concrete=20 situations.[605]

d. The=20 relationship between labour and private = property

282. The Church's social Magisterium sees an expression = of the=20 relationship between labour and capital also in the institution of = private=20 property, in the right to and the use of private property. The = right to=20 private property is subordinated to the principle of the universal = destination of goods and must not constitute a reason for impeding = the=20 work or development of others. Property, which is acquired in the = first=20 place through work, must be placed at the service of work. This is = particularly true regarding the possession of the means of = production, but=20 the same principle also concerns the goods proper to the world of = finance,=20 technology, knowledge, and personnel.

The means of production =93cannot be possessed against labour, = they=20 cannot even be possessed for possession's sake=94.[606] It becomes = illegitimate to possess them when property =93is not utilized or = when it=20 serves to impede the work of others, in an effort to gain a profit = which=20 is not the result of the overall expansion of work and the wealth = of=20 society, but rather is the result of curbing them or of illicit=20 exploitation, speculation or the breaking of solidarity among = working=20 people=94.[607]

283. Private and public property, as well as the = various=20 mechanisms of the economic system, must be oriented to an economy = of=20 service to mankind, so that they contribute to putting into = effect the=20 principle of the universal destination of goods. The issue of = ownership=20 and use of new technologies and knowledge =97 which in our day = constitute a=20 particular form of property that is no less important than = ownership of=20 land or capital [608] =97 becomes significant in this perspective. = These=20 resources, like all goods, have a universal destination; = they too=20 must be placed in a context of legal norms and social rules that = guarantee=20 that they will be used according to the criteria of justice, = equity and=20 respect of human rights. The new discoveries and technologies, = thanks to=20 their enormous potential, can make a decisive contribution to the=20 promotion of social progress; but if they remain concentrated in = the=20 wealthier countries or in the hands of a small number of powerful = groups,=20 they risk becoming sources of unemployment and increasing the gap = between=20 developed and underdeveloped areas.

e. Rest = from=20 work

284. Rest from work is a right.[609] As God = =93rested on=20 the seventh day from all the work which he had done=94 (Gen = 2:2), so=20 too men and women, created in his image, are to enjoy sufficient = rest and=20 free time that will allow them to tend to their family, cultural, = social=20 and religious life.[610] The institution of the Lord's Day = contributes to=20 this.[611] On Sundays and other Holy Days of Obligation, believers = must=20 refrain from =93engaging in work or activities that hinder the = worship owed=20 to God, the joy proper to the Lord's Day, the performance of the = works of=20 mercy, and the appropriate relaxation of mind and body=94.[612] = Family needs=20 and service of great importance to society constitute legitimate = excuses=20 from the obligation of Sunday rest, but these must not create = habits that=20 are prejudicial to religion, family life or health.

285. Sunday is a day that should be made holy by = charitable=20 activity, devoting time to family and relatives, as well as to the = sick,=20 the infirm and the elderly. One must not forget the = =93brethren who have=20 the same needs and the same rights, yet cannot rest from work = because of=20 poverty and misery=94.[613] Moreover, Sunday is an appropriate = time for=20 the reflection, silence, study and meditation that foster the = growth of=20 the interior Christian life. Believers should distinguish = themselves=20 on this day too by their moderation, avoiding the excesses and = certainly=20 the violence that mass entertainment sometimes occasions.[614] The = Lord's=20 Day should always be lived as a day of liberation that allows us = to take=20 part in =93the festal gathering and the assembly of the firstborn = who are=20 enrolled in heaven=94 (cf. Heb 12:22-23), anticipating thus = the=20 celebration of the definitive Passover in the glory of = heaven.[615]

286. Public authorities have the duty to ensure that, = for=20 reasons of economic productivity, citizens are not denied time for = rest=20 and divine worship. Employers have an analogous obligation = regarding=20 their employees.[616] Christians, in respect of religious freedom = and of=20 the common good of all, should seek to have Sundays and the = Church's Holy=20 Days recognized as legal holidays. =93They have to give everyone a = public=20 example of prayer, respect and joy, and defend their traditions as = a=20 precious contribution to the spiritual life of society=94.[617] = =93Every=20 Christian should avoid making unnecessary demands on others that = would=20 hinder them from observing the Lord's Day=94.[618]

IV. THE RIGHT TO=20 WORK

a. Work = is=20 necessary

287. Work is a fundamental right and a good for = mankind,[619] a=20 useful good, worthy of man because it is an appropriate way for = him to=20 give expression to and enhance his human dignity. The Church = teaches the=20 value of work not only because it is always something that belongs = to the=20 person but also because of its nature as something necessary.[620] = Work is=20 needed to form and maintain a family,[621] to have a right to=20 property,[622] to contribute to the common good of the human = family.[623]=20 In considering the moral implications that the question of work = has for=20 social life, the Church cannot fail to indicate unemployment as a = =93real=20 social disaster=94,[624] above all with regard to the younger = generations.=20

288. Work is a good belonging to all people and must = be made=20 available to all who are capable of engaging in it. =93Full = employment=94 therefore remains a mandatory objective for every = economic=20 system oriented towards justice and the common good. A society = in=20 which the right to work is thwarted or systematically denied, and = in which=20 economic policies do not allow workers to reach satisfactory = levels of=20 employment, =93cannot be justified from an ethical point of view, = nor can=20 that society attain social peace=94.[625] An important role and,=20 consequently, a particular and grave responsibility in this area = falls to=20 =93indirect employers=94,[626] that is, those subjects =97 persons = or=20 institutions of various types =97 in a position to direct, at the = national=20 or international level, policies concerning labour and the = economy.

289. The planning capacity of a society oriented = towards the=20 common good and looking to the future is measured also and above = all on=20 the basis of the employment prospects that it is able to = offer. The=20 high level of unemployment, the presence of obsolete educational = systems=20 and of persistent difficulties in gaining access to professional = formation=20 and the job market represent, especially for many young people, a = huge=20 obstacle on the road to human and professional fulfilment. In = fact, those=20 who are unemployed or underemployed suffer the profound negative=20 consequences that such a situation creates in a personality and = they run=20 the risk of being marginalized within society, of becoming victims = of=20 social exclusion.[627] In general, this is the drama that strikes = not only=20 young people, but also women, less specialized workers, the = persons with=20 disabilities, immigrants, ex-convicts, the illiterate, all those = who face=20 greater difficulties in the attempt to find their place in the = world of=20 employment.

290. Maintaining employment depends more and more on = one's=20 professional capabilities.[628] Instructional and educational = systems must=20 not neglect human or technological formation, which are necessary = for=20 gainfully fulfilling one's responsibilities. The ever more = widespread=20 necessity of changing jobs many times in one's lifetime makes it=20 imperative that the educational system encourage people to be open = to=20 on-going updating and re-training. Young people should be taught = to act=20 upon their own initiative, to accept the responsibility of facing = with=20 adequate competencies the risks connected with a fluid economic = context=20 that is often unpredictable in the way it evolves.[629] Equally=20 indispensable is the task of offering suitable courses of = formation for=20 adults seeking re-training and for the unemployed. More generally, = people=20 need concrete forms of support as they journey in the world of = work,=20 starting precisely with formational systems, so that it will be = less=20 difficult to cope with periods of change, uncertainty and = instability.=20

b. The=20 role of the State and civil society in promoting the right to=20 work

291. Employment problems challenge the responsibility = of the=20 State, whose duty it is to promote active employment policies, = that=20 is, policies that will encourage the creation of employment = opportunities=20 within the national territory, providing the production sector = with=20 incentives to this end. The duty of the State does not consist so = much in=20 directly guaranteeing the right to work of every citizen, making = the whole=20 of economic life very rigid and restricting individual free = initiative, as=20 much as in the duty to =93sustain business activities by creating = conditions=20 which will ensure job opportunities, by stimulating those = activities where=20 they are lacking or by supporting them in moments of = crisis=94.[630]

292. Given the quickly developing global dimensions = of=20 economic-financial relationships and of the labour market, there = is a need=20 to promote an effective international cooperation among States = by=20 means of treaties, agreements and common plans of action that = safeguard=20 the right to work, even in the most critical phases of the = economic cycle,=20 at the national and international levels. It is necessary to be = aware of=20 the fact that human work is a right upon which the promotion of = social=20 justice and civil peace directly depend. Important tasks in this = regard=20 fall to international organizations and to labour unions. Joining = forces=20 in the most suitable ways, they must strive first of all to create = =93an=20 ever more tightly knit fabric of juridical norms that protect the = work of=20 men, women and youth, ensuring its proper = remuneration=94.[631]

293. To promote the right to work it is important today, = as in=20 the days of Rerum=20 Novarum, that there be =93an open process by which society = organize[s] itself=94.[632] Meaningful testimonies and examples of = self-organization can be found in the numerous initiatives, = business and=20 social, characterized by forms of participation, cooperation and=20 self-management that manifest the joining of energies in = solidarity. These=20 are offered to the market as a multifaceted sector of work = activity whose=20 mark of distinction is the special attention given to the = relational=20 components of the goods produced and of the services rendered in = many=20 areas: instruction, health care, basic social services and = culture. The=20 initiatives of this so-called =93third sector=94 represent an ever = more=20 important opportunity for the development of labour and the = economy.

c. The family and the right = to=20 work

294. Work is =93a foundation for the formation of = family life,=20 which is a natural right and something that man is called = to=94.[633] It=20 ensures a means of subsistence and serves as a guarantee for = raising=20 children.[634] Family and work, so closely interdependent in the=20 experience of the vast majority of people, deserve finally to be=20 considered in a more realistic light, with an attention that seeks = to=20 understand them together, without the limits of a strictly private = conception of the family or a strictly economic view of work. In = this=20 regard, it is necessary that businesses, professional = organizations,=20 labour unions and the State promote policies that, from an = employment=20 point of view, do not penalize but rather support the family = nucleus. In=20 fact, family life and work mutually affect one another in = different ways.=20 Travelling great distances to the workplace, working two jobs, = physical=20 and psychological fatigue all reduce the time devoted to the = family.[635]=20 Situations of unemployment have material and spiritual = repercussions on=20 families, just as tensions and family crises have negative = influences on=20 attitudes and productivity in the area of work.

d. Women=20 and the right to work

295. The feminine genius is needed in all expressions = in the=20 life of society, therefore the presence of women in the workplace = must=20 also be guaranteed. The first indispensable step in this = direction is=20 the concrete possibility of access to professional formation. = The=20 recognition and defence of women's rights in the context of work = generally=20 depend on the organization of work, which must take into account = the=20 dignity and vocation of women, whose =93true advancement ... = requires=20 that labour should be structured in such a way that women do not = have to=20 pay for their advancement by abandoning what is specific to = them=94.[636]=20 This issue is the measure of the quality of society and = its=20 effective defence of women's right to work.

The persistence of many forms of discrimination offensive to = the=20 dignity and vocation of women in the area of work is due to a long = series=20 of conditioning that penalizes women, who have seen =93their = prerogatives=20 misrepresented=94 and themselves =93relegated to the margins of = society and=20 even reduced to servitude=94.[637] These difficulties, = unfortunately, have=20 not been overcome, as is demonstrated wherever there are = situations that=20 demoralize women, making them objects of a very real exploitation. = An=20 urgent need to recognize effectively the rights of women in the = workplace=20 is seen especially under the aspects of pay, insurance and social=20 security.[638]

e. Child=20 labour

296. Child labour, in its intolerable forms, = constitutes a=20 kind of violence that is less obvious than others but it is not = for this=20 reason any less terrible.[639] This is a violence that, beyond = all=20 political, economic and legal implications, remains essentially a = moral=20 problem. Pope Leo XIII issued the warning: =93in regard to = children, great=20 care should be taken not to place them in workshops and factories = until=20 their bodies and minds are sufficiently developed. For, just as = very rough=20 weather destroys the buds of spring, so does too early an = experience of=20 life's hard toil blight the young promise of a child's faculties, = and=20 render any true education impossible=94.[640] After more than a = hundred=20 years, the blight of child labour has not yet been overcome.

Even with the knowledge that, at least for now, in certain = countries=20 the contribution made by child labour to family income and the = national=20 economy is indispensable, and that in any event certain forms of = part-time=20 work can prove beneficial for children themselves, the Church's = social=20 doctrine condemns the increase in =93the exploitation of children = in the=20 workplace in conditions of veritable slavery=94.[641] This = exploitation=20 represents a serious violation of human dignity, with which every = person,=20 =93no matter how small or how seemingly unimportant in utilitarian = terms=94,[642] is endowed.

f. Immigration=20 and work

297. Immigration can be a resource for development = rather=20 than an obstacle to it. In the modern world, where there are = still=20 grave inequalities between rich countries and poor countries, and = where=20 advances in communications quickly reduce distances, the = immigration of=20 people looking for a better life is on the increase. These people = come=20 from less privileged areas of the earth and their arrival in = developed=20 countries is often perceived as a threat to the high levels of = well-being=20 achieved thanks to decades of economic growth. In most cases, = however,=20 immigrants fill a labour need which would otherwise remain = unfilled in=20 sectors and territories where the local workforce is insufficient = or=20 unwilling to engage in the work in question.

298. Institutions in host countries must keep careful = watch=20 to prevent the spread of the temptation to exploit foreign = labourers,=20 denying them the same rights enjoyed by nationals, rights that are = to be=20 guaranteed to all without discrimination. Regulating = immigration=20 according to criteria of equity and balance [643] is one of the=20 indispensable conditions for ensuring that immigrants are = integrated into=20 society with the guarantees required by recognition of their human = dignity. Immigrants are to be received as persons and helped, = together=20 with their families, to become a part of societal life.[644] In = this=20 context, the right of reuniting families should be respected = and=20 promoted.[645] At the same time, conditions that foster = increased work=20 opportunities in people's place of origin are to be promoted as = much as=20 possible.[646]

g. The world = of=20 agriculture and the right to work

299. Agricultural labour merits special attention, = given the=20 important social, cultural and economic role that it continues to = play in=20 the economic systems of many countries, and also considering the = many=20 problems that need to be met in the context of an ever more = globalized=20 economy as well as its growing significance in safeguarding the = natural=20 environment. =93Radical and urgent changes are therefore = needed in order=20 to restore to agriculture =97 and to rural people =97 their just = value as the=20 basis for a healthy economy, within the social community's = development as=20 a whole=94.[647]

The profound and radical changes underway at the social and = cultural=20 levels also in agriculture and in the more expansive rural world = urgently=20 call for a thorough examination of the meaning of agricultural = work in its=20 many different dimensions. This is a challenge of great importance = that=20 must be met with agricultural and environmental policies that are = capable=20 of overcoming a concept of welfare continuing from the past and of = developing new perspectives for modern agriculture that is in a = position=20 to play a significant role in social and economic life.

300. In some countries a redistribution of land as = part of=20 sound policies of agrarian reform is indispensable, in order to = overcome=20 the obstacles that an unproductive system of latifundium =97 = condemned by=20 the Church's social doctrine [648] =97 places on the path = of genuine=20 economic development. =93Developing countries can effectively = counter=20 the present process under which land ownership is being = concentrated in a=20 few hands if they face up to certain situations that constitute = real=20 structural problems, for example legislative deficiencies and = delays=20 regarding both recognition of land titles and in relation to the = credit=20 market, a lack of concern over agricultural research and training, = and=20 neglect of social services and infrastructures in rural = areas=94.[649]=20 Agrarian reform therefore becomes a moral obligation more than a = political=20 necessity, since the failure to enact such reform is a hindrance = in these=20 countries to the benefits arising from the opening of markets and, = generally, from the abundant growth opportunities offered by the = current=20 process of globalization.[650]

V. THE RIGHTS OF=20 WORKERS

a. The dignity=20 of workers and the respect for their rights

301. The rights of workers, like all other rights, = are based=20 on the nature of the human person and on his transcendent = dignity. The=20 Church's social Magisterium has seen fit to list some of these = rights, in=20 the hope that they will be recognized in juridical systems: the = right to a=20 just wage; [651] the right to rest; [652] the right =93to a = working=20 environment and to manufacturing processes which are not harmful = to the=20 workers' physical health or to their moral integrity=94; [653] the = right=20 that one's personality in the workplace should be safeguarded = =93without=20 suffering any affront to one's conscience or personal dignity=94; = [654] the=20 right to appropriate subsidies that are necessary for the = subsistence of=20 unemployed workers and their families; [655] the right to a = pension and to=20 insurance for old age, sickness, and in case of work-related = accidents;=20 [656] the right to social security connected with maternity; [657] = the=20 right to assemble and form associations.[658] These rights are = often=20 infringed, as is confirmed by the sad fact of workers who are = underpaid=20 and without protection or adequate representation. It often = happens that=20 work conditions for men, women and children, especially in = developing=20 countries, are so inhumane that they are an offence to their = dignity and=20 compromise their health.

b. The right to=20 fair remuneration and income distribution

302. Remuneration is the most important means for = achieving=20 justice in work relationships.[659] The =93just wage is the = legitimate=20 fruit of work=94.[660]

They commit grave injustice who refuse to pay a just wage or = who do not=20 give it in due time and in proportion to the work done (cf. = Lv=20 19:13; Dt 24:14-15; Jas 5:4). A salary is the = instrument=20 that permits the labourer to gain access to the goods of the = earth.=20 =93Remuneration for labour is to be such that man may be furnished = the means=20 to cultivate worthily his own material, social, cultural, and = spiritual=20 life and that of his dependents, in view of the function and=20 productiveness of each one, the conditions of the factory or = workshop, and=20 the common good=94.[661] The simple agreement between employee and = employer=20 with regard to the amount of pay to be received is not sufficient = for the=20 agreed-upon salary to qualify as a =93just wage=94, because a just = wage =93must=20 not be below the level of subsistence=94[662] of the worker: = natural justice=20 precedes and is above the freedom of the contract.

303. The economic well-being of a country is not = measured=20 exclusively by the quantity of goods it produces but also by = taking into=20 account the manner in which they are produced and the level of = equity in=20 the distribution of income, which should allow everyone access = to what=20 is necessary for their personal development and perfection. An = equitable=20 distribution of income is to be sought on the basis of criteria = not merely=20 of commutative justice but also of social justice that is, = considering,=20 beyond the objective value of the work rendered, the human dignity = of the=20 subjects who perform it. Authentic economic well-being is pursued = also by=20 means of suitable social policies for the redistribution of = income=20 which, taking general conditions into account, look at merit as = well as at=20 the need of each citizen.

c. The = right to=20 strike

304. The Church's social doctrine recognizes the = legitimacy=20 of striking =93when it cannot be avoided, or at least when it = is=20 necessary to obtain a proportionate benefit=94,[663] when every = other method=20 for the resolution of disputes has been ineffectual.[664] = Striking, one of=20 the most difficult victories won by labour union associations, may = be=20 defined as the collective and concerted refusal on the part of = workers to=20 continue rendering their services, for the purpose of obtaining by = means=20 of such pressure exerted on their employers, the State or on = public=20 opinion either better working conditions or an improvement in = their social=20 status. Striking =93as a kind of ultimatum=94 [665] must always be = a peaceful=20 method for making demands and fighting for one's rights; it = becomes=20 =93morally unacceptable when accompanied by violence, or when = objectives are=20 included that are not directly linked to working conditions or are = contrary to the common good=94.[666]

VI. SOLIDARITY AMONG=20 WORKERS

a. The=20 importance of unions

305. The Magisterium recognizes the fundamental role = played=20 by labour unions, whose existence is connected with the right to = form=20 associations or unions to defend the vital interests of workers = employed=20 in the various professions. Unions =93grew up from the = struggle of the=20 workers =97 workers in general but especially the industrial = workers =97 to=20 protect their just rights vis-=E0-vis the entrepreneurs and = the=20 owners of the means of production=94.[667] Such organizations, = while=20 pursuing their specific purpose with regard to the common good, = are a=20 positive influence for social order and solidarity, and are = therefore=20 an indispensable element of social life. The recognition of = workers' rights has always been a difficult problem to resolve = because=20 this recognition takes place within complex historical and = institutional=20 processes, and still today it remains incomplete. This makes the = practice=20 of authentic solidarity among workers more fitting and necessary = than=20 ever.

306. The Church's social doctrine teaches that = relations=20 within the world of work must be marked by cooperation: hatred and = attempts to eliminate the other are completely unacceptable. = This is=20 also the case because in every social system both =93labour=94 and = =93capital=94=20 represent indispensable components of the process of production. = In light=20 of this understanding, the Church's social doctrine =93does not = hold that=20 unions are no more than a reflection of the =91class' structure of = society=20 and that they are a mouthpiece for a class struggle which = inevitably=20 governs social life=94.[668] Properly speaking, unions are = promoters of=20 the struggle for social justice, for the rights of workers in = their=20 particular professions: =93This struggle should be seen as a = normal=20 endeavour =91for' the just good ... not a struggle =91against' = others=94.[669]=20 Being first of all instruments of solidarity and justice, unions = may not=20 misuse the tools of contention; because of what they are called to = do,=20 they must overcome the temptation of believing that all workers = should be=20 union-members, they must be capable of self-regulation and be able = to=20 evaluate the consequences that their decisions will have on the = common=20 good.[670]

307. Beyond their function of defending and = vindicating,=20 unions have the duty of acting as representatives working for = =93the proper=20 arrangement of economic life=94 and of educating the social = consciences of=20 workers so that they will feel that they have an active role,=20 according to their proper capacities and aptitudes, in the whole = task of=20 economic and social development and in the attainment of the = universal=20 common good.[671] Unions and other forms of labour associations = are to=20 work in cooperation with other social entities and are to take an = interest=20 in the management of public matters. Union organizations have the = duty to=20 exercise influence in the political arena, making it duly = sensitive to=20 labour problems and helping it to work so that workers' rights are = respected. Unions do not, however, have the character of = =93political=20 parties=94 struggling for power, and they should not be forced to = submit to=20 the decisions of political parties nor be too closely linked to = them. =93In=20 such a situation they easily lose contact with their specific = role, which=20 is to secure the just rights of workers within the framework of = the common=20 good of the whole of society; instead they become an instrument = used=20 for other purposes=94.[672]

b. New forms=20 of solidarity

308. The modern socio-economic context, characterized = by ever=20 more rapid processes of economic and financial globalization, = prompts=20 unions to engage in renewal. Today, unions are called to = act in new=20 ways,[673] widening the scope of their activity of solidarity = so that=20 protection is afforded not only to the traditional categories of = workers,=20 but also to workers with non- standard or limited-time = contracts,=20 employees whose jobs are threatened by business mergers that occur = with=20 ever increasing frequency, even at the international level; to = those who=20 do not have a job, to immigrants, seasonal workers and those who, = because=20 they have not had professional updating, have been dismissed from = the=20 labour market and cannot be re- admitted without proper = re-training.

Given the changes that have taken place in the world of = work,=20 solidarity can be recovered, and perhaps with a firmer foundation = in=20 respect to the past, if the effort is made to rediscover the = subjective=20 value of work: =93there must be continued study of the subject = of work=20 and of the subject's living conditions=94. For this reason, = =93there is a need=20 for ever new movements of solidarity of the workers and with the=20 workers=94.[674]

309. Pursuing =93new forms of solidarity=94,[675] = workers'=20 associations must focus their efforts on the acceptance of greater = responsibilities not only in relation to the traditional = mechanisms=20 for redistribution but also in relation to the production of = wealth and=20 the creation of social, political and cultural conditions which = will=20 permit all who are able and willing to work to exercise their = right to=20 work in full respect for their dignity as workers. The gradual=20 obsolescence of organizational models based on salaried workers in = big=20 business makes it fitting to update the norms and systems of = social=20 security that have traditionally protected workers and guaranteed = their=20 fundamental rights.

VII. THE =93NEW = THINGS=94
OF THE=20 WORLD OF WORK

a. An epoch-making phase = of=20 transition

310. The phenomenon of globalization is one of the = most=20 important causes of the current change in the organization of = work. This=20 phenomenon brings about new forms of production where plants are = located=20 away from where strategies are decided and far from the markets = where the=20 goods are consumed. There are two primary factors driving this = phenomenon: the extraordinary speed of communication no longer = limited by=20 space or time, and the relative ease with which merchandise and = people are=20 transported from one part of the world to another. This entails a=20 fundamental consequence for processes of production, as property = is ever=20 further removed and often indifferent to the social effects of the = decisions made. On the other hand, if it is true that = globalization is=20 neither good nor bad in itself, but depends on how it is = used,[676] it=20 must be affirmed that a globalization of safeguards, minimum = essential=20 rights and equity is necessary.

311. One of the most significant characteristics of the = new=20 organization of work is the physical fragmentation of the cycle of = production, promoted in order to obtain greater efficiency and = greater=20 profits. In this perspective, the traditional space-time = coordinates=20 within which the cycle of production formerly took place undergoes = an=20 unprecedented transformation that determines a change in the = structure of=20 work itself. All of this has significant consequences for the life = of=20 individuals and communities subjected to radical changes both on = the level=20 of material conditions and of culture and values. On the worldwide = and=20 local levels, this phenomenon presently involves millions of = people,=20 independently of their profession, social standing or cultural=20 preparation. The reorganization of time, its standardization and = the=20 changes currently underway in the use of space =97 comparable in = extent to=20 the first Industrial Revolution insofar as they involve every = sector of=20 production, on every continent, independent of their level of = development=20 =97 are therefore to be considered a crucial challenge, also at = the level of=20 ethics and culture, in the area of defining a renewed system for = the=20 defence of work.

312. The globalization of the economy, with the=20 liberalization of markets, the stiffening of competition, the = increase of=20 specialized businesses in providing goods and services, requires = greater=20 flexibility in the labour market and in organizing and managing = production=20 processes. In making an evaluation in this delicate area, it = seems=20 appropriate to lend greater moral, cultural and planning attention = to=20 giving direction to social and political activity concerning = issues=20 connected with the identity and content of new work, in a market = and an=20 economy that are themselves new. In fact, the changes in the = labour market=20 are often an effect of the change to which work has been = subjected, and=20 not one of its causes.

313. Work, above all within the economic systems of = the more=20 developed countries, is going through a phase that marks the = passage from=20 an industrial-type economy to an economy essentially built on = services and=20 technological innovations. In other words, what is happening = is that=20 services and activities with a predominant informational content = show a=20 much greater rapidity of growth than traditional primary and = secondary=20 sectors. This entails far-ranging consequences for organizing the=20 production and exchange of goods, defining job requirements and = providing=20 effective social protection.

Thanks to technological innovations, the world of work is = being=20 enriched with new professions while others are disappearing. = In fact,=20 in the present phase of transition there is a continuous movement = of=20 workers from the industrial sector to that of services. As the = economic=20 and social models connected with big factories and with a = homogenous=20 working class lose ground, the employment prospects in the third = sector=20 improve. In particular, there is an increase in job activity in = the area=20 of personal services, in part-time, temporary and = =93non-traditional=94=20 employment, that is, work that does not fit into a category that = would=20 classify the job-holder either as an employee or as = self-employed.

314. The transition currently underway signals the move = from=20 dependent work with no prescribed time limit, understood as a = stable job,=20 to a series of jobs characterized by many kinds of work = activities, from a=20 world of a unified, definite and recognized concept of work to a = universe=20 of jobs where there is great variety, fluidity and a wealth of = promises.=20 There are also many questions of concern, especially with regard = to the=20 growing uncertainty of work, the persistent presence of structural = unemployment and the inadequacy of current systems of social = security. The=20 demands of competition, technological innovation and the = complexities of=20 financial fluxes must be brought into harmony with the defence of = workers=20 and their rights.

This uncertainty and instability involve not only the labour = conditions=20 of workers in more developed countries but affect also, and above = all, the=20 less advanced economic realities in developing countries and = countries=20 with economies in transition. This latter category, besides the=20 complicated problems associated with changing models of the = economy and of=20 production, must deal daily with the difficult adjustment required = by the=20 current phenomenon of globalization. The situation is particularly = dramatic for the world of work, affected by vast and radical = cultural and=20 structural changes in contexts that are often without legislative = support=20 and lack programmes of professional training and social = assistance.

315. The decentralization of production, which = assigns to=20 smaller companies several tasks previously undertaken by larger = production=20 interests, gives vitality and new energy to the area of small and=20 medium-sized businesses. In this way, alongside traditional = artisans=20 there emerge new businesses characterized by small production = interests at=20 work in modern production sectors or in decentralized activities = of larger=20 companies. Many activities that yesterday required the hiring of = employees=20 are today carried out in new ways that encourage independent = labour and=20 are therefore marked by higher risk and greater = responsibility.

Work in small and medium-sized businesses, the work of = artisans and=20 independent work can represent an occasion to make the actual work = experience more human, both in terms of the possibility of=20 establishing positive personal relationships in smaller-sized = communities=20 and in terms of the opportunities for greater initiative and=20 industriousness. In these sectors, however, there are more than = just a few=20 cases of unjust treatment, of poorly paid and, above all, = uncertain=20 work.

316. In developing countries, moreover, there has been = an=20 expansion in recent years of =93informal=94 and =93hidden=94 = economic activities.=20 This represents a promising sign of economic growth and = development, but=20 it raises many ethical and legal problems. In fact, the = significant=20 increase in job opportunities in the context of such activities is = owed to=20 the lack of specialization in a large segment of the local work = force and=20 to disorderly growth in formal economic sectors. Large numbers of = people=20 are thus forced to work under seriously distressing conditions and = in=20 situations that lack the rules necessary for safeguarding workers' = dignity. Levels of productivity, income and living standards are = extremely=20 low and often inadequate for guaranteeing to workers and their = families=20 the minimum level of subsistence.

b. Social doctrine = and the =93new=20 things=94

317. Given these impressive =93new things=94 in the = world of=20 work, the Church's social doctrine recommends first of all to = avoid the=20 error of insisting that the current changes take place in a = deterministic=20 manner. The decisive factor and =93referee=94 of this complex = phase of=20 change is once more the human person, who must remain the = true=20 protagonist of his work. He can and must take on in a creative and = responsible fashion the present innovations and re-organizations, = so that=20 they lead to the growth of the person, the family, society and the = entire=20 human family.[677] Enlightenment for all can be found in the = appeal of=20 the subjective dimension of work, which according to the = teaching=20 of the Church's social doctrine must be given due priority, = because human=20 work =93proceeds directly from persons created in the image of God = and=20 called to prolong the work of creation by subduing the = earth=94.