From: Subject: Pastoral Constitution on the Church in the Modern Word-Gaudium et Spes Date: Wed, 17 Dec 2008 08:53:17 -0500 MIME-Version: 1.0 Content-Type: multipart/related; type="text/html"; boundary="----=_NextPart_000_0015_01C96024.E7904250" X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2900.5579 This is a multi-part message in MIME format. ------=_NextPart_000_0015_01C96024.E7904250 Content-Type: text/html; charset="iso-8859-1" Content-Transfer-Encoding: quoted-printable Content-Location: http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_cons_19651207_gaudium-et-spes_en.html Pastoral Constitution on the Church in the Modern = Word-Gaudium et Spes

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PASTORAL CONSTITUTION
ON THE CHURCH IN = THE=20
MODERN WORLD
GAUDIUM ET=20 SPES
PROMULGATED BY
HIS HOLINESS, POPE PAUL = VI
ON=20 DECEMBER 7, 1965

 

PREFACE

1. The joys and the hopes, the griefs and the anxieties of the = men of=20 this age, especially those who are poor or in any way afflicted, = these are=20 the joys and hopes, the griefs and anxieties of the followers of = Christ.=20 Indeed, nothing genuinely human fails to raise an echo in their = hearts.=20 For theirs is a community composed of men. United in Christ, they = are led=20 by the Holy Spirit in their journey to the Kingdom of their Father = and=20 they have welcomed the news of salvation which is meant for every = man.=20 That is why this community realizes that it is truly linked with = mankind=20 and its history by the deepest of bonds.

2. Hence this Second Vatican Council, having probed more = profoundly=20 into the mystery of the Church, now addresses itself without = hesitation,=20 not only to the sons of the Church and to all who invoke the name = of=20 Christ, but to the whole of humanity. For the council yearns to = explain to=20 everyone how it conceives of the presence and activity of the = Church in=20 the world of today.

Therefore, the council focuses its attention on the world of = men, the=20 whole human family along with the sum of those realities in the = midst of=20 which it lives; that world which is the theater of man's history, = and the=20 heir of his energies, his tragedies and his triumphs; that world = which the=20 Christian sees as created and sustained by its Maker's love, = fallen indeed=20 into the bondage of sin, yet emancipated now by Christ, Who was = crucified=20 and rose again to break the strangle hold of personified evil, so = that the=20 world might be fashioned anew according to God's design and reach = its=20 fulfillment.

3. Though mankind is stricken with wonder at its own = discoveries and=20 its power, it often raises anxious questions about the current = trend of=20 the world, about the place and role of man in the universe, about = the=20 meaning of its individual and collective strivings, and about the = ultimate=20 destiny of reality and of humanity. Hence, giving witness and = voice to the=20 faith of the whole people of God gathered together by Christ, this = council=20 can provide no more eloquent proof of its solidarity with, a, well = as its=20 respect and love for the entire human family with which it is = bound up,=20 than by engaging with it in conversation about these various = problems. The=20 council brings to mankind light kindled from the Gospel, and puts = at its=20 disposal those saving resources which the Church herself, under = the=20 guidance of the Holy Spirit, receives from her Founder. For the = human=20 person deserves to be preserved; human society deserves to be = renewed.=20 Hence the focal point of our total presentation will be man = himself, whole=20 and entire, body and soul, heart and conscience, mind and = will.

Therefore, this sacred synod, proclaiming the noble destiny of = man and=20 championing the Godlike seed which has been sown in him, offers to = mankind=20 the honest assistance of the Church in fostering that brotherhood = of all=20 men which corresponds to this destiny of theirs. Inspired by no = earthly=20 ambition, the Church seeks but a solitary goal: to carry forward = the work=20 of Christ under the lead of the befriending Spirit. And Christ = entered=20 this world to give witness to the truth, to rescue and not to sit = in=20 judgment, to serve and not to be served.(2)

INTRODUCTORY STATEMENT THE SITUATION OF MEN IN THE MODERN = WORLD=20

4. To carry out such a task, the Church has always had the duty = of=20 scrutinizing the signs of the times and of interpreting them in = the light=20 of the Gospel. Thus, in language intelligible to each generation, = she can=20 respond to the perennial questions which men ask about this = present life=20 and the life to come, and about the relationship of the one to the = other.=20 We must therefore recognize and understand the world in which we = live, its=20 explanations, its longings, and its often dramatic = characteristics. Some=20 of the main features of the modern world can be sketched as = follows.

Today, the human race is involved in a new stage of history. = Profound=20 and rapid changes are spreading by degrees around the whole world. = Triggered by the intelligence and creative energies of man, these = changes=20 recoil upon him, upon his decisions and desires, both individual = and=20 collective, and upon his manner of thinking and acting with = respect to=20 things and to people. Hence we can already speak of a true = cultural and=20 social transformation, one which has repercussions on man's = religious life=20 as well.

As happens in any crisis of growth, this transformation has = brought=20 serious difficulties in its wake. Thus while man extends his power = in=20 every direction, he does not always succeed in subjecting it to = his own=20 welfare. Striving to probe more profoundly into the deeper = recesses of his=20 own mind, he frequently appears more unsure of himself. Gradually = and more=20 precisely he lays bare the laws of society, only to be paralyzed = by=20 uncertainty about the direction to give it.

Never has the human race enjoyed such an abundance of wealth, = resources=20 and economic power, and yet a huge proportion of the worlds = citizens are=20 still tormented by hunger and poverty, while countless numbers = suffer from=20 total illiteracy. Never before has man had so keen an = understanding of=20 freedom, yet at the same time new forms of social and = psychological=20 slavery make their appearance. Although the world of today has a = very=20 vivid awareness of its unity and of how one man depends on another = in=20 needful solidarity, it is most grievously turn into opposing camps = by=20 conflicting forces. For political, social, economic, racial and=20 ideological disputes still continue bitterly, and with them the = peril of a=20 war which would reduce everything to ashes. True, there is a = growing=20 exchange of ideas, but the very words by which key concepts are = expressed=20 take on quite different meanings in diverse ideological systems. = Finally,=20 man painstakingly searches for a better world, without a = corresponding=20 spiritual advancement.

Influenced by such a variety of complexities, many of our=20 contemporaries are kept from accurately identifying permanent = values and=20 adjusting them properly to fresh discoveries. As a result, = buffeted=20 between hope and anxiety and pressing one another with questions = about the=20 present course of events, they are burdened down with uneasiness. = This=20 same course of events leads men to look for answers; indeed, it = forces=20 them to do so.

5. Today's spiritual agitation and the changing conditions of = life are=20 part of a broader and deeper revolution. As a result of the = latter,=20 intellectual formation is ever increasingly based on the = mathematical and=20 natural sciences and on those dealing with man himself, while in = the=20 practical order the technology which stems from these sciences = takes on=20 mounting importance.

This scientific spirit has a new kind of impact on the cultural = sphere=20 and on modes of thought. Technology is now transforming the face = of the=20 earth, and is already trying to master outer space. To a certain = extent,=20 the human intellect is also broadening its dominion over time: = over the=20 past by means of historical knowledge; over the future, by the art = of=20 projecting and by planning.

Advances in biology, psychology, and the social sciences not = only bring=20 men hope of improved self-knowledge; in conjunction with technical = methods, they are helping men exert direct influence on the life = of social=20 groups.

At the same time, the human race is giving steadily-increasing = thought=20 to forecasting and regulating its own population growth. History = itself=20 speeds along on so rapid a course that an individual person can = scarcely=20 keep abreast of it. The destiny of the human community has become = all of a=20 piece, where once the various groups of men had a kind of private = history=20 of their own.

Thus, the human race has passed from a rather static concept of = reality=20 to a more dynamic, evolutionary one. In consequence there has = arisen a new=20 series of problems, a series as numerous as can be, calling for = efforts of=20 analysis and synthesis.

6. By this very circumstance, the traditional local communities = such as=20 families, clans, tribes, villages, various groups and associations = stemming from social contacts, experience more thorough changes = every=20 day.

The industrial type of society is gradually being spread, = leading some=20 nations to economic affluence, and radically transforming ideas = and social=20 conditions established for centuries.

Likewise, the cult and pursuit of city living has grown, either = because=20 of a multiplication of cities and their inhabitants, or by a=20 transplantation of city life to rural settings.

New and more efficient media of social communication are = contributing=20 to the knowledge of events; by setting off chain reactions they = are giving=20 the swiftest and widest possible circulation to styles of thought = and=20 feeling.

It is also noteworthy how many men are being induced to migrate = on=20 various counts, and are thereby changing their manner of life. = Thus a=20 man's ties with his fellows are constantly being multiplied, and = at the=20 same time "socialization" brings further ties, without however = always=20 promoting appropriate personal development and truly personal=20 relationships.

This kind of evolution can be seen more clearly in those = nations which=20 already enjoy the conveniences of economic and technological = progress,=20 though it is also astir among peoples still striving for such = progress and=20 eager to secure for themselves the advantages of an industrialized = and=20 urbanized society. These peoples, especially those among them who = are=20 attached to older traditions, are simultaneously undergoing a = movement=20 toward more mature and personal exercise of liberty.

7. A change in attitudes and in human structures frequently = calls=20 accepted values into question, especially among young people, who = have=20 grown impatient on more than one occasion, and indeed become = rebels in=20 their distress. Aware of their own influence in the life of = society, they=20 want a part in it sooner. This frequently causes parents and = educators to=20 experience greater difficulties day by day in discharging their = tasks. The=20 institutions, laws and modes of thinking and feeling as handed = down from=20 previous generations do not always seem to be well adapted to the=20 contemporary state of affairs; hence arises an upheaval in the = manner and=20 even the norms of behavior.

Finally, these new conditions have their impact on religion. On = the one=20 hand a more critical ability to distinguish religion from a = magical view=20 of the world and from the superstitions which still circulate = purifies it=20 and exacts day by day a more personal and explicit adherence to = faith. As=20 a result many persons are achieving a more vivid sense of God. On = the=20 other hand, growing numbers of people are abandoning religion in = practice.=20 Unlike former days, the denial of God or of religion, or the = abandonment=20 o=9C them, are no longer unusual and individual occurrences. For = today it is=20 not rare for such things to be presented as requirements of = scientific=20 progress or of a certain new humanism. In numerous places these = views are=20 voiced not only in the teachings of philosophers, but on every = side they=20 influence literature, the arts, the interpretation of the = humanities and=20 of history and civil laws themselves. As a consequence, many = people are=20 shaken.

8. This development coming so rapidly and often in a disorderly = fashion, combined with keener awareness itself of the inequalities = in the=20 world beget or intensify contradictions and imbalances.

Within the individual person there develops rather frequently = an=20 imbalance between an intellect which is modern in practical = matters and a=20 theoretical system of thought which can neither master the sum = total of=20 its ideas, nor arrange them adequately into a synthesis. Likewise = an=20 imbalance arises between a concern for practicality and = efficiency, and=20 the demands of moral conscience; also very often between the = conditions of=20 collective existence and the requisites of personal thought, and = even of=20 contemplation. At length there develops an imbalance between = specialized=20 human activity and a comprehensive view of reality.

As for the family, discord results from population, economic = and social=20 pressures, or from difficulties which arise between succeeding=20 generations, or from new social relationships between men and = women.

Differences crop up too between races and between various kinds = of=20 social orders; between wealthy nations and those which are less=20 influential or are needy; finally, between international = institutions born=20 of the popular desire for peace, and the ambition to propagate = one's own=20 ideology, as well as collective greeds existing in nations or = other=20 groups.

What results is mutual distrust, enmities, conflicts and = hardships. Of=20 such is man at once the cause and the victim.

9. Meanwhile the conviction grows not only that humanity can = and should=20 increasingly consolidate its control over creation, but even more, = that it=20 devolves on humanity to establish a political, social and economic = order=20 which will growingly serve man and help individuals as well as = groups to=20 affirm and develop the dignity proper to them.

As a result many persons are quite aggressively demanding those = benefits of which with vivid awareness they judge themselves to be = deprived either through injustice or unequal distribution. Nations = on the=20 road to progress, like those recently made independent, desire to=20 participate in the goods of modern civilization, not only in the = political=20 field but also economically, and to play their part freely on the = world=20 scene. Still they continually fall behind while very often their = economic=20 and other dependence on wealthier nations advances more = rapidly.

People hounded by hunger call upon those better off. Where they = have=20 not yet won it, women claim for themselves an equity with men = before the=20 law and in fact. Laborers and farmers seek not only to provide for = the=20 necessities of life, but to develop the gifts of their personality = by=20 their labors and indeed to take part in regulating economic, = social,=20 political and cultural life. Now, for the first time in human = history all=20 people are convinced that the benefits of culture ought to be and = actually=20 can be extended to everyone.

Still, beneath all these demands lies a deeper and more = widespread=20 longing: persons and societies thirst for a full and free life = worthy of=20 man; one in which they can subject to their own welfare all that = the=20 modern world can offer them so abundantly. In addition, nations = try harder=20 every day to bring about a kind of universal community.

Since all these things are so, the modern world shows itself at = once=20 powerful and weak, capable of the noblest deeds or the foulest; = before it=20 lies the path to freedom or to slavery, to progress or retreat, to = brotherhood or hatred. Moreover, man is becoming aware that it is = his=20 responsibility to guide aright the forces which he has unleashed = and which=20 can enslave him or minister to him. That is why he is putting = questions to=20 himself.

10. The truth is that the imbalances under which the modern = world=20 labors are linked with that more basic imbalance which is rooted = in the=20 heart of man. For in man himself many elements wrestle with one = another.=20 Thus, on the one hand, as a creature he experiences his = limitations in a=20 multitude of ways; on the other he feels himself to be boundless = in his=20 desires and summoned to a higher life. Pulled by manifold = attractions he=20 is constantly forced to choose among them and renounce some. = Indeed, as a=20 weak and sinful being, he often does what he would not, and fails = to do=20 what he would.(1) Hence he suffers from internal divisions, and = from these=20 flow so many and such great discords in society. No doubt many = whose lives=20 are infected with a practical materialism are blinded against any = sharp=20 insight into this kind of dramatic situation; or else, weighed = down by=20 unhappiness they are prevented from giving the matter any thought. = Thinking they have found serenity in an interpretation of reality=20 everywhere proposed these days, many look forward to a genuine and = total=20 emancipation of humanity wrought solely by human effort; they are=20 convinced that the future rule of man over the earth will satisfy = every=20 desire of his heart. Nor are there lacking men who despair of any = meaning=20 to life and praise the boldness of those who think that human = existence is=20 devoid of any inherent significance and strive to confer a total = meaning=20 on it by their own ingenuity alone.

Nevertheless, in the face of the modern development of the = world, the=20 number constantly swells of the people who raise the most basic = questions=20 of recognize them with a new sharpness: what is man? What is this = sense of=20 sorrow, of evil, of death, which continues to exist despite so = much=20 progress? What purpose have these victories purchased at so high a = cost?=20 What can man offer to society, what can he expect from it? What = follows=20 this earthly life?

The Church firmly believes that Christ, who died and was raised = up for=20 all,(2) can through His Spirit offer man the light and the = strength to=20 measure up to his supreme destiny. Nor has any other name under = the heaven=20 been given to man by which it is fitting for him to be saved.(3) = She=20 likewise holds that in her most benign Lord and Master can be = found the=20 key, the focal point and the goal of man, as well as of all human = history.=20 The Church also maintains that beneath all changes there are many=20 realities which do not change and which have their ultimate = foundation in=20 Christ, Who is the same yesterday and today, yes and forever.(4) = Hence=20 under the light of Christ, the image of the unseen God, the = firstborn of=20 every creature,(5) the council wishes to speak to all men in order = to shed=20 light on the mystery of man and to cooperate in finding the = solution to=20 the outstanding problems of our time.

PART I

THE CHURCH AND MAN'S CALLING

11. The People of God believes that it is led by the Lord's = Spirit, Who=20 fills the earth. Motivated by this faith, it labors to decipher = authentic=20 signs of God's presence and purpose in the happenings, needs and = desires=20 in which this People has a part along with other men of our age. = For faith=20 throws a new light on everything, manifests God's design =9Cor = man's total=20 vocation, and thus directs the mind to solutions which are fully=20 human.

This council, first of all, wishes to assess in this light = those values=20 which are most highly prized today and to relate them to their = divine=20 source. Insofar as they stem from endowments conferred by God on = man,=20 these values are exceedingly good. Yet they are often wrenched = from their=20 rightful function by the taint in man's heart, and hence stand in = need of=20 purification.

What does the Church think of man? What needs to be recommended = for the=20 upbuilding of contemporary society? What is the ultimate = significance of=20 human activity throughout the world? People are waiting for an = answer to=20 these questions. From the answers it will be increasingly clear = that the=20 People of God and the human race in whose midst it lives render = service to=20 each other. Thus the mission of the Church will show its = religious, and by=20 that very fact, its supremely human character.

CHAPTER I

THE DIGNITY OF THE HUMAN PERSON

12. According to the almost unanimous opinion of believers and=20 unbelievers alike, all things on earth should be related to man as = their=20 center and crown.

But what is man? About himself he has expressed, and continues = to=20 express, many divergent and even contradictory opinions. In these = he often=20 exalts himself as the absolute measure of all things or debases = himself to=20 the point of despair. The result is doubt and anxiety. The Church=20 certainly understands these problems. Endowed with light from God, = she can=20 offer solutions to them, so that man's true situation can be = portrayed and=20 his defects explained, while at the same time his dignity and = destiny are=20 justly acknowledged.

For Sacred Scripture teaches that man was created "to the image = of=20 God," is capable of knowing and loving his Creator, and was = appointed by=20 Him as master of all earthly creatures(1) that he might subdue = them and=20 use them to God's glory.(2) "What is man that you should care for = him? You=20 have made him little less than the angels, and crowned him with = glory and=20 honor. You have given him rule over the works of your hands, = putting all=20 things under his feet" (Ps. 8:5-7).

But God did not create man as a solitary, for from the = beginning "male=20 and female he created them" (Gen. 1:27). Their companionship = produces the=20 primary form of interpersonal communion. For by his innermost = nature man=20 is a social being, and unless he relates himself to others he can = neither=20 live nor develop his potential.

Therefore, as we read elsewhere in Holy Scripture God saw "all = that he=20 had made, and it was very good" (Gen. 1:31).

13. Although he was made by God in a state of holiness, from = the very=20 onset of his history man abused his liberty, at the urging of the = Evil=20 One. Man set himself against God and sought to attain his goal = apart from=20 God. Although they knew God, they did not glorify Him as God, but = their=20 senseless minds were darkened and they served the creature rather = than the=20 Creator.(3) What divine revelation makes known to us agrees with=20 experience. Examining his heart, man finds that he has = inclinations toward=20 evil too, and is engulfed by manifold ills which cannot come from = his good=20 Creator. Often refusing to acknowledge God as his beginning, man = has=20 disrupted also his proper relationship to his own ultimate goal as = well as=20 his whole relationship toward himself and others and all created=20 things.

Therefore man is split within himself. As a result, all of = human life,=20 whether individual or collective, shows itseLf to be a dramatic = struggle=20 between good and evil, between light and darkness. Indeed, man = finds that=20 by himself he is incapable of battling the assaults of evil = successfully,=20 so that everyone feels as though he is bound by chains. But the = Lord=20 Himself came to free and strengthen man, renewing him inwardly and = casting=20 out that "prince of this world" (John 12:31) who held him in the = bondage=20 of sin.(4) For sin has diminished man, blocking his path to=20 fulfillment.

The call to grandeur and the depths of misery, both of which = are a part=20 of human experience, find their ultimate and simultaneous = explanation in=20 the light of this revelation.

14. Though made of body and soul, man is one. Through his = bodily=20 composition he gathers to himself the elements of the material = world; thus=20 they reach their crown through him, and through him raise their = voice in=20 free praise of the Creator.(6) For this reason man is not allowed = to=20 despise his bodily life, rather he is obliged to regard his body = as good=20 and honorable since God has created it and will raise it up on the = last=20 day. Nevertheless, wounded by sin, man experiences rebellious = stirrings in=20 his body. But the very dignity of man postulates that man glorify = God in=20 his body and forbid it to serve the evil inclinations of his = heart.

Now, man is not wrong when he regards himself as superior to = bodily=20 concerns, and as more than a speck of nature or a nameless = constituent of=20 the city of man. For by his interior qualities he outstrips the = whole sum=20 of mere things. He plunges into the depths of reality whenever he = enters=20 into his own heart; God, Who probes the heart,(7) awaits him = there; there=20 he discerns his proper destiny beneath tho eyes of God. Thus, when = he=20 recognizes in himself a spiritual and immortal soul, he is not = being=20 mocked by a fantasy born only of physical or social influences, = but is=20 rather laying hold of the proper truth of the matter.

15. Man judges rightly that by his intellect he surpasses the = material=20 universe, for he shares in the light of the divine mind. By = relentlessly=20 employing his talents through the ages he has indeed made progress = in the=20 practical sciences and in technology and the liberal arts. In our = times he=20 has won superlative victories, especially in his probing of the = material=20 world and in subjecting it to himself. Still he has always = searched for=20 more penetrating truths, and finds them. For his intelligence is = not=20 confined to observable data alone, but can with genuine certitude = attain=20 to reality itself as knowable, though in consequence of sin that = certitude=20 is partly obscured and weakened.

The intellectual nature of the human person is perfected by = wisdom and=20 needs to be, for wisdom gently attracts the mind of man to a quest = and a=20 love for what is true and good. Steeped in wisdom. man passes = through=20 visible realities to those which are unseen.

Our era needs such wisdom more than bygone ages if the = discoveries made=20 by man are to be further humanized. For the future of the world = stands in=20 peril unless wiser men are forthcoming. It should also be pointed = out that=20 many nations, poorer in economic goods, are quite rich in wisdom = and can=20 offer noteworthy advantages to others.

It is, finally, through the gift of the Holy Spirit that man = comes by=20 faith to the contemplation and appreciation of the divine = plan.(8)

16. In the depths of his conscience, man detects a law which he = does=20 not impose upon himself, but which holds him to obedience. Always=20 summoning him to love good and avoid evil, the voice of conscience = when=20 necessary speaks to his heart: do this, shun that. For man has in = his=20 heart a law written by God; to obey it is the very dignity of man; = according to it he will be judged.(9) Conscience is the most = secret core=20 and sanctuary of a man. There he is alone with God, Whose voice = echoes in=20 his depths.(10) In a wonderful manner conscience reveals that law = which is=20 fulfilled by love of God and neighbor.(11) In fidelity to = conscience,=20 Christians are joined with the rest of men in the search for = truth, and=20 for the genuine solution to the numerous problems which arise in = the life=20 of individuals from social relationships. Hence the more right = conscience=20 holds sway, the more persons and groups turn aside from blind = choice and=20 strive to be guided by the objective norms of morality. Conscience = frequently errs from invincible ignorance without losing its = dignity. The=20 same cannot be said for a man who cares but little for truth and = goodness,=20 or for a conscience which by degrees grows practically sightless = as a=20 result of habitual sin.

17. Only in freedom can man direct himself toward goodness. Our = contemporaries make much of this freedom and pursue it eagerly; = and=20 rightly to be sure. Often however they foster it perversely as a = license=20 for doing whatever pleases them, even if it is evil. For its part, = authentic freedom is an exceptional sign of the divine image = within man.=20 For God has willed that man remain "under the control of his own=20 decisions,"(12) so that he can seek his Creator spontaneously, and = come=20 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, not under = blind=20 internal impulse nor by mere external pressure. Man achieves such = dignity=20 when, emancipating himself from all captivity to passion, he = pursues his=20 goal in a spontaneous choice of what is good, and procures for = himself=20 through effective and skilful action, apt helps to that end. Since = man's=20 freedom has been damaged by sin, only by the aid of God's grace = can he=20 bring such a relationship with God into full flower. Before the = judgement=20 seat of God each man must render an account of his own life, = whether he=20 has done good or evil.(13)

18. It is in the face of death that the riddle a human = existence grows=20 most acute. Not only is man tormented by pain and by the advancing = deterioration of his body, but even more so by a dread of = perpetual=20 extinction. He rightly follows the intuition of his heart when he = abhors=20 and repudiates the utter ruin and total disappearance of his own = person.=20 He rebels against death because he bears in himself an eternal = seed which=20 cannot be reduced to sheer matter. All the endeavors of = technology, though=20 useful in the extreme, cannot calm his anxiety; for prolongation = of=20 biological life is unable to satisfy that desire for higher life = which is=20 inescapably lodged in his breast.

Although the mystery of death utterly beggars the imagination, = the=20 Church has been taught by divine revelation and firmly teaches = that man=20 has been created by God for a blissful purpose beyond the reach of = earthly=20 misery. In addition, that bodily death from which man would have = been=20 immune had he not sinned(14) will be vanquished, according to the=20 Christian faith, when man who was ruined by his own doing is = restored to=20 wholeness by an almighty and merciful Saviour. For God has called = man and=20 still calls him so that with his entire being he might be joined = to Him in=20 an endless sharing of a divine life beyond all corruption. Christ = won this=20 victory when He rose to life, for by His death He freed man from = death.=20 Hence to every thoughtful man a solidly established faith provides = the=20 answer to his anxiety about what the future holds for him. At the = same=20 time faith gives him the power to be united in Christ with his = loved ones=20 who have already been snatched away by death; faith arouses the = hope that=20 they have found true life with God.

19. The root reason for human dignity lies in man's call to = communion=20 with God. From the very circumstance of his origin man is already = invited=20 to converse with God. For man would not exist were he not created = by Gods=20 love and constantly preserved by it; and he cannot live fully = according to=20 truth unless he freely acknowledges that love and devotes himself = to His=20 Creator. Still, many of our contemporaries have never recognized = this=20 intimate and vital link with God, or have explicitly rejected it. = Thus=20 atheism must be accounted among the most serious problems of this = age, and=20 is deserving of closer examination.

The word atheism is applied to phenomena which are quite = distinct from=20 one another. For while God is expressly denied by some, others = believe=20 that man can assert absolutely nothing about Him. Still others use = such a=20 method to scrutinize the question of God as to make it seem devoid = of=20 meaning. Many, unduly transgressing the limits of the positive = sciences,=20 contend that everything can be explained by this kind of = scientific=20 reasoning alone, or by contrast, they altogether disallow that = there is=20 any absolute truth. Some laud man so extravagantly that their = faith in God=20 lapses into a kind of anemia, though they seem more inclined to = affirm man=20 than to deny God. Again some form for themselves such a fallacious = idea of=20 God that when they repudiate this figment they are by no means = rejecting=20 the God of the Gospel. Some never get to the point of raising = questions=20 about God, since they seem to experience no religious stirrings = nor do=20 they see why they should trouble themselves about religion. = Moreover,=20 atheism results not rarely from a violent protest against the evil = in this=20 world, or from the absolute character with which certain human = values are=20 unduly invested, and which thereby already accords them the = stature of=20 God. Modern civilization itself often complicates the approach to = God not=20 for any essential reason but because it is so heavily engrossed in = earthly=20 affairs.

Undeniably, those who willfully shut out God from their hearts = and try=20 to dodge religious questions are not following the dictates of = their=20 consciences, and hence are not free of blame; yet believers = themselves=20 frequently bear some responsibility for this situation. For, taken = as a=20 whole, atheism is not a spontaneous development but stems from a = variety=20 of causes, including a critical reaction against religious = beliefs, and in=20 some places against the Christian religion in particular. Hence = believers=20 can have more than a little to do with the birth of atheism. To = the extent=20 that they neglect their own training in the faith, or teach = erroneous=20 doctrine, or are deficient in their religious, moral or social = life, they=20 must be said to conceal rather than reveal the authentic face of = God and=20 religion.

20. Modern atheism often takes on a systematic expression = which, in=20 addition to other causes, stretches the desires for human = independence to=20 such a point that it poses difficulties against any kind of = dependence on=20 God. Those who profess atheism of this sort maintain that it gives = man=20 freedom to be an end unto himself, the sole artisan and creator of = his own=20 history. They claim that this freedom cannot be reconciled with = the=20 affirmation of a Lord Who is author and purpose of all things, or = at least=20 that this freedom makes such an affirmation altogether = superfluous.=20 Favoring this doctrine can be the sense of power which modern = technical=20 progress generates in man.

Not to be overlooked among the forms of modern atheism is that = which=20 anticipates the liberation of man especially through his economic = and=20 social emancipation. This form argues that by its nature religion = thwarts=20 this liberation by arousing man's hope for a deceptive future = life,=20 thereby diverting him from the constructing of the earthly city.=20 Consequently when the proponents of this doctrine gain = governmental rower=20 they vigorously fight against religion, and promote atheism by = using,=20 especially in the education of youth, those means of pressure = which public=20 power has at its disposal.

21. In her loyal devotion to God and men, the Church has = already=20 repudiated(16) and cannot cease repudiating, sorrowfully but as = firmly as=20 possible, those poisonous doctrines and actions which contradict = reason=20 and the common experience of humanity, and dethrone man from his = native=20 excellence.

Still, she strives to detect in the atheistic mind the hidden = causes=20 for the denial of God; conscious of how weighty are the questions = which=20 atheism raises, and motivated by love for all men, she believes = these=20 questions ought to be examined seriously and more profoundly.

The Church holds that the recognition of God is in no way = hostile to=20 man's dignity, since this dignity is rooted and perfected in God. = For man=20 was made an intelligent and free member of society by God Who = created him,=20 but even more important, he is called as a son to commune with God = and=20 share in His happiness. She further teaches that a hope related to = the end=20 of time does not diminish the importance of intervening duties but = rather=20 undergirds the acquittal of them with fresh incentives. By = contrast, when=20 a divine instruction and the hope of life eternal are wanting, = man's=20 dignity is most grievously lacerated, as current events often = attest;=20 riddles of life and death, of guilt and of grief go unsolved with = the=20 frequent result that men succumb to despair.

Meanwhile every man remains to himself an unsolved puzzle, = however=20 obscurely he may perceive it. For on certain occasions no one can = entirely=20 escape the kind of self-questioning mentioned earlier, especially = when=20 life's major events take place. To this questioning only God fully = and=20 most certainly provides an answer as He summons man to higher = knowledge=20 and humbler probing.

The remedy which must be applied to atheism, however, is to be = sought=20 in a proper presentation of the Church's teaching as well as in = the=20 integral life of the Church and her members. For it is the = function of the=20 Church, led by the Holy Spirit Who renews and purifies her=20 ceaselessly,(17) to make God the Father and His Incarnate Son = present and=20 in a sense visible. This result is achieved chiefly by the witness = of a=20 living and mature faith, namely, one trained to see difficulties = clearly=20 and to master them. Many martyrs have given luminous witness to = this faith=20 and continue to do so. This faith needs to prove its fruitfulness = by=20 penetrating the believer's entire life, including its worldly = dimensions,=20 and by activating him toward justice and love, especially = regarding the=20 needy. What does the most reveal God's presence, however, is the = brotherly=20 charity of the faithful who are united in spirit as they work = together for=20 the faith of the Gospel(18) and who prove themselves a sign of = unity.

While rejecting atheism, root and branch, the Church sincerely=20 professes that all men, believers and unbelievers alike, ought to = work for=20 the rightful betterment of this world in which all alike live; = such an=20 ideal cannot be realized, however, apart from sincere and prudent=20 dialogue. Hence the Church protests against the distinction which = some=20 state authorities make between believers and unbelievers, with = prejudice=20 to the fundamental rights of the human person. The Church calls = for the=20 active liberty of believers to build up in this world God's temple = too.=20 She courteously invites atheists to examine the Gospel of Christ = with an=20 open mind.

Above all the Church known that her message is in harmony with = the most=20 secret desires of the human heart when she champions the dignity = of the=20 human vocation, restoring hope to those who have already despaired = of=20 anything higher than their present lot. Far from diminishing man, = her=20 message brings to his development light, life and freedom. Apart = from this=20 message nothing will avail to fill up the heart of man: "Thou hast = made us=20 for Thyself," O Lord, "and our hearts are restless till they rest = in=20 Thee."(19)

22. The truth is that only in the mystery of the incarnate Word = does=20 the mystery of man take on light. For Adam, the first man, was a = figure of=20 Him Who was to come,(20) namely Christ the Lord. Christ, the final = Adam,=20 by the revelation of the mystery of the Father and His love, fully = reveals=20 man to man himself and makes his supreme calling clear. It is not=20 surprising, then, that in Him all the aforementioned truths find = their=20 root and attain their crown.

He Who is "the image of the invisible God" (Col. 1:15),(21) is = Himself=20 the perfect man. To the sons of Adam He restores the divine = likeness which=20 had been disfigured from the first sin onward. Since human nature = as He=20 assumed it was not annulled,(22) by that very fact it has been = raised up=20 to a divine dignity in our respect too. For by His incarnation the = Son of=20 God has united Himself in some fashion with every man. He worked = with=20 human hands, He thought with a human mind, acted by human = choice(23) and=20 loved with a human heart. Born of the Virgin Mary, He has truly = been made=20 one of us, like us in all things except sin.(24)

As an innocent lamb He merited for us life by the free shedding = of His=20 own blood. In Him God reconciled us(25) to Himself and among = ourselves;=20 from bondage to the devil and sin He delivered us, so that each = one of us=20 can say with the Apostle: The Son of God "loved me and gave = Himself up for=20 me" (Gal. 2:20). By suffering for us He not only provided us with = an=20 example for our imitation,(26) He blazed a trail, and if we follow = it,=20 life and death are made holy and take on a new meaning.

The Christian man, conformed to the likeness of that Son Who is = the=20 firstborn of many brothers,(27) received "the first-fruits of the = Spirit"=20 (Rom. 8:23) by which he becomes capable of discharging the new law = of=20 love.(28) Through this Spirit, who is "the pledge of our = inheritance"=20 (Eph. 1:14), the whole man is renewed from within, even to the = achievement=20 of "the redemption of the body" (Rom. 8:23): "If the Spirit of him = who=20 raised Jesus from the death dwells in you, then he who raised = Jesus Christ=20 from the dead will also bring to life your mortal bodies because = of his=20 Spirit who dwells in you" (Rom. 8:11).(29) Pressing upon the = Christian to=20 be sure, are the need and the duty to battle against evil through = manifold=20 tribulations and even to suffer death. But, linked with the = paschal=20 mystery and patterned on the dying Christ, he will hasten forward = to=20 resurrection in the strength which comes from hope.(30)

All this holds true not only for Christians, but for all men of = good=20 will in whose hearts grace works in an unseen way.(31) For, since = Christ=20 died for all men,(32) and since the ultimate vocation of man is in = fact=20 one, and divine, we ought to believe that the Holy Spirit in a = manner=20 known only to God offers to every man the possibility of being = associated=20 with this paschal mystery.

Such is the mystery of man, and it is a great one, as seen by = believers=20 in the light of Christian revelation. Through Christ and in = Christ, the=20 riddles of sorrow and death grow meaningful. Apart from His = Gospel, they=20 overwhelm us. Christ has risen, destroying death by His death; He = has=20 lavished life upon us(33) so that, as sons in the Son, we can cry = out in=20 the Spirit; Abba, Father(34)

CHAPTER II

THE COMMUNITY OF MANKIND

23. One of the salient features of the modern world is the = growing=20 interdependence of men one on the other, a development promoted = chiefly by=20 modern technical advances. Nevertheless brotherly dialogue among = men does=20 not reach its perfection on the level of technical progress, but = on the=20 deeper level of interpersonal relationships. These demand a mutual = respect=20 for the full spiritual dignity of the person. Christian revelation = contributes greatly to the promotion of this communion between = persons,=20 and at the same time leads us to a deeper understanding of the = laws of=20 social life which the Creator has written into man's moral and = spiritual=20 nature.

Since rather recent documents of the Church's teaching = authority have=20 dealt at considerable length with Christian doctrine about human=20 society,(1) this council is merely going to call to mind some of = the more=20 basic truths, treating their foundations under the light of = revelation.=20 Then it will dwell more at length on certain of their implications = having=20 special significance for our day.

24. God, Who has fatherly concern for everyone, has willed that = all men=20 should constitute one family and treat one another in a spirit of=20 brotherhood. For having been created in the image of God, Who = "from one=20 man has created the whole human race and made them live all over = the face=20 of the earth" (Acts 17:26), all men are called to one and the same = goal,=20 namely God Himself.

For this reason, love for God and neighbor is the first and = greatest=20 commandment. Sacred Scripture, however, teaches us that the love = of God=20 cannot be separated from love of neighbor: "If there is any other=20 commandment, it is summed up in this saying: Thou shalt love thy = neighbor=20 as thyself.... Love therefore is the fulfillment of the Law" (Rom. = 13:9-10; cf. 1 John 4:20). To men growing daily more dependent on = one=20 another, and to a world becoming more unified every day, this = truth proves=20 to be of paramount importance.

Indeed, the Lord Jesus, when He prayed to the Father, "that all = may be=20 one. . . as we are one" (John 17:21-22) opened up vistas closed to = human=20 reason, for He implied a certain likeness between the union of the = divine=20 Persons, and the unity of God's sons in truth and charity. This = likeness=20 reveals that man, who is the only creature on earth which God = willed for=20 itself, cannot fully find himself except through a sincere gift of = himself.(2)

25. Man's social nature makes it evident that the progress of = the human=20 person and the advance of society itself hinge on one another. For = the=20 beginning, the subject and the goal of all social institutions is = and must=20 be the human person which for its part and by its very nature = stands=20 completely in need of social life.(3) Since this social life is = not=20 something added on to man, through his dealings with others, = through=20 reciprocal duties, and through fraternal dialogue he develops all = his=20 gifts and is able to rise to his destiny.

Among those social ties which man needs for his development = some, like=20 the family and political community, relate with greater immediacy = to his=20 innermost nature; others originate rather from his free decision. = In our=20 era, for various reasons, reciprocal ties and mutual dependencies = increase=20 day by day and give rise to a variety of associations and = organizations,=20 both public and private. This development, which is called = socialization,=20 while certainly not without its dangers, brings with it many = advantages=20 with respect to consolidating and increasing the qualities of the = human=20 person, and safeguarding his rights.(4)

But if by this social life the human person is greatly aided in = responding to his destiny, even in its religious dimensions, it = cannot be=20 denied that men are often diverted from doing good and spurred = toward and=20 by the social circumstances in which they live and are immersed = from their=20 birth. To be sure the disturbances which so frequently occur in = the social=20 order result in part from the natural tensions of economic, = political and=20 social forms. But at a deeper level they flow from man's pride and = selfishness, which contaminate even the social sphere. When the = structure=20 of affairs is flawed by the consequences of sin, man, already born = with a=20 bent toward evil, finds there new inducements to sin, which cannot = be=20 overcome without strenuous efforts and the assistance of = grace.

26. Every day human interdependence grows more tightly drawn = and=20 spreads by degrees over the whole world. As a result the common = good, that=20 is, the sum of those conditions of social life which allow social = groups=20 and their individual members relatively thorough and ready access = to their=20 own fulfillment, today takes on an increasingly universal = complexion and=20 consequently involves rights and duties with respect to the whole = human=20 race. Every social group must take account of the needs and = legitimate=20 aspirations of other groups, and even of the general welfare of = the entire=20 human family.(5)

At the same time, however, there is a growing awareness of the = exalted=20 dignity proper to the human person, since he stands above all = things, and=20 his rights and duties are universal and inviolable. Therefore, = there must=20 be made available to all men everything necessary for leading a = life truly=20 human, such as food, clothing, and shelter; the right to choose a = state of=20 life freely and to found a family, the right to education, to = employment,=20 to a good reputation, to respect, to appropriate information, to = activity=20 in accord with the upright norm of one's own conscience, to = protection of=20 privacy and rightful freedom. even in matters religious.

Hence, the social order and its development must invariably = work to the=20 benefit of the human person if the disposition of affairs is to be = subordinate to the personal realm and not contrariwise, as the = Lord=20 indicated when He said that the Sabbath was made for man, and not = man for=20 the Sabbath.(6)

This social order requires constant improvement It must be = founded on=20 truth, built on justice and animated by love; in freedom it should = grow=20 every day toward a more humane balance.(7) An improvement in = attitudes and=20 abundant changes in society will have to take place if these = objectives=20 are to be gained.

God's Spirit, Who with a marvelous providence directs the = unfolding of=20 time and renews the face of the earth, is not absent from this=20 development. The ferment of the Gospel too has aroused and = continues to=20 arouse in man's heart the irresistible requirements of his = dignity.

27. Coming down to practical and particularly urgent = consequences, this=20 council lays stress on reverence for man; everyone must consider = his every=20 neighbor without exception as another self, taking into account = first of=20 all His life and the means necessary to living it with dignity,(8) = so as=20 not to imitate the rich man who had no concern for the poor man=20 Lazarus.(9)

In our times a special obligation binds us to make ourselves = the=20 neighbor of every person without exception. and of actively = helping him=20 when he comes across our path, whether he be an old person = abandoned by=20 all, a foreign laborer unjustly looked down upon, a refugee, a = child born=20 of an unlawful union and wrongly suffering for a sin he did not = commit, or=20 a hungry person who disturbs our conscience by recalling the voice = of the=20 Lord, "As long as you did it for one of these the least of my = brethren,=20 you did it for me" (Matt. 25:40).

Furthermore, whatever is opposed to life itself, such as any = type of=20 murder, genocide, abortion, euthanasia or wilful self-destruction, = whatever violates the integrity of the human person, such as = mutilation,=20 torments inflicted on body or mind, attempts to coerce the will = itself;=20 whatever insults human dignity, such as subhuman living = conditions,=20 arbitrary imprisonment, deportation, slavery, prostitution, the = selling of=20 women and children; as well as disgraceful working conditions, = where men=20 are treated as mere tools for profit, rather than as free and = responsible=20 persons; all these things and others of their like are infamies = indeed.=20 They poison human society, but they do more harm to those who = practice=20 them than those who suffer from the injury. Moreover, they are = supreme=20 dishonor to the Creator.

28. Respect and love ought to be extended also to those who = think or=20 act differently than we do in social, political and even religious = matters. In fact, the more deeply we come to understand their ways = of=20 thinking through such courtesy and love, the more easily will we = be able=20 to enter into dialogue with them.

This love and good will, to be sure, must in no way render us=20 indifferent to truth and goodness. Indeed love itself impels the = disciples=20 of Christ to speak the saving truth to all men. But it is = necessary to=20 distinguish between error, which always merits repudiation, and = the person=20 in error, who never loses the dignity of being a person even when = he is=20 flawed by false or inadequate religious notions.(10) God alone is = the=20 judge and searcher of hearts, for that reason He forbids us to = make=20 judgments about the internal guilt of anyone.(11)

The teaching of Christ even requires that we forgive = injuries,(12) and=20 extends the law of love to include every enemy, according to the = command=20 of the New Law: "You have heard that it was said: Thou shalt love = thy=20 neighbor and hate thy enemy. But I say to you: love your enemies, = do good=20 to those who hate you, and pray for those who persecute and = calumniate=20 you" (Matt. S:43-44).

29. Since all men possess a rational soul and are created in = God's=20 likeness, since they have the same nature and origin, have been = redeemed=20 by Christ and enjoy the same divine calling and destiny, the basic = equality of all must receive increasingly greater recognition.

True, all men are not alike from the point of view of varying = physical=20 power and the diversity of intellectual and moral resources. = Nevertheless,=20 with respect to the fundamental rights of the person, every type = of=20 discrimination, whether social or cultural, whether based on sex, = race,=20 color, social condition, language or religion, is to be overcome = and=20 eradicated as contrary to God's intent. For in truth it must still = be=20 regretted that fundamental personal rights are still not being = universally=20 honored. Such is the case of a woman who is denied the right to = choose a=20 husband freely, to embrace a state of life or to acquire an = education or=20 cultural benefits equal to those recognized for men.

Therefore, although rightful differences exist between men, the = equal=20 dignity of persons demands that a more humane and just condition = of life=20 be brought about. For excessive economic and social differences = between=20 the members of the one human family or population groups cause = scandal,=20 and militate against social justice, equity, the dignity of the = human=20 person, as well as social and international peace.

Human institutions, both private and public, must labor to = minister to=20 the dignity and purpose of man. At the same time let them put up a = stubborn fight against any kind of slavery, whether social or = political,=20 and safeguard the basic rights of man under every political = system. Indeed=20 human institutions themselves must be accommodated by degrees to = the=20 highest of all realities, spiritual ones, even though meanwhile, a = long=20 enough time will be required before they arrive at the desired = goal.

30. Profound and rapid changes make it more necessary that no = one=20 ignoring the trend of events or drugged by laziness, content = himself with=20 a merely individualistic morality. It grows increasingly true that = the=20 obligations of justice and love are fulfilled only if each person, = contributing to the common good, according to his own abilities = and the=20 needs of others, also promotes and assists the public and private=20 institutions dedicated to bettering the conditions of human life. = Yet=20 there are those who, while possessing grand and rather noble = sentiments,=20 nevertheless in reality live always as if they cared nothing for = the needs=20 of society. Many in various places even make light of social laws = and=20 precepts, and do not hesitate to resort to various frauds and = deceptions=20 in avoiding just taxes or other debts due to society. Others think = little=20 of certain norms of social life, for example those designed for = the=20 protection of health, or laws establishing speed limits; they do = not even=20 avert to the fact that by such indifference they imperil their own = life=20 and that of others.

Let everyone consider it his sacred obligation to esteem and = observe=20 social necessities as belonging ta the primary duties of modern = man. For=20 the more unified the world becomes, the more plainly do the = offices of men=20 extend beyond particular groups and spread by degrees to the whole = world.=20 But this development cannot occur unless individual men and their=20 associations cultivate in themselves the moral and social virtues, = and=20 promote them in society; thus, with the needed help of divine = grace men=20 who are truly new and artisans of a new humanity can be = forthcoming

31. In order for individual men to discharge with greater = exactness the=20 obligations of their conscience toward themselves and the various = group to=20 which they belong, they must be carefully educated to a higher = degree of=20 culture through the use of the immense resources available today = to the=20 human race. Above all the education of youth from every social = background=20 has to be undertaken, so that there can be produced not only men = and women=20 of refined talents, but those great-souled persons who are so = desperately=20 required by our times.

Now a man can scarcely arrive at the needed sense of = responsibility,=20 unless his living conditions allow him to become conscious of his = dignity,=20 and to rise to.(15) destiny by spending himself for God and for = others.=20 But human freedom is often crippled when a man encounters extreme = poverty=20 just as it withers when he indulges in too many of life's comforts = and=20 imprisons himself in a kind of splendid isolation. Freedom = acquires new=20 strength, by contrast, when a man consents to the unavoidable = requirements=20 of social life, takes on the manifold demands of human = partnership, and=20 commits himself to the service of the human community.

Hence, the will to play one's role in common endeavors should = be=20 everywhere encouraged. Praise is due to those national procedures = which=20 allow the largest possible number of citizens to participate in = public=20 affairs with genuine freedom. Account must be taken, to be sure, = of the=20 actual conditions of each people and the decisiveness required by = public=20 authority. If every citizen is to feel inclined to take part in = the=20 activities of the various groups which make up the social body, = these must=20 offer advantages which will attract members and dispose them to = serve=20 others. We can justly consider that the future of humanity lies in = the=20 hands of those who are strong enough to provide coming generations = with=20 reasons for living and hoping.

32. As God did not create man for life in isolation, but for = the=20 formation of social unity, so also "it has pleased God to make men = holy=20 and save them not merely as individuals, without bond or link = between=20 them, but by making them into a single people, a people which = acknowledges=20 Him in truth and serves Him in holiness."(13) So from the = beginning of=20 salvation history He has chosen men not just as individuals but as = members=20 of a certain community. Revealing His mind to them, God called = these=20 chosen ones "His people" (Ex. 3:7-12), and even made a covenant = with them=20 on Sinai.(14)

This communitarian character is developed and consummated in = the work=20 of Jesus Christ. For the very Word made flesh willed to share in = the human=20 fellowship. He was present at the wedding of Cana, visited the = house of=20 Zacchaeus, ate with publicans and sinners. He revealed the love of = the=20 Father and the sublime vocation of man in terms of the most common = of=20 social realities and by making use of the speech and the imagery = of plain=20 everyday life. Willingly obeying' the laws of his country He = sanctified=20 those human ties, especially family ones, which are the source of = social=20 structures. He chose to lead the life proper to an artisan of His = time and=20 place.

In His preaching He clearly taught the sons of God to treat one = another=20 as brothers. In His prayers He pleaded that all His disciples = might be=20 "one." Indeed as the redeemer of all, He offered Himself for all = even to=20 point of death. "Greater love than this no one has, that one lay = down his=20 life for his friends" (John 15:13). He commanded His Apostles to = preach to=20 all peoples the Gospel's message that the human race was to become = the=20 Family of God, in which the fullness of the Law would be love.

As the firstborn of many brethren and by the giving of His = Spirit, He=20 founded after His death and resurrection a new brotherly community = composed of all those who receive Him in faith and in love. This = He did=20 through His Body. which is the Church. There everyone, as members = one of=20 the other. would render mutual service according to the different = gifts=20 bestowed on each.

This solidarity must be constantly increased until that day on = which it=20 will be brought to perfection. Then, saved by grace, men will = offer=20 flawless glory to God as a family beloved of God and of Christ = their=20 Brother.

CHAPTER III

MAN'S ACTIVITY THROUGHOUT THE WORLD

33. Through his labors and his native endowments man has = ceaselessly=20 striven to better his life. Today, however, especially with the = help of=20 science and technology, he has extended his mastery over nearly = the whole=20 of nature and continues to do so. Thanks to increased = opportunities for=20 many kinds of social contact among nations, a human family is = gradually=20 recognizing that it comprises a single world community and is = making=20 itself so. Hence many benefits once looked for, especially from = heavenly=20 powers, man has now enterprisingly procured for himself

In the face of these immense efforts which already preoccupy = the whole=20 human race, men agitate numerous questions among themselves. What = is the=20 meaning and value of this feverish activity? How should all these = things=20 be used? To the achievement of what goal are the strivings of = individuals=20 and societies heading? The Church guards the heritage of God's = word and=20 draws from it moral and religious principles without always having = at hand=20 the solution to particular problems. As such she desires to add = the light=20 of revealed truth to mankind's store of experience. so that the = path which=20 humanity has taken in recent times will not be a dark one.

34. Throughout the course of the centuries, men have labored to = better=20 the circumstances of their lives through a monumental amount of = individual=20 and collective effort. To believers, this point is settled: = considered in=20 itself, this human activity accords with God's will. For man, = created to=20 God's image, received a mandate to subject to himself the earth = and all it=20 contains, and to govern the world with justice and holiness;(1) a = mandate=20 to relate himself and the totality of things to Him Who was to be=20 acknowledged as the Lord and Creator of all. Thus, by the = subjection of=20 all things to man, the name of God would be wonderful in all the=20 earth.(2)

This mandate concerns the whole of everyday activity as well. = For while=20 providing the substance of life for themselves and their families, = men and=20 women are performing their activities in a way which appropriately = benefits society. They can justly consider that by their labor = they are=20 unfolding the Creator's work, consulting the advantages of their = brother=20 men, and are contributing by their personal industry to the = realization=20 history of the divine plan.(3)

Thus, far from thinking that works produced by man's own talent = and=20 energy are in opposition to God's power, and that the rational = creature=20 exists as a kind of rival to the Creator, Christians are convinced = that=20 the triumphs of the human race are a sign of God's grace and the = flowering=20 of His own mysterious design. For the greater man's power becomes, = the=20 farther his individual and community responsibility extends. Hence = it is=20 clear that men are not deterred by the Christian message from = building up=20 the world, or impelled to neglect the welfare of their fellows, = but that=20 they are rather more stringently bound to do these very = things.(4)

35. Human activity, to be sure, takes its significance from its = relationship to man. Just as it proceeds from man, so it is = ordered toward=20 man. For when a man works he not only alters things and society, = he=20 develops himself as well. He learns much, he cultivates his = resources, he=20 goes outside of himself and beyond himself. Rightly understood = this kind=20 of growth is of greater value than any external riches which can = be=20 garnered. A man is more precious for what he is than for what he = has.(5)=20 Similarly, all that men do to obtain greater justice, wider = brotherhood, a=20 more humane disposition of social relationships has greater worth = than=20 technical advances. For these advances can supply the material for = human=20 progress, but of themselves alone they can never actually bring it = about.

Hence, the norm of human activity is this: that in accord with = the=20 divine plan and will, it harmonize with the genuine good of the = human=20 race, and that it allow men as individuals and as members of = society to=20 pursue their total vocation and fulfill it.

36. Now many of our contemporaries seem to fear that a closer = bond=20 between human activity and religion will work against the = independence of=20 men, of societies, or of the sciences.

If by the autonomy of earthly affairs we mean that created = things and=20 societies themselves enjoy their own laws and values which must be = gradually deciphered, put to use, and regulated by men, then it is = entirely right to demand that autonomy. Such is not merely = required by=20 modern man, but harmonizes also with the will of the Creator. For = by the=20 very circumstance of their having been created, all things are = endowed=20 with their own stability, truth, goodness, proper laws and order. = Man must=20 respect these as he isolates them by the appropriate methods of = the=20 individual sciences or arts. Therefore if methodical investigation = within=20 every branch of learning is carried out in a genuinely scientific = manner=20 and in accord with moral norms, it never truly conflicts with = faith, for=20 earthly matters and the concerns of faith derive from the same = God. (6)=20 Indeed whoever labors to penetrate the secrets of reality with a = humble=20 and steady mind, even though he is unaware of the fact, is = nevertheless=20 being led by the hand of God, who holds all things in existence, = and gives=20 them their identity. Consequently, we cannot but deplore certain = habits of=20 mind, which are sometimes found too among Christians, which do not = sufficiently attend to the rightful independence of science and = which,=20 from the arguments and controversies they spark, lead many minds = to=20 conclude that faith and science are mutually opposed.(7)

But if the expression, the independence of temporal affairs, is = taken=20 to mean that created things do not depend on God, and that man can = use=20 them without any reference to their Creator, anyone who = acknowledges God=20 will see how false such a meaning is. For without the Creator the = creature=20 would disappear. For their part, however, all believers of = whatever=20 religion always hear His revealing voice in the discourse of = creatures.=20 When God is forgotten, however, the creature itself grows=20 unintelligible.

37. Sacred Scripture teaches the human family what the = experience of=20 the ages confirms: that while human progress is a great advantage = to man,=20 it brings with it a strong temptation. For when the order of = values is=20 jumbled and bad is mixed with the good, individuals and groups pay = heed=20 solely to their own interests, and not to those of others. Thus it = happens=20 that the world ceases to be a place of true brotherhood. In our = own day,=20 the magnified power of humanity threatens to destroy the race = itself.

For a monumental struggle against the powers of darkness = pervades the=20 whole history of man. The battle was joined from the very origins = of the=20 world and will continue until the last day, as the Lord has = attested.(8)=20 Caught in this conflict, man is obliged to wrestle constantly if = he is to=20 cling to what is good, nor can he achieve his own integrity = without great=20 efforts and the help of God's grace.

That is why Christ's Church, trusting in the design of the = Creator,=20 acknowledges that human progress can serve man's true happiness, = yet she=20 cannot help echoing the Apostle's warning: "Be not conformed to = this=20 world" (Rom. 12:2). Here by the world is meant that spirit of = vanity and=20 malice which transforms into an instrument of sin those human = energies=20 intended for the service of God and man.

Hence if anyone wants to know how this unhappy situation can be = overcome, Christians will tell him that all human activity, = constantly=20 imperiled by man's pride and deranged self-love, must be purified = and=20 perfected by the power of Christ's cross and resurrection. For = redeemed by=20 Christ and made a new creature in the Holy Spirit, man is able to = love the=20 things themselves created by God, and ought to do so. He can = receive them=20 from God and respect and reverence them as flowing constantly from = the=20 hand of God. Grateful to his Benefactor for these creatures, using = and=20 enjoying them in detachment and liberty of spirit, man is led = forward into=20 a true possession of them, as having nothing, yet possessing all=20 things.(9) "All are yours, and you are Christ's, and Christ is = God's" (1=20 Cor. 3:22-23).

38. For God's Word, through Whom all things were made, was = Himself made=20 flesh and dwelt on the earth of men.(10) Thus He entered the = world's=20 history as a perfect man, taking that history up into Himself and=20 summarizing it.(11) He Himself revealed to us that "God is love" = (1 John=20 4:8) and at the same time taught us that the new command of love = was the=20 basic law of human perfection and hence of to worlds = transformation.

To those, therefore, who believe in divine love, He gives = assurance=20 that the way of love lies open to men and that the effort to = establish a=20 universal brotherhood is not a hopeless one. He cautions them at = the same=20 time that this charity is not something to be reserved for = important=20 matters, but must be pursued chiefly in the ordinary circumstances = of=20 life. Undergoing death itself for all of us sinners,(12) He taught = us by=20 example that we too must shoulder that cross which the world and = the flesh=20 inflict upon those who search after peace and justice. Appointed = Lord by=20 His resurrection and given plenary power in heaven and on = earth,(13)=20 Christ is now at work in the hearts of men through the energy of = His Holy=20 Spirit, arousing not only a desire for the age to come, but by = that very=20 fact animating, purifying and strengthening those noble longings = too by=20 which the human family makes its life more human and strives to = render the=20 whole earth submissive to this goal.

Now, the gifts of the Spirit are diverse: while He calls some = to give=20 clear witness to the desire for a heavenly home and to keep that = desire=20 green among the human family, He summons others to dedicate = themselves to=20 the earthly service of men and to make ready the material of the = celestial=20 realm by this ministry of theirs. Yet He frees all of them so that = by=20 putting aside love of self and bringing all earthly resources into = the=20 service of human life they can devote themselves to that future = when=20 humanity itself will become an offering accepted by God.(14)

The Lord left behind a pledge of this hope and strength for = life's=20 journey in that sacrament of faith where natural elements refined = by man=20 are gloriously changed into His Body and Blood, providing a meal = of=20 brotherly solidarity and a foretaste of the heavenly banquet.

39. We do not know the time for the consummation of the earth = and of=20 humanity,(15) nor do we know how all things will be transformed. = As=20 deformed by sin, the shape of this world will pass away;(16) but = we are=20 taught that God is preparing a new dwelling place and a new earth = where=20 justice will abide,(17) and whose blessedness will answer and = surpass all=20 the longings for peace which spring up in the human heart.(18) = Then, with=20 death overcome, the sons of God will be raised up in Christ, and = what was=20 sown in weakness and corruption will be invested with=20 incorruptibility.(19) Enduring with charity and its fruits,(20) = all that=20 creation(21) which God made on man's account will be unchained = from the=20 bondage of vanity.

Therefore, while we are warned that it profits a man nothing if = he gain=20 the whole world and lose himself,(22) the expectation of a new = earth must=20 not weaken but rather stimulate our concern for cultivating this = one. For=20 here grows the body of a new human family, a body which even now = is able=20 to give some kind of foreshadowing of the new age.

Hence, while earthly progress must be carefully distinguished = from the=20 growth of Christ's kingdom, to the extent that the former can = contribute=20 to the better ordering of human society, it is of vital concern to = the=20 Kingdom of God.(23)

For after we have obeyed the Lord, and in His Spirit nurtured = on earth=20 the values of human dignity, brotherhood and freedom, and indeed = all the=20 good fruits of our nature and enterprise, we will find them again, = but=20 freed of stain, burnished and transfigured, when Christ hands over = to the=20 Father: "a kingdom eternal and universal, a kingdom of truth and = life, of=20 holiness and grace, of justice, love and peace."(24) On this earth = that=20 Kingdom is already present in mystery. When the Lord returns it = will be=20 brought into full flower.

CHAPTER IV
THE ROLE OF THE CHURCH IN THE MODERN = WORLD=20

40. Everything we have said about the dignity of the human = person, and=20 about the human community and the profound meaning of human = activity, lays=20 the foundation for the relationship between the Church and the = world, and=20 provides the basis for dialogue between them.(1) In this chapter,=20 presupposing everything which has already been said by this = council=20 concerning the mystery of the Church, we must now consider this = same=20 Church inasmuch as she exists in the world, living and acting with = it.

Coming forth from the eternal Father's love,(2) founded in time = by=20 Christ the Redeemer and made one in the Holy Spirit,(3) the Church = has a=20 saving and an eschatological purpose which can be fully attained = only in=20 the future world. But she is already present in this world, and is = composed of men, that is, of members of the earthly city who have = a call=20 to form the family of God's children during the present history of = the=20 human race, and to keep increasing it until the Lord returns. = United on=20 behalf of heavenly values and enriched by them, this family has = been=20 "constituted and structured as a society in this world"(4) by = Christ, and=20 is equipped "by appropriate means for visible and social = union."(5) Thus=20 the Church, at once "a visible association and a spiritual = community,"(6)=20 goes forward together with humanity and experiences the same = earthly lot=20 which the world does. She serves as a leaven and as a kind of soul = for=20 human society(7) as it is to be renewed in Christ and transformed = into=20 God's family.

That the earthly and the heavenly city penetrate each other is = a fact=20 accessible to faith alone; it remains a mystery of human history, = which=20 sin will keep in great disarray until the splendor of God's sons, = is fully=20 revealed. Pursuing the saving purpose which is proper to her, the = Church=20 does not only communicate divine life to men but in some way casts = the=20 reflected light of that life over the entire earth, most of all by = its=20 healing and elevating impact on the dignity of the person, by the = way in=20 which it strengthens the seams of human society and imbues the = everyday=20 activity of men with a deeper meaning and importance. Thus through = her=20 individual matters and her whole community, the Church believes = she can=20 contribute greatly toward making the family of man and its history = more=20 human.

In addition, the Catholic Church gladly holds in high esteem = the things=20 which other Christian Churches and ecclesial communities have done = or are=20 doing cooperatively by way of achieving the same goal. At the same = time,=20 she is convinced that she can be abundantly and variously helped = by the=20 world in the matter of preparing the ground for the Gospel. This = help she=20 gains from the talents and industry of individuals and from human = society=20 as a whole. The council now sets forth certain general principles = for the=20 proper fostering of this mutual exchange and assistance in = concerns which=20 are in some way common to the world and the Church.

41. Modern man is on the road to a more thorough development of = his own=20 personality, and to a growing discovery and vindication of his own = rights.=20 Since it has been entrusted to the Church to reveal the mystery of = God,=20 Who is the ultimate goal of man, she opens up to man at the same = time the=20 meaning of his own existence, that is, the innermost truth about = himself.=20 The Church truly knows that only God, Whom she serves, meets the = deepest=20 longings of the human heart, which is never fully satisfied by = what this=20 world has to offer.

She also knows that man is constantly worked upon by God's = spirit, and=20 hence can never be altogether indifferent to the problems of = religion. The=20 experience of past ages proves this, as do numerous indications in = our own=20 times. For man will always yearn to know, at least in an obscure = way, what=20 is the meaning of his life, of his activity, of his death. The = very=20 presence of the Church recalls these problems to his mind. But = only God,=20 Who created man to His own image and ransomed him from sin, = provides the=20 most adequate answer to the questions, and this Ho does through = what He=20 has revealed in Christ His Son, Who became man. Whoever follows = after=20 Christ, the perfect man, becomes himself more of a man. For by His = incarnation the Father's Word assumed, and sanctified through His = cross=20 and resurrection, the whole of man, body and soul, and through = that=20 totality the whole of nature created by God for man's use.

Thanks to this belief, the Church can anchor the dignity of = human=20 nature against all tides of opinion, for example those welch = undervalue=20 the human body or idolize it. By no human law can the personal = dignity and=20 liberty of man be so aptly safeguarded as by the Gospel of Christ = which=20 has been entrusted to the Church. For this Gospel announces and = proclaims=20 the freedom of the sons of God, and repudiates all the bondage = which=20 ultimately results from sin.(8) (cf. Rom. 8:14-17); it has a = sacred=20 reverence for the dignity of conscience and its freedom of choice, = constantly advises that all human talents be employed in God's = service and=20 men's, and, finally, commends all to the charity of all (cf. Matt. = 22:39).(9)

This agrees with the basic law of the Christian dispensation. = For=20 though the same God is Savior and Creator, Lord of human history = as well=20 as of salvation history, in the divine arrangement itself, the = rightful=20 autonomy of the creature, and particularly of man is not = withdrawn, but is=20 rather re-established in its own dignity and strengthened in = it.

The Church, therefore, by virtue of the Gospel committed to = her,=20 proclaims the rights of man; she acknowledges and greatly esteems = the=20 dynamic movements of today by which these rights are everywhere = fostered.=20 Yet these movements must be penetrated by the spirit of the Gospel = and=20 protected against any kind of false autonomy. For we are tempted = to think=20 that our personal rights are fully ensured only when we are exempt = from=20 every requirement of divine law. But this way lies not the = maintenance of=20 the dignity of the human person, but its annihilation.

42. The union of the human family is greatly fortified and = fulfilled by=20 the unity, founded on Christ,(10) of the family of God's sons.

Christ, to be sure, gave His Church no proper mission in the = political,=20 economic or social order. The purpose which He set before her is a = religious one.(11) But out of this religious mission itself come a = function, a light and an energy which can serve to structure and=20 consolidate the human community according to the divine law. As a = matter=20 of fact, when circumstances of time and place produce the need, = she can=20 and indeed should initiate activities on behalf of all men, = especially=20 those designed for the needy, such as the works of mercy and = similar=20 undertakings.

The Church recognizes that worthy elements are found in today's = social=20 movements, especially an evolution toward unity, a process of = wholesome=20 socialization and of association in civic and economic realms. The = promotion of unity belongs to the innermost nature of the Church, = for she=20 is, "thanks to her relationship with Christ, a sacramental sign = and an=20 instrument of intimate union with God, and of the unity of the = whole human=20 race."(12) Thus she shows the world that an authentic union, = social and=20 external, results from a union of minds and hearts, namely from = that faith=20 and charity by which her own unity is unbreakably rooted in the = Holy=20 Spirit. For the force which the Church can inject into the modern = society=20 of man consists in that faith and charity put into vital practice, = not in=20 any external dominion exercised by merely human means.

Moreover, since in virtue of her mission and nature she is = bound to no=20 particular form of human culture, nor to any political, economic = or social=20 system, the Church by her very universality can be a very close = bond=20 between diverse human communities and nations, provided these = trust her=20 and truly acknowledge her right to true freedom in fulfilling her = mission.=20 For this reason, the Church admonishes her own sons, but also = humanity as=20 a whole, to overcome all strife between nations and race in this = family=20 spirit of God's children, an in the same way, to give internal = strength to=20 human associations which are just.

With great respect, therefore, this council regards all the = true, good=20 and just elements inherent in the very wide variety of = institutions which=20 the human race has established for itself and constantly continues = to=20 establish. The council affirms, moreover, that the Church is = willing to=20 assist and promote all these institutions to the extent that such = a=20 service depends on her and can be associated with her mission. She = has no=20 fiercer desire than that in pursuit of the welfare of all she may = be able=20 to develop herself freely under any kind of government which = grants=20 recognition to the basic rights of person and family, to the = demands of=20 the common good and to the free exercise of her own mission.

43. This council exhorts Christians, as citizens of two cities, = to=20 strive to discharge their earthly duties conscientiously and in = response=20 he Gospel spirit. They are mistaken who, knowing that we have here = no=20 abiding city but seek one which is to come,(13) think that they = may=20 therefore shirk their earthly responsibilities. For they are = forgetting=20 that by the faith itself they are more obliged than ever to = measure up to=20 these duties, each according to his proper vocation.(14) Nor, on = the=20 contrary, are they any less wide of the mark who think that = religion=20 consists in acts of worship alone and in the discharge of certain = moral=20 obligations, and who imagine they can plunge themselves into = earthly=20 affairs in such a way as to imply that these are altogether = divorced from=20 the religious life. This split between the faith which many = profess and=20 their daily lives deserves to be counted among the more serious = errors of=20 our age. Long since, the Prophets of the Old Testament fought = vehemently=20 against this scandal(15) and even more so did Jesus Christ Himself = in the=20 New Testament threaten it with grave punishments.(16) Therefore, = let there=20 be no false opposition between professional and social activities = on the=20 one part, and religious life on the other. The Christian who = neglects his=20 temporal duties, neglects his duties toward his neighbor and even = God, and=20 jeopardizes his eternal salvation. Christians should rather = rejoice that,=20 following the example of Christ Who worked as an artisan, they are = free to=20 give proper exercise to all their earthly activities and to their = humane,=20 domestic, professional, social and technical enterprises by = gathering them=20 into one vital synthesis with religious values, under whose = supreme=20 direction all things are harmonized unto God's glory.

Secular duties and activities belong properly although not = exclusively=20 to laymen. Therefore acting as citizens in the world, whether = individually=20 or socially, they will keep the laws proper to each discipline, = and labor=20 to equip themselves with a genuine expertise in their various = fields. They=20 will gladly work with men seeking the same goals. Acknowledging = the=20 demands of faith and endowed with its force, they will = unhesitatingly=20 devise new enterprises, where they are appropriate, and put them = into=20 action. Laymen should also know that it is generally the function = of their=20 well-formed Christian conscience to see that the divine law is = inscribed=20 in the life of the earthly city; from priests they may look for = spiritual=20 light and nourishment. Let the layman not imagine that his pastors = are=20 always such experts, that to every problem which arises, however=20 complicated, they can readily give him a concrete solution, or = even that=20 such is their mission. Rather, enlightened by Christian wisdom and = giving=20 close attention to the teaching authority of the Church,(17) let = the=20 layman take on his own distinctive role.

Often enough the Christian view of things will itself suggest = some=20 specific solution in certain circumstances. Yet it happens rather=20 frequently, and legitimately so, that with equal sincerity some of = the=20 faithful will disagree with others on a given matter. Even against = the=20 intentions of their proponents, however, solutions proposed on one = side or=20 another may be easily confused by many people with the Gospel = message.=20 Hence it is necessary for people to remember that no one is = allowed in the=20 aforementioned situations to appropriate the Church's authority = for his=20 opinion. They should always try to enlighten one another through = honest=20 discussion, preserving mutual charity and caring above all for the = common=20 good.

Since they have an active role to play in the whole life of the = Church,=20 laymen are not only bound to penetrate the world with a Christian = spirit,=20 but are also called to be witnesses to Christ in all things in the = midst=20 of human society.

Bishops, to whom is assigned the task of ruling the Church of = God,=20 should, together with their priests, so preach the news of Christ = that all=20 the earthly activities of the faithful will be bathed in the light = of the=20 Gospel. All pastors should remember too that by their daily = conduct and=20 concern(18) they are revealing the face of the Church to the = world, and=20 men will judge the power and truth of the Christian message = thereby. By=20 their lives and speech, in union with Religious and their = faithful, may=20 they demonstrate that even now the Church by her presence alone = and by all=20 the gifts which she contains, is an unspent fountain of those = virtues=20 which the modern world needs the most.

By unremitting study they should fit themselves to do their = part in=20 establishing dialogue with the world and with men of all shades of = opinion. Above all let them take to heart the words which this = council has=20 spoken: "Since humanity today increasingly moves toward civil, = economic=20 and social unity, it is more than ever necessary that priests, = with joint=20 concern and energy, and under the guidance of the bishops and the = supreme=20 pontiff, erase every cause of division, so that the whole human = race may=20 be led to the unity of God's family."(19)

Although by the power of the Holy Spirit the Church will remain = the=20 faithful spouse of her Lord and will never cease to be the sign of = salvation on earth, still she is very well aware that among her=20 members,(20) both clerical and lay, some have been unfaithful to = the=20 Spirit of God during the course of many centuries; in the present = age,=20 too, it does not escape the Church how great a distance lies = between the=20 message she offers and the human failings of those to whom the = Gospel is=20 entrusted. Whatever be the judgement of history on these defects, = we ought=20 to be conscious of them, and struggle against them energetically, = lest=20 they inflict harm on spread of the Gospel. The Church also = realizes that=20 in working out her relationship with the world she always has = great need=20 of the ripening which comes with the experience of the centuries. = Led by=20 the Holy Spirit, Mother Church unceasingly exhorts her sons "to = purify and=20 renew themselves so that the sign of Christ can shine more = brightly on the=20 face

44. Just as it is in the world's interest to acknowledge the = Church as=20 an historical reality, and to recognize her good influence, so the = Church=20 herself knows how richly she has profited by the history and = development=20 of humanity.

The experience of past ages, the progress of the sciences, and = the=20 treasures hidden in the various forms of human culture, by all of = which=20 the nature of man himself is more clearly revealed and new roads = to truth=20 are opened, these profit the Church, too. For, from the beginning = of her=20 history she has learned to express the message of Christ with the = help of=20 the ideas and terminology of various philosophers, and and has = tried to=20 clarify it with their wisdom, too. Her purpose has been to adapt = the=20 Gospel to the grasp of all as well as to the needs of the learned, = insofar=20 as such was appropriate. Indeed this accommodated preaching of the = revealed word ought to remain the law of all evangelization. For = thus the=20 ability to express Christ's message in its own way is developed in = each=20 nation, and at the same time there is fostered a living exchange = between=20 the Church and' the diverse cultures of people.(22) To promote = such=20 exchange, especially in our days, the Church requires the special = help of=20 those who live in the world, are versed in different institutions = and=20 specialties, and grasp their innermost significance in the eyes of = both=20 believers and unbelievers. With the help of the Holy Spirit, it is = the=20 task of the entire People of God, especially pastors and = theologians, to=20 hear, distinguish and interpret the many voices of our age, and to = judge=20 them in the light of the divine word, so that revealed truth can = always be=20 more deeply penetrated, better understood and set forth to greater = advantage.

Since the Church has a visible and social structure as a sign = of her=20 unity in Christ, she can and ought to be enriched by the = development of=20 human social life, not that there is any lack in the constitution = given=20 her by Christ, but that she can understand it more penetratingly, = express=20 it better, and adjust it more successfully to our times. Moreover, = she=20 gratefully understands that in her community life no less than in = her=20 individual sons, she receives a variety of helps from men of every = rank=20 and condition, for whoever promotes the human community at the = family=20 level, culturally, in its economic, social and political = dimensions, both=20 nationally and internationally, such a one, according to God's = design, is=20 contributing greatly to the Church as well, to the extent that she = depends=20 on things outside herself. Indeed, the Church admits that she has = greatly=20 profited and still profits from the antagonism of those who oppose = or who=20 persecute her.(23)

45. While helping the world and receiving many benefits from = it, the=20 Church has a single intention: that God's kingdom may come, and = that the=20 salvation of the whole human race may come to pass. For every = benefit=20 which the People of God during its earthly pilgrimage can offer to = the=20 human family stems from the fact that the Church is "the universal = sacrament of salvation",(24) simultaneously manifesting and a = rising the=20 mystery of God's love.

For God's Word, by whom all things were made, was Himself made = flesh so=20 that as perfect man He might save all men and sum up all things in = Himself. The Lord is the goal of human history, the focal point of = the=20 longings of history and of civilization, the center of the human = race, the=20 joy of every heart and the answer to all its yearnings.(25) He it = is Whom=20 the Father raised from the dead, lifted on high and stationed at = His right=20 hand, making Him judge of the living and the dead. Enlivened and = united in=20 His Spirit, we journey toward the consummation of human history, = one which=20 fully accords with the counsel of God's love: "To reestablish all = things=20 in Christ, both those in the heavens and those on the earth" (Eph. = 11:10).

The Lord Himself speaks: "Behold I come quickly And my reward = is with=20 me, to render to each one according to his works. I am the Alpha = and the=20 Omega, the first and the last, tho beginning and the end (Act;. = 22;12-13).=20

PART II

SOME PROBLEMS OF SPECIAL URGENCY

46. This council has set forth the dignity of the human person, = and the=20 work which men have been destined to undertake throughout the = world both=20 as individuals and as members of society. There are a number of=20 particularly urgent needs characterizing the present age, needs = which go=20 to the roots of the human race. To a consideration of these in the = light=20 of the Gospel and of human experience, the council would now = direct the=20 attention of all.

Of the many subjects arousing universal concern today, it may = be=20 helpful to concentrate on these: marriage and the family, human = progress,=20 life in its economic, social and political dimensions, the bonds = between=20 the family of nations, and peace. On each of these may there shine = the=20 radiant ideals proclaimed by Christ. By these ideals may = Christians be=20 led, and all mankind enlightened, as they search for answers to = questions=20 of such complexity.

CHAPTER I

FOSTERING THE NOBILITY OF MARRIAGE AND THE FAMILY =

47. The well-being of the individual person and of human and = Christian=20 society is intimately linked with the healthy condition of that = community=20 produced by marriage and family. Hence Christians and all men who = hold=20 this community in high esteem sincerely rejoice in the various = ways by=20 which men today find help in fostering this community of love and=20 perfecting its life, and by which parents are assisted in their = lofty=20 calling. Those who rejoice in such aids look for additional = benefits from=20 them and labor to bring them about.

Yet the excellence of this institution is not everywhere = reflected with=20 equal brilliance, since polygamy, the plague of divorce, so-called = free=20 love and other disfigurements have an obscuring effect. In = addition,=20 married love is too often profaned by excessive self-love, the = worship of=20 pleasure and illicit practices against human generation. Moreover, = serious=20 disturbances are caused in families by modern economic conditions, = by=20 influences at once social and psychological, and by the demands of = civil=20 society. Finally, in certain parts of the world problems resulting = from=20 population growth are generating concern.

All these situations have produced anxiety of consciences. Yet, = the=20 power and strength of the institution of marriage and family can = also be=20 seen in the fact that time and again, despite the difficulties = produced,=20 the profound changes in modern society reveal the true character = of this=20 institution in one way or another.

Therefore, by presenting certain key points of Church doctrine = in a=20 clearer light, this sacred synod wishes to offer guidance and = support to=20 those Christians and other men who are trying to preserve the = holiness and=20 to foster the natural dignity of the married state and its = superlative=20 value.

48. The intimate partnership of married life and love has been=20 established by the Creator and qualified by His laws, and is = rooted in the=20 jugal covenant of irrevocable personal consent. Hence by that = human act=20 whereby spouses mutually bestow and accept each other a = relationship=20 arises which by divine will and in the eyes of society too is a = lasting=20 one. For the good of the spouses and their off-springs as well as = of=20 society, the existence of the sacred bond no longer depends on = human=20 decisions alone. For, God Himself is the author of matrimony, = endowed as=20 it is with various benefits and purposes.(1) All of these have a = very=20 decisive bearing on the continuation of the human race, on the = personal=20 development and eternal destiny of the individual members of a = family, and=20 on the dignity, stability, peace and prosperity of the family = itself and=20 of human society as a whole. By their very nature, the institution = of=20 matrimony itself and conjugal love are ordained for the = procreation and=20 education of children, and find in them their ultimate crown. Thus = a man=20 and a woman, who by their compact of conjugal love "are no longer = two, but=20 one flesh" (Matt. 19:ff), render mutual help and service to each = other=20 through an intimate union of their persons and of their actions. = Through=20 this union they experience the meaning of their oneness and attain = to it=20 with growing perfection day by day. As a mutual gift of two = persons, this=20 intimate union and the good of the children impose total fidelity = on the=20 spouses and argue for an unbreakable oneness between them.(2)

Christ the Lord abundantly blessed this many-faceted love, = welling up=20 as it does from the fountain of divine love and structured as it = is on the=20 model of His union with His Church. For as God of old made Himself = present(3) to His people through a covenant of love and fidelity, = so now=20 the Savior of men and the Spouse(4) of the Church comes into the = lives of=20 married Christians through the sacrament of matrimony. He abides = with them=20 thereafter so that just as He loved the Church and handed Himself = over on=20 her behalf,(6) the spouses may love each other with perpetual = fidelity=20 through mutual self-bestowal.

Authentic married love is caught up into divine love and is = governed=20 and enriched by Christ's redeeming power and the saving activity = of the=20 Church, so that this love may lead the spouses to God with = powerful effect=20 and may aid and strengthen them in sublime office of being a = father or a=20 mother.(6) For this reason Christian spouses have a special = sacrament by=20 which they are fortified and receive a kind of consecration in the = duties=20 and dignity of their state.(7) By virtue of this sacrament, as = spouses=20 fulfil their conjugal and family obligation, they are penetrated = with the=20 spirit of Christ, which suffuses their whole lives with faith, = hope and=20 charity. Thus they increasingly advance the perfection of their = own=20 personalities, as well as their mutual sanctification, and hence=20 contribute jointly to the glory of God.

As a result, with their parents leading the way by example and = family=20 Prayer, children and indeed everyone gathered around the family = hearth=20 will find a readier path to human maturity, salvation and = holiness. Graced=20 with the dignity and office of fatherhood and motherhood, parents = will=20 energetically acquit themselves of a duty which devolves primarily = on=20 them, namely education and especially religious education.

As living members of the family, children contribute in their = own way=20 to making their parents holy. For they will respond to the = kindness of=20 their parents with sentiments of gratitude, with love and trust. = They will=20 stand by them as children should when hardships overtake their = parents and=20 old age brings its loneliness. Widowhood, accepted bravely as a=20 continuation of the marriage vocation, should be esteemed by = all.(8)=20 Families too will share their spiritual riches generously with = other=20 families. Thus the Christian family, which springs from marriage = as a=20 reflection of the loving covenant uniting Christ with the = Church,(9) and=20 as a participation in that covenant, will manifest to all men = Christ's=20 living presence in the world, and the genuine nature of the = Church. This=20 the family will do by the mutual love of the spouses, by their = generous=20 fruitfulness, their solidarity and faithfulness, and by the loving = way in=20 which all members of the family assist one another.

49. The biblical Word of God several times urges the betrothed = and the=20 married to nourish and develop their wedlock by pure conjugal love = and=20 undivided affection.(10) Many men of our own age also highly = regard true=20 love between husband and wife as it manifests itself in a variety = of ways=20 depending on the worthy customs of various peoples and times.

This love is an eminently human one since it is directed from = one=20 person to another through an affection of the will; it involves = the good=20 of the whole person, and therefore can enrich the expressions of = body and=20 mind with a unique dignity, ennobling these expressions as special = ingredients and signs of the friendship distinctive of marriage. = This love=20 God has judged worthy of special gifts, healing, perfecting and = exalting=20 gifts of grace and of charity. Such love, merging the human with = the=20 divine, leads the spouses to a free and mutual gift of themselves, = a gift=20 providing itself by gentle affection and by deed, such love = pervades the=20 whole of their lives:(11) indeed by its busy generosity it grows = better=20 and grows greater. Therefore it far excels mere erotic = inclination, which,=20 selfishly pursued, soon enough fades wretchedly away.

This love is uniquely expressed and perfected through the = appropriate=20 enterprise of matrimony. The actions within marriage by which the = couple=20 are united intimately and chastely are noble and worthy ones. = Expressed in=20 a manner which is truly human, these actions promote that mutual=20 self-giving by which spouses enrich each other with a joyful and a = ready=20 will. Sealed by mutual faithfulness and be allowed above all by = Christs=20 sacrament, this love remains steadfastly true in body and in mind, = in=20 bright days or dark. It will never be profaned by adultery or = divorce.=20 Firmly established by the Lord, the unity of marriage will radiate = from=20 the equal personal dignity of wife and husband, a dignity = acknowledged by=20 mutual and total love. The constant fulfillment of the duties of = this=20 Christian vocation demands notable virtue. For this reason, = strengthened=20 by grace for holiness of life, the couple will painstakingly = cultivate and=20 pray for steadiness of love, large heartedness and the spirit of=20 sacrifice.

Authentic conjugal love will be more highly prized, and = wholesome=20 public opinion created about it if Christian couples give = outstanding=20 witness to faithfulness and harmony in their love, and to their = concern=20 for educating their children also, if they do their part in = bringing about=20 the needed cultural, psychological and social renewal on behalf of = marriage and the family. Especially in the heart of their own = families,=20 young people should be aptly and seasonably instructed in the = dignity,=20 duty and work of married love. Trained thus in the cultivation of=20 chastity, they will be able at a suitable age to enter a marriage = of their=20 own after an honorable courtship.

50. Marriage and conjugal love are by their nature ordained = toward the=20 begetting and educating of children. Children are really the = supreme gift=20 of marriage and contribute very substantially to the welfare of = their=20 parents. The God Himself Who said, "it is not good for man to be = alone"=20 (Gen. 2:18) and "Who made man from the beginning male and female" = (Matt.=20 19:4), wishing to share with man a certain special participation = in His=20 own creative work, blessed male and female, saying: "Increase and=20 multiply" (Gen. 1:28). Hence, while not making the other purposes = of=20 matrimony of less account, the true practice of conjugal love, and = the=20 whole meaning of the family life which results from it, have this = aim:=20 that the couple be ready with stout hearts to cooperate with the = love of=20 the Creator and the Savior. Who through them will enlarge and = enrich His=20 own family day by day.

Parents should regard as their proper mission the task of = transmitting=20 human life and educating those to whom it has been transmitted. = They=20 should realize that they are thereby cooperators with the love of = God the=20 Creator, and are, so to speak, the interpreters of that love. Thus = they=20 will fulfil their task with human and Christian responsibility, = and, with=20 docile reverence toward God, will make decisions by common counsel = and=20 effort. Let them thoughtfully take into account both their own = welfare and=20 that of their children, those already born and those which the = future may=20 bring. For this accounting they need to reckon with both the = material and=20 the spiritual conditions of the times as well as of their state in = life.=20 Finally, they should consult the interests of the family group, of = temporal society, and of the Church herself. The parents = themselves and no=20 one else should ultimately make this judgment in the sight of God. = But in=20 their manner of acting, spouses should be aware that they cannot = proceed=20 arbitrarily, but must always be governed according to a conscience = dutifully conformed to the divine law itself, and should be = submissive=20 toward the Church's teaching office, which authentically = interprets that=20 law in the light of the Gospel. That divine law reveals and = protects the=20 integral meaning of conjugal love, and impels it toward a truly = human=20 fulfillment. Thus, trusting in divine Providence and refining the = spirit=20 of sacrifice,(12) married Christians glorify the Creator and = strive toward=20 fulfillment in Christ when with a generous human and Christian = sense of=20 responsibility they acquit themselves of the duty to procreate. = Among the=20 couples who fulfil their God-given task in this way, those merit = special=20 mention who with a gallant heart and with wise and common = deliberation,=20 undertake to bring up suitably even a relatively large = family.(13)

Marriage to be sure is not instituted solely for procreation; = rather,=20 its very nature as an unbreakable compact between persons, and the = welfare=20 of the children, both demand that the mutual love of the spouses = be=20 embodied in a rightly ordered manner, that it grow and ripen. = Therefore,=20 marriage persists as a whole manner and communion of life, and = maintains=20 its value and indissolubility, even when despite the often intense = desire=20 of the couple, offspring are lacking.

51. This council realizes that certain modern conditions often = keep=20 couples from arranging their married lives harmoniously, and that = they=20 find themselves in circumstances where at least temporarily the = size of=20 their families should not be increased. As a result, the faithful = exercise=20 of love and the full intimacy of their lives is hard to maintain. = But=20 where the intimacy of married life is broken off, its faithfulness = can=20 sometimes be imperiled and its quality of fruitfulness ruined, for = then=20 the upbringing of the children and the courage to accept new ones = are both=20 endangered.

To these problems there are those who presume to offer = dishonorable=20 solutions indeed; they do not recoil even from the taking of life. = But the=20 Church issues the reminder that a true contradiction cannot exist = between=20 the divine laws pertaining to the transmission of life and those=20 pertaining to authentic conjugal love.

For God, the Lord of life, has conferred on men the surpassing = ministry=20 of safeguarding life in a manner which is worthy of man. Therefore = from=20 the moment of its conception life must be guarded with the = greatest care=20 while abortion and infanticide are unspeakable crimes. The sexual=20 characteristics of man and the human faculty of reproduction = wonderfully=20 exceed the dispositions of lower forms of life. Hence the acts = themselves=20 which are proper to conjugal love and which are exercised in = accord with=20 genuine human dignity must be honored with great reverence. Hence = when=20 there is question of harmonizing conjugal love with the = responsible=20 transmission of life, the moral aspects of any procedure does not = depend=20 solely on sincere intentions or on an evaluation of motives, but = must be=20 determined by objective standards. These, based on the nature of = the human=20 person and his acts, preserve the full sense of mutual self-giving = and=20 human procreation in the context of true love. Such a goal cannot = be=20 achieved unless the virtue of conjugal chastity is sincerely = practiced.=20 Relying on these principles, sons of the Church may not undertake = methods=20 of birth control which are found blameworthy by the teaching = authority of=20 the Church in its unfolding of the divine law.(14)

All should be persuaded that human life and the task of = transmitting it=20 are not realities bound up with this world alone. Hence they = cannot be=20 measured or perceived only in terms of it, but always have a = bearing on=20 the eternal destiny of men.

52. The family is a kind of school of deeper humanity. But if = it is to=20 achieve the full flowering of its life and mission, it needs the = kindly=20 communion of minds and the joint deliberation of spouses, as well = as the=20 painstaking cooperation of parents in the education of their = children. The=20 active presence of the father is highly beneficial to their = formation. The=20 children, especially the younger among them, need the care of = their mother=20 at home. This domestic role of hers must be safely preserved, = though the=20 legitimate social progress of women should not be underrated on = that=20 account.

Children should be so educated that as adults they can follow = their=20 vocation, including a religious one, with a mature sense of = responsibility=20 and can choose their state of life; if they marry, they can = thereby=20 establish their family in favorable moral, social and economic = conditions.=20 Parents or guardians should by prudent advice provide guidance to = their=20 young with respect to founding a family, and the young ought to = listen=20 gladly. At the same time no pressure, direct or indirect, should = be put on=20 the young to make them enter marriage or choose a specific = partner.

Thus the family, in which the various generations come together = and=20 help one another grow wiser and harmonize personal rights with the = other=20 requirements of social life, is the foundation of society. All = those,=20 therefore, who exercise influence over communities and social = groups=20 should work efficiently for the welfare of marriage and the = family. Public=20 authority should regard it as a sacred duty to recognize, protect = and=20 promote their authentic nature, to shield public morality and to = favor the=20 prosperity of home life. The right of parents to beget and educate = their=20 children in the bosom of the family must be safeguarded. Children = too who=20 unhappily lack the blessing of a family should be protected by = prudent=20 legislation and various undertakings and assisted by the help they = need.

Christians, redeeming the present time(13) and distinguishing = eternal=20 realities from their changing expressions, should actively promote = the=20 values of marriage and the family, both by the examples of their = own lives=20 and by cooperation with other men of good will. Thus when = difficulties=20 arise, Christians will provide, on behalf of family life, those=20 necessities and helps which are suitably modern. To this end, the=20 Christian instincts of the faithful, the upright moral consciences = of men,=20 and the wisdom and experience of persons versed in the sacred = sciences=20 will have much to contribute.

Those too who are skilled in other sciences, notably the = medical,=20 biological, social and psychological, can considerably advance the = welfare=20 of marriage and the family along with peace of conscience if by = pooling=20 their efforts they labor to explain more thoroughly the various = conditions=20 favoring a proper regulation of births.

It devolves on priests duly trained about family matters to = nurture the=20 vocation of spouses by a variety of pastoral means, by preaching = God's=20 word, by liturgical worship, and by other spiritual aids to = conjugal and=20 family life; to sustain them sympathetically and patiently in=20 difficulties, and to make them courageous through love, so that = families=20 which are truly illustrious can be formed.

Various organizations, especially family associations, should = try by=20 their programs of instruction and action to strengthen young = people and=20 spouses themselves, particularly those recently wed, and to train = them for=20 family, social and apostolic life.

Finally, let the spouses themselves, made to the image of the = living=20 God and enjoying the authentic dignity of persons, be joined to = one=20 another(16) in equal affection, harmony of mind and the work of = mutual=20 sanctification. Thus, following Christ who is the principle of = life,(17)=20 by the sacrifices and joys of their vocation and through their = faithful=20 love, married people can become witnesses of the mystery of love = which the=20 Lord revealed to the world by His dying and His rising up to life=20 again.(18)

CHAPTER II

THE PROPER DEVELOPMENT OF CULTURE

53. Man comes to a true and full humanity only through culture, = that is=20 through the cultivation of the goods and values of nature. = Wherever human=20 life is involved, therefore, nature and culture are quite = intimately=20 connected one with the other.

The word "culture" in its general sense indicates everything = whereby=20 man develops and perfects his many bodily and spiritual qualities; = he=20 strives by his knowledge and his labor, to bring the world itself = under=20 his control. He renders social life more human both in the family = and the=20 civic community, through improvement of customs and institutions.=20 Throughout the course of time he expresses, communicates and = conserves in=20 his works, great spiritual experiences and desires, that they = might be of=20 advantage to the progress of many, even of the whole human = family.

Thence it follows that human culture has necessarily a = historical and=20 social aspect and the word "culture" also often assumes a = sociological and=20 ethnological sense. According to this sense we speak of a = plurality of=20 cultures. Different styles of life and multiple scales of values = arise=20 from the diverse manner of using things, of laboring, of = expressing=20 oneself, of practicing religion, of forming customs, of = establishing laws=20 and juridic institutions of cultivating the sciences, the arts and = beauty.=20 Thus the customs handed down to it form the patrimony proper to = each human=20 community. It is also in this way that there is formed the = definite,=20 historical milieu which enfolds the man o=9C every nation and age = and from=20 which he draws the values which permit him to promote = civilization.

SECTION 1
The Circumstances of Culture in the World = Today=20

54. The circumstances of the life of modern man have been so = profoundly=20 changed in their social and cultural aspects, that we can speak of = a new=20 age of human history.(1) New ways are open, therefore, for the = perfection=20 and the further extension of culture. These ways have been = prepared by the=20 enormous growth of natural, human and social sciences, by = technical=20 progress, and advances in developing and organizing means whereby = men can=20 communicate with one another. Hence the culture of today possesses = particular characteristics: sciences which are called exact = greatly=20 develop critical judgment; the more recent psychological studies = more=20 profoundly explain human activity; historical studies make it much = easier=20 to see things in their mutable and evolutionary aspects, customs = and=20 usages are becoming more and more uniform; industrialization,=20 urbanization, and other causes which promote community living = create a=20 mass-culture from which are born new ways of thinking, acting and = making=20 use of leisure. The increase of commerce between the various = nations and=20 human groups opens more widely to all the treasures of different=20 civilizations and thus little by little, there develops a more = universal=20 form of human culture, which better promotes and expresses the = unity of=20 the human race to the degree that it preserves the particular = aspects of=20 the different civilizations.

55. From day to day, in every group or nation, there is an = increase in=20 the number of men and women who are conscious that they themselves = are the=20 authors and the artisans of the culture of their community. = Throughout the=20 whole world there is a mounting increase in the sense of autonomy = as well=20 as of responsibility. This is of paramount importance for the = spiritual=20 and moral maturity of the human race. This becomes more clear if = we=20 consider the unification of the world and the duty which is = imposed upon=20 us, that we build a better world based upon truth and justice. = Thus we are=20 witnesses of the birth of a new humanism, one in which man is = defined=20 first of all by this responsibility to his brothers and to = history.

56. In these conditions, it is no cause of wonder that man, who = senses=20 his responsibility for the progress of culture, nourishes a high = hope but=20 also looks with anxiety upon many contradictory things which he = must=20 resolve:

What is to be done to prevent the increased exchanges between = cultures,=20 which should lead to a true and fruitful dialogue between groups = and=20 nations, from disturbing the life of communities, from destroying = the=20 wisdom received from ancestors, or from placing in danger the = character=20 proper to each people?

How is the dynamism and expansion of a new culture to be = fostered=20 without losing a living fidelity to the heritage of tradition. = This=20 question is of particular urgency when a culture which arises from = the=20 enormous progress of science and technology must be harmonized = with a=20 culture nourished by classical studies according to various=20 traditions.

How can we quickly and progressively harmonize the = proliferation of=20 particular branches of study with the necessity of forming a = synthesis of=20 them, and of preserving among men the faculties of contemplation = and=20 observation which lead to wisdom?

What can be done to make all men partakers of cultural values = in the=20 world, when the human culture of those who are more competent is=20 constantly becoming more refined and more complex?

Finally how is the autonomy which culture claims for itself to = be=20 recognized as legitimate without generating a notion of humanism = which is=20 merely terrestrial, and even contrary to religion itself.

In the midst of these conflicting requirements, human culture = must=20 evolve today in such a way that it can both develop the whole = human person=20 and aid man in those duties to whose fulfillment all are called,=20 especially Christians fraternally united in one human family.

SECTION 2
Some Principles for the Proper Development of = Culture=20

57. Christians, on pilgrimage toward the heavenly city, should = seek and=20 think of these things which are above(2) This duty in no way = decreases,=20 rather it increases, the importance of their obligation to work = with all=20 men in the building of a more human world. Indeed, the mystery of = the=20 Christian faith furnishes them with an excellent stimulant and aid = to=20 fulfill this duty more courageously and especially to uncover the = full=20 meaning of this activity, one which gives to human culture its = eminent=20 place in the integral vocation of man.

When man develops the earth by the work of his hands or with = the aid of=20 technology, in order that it might bear fruit and become a = dwelling worthy=20 of the whole human family and when he consciously takes part in = the life=20 of social groups, he carries out the design of God manifested at = the=20 beginning of time, that he should subdue the earth, perfect = creation and=20 develop himself. At the same time he obeys the commandment of = Christ that=20 he place himself at the service of his brethren.

Furthermore, when man gives himself to the various disciplines = of=20 philosophy, history and of mathematical and natural science, and = when he=20 cultivates the arts, he can do very much to elevate the human = family to a=20 more sublime understanding of truth, goodness, and beauty, and to = the=20 formation of considered opinions which have universal value. Thus = mankind=20 may be more clearly enlightened by that marvelous Wisdom which was = with=20 God from all eternity, composing all things with him, rejoicing in = the=20 earth, delighting in the sons of men.(4)

In this way, the human spirit, being less subjected to material = things,=20 can be more easily drawn to the worship and contemplation of the = Creator.=20 Moreover, by the impulse of grace, he is disposed to acknowledge = the Word=20 of God, Who before He became flesh in order to save all and to sum = up all=20 in Himself was already "in the world" as "the true light which = enlightens=20 every man" (John 1:9-10).(5)

Indeed today's progress in science and technology can foster a = certain=20 exclusive emphasis on observable data, and an agnosticism about = everything=20 else. For the methods of investigation which these sciences use = can be=20 wrongly considered as the supreme rule of seeking the whole truth. = By=20 virtue of their methods these sciences cannot penetrate to the = intimate=20 notion of things. Indeed the danger is present that man, confiding = too=20 much in the discoveries of today, may think that he is sufficient = unto=20 himself and no longer seek the higher things.

Those unfortunate results, however, do not necessarily follow = from the=20 culture of today, nor should they lead us into the temptation of = not=20 acknowledging its positive values. Among these values are = included:=20 scientific study and fidelity toward truth in scientific = inquiries, the=20 necessity of working together with others in technical groups, a = sense of=20 international solidarity, a clearer awareness of the = responsibility of=20 experts to aid and even to protect men, the desire to make the = conditions=20 of life more favorable for all, especially for those who are poor = in=20 culture or who are deprived of the opportunity to exercise = responsibility.=20 All of these provide some preparation for the acceptance of the = message of=20 the Gospel a preparation which can be animated by divine charity = through=20 Him Who has come to save the world.

58. There are many ties between the message of salvation and = human=20 culture. For God, revealing Himself to His people to the extent of = a full=20 manifestation of Himself in His Incarnate Son, has spoken = according to the=20 culture proper to each epoch.

Likewise the Church, living in various circumstances in the = course of=20 time, has used the discoveries of different cultures so that in = her=20 preaching she might spread and explain the message of Christ to = all=20 nations, that she might examine it and more deeply understand it, = that she=20 might give it better expression in liturgical celebration and in = the=20 varied life of the community of the faithful.

But at the same time, the Church, sent to all peoples of every = time and=20 place, is not bound exclusively and indissolubly to any race or = nation,=20 any particular way of life or any customary way of life recent or = ancient.=20 Faithful to her own tradition and at the same time conscious of = her=20 universal mission, she can enter into communion with the various=20 civilizations, to their enrichment and the enrichment of the = Church=20 herself.

The Gospel of Christ constantly renews the life and culture of = fallen=20 man, it combats and removes the errors and evils resulting from = the=20 permanent allurement of sin. It never eases to purify and elevate = the=20 morality of peoples. By riches coming from above, it makes = fruitful, as it=20 were from within, the spiritual qualities and traditions of every = people=20 of every age. It strengthens, perfects and restores(6) them in = Christ.=20 Thus the Church, in the very fulfillment of her own function,(7)=20 stimulates and advances human and civic culture; by her action, = also by=20 her liturgy, she leads them toward interior liberty.

59. For the above reasons, the Church recalls to the mind of = all that=20 culture is to be subordinated to the integral perfection of the = human=20 person, to the good of the community and of the whole society. = Therefore=20 it is necessary to develop the human faculties in such a way that = there=20 results a growth of the faculty of admiration, of intuition, of=20 contemplation, of making personal judgment, of developing a = religious,=20 moral and social sense.

Culture, because it flows immediately from the spiritual and = social=20 character of man, has constant need of a just liberty in order to = develop;=20 it needs also the legitimate possibility of exercising its = autonomy=20 according to its own principles. It therefore rightly demands = respect and=20 enjoys a certain inviolability within the limits of the common = good, as=20 long, of course, as it preserves the rights of the individual and = the=20 community, whether particular or universal.

This Sacred Synod, therefore, recalling the teaching of the = first=20 Vatican Council, declares that there are "two orders of knowledge" = which=20 are distinct, namely faith and reason; and that the Church does = not forbid=20 that "the human arts and disciplines use their own principles and = their=20 proper method, each in its own domain"; therefore "acknowledging = this just=20 liberty," this Sacred Synod affirms the legitimate autonomy of = human=20 culture and especially of the sciences.(8)

All this supposes that, within the limits of morality and the = common=20 utility, man can freely search for the truth, express his opinion = and=20 publish it; that he can practice any art he chooses: that finally, = he can=20 avail himself of true information concerning events of a public=20 nature.(9)

As for public authority, it is not its function to determine = the=20 character of the civilization, but rather to establish the = conditions and=20 to use the means which are capable of fostering the life of = culture among=20 an even within the minorities of a nation.(10) It is necessary to = do=20 everything possible to prevent culture from being turned away from = its=20 proper end and made to serve as an instrument of political or = economic=20 power.

SECTION 3
Some More Urgent Duties of Christians in = Regard to=20 Culture

60. It is now possible to free most of humanity from the misery = of=20 ignorance. Therefore the duty most consonant with our times, = especially=20 for Christians, is that of working diligently for fundamental = decisions to=20 be taken in economic and political affairs, both on the national = and=20 international level which will everywhere recognize and satisfy = the right=20 of all to a human and social culture in conformity with the = dignity of the=20 human person without any discrimination of race, sex, nation, = religion or=20 social condition. Therefore it is necessary to provide all with a=20 sufficient quantity of cultural benefits, especially of those = which=20 constitute the so-called fundamental culture lest very many be = prevented=20 from cooperating in the promotion of the common good in a truly = human=20 manner because of illiteracy and a lack of responsible = activity.

We must strive to provide for those men who are gifted the = possibility=20 of pursuing higher studies; and in such a way that, as far as = possible,=20 they may occupy in society those duties, offices and services = which are in=20 harmony with their natural aptitude and the competence they have=20 acquired.(11) Thus each man and the social groups of every people = will be=20 able to attain the full development of their culture in conformity = with=20 their qualities and traditions.

Everything must be done to make everyone conscious of the right = to=20 culture and the duty he has of developing him self culturally and = of=20 helping others. Sometimes there exist conditions of life and of = work which=20 impede the cultural striving of men and destroy in them the = eagerness for=20 culture. This is especially true of farmers and workers. It is = necessary=20 to provide for them those working conditions which will not impede = their=20 human culture but rather favor it. Women now work in almost all = spheres.=20 It is fitting that they are able to assume their proper role in = accordance=20 with their own nature. It will belong to all to acknowledge and = favor the=20 proper and necessary participation of women in the cultural = life.

61. Today it is more difficult to form a synthesis of the = various=20 disciplines of knowledge and the arts than it was formerly. For = while the=20 mass and the diversity of cultural factors are increasing, there = is a=20 decrease in each man's faculty of perceiving and unifying these = things, so=20 that the image of "universal man" is being lost sight of more and = more.=20 Nevertheless it remains each man's duty to retain an understanding = of the=20 whole human person in which the values of intellect, will, = conscience and=20 fraternity are preeminent. These values are all rooted in God the = Creator=20 and have been wonderfully restored and elevated in Christ.

The family is, as it were, the primary mother and nurse of this = education. There, the children, in an atmosphere of love, more = easily=20 learn the correct order of things, while proper forms of human = culture=20 impress themselves in an almost unconscious manner upon the mind = of the=20 developing adolescent.

Opportunities for the same education are to be found also in = the=20 societies of today, due especially to the increased circulation of = books=20 and to the new means of cultural and social communication which = can foster=20 a universal culture. With the more or less generalized reduction = of=20 working hours, the leisure time of most men has increased. May = this=20 leisure be used properly to relax, to fortify the health of soul = and body=20 through spontaneous study and activity, through tourism which = refines=20 man's character and enriches him with understanding of others, = through=20 sports activity which helps to preserve equilibrium of spirit even = in the=20 community, and to establish fraternal relations among men of all=20 conditions, nations and races. Let Christians cooperate so that = the=20 cultural manifestations and collective activity characteristic of = our time=20 may be imbued with a human and a Christian spirit.

All these leisure activities however are not able to bring man = to a=20 full cultural development unless there is at the same time a = profound=20 inquiry into the meaning of culture and science for the human = person.

62. Although the Church has contributed much to the development = of=20 culture, experience shows that, for circumstantial reasons, it is=20 sometimes difficult to harmonize culture with Christian teaching. = These=20 difficulties do not necessarily harm the life of faith, rather = they can=20 stimulate the mind to a deeper and more accurate understanding of = the=20 faith. The recent studies and findings of science, history and = philosophy=20 raise new questions which effect life and which demand new = theological=20 investigations. Furthermore, theologians, within the requirements = and=20 methods proper to theology, are invited to seek continually for = more=20 suitable ways of communicating doctrine to the men of their times; = for the=20 deposit of Faith or the truths are one thing and the manner in = which they=20 are enunciated, in the same meaning and understanding, is = another.(12) In=20 pastoral care, sufficient use must be made not only of theological = principles, but also of the findings of the secular sciences, = especially=20 of psychology and sociology, so that the faithful may be brought = to a more=20 adequate and mature life of faith.

Literature and the arts are also, in their own way, of great = importance=20 to the life of the Church. They strive to make known the proper = nature of=20 man, his problems and his experiences in trying to know and = perfect both=20 himself and the world. They have much to do with revealing mans = place in=20 history and in the world; with illustrating the miseries and joys, = the=20 needs and strengths of man and with foreshadowing 1 better life = for him.=20 The they are able to elevate human life, expressed in multifold = forms=20 according to various times and regions.

Efforts must be made so that those who foster these arts feel = that the=20 Church recognizes their activity and so that, enjoying orderly = liberty,=20 they may initiate more friendly relations with the Christian = community.=20 The Church acknowledges also new forms of art which are adapted to = our age=20 and are in keeping with the characteristics of various nations and = regions. They may be brought into the sanctuary since they raise = the mind=20 to God, once the manner of expression is adapted and they are = conformed to=20 liturgical requirements(13)

Thus the knowledge of God is better manifested and the = preaching of the=20 Gospel becomes clearer to human intelligence and shows itself to = be=20 relevant to man's actual conditions of life.

May the faithful, therefore, live in very close union with the = other=20 men of their time and may they strive to understand perfectly = their way of=20 thinking and judging, as expressed in their culture. Let them = blend new=20 sciences and theories and the understanding of the most recent = discoveries=20 with Christian morality and the teaching of Christian doctrine, so = that=20 their religious culture and morality may keep pace with scientific = knowledge and with the constantly progressing technology. Thus = they will=20 be able to interpret and evaluate all things in a truly Christian=20 spirit.

Let those who teach theology in seminaries and universities = strive to=20 collaborate with men versed in the other sciences through a = sharing of=20 their resources and points of view. Theological inquiry should = pursue a=20 profound understanding of revealed truth; at the same time it = should not=20 neglect close contact with its own time that it may be able to = help these=20 men skilled in various disciplines to attain to a better = understanding of=20 the faith. This common effort will greatly aid the formation of = priests,=20 who will be able to present to our contemporaries the doctrine of = the=20 Church concerning God, man and the world, in a manner more adapted = to them=20 so that they may receive it more willingly.(14) Furthermore, it is = to be=20 hoped that many of the laity will receive a sufficient formation = in the=20 sacred sciences and that some will dedicate themselves = professionally to=20 these studies, developing and deepening them by their own labors. = In order=20 that they may fulfill their function, let it be recognized that = all the=20 faithful, whether clerics or laity, possess a lawful freedom of = inquiry,=20 freedom of thought and of expressing their mind with humility and=20 fortitude in those matters on which they enjoy competence.(16) =

CHAPTER III

ECONOMIC AND SOCIAL LIFE

63. In the economic and social realms, too, the dignity and = complete=20 vocation of the human person and the welfare of society as a whole = are to=20 be respected and promoted. For man is the source, the center, and = the=20 purpose of all economic and social life.

Like other areas of social life, the economy of today is marked = by=20 man's increasing domination over nature, by closer and more = intense=20 relationships between citizens, groups, and countries and their = mutual=20 dependence, and by the increased intervention of the state. At the = same=20 time progress in the methods of production and in the exchange of = goods=20 and services has made the economy an instrument capable of better = meeting=20 the intensified needs of the human family.

Reasons for anxiety, however, are not lacking. Many people, = especially=20 in economically advanced areas, seem, as it were, to be ruled by=20 economics, so that almost their entire personal and social life is = pennated with a certain economic way of thinking. Such is true = both of=20 nations that favor a collective economy and of others. At the very = time=20 when the development of economic life could mitigate social = inequalities=20 (provided that it be guided and coordinated in a reasonable and = human=20 way), it is often made to embitter them; or, in some places, it = even=20 results in a decline of the social status of the underprivileged = and in=20 contempt for the poor. While an immense number of people still = lack the=20 absolute necessities of life, some, even in less advanced areas, = live in=20 luxury or squander wealth. Extravagance and wretchedness exist = side by=20 side. While a few enjoy very great power of choice, the majority = are=20 deprived of almost all possibility of acting on their own = initiative and=20 responsibility, and often subsist in living and working conditions = unworthy of the human person.

A similar lack of economic and social balance is to be noticed = between=20 agriculture, industry, and the services, and also between = different parts=20 of one and the same country. The contrast between the economically = more=20 advanced countries and other countries is becoming more serious = day by=20 day, and the very peace of the world can be jeopardized = thereby.

Our contemporaries are coming to feel these inequalities with = an ever=20 sharper awareness, since they are thoroughly convinced that the = ampler=20 technical and economic possibilities which the world of today = enjoys can=20 and should correct this unhappy state of affairs. Hence, many = reforms in=20 the socioeconomic realm and a change of mentality and attitude are = required of all. For this reason the Church down through the = centuries and=20 in the light of the Gospel has worked out the principles of = justice and=20 equity demanded by right reason both for individual and social = life and=20 for international life, and she has proclaimed them especially in = recent=20 times. This sacred council intends to strengthen these principles=20 according to the circumstances of this age and to set forth = certain=20 guidelines, especially with regard to the requirements of economic = development.(1)

SECTION 1
Economic Development

64. Today more than ever before attention is rightly given to = the=20 increase of the production of agricultural and industrial goods = and of the=20 rendering of services, for the purpose of making provision for the = growth=20 of population and of satisfying the increasing desires of the = human race.=20 Therefore, technical progress, an inventive spirit, an eagerness = to create=20 and to expand enterprises, the application of methods of = production, and=20 the strenuous efforts of all who engage in production-in a word, = all the=20 elements making for such development-must be promoted. The = fundamental=20 finality of this production is not the mere increase of products = nor=20 profit or control but rather the service of man, and indeed of the = whole=20 man with regard for the full range of his material needs and the = demands=20 of his intellectual, moral, spiritual, and religious life; this = applies to=20 every man whatsoever and to every group of men, of every race and = of every=20 part of the world. Consequently, economic activity is to be = carried on=20 according to its own methods and laws within the limits of the = moral=20 order," so that God's plan for mankind may be realized.(3)

65. Economic development must remain under man's determination = and must=20 not be left to the judgment of a few men or groups possessing too = much=20 economic power or of the political community alone or of certain = more=20 powerful nations. It is necessary, on the contrary, that at every = level=20 the largest possible number of people and, when it is a question = of=20 international relations, all nations have an active share in = directing=20 that development. There is need as well of the coordination and = fitting=20 and harmonious combination of the spontaneous efforts of = individuals and=20 of free groups with the undertakings o=9C public authorities.

Growth is not to be left solely to a kind of mechanical course = of the=20 economic activity of individuals, nor to the authority of = government. For=20 this reason, doctrines which obstruct the necessary reforms under = the=20 guise of a false liberty, and those which subordinate the basic = rights of=20 individual persons and groups to the collective organization of = production=20 must be shown to be erroneous.(4)

Citizens, on the other hand, should remember that it is their = right and=20 duty, which is also to be recognized by the civil authority, to = contribute=20 to the true progress of their own community according to their = ability.=20 Especially in underdeveloped areas, where all resources must = urgently be=20 employed, those who hold back their unproductive resources or who = deprive=20 their community of the material or spiritual aid that it = needs-saving the=20 personal right of migration-gravely endanger the common good.

66. To satisfy the demands of justice and equity, strenuous = efforts=20 must be made, without disregarding the rights of persons or the = natural=20 qualities of each country, to remove as quickly as possible the = immense=20 economic inequalities, which now exist and in many cases are = growing and=20 which are connected with individual and social discrimination. = Likewise,=20 in many areas, in view of the special difficulties of agriculture = relative=20 to the raising and selling of produce, country people must be = helped both=20 to increase and to market what they produce, and to introduce the=20 necessary development and renewal and also obtain a fair income.=20 Otherwise, as too often happens, they will remain in the condition = of=20 lower-class citizens. Let farmers themselves, especially young = ones, apply=20 themselves to perfecting their professional skill, for without it, = there=20 can be no agricultural advance.(5)

Justice and equity likewise require that the mobility, which is = necessary in a developing economy, be regulated in such a way as = to keep=20 the life of individuals and their families from becoming insecure = and=20 precarious. When workers come from another country or district and = contribute to the economic advancement of a nation or region by = their=20 labor, all discrimination as regards wages and working conditions = must be=20 carefully avoided. All the people, moreover, above all the public=20 authorities, must treat them not as mere tools of production but = as=20 persons, and must help them to bring their families to live with = them and=20 to provide themselves with a decent dwelling; they must also see = to it=20 that these workers are incorporated into the social life of the = country or=20 region that receives them. Employment opportunities, however, = should be=20 created in their own areas as far as possible.

In economic affairs which today are subject to change, as in = the new=20 forms of industrial society in which automation, for example, is=20 advancing, care must be taken that sufficient and suitable work = and the=20 possibility of the appropriate technical and professional = formation are=20 furnished. The livelihood and the human dignity especially of = those who=20 are in very difficult conditions because of illness or old age = must be=20 guaranteed.

SECTION 2
Certain Principles Governing Socio-Economic = Life as a=20 Whole

67. Human labor which is expended in the production and = exchange of=20 goods or in the performance of economic services is superior to = the other=20 elements of economic life, for the latter have only the nature of=20 tools.

This labor, whether it is engaged in independently or hired by = someone=20 else, comes immediately from the person, who as it were stamps the = things=20 of nature with his seal and subdues them to his will. By his labor = a man=20 ordinarily supports himself and his family, is joined to his = fellow men=20 and serves them, and can exercise genuine charity and be a partner = in the=20 work of bringing divine creation to perfection. Indeed, we hold = that=20 through labor offered to God man is associated with the redemptive = work of=20 Jesus Christ, Who conferred an eminent dignity on labor when at = Nazareth=20 He worked with His own hands. From this there follows for every = man the=20 duty of working faithfully and also the right to work. It is the = duty of=20 society, moreover, according to the circumstances prevailing in = it, and in=20 keeping with its role, to help the citizens to find sufficient = employment.=20 Finally, remuneration for labor is to be such that man may be = furnished=20 the means to cultivate worthily his own material, social, = cultural, and=20 spiritual 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.(6)

Since economic activity for the most part implies the = associated work=20 of human beings, any way of organizing and directing it which may = be=20 detrimental to any working men and women would be wrong and = inhuman. It=20 happens too often, however, even in our days, that workers are = reduced to=20 the level of being slaves to their own work. This is by no means = justified=20 by the so-called economic laws. The entire process of productive = work,=20 therefore, must be adapted to the needs of the person and to his = way of=20 life, above all to his domestic life, especially in respect to = mothers of=20 families, always with due regard for sex and age. The opportunity, = moreover, should be granted to workers to unfold their own = abilities and=20 personality through the performance of their work. Applying their = time and=20 strength to their employment with a due sense of responsibility, = they=20 should also all enjoy sufficient rest and leisure to cultivate = their=20 familial, cultural, social and religious life. They should also = have the=20 opportunity freely to develop the energies and potentialities = which=20 perhaps they cannot bring to much fruition in their professional = work.

68. In economic enterprises it is persons who are joined = together, that=20 is, free and independent human beings created lo the image of God. = Therefore, with attention to the functions of each-owners or = employers,=20 management or labor-and without doing harm to the necessary unity = of=20 management, the active sharing of all in the administration and = profits of=20 these enterprises in ways to be properly determined is to be = promoted.(7)=20 Since more often, however, decisions concerning economic and = social=20 conditions, on which the future lot of the workers and of their = children=20 depends, are made not within the business itself but by = institutions on a=20 higher level, the workers themselves should have a share also in=20 determining these conditions-in person or through freely elected=20 delegates.

Among the basic rights of the human person is to be numbered = the right=20 of freely founding unions for working people. These should be able = truly=20 to represent them and to contribute to the organizing of economic = life in=20 the right way. Included is the right of freely taking part in the = activity=20 of these unions without risk of reprisal. Through this orderly=20 participation joined to progressive economic and social formation, = all=20 will grow day by day in the awareness of their own function and=20 responsibility, and thus they will be brought to feel that they = are=20 comrades in the whole task of economic development and in the = attainment=20 of the universal common good according to their capacities and=20 aptitudes.

When, however, socio-economic disputes arise, efforts must be = made to=20 come to a peaceful settlement. Although recourse must always be = had first=20 to a sincere dialogue between the parties, a strike, nevertheless, = can=20 remain even in presentday circumstances a necessary, though = ultimate, aid=20 for the defense of the workers' own rights and the fulfillment of = their=20 just desires. As soon as possible, however, ways should be sought = to=20 resume negotiation and the discussion of reconciliation.

69. God intended the earth with everything contained in it for = the use=20 of all human beings and peoples. Thus, under the leadership of = justice and=20 in the company of charity, created goods should be in abundance = for all in=20 like manner.(8) Whatever the forms of property may be, as adapted = to the=20 legitimate institutions of peoples, according to diverse and = changeable=20 circumstances, attention must always be paid to this universal = destination=20 of earthly goods. In using them, therefore, man should regard the = external=20 things that he legitimately possesses not only as his own but also = as=20 common in the sense that they should be able to benefit not only = him but=20 also others.(9) On the other hand, the right of having a share of = earthly=20 goods sufficient for oneself and one's family belongs to everyone. = The=20 Fathers and Doctors of the Church held this opinion, teaching that = men are=20 obliged to come to the relief of the poor and to do so not merely = out of=20 their superfluous goods.(10) If one is in extreme necessity, he = has the=20 right to procure for himself what he needs out of the riches of=20 others.(11) Since there are so many people prostrate with hunger = in the=20 world, this sacred council urges all, both individuals and = governments, to=20 remember the aphorism of the Fathers, "Feed the man dying of = hunger,=20 because if you have not fed him, you have killed him,"(12) and = really to=20 share and employ their earthly goods, according to the ability of = each,=20 especially by supporting individuals or peoples with the aid by = which they=20 may be able to help and develop themselves.

In economically less advanced societies the common destination = of=20 earthly goods is partly satisfied by means of the customs and = traditions=20 proper to the community, by which the absolutely necessary things = are=20 furnished to each member. An effort must be made, however, to = avoid=20 regarding certain customs as altogether unchangeable, if they no = longer=20 answer the new needs of this age. On the other hand, imprudent = action=20 should not be taken against respectable customs which, provided = they are=20 suitably adapted to present-day circumstances, do not cease to be = very=20 useful. Similarly, in highly developed nations a body of social=20 institutions dealing with protection and security can, for its own = part,=20 bring to reality the common destination of earthly goods. Family = and=20 social services, especially those that provide for culture and = education,=20 should be further promoted. When all these things are being = organized,=20 vigilance is necessary to present the citizens from being led into = a=20 certain inactivity vis-a-vis society or from rejecting the burden = of=20 taking up office or from refusing to serve.

70. Investments, for their part, must be directed toward = procuring=20 employment and sufficient income for the people both now and in = the=20 future. Whoever makes decisions concerning these investments and = the=20 planning of the economy-whether they be individuals or groups of = public=20 authorities-are bound to keep these objectives in mind and to = recognize=20 their serious obligation of watching, on the one hand, that = provision be=20 made for the necessities required for a decent life both of = individuals=20 and of the whole community and, on the other, of looking out for = the=20 future and of establishing a right balance between the needs of=20 present-day consumption, both individual and collective, and the = demands=20 of investing for the generation to come. They should also always = bear in=20 mind the urgent needs of underdeveloped countries or regions. In = monetary=20 matters they should beware of hurting the welfare of their own = country or=20 of other countries. Care should also be taken lest the = economically weak=20 countries unjustly suffer any loss from a change in the value of=20 money.

71. Since property and other forms of private ownership of = external=20 goods contribute to the expression of the personality, and since,=20 moreover, they furnish one an occasion to exercise his function in = society=20 and in the economy, it is very important that the access of both=20 individuals and communities to some ownership of external goods be = fostered

Private property or some ownership of external goods confers on = everyone a sphere wholly necessary for the autonomy of the person = and the=20 family, and it should be regarded as an extension of human = freedom.=20 Lastly, since it adds incentives for carrying on one's function = and=20 charge, it constitutes one of the conditions for civil = liberties.(13)

The forms of such ownership or property are varied today and = are=20 becoming increasingly diversified. They all remain, however, a = cause of=20 security not to be underestimated, in spite of social funds, = rights, and=20 services provided by society. This is true not only of material = property=20 but also of immaterial things such as professional capacities.

The right of private ownership, however, is not opposed to the = right=20 inherent in various forms of public property. Goods can be = transferred to=20 the public domain only by the competent authority, according to = the=20 demands and within the limits of the common good, and with fair=20 compensation. Furthermore, it is the right of public authority to = prevent=20 anyone from abusing his private property to the detriment of the = common=20 good.(14)

By its very nature private property has a social quality which = is based=20 on the law of the common destination of earthly goods.(15) If this = social=20 quality is overlooked, property often becomes an occasion of = passionate=20 desires for wealth and serious disturbances, so that a pretext is = given to=20 the attackers for calling the right itself into question.

In many underdeveloped regions there are large or even = extensive rural=20 estates which are only slightly cultivated or lie completely idle = for the=20 sake of profit, while the majority of the people either are = without land=20 or have only very small fields, and, on the other hand, it is = evidently=20 urgent to increase the productivity of the fields. Not = infrequently those=20 who are hired to work for the landowners or who till a portion of = the land=20 as tenants receive a wage or income unworthy of a human being, = lack decent=20 housing and are exploited by middlemen. Deprived of all security, = they=20 live under such personal servitude that almost every opportunity = of acting=20 on their own initiative and responsibility is denied to them and = all=20 advancement in human culture and all sharing in social and = political life=20 is forbidden to them. According to the different cases, therefore, = reforms=20 are necessary: that income may grow, working conditions should be=20 improved, security in employment increased, and an incentive to = working on=20 one's own initiative given. Indeed, insufficiently cultivated = estates=20 should be distributed to those who can make these lands fruitful; = in this=20 case, the necessary things and means, especially educational aids = and the=20 right facilities for cooperative organization, must be supplied. = Whenever,=20 nevertheless, the common good requires expropriation, compensation = must be=20 reckoned in equity after all the circumstances have been = weighed.

72. Christians who take an active part in present-day = socio-economic=20 development and fight for justice and charity should be convinced = that=20 they can make a great contribution to the prosperity of mankind = and to the=20 peace of the world. In these activities let them, either as = individuals or=20 as members of groups, give a shining example. Having acquired the=20 absolutely necessary skill and experience, they should observe the = right=20 order in their earthly activities in faithfulness to Christ and = His=20 Gospel. Thus their whole life, both individual and social, will be = permeated with the spirit of the beatitudes, notably with a spirit = of=20 poverty.

Whoever in obedience to Christ seeks first the Kingdom of God, = takes=20 therefrom a stronger and purer love for helping all his brethren = and for=20 perfecting the work of justice under the inspiration of = charity.(16)

CHAPTER IV

THE LIFE OF THE POLITICAL COMMUNITY

73. In our day, profound changes are apparent also in the = structure and=20 institutions of peoples. These result from their cultural, = economic and=20 social evolution. Such changes have a great influence on the life = of the=20 political community, especially regarding the rights and duties of = all in=20 the exercise of civil freedom and in the attainment of the common = good,=20 and in organizing the relations of citizens among themselves and = with=20 respect to public authority.

The present keener sense of human dignity has given rise in = many parts=20 of the world to attempts to bring about a politico-juridical order = which=20 will give better protection to the rights of the person in public = life.=20 These include the right freely to meet and form associations, the = right to=20 express one's own opinion and to profess one's religion both = publicly and=20 privately. The protection of the rights of a person is indeed a = necessary=20 condition so that citizens, individually or collectively, can take = an=20 active part in the life and government of the state.

Along with cultural, economic and social development, there is = a=20 growing desire among many people to play a greater part in = organizing the=20 life of the political community. In the conscience of many arises = an=20 increasing concern that the rights of minorities be recognized, = without=20 any neglect for their duties toward the political community. In = addition,=20 there is a steadily growing respect for men of other opinions or = other=20 religions. At the same time, there is wider cooperation to = guarantee the=20 actual exercise of personal rights to all citizens, and not only = to a few=20 privileged individuals.

However, those political systems, prevailing in some parts of = the world=20 are to be reproved which hamper civic or religious freedom, = victimize=20 large numbers through avarice and political crimes, and divert the = exercise of authority from the service of the common good to the = interests=20 of one or another faction or of the rulers themselves.

There is no better way to establish political life on a truly = human=20 basis than by fostering an inward sense of justice and kindliness, = and of=20 service to the common good, and by strengthening basic convictions = as to=20 the true nature of the political community and the aim, right = exercise,=20 and sphere of action of public authority.

74. Men, families and the various groups which make up the = civil=20 community are aware that they cannot achieve a truly human life by = their=20 own unaided efforts. They see the need for a wider community, = within which=20 each one makes his specific contribution every day toward an ever = broader=20 realization of the common good.(1) For this purpose they set up a=20 political community according to various forms. The political = community=20 exists, consequently, for the sake of the common good, in which it = finds=20 its full justification and significance, and the source of its = inherent=20 legitimacy. Indeed, the common good embraces the sum of those = conditions=20 of the social life whereby men, families and associations more = adequately=20 and readily may attain their own perfection.(2)

Yet the people who come together in the political community are = many=20 and diverse, and they have every right to prefer divergent = solutions. If=20 the political community is not to be torn apart while everyone = follows his=20 own opinion, there must be an authority to direct the energies of = all=20 citizens toward the common good, not in a mechanical or despotic = fashion,=20 but by acting above all as a moral force which appeals to each = one's=20 freedom and sense of responsibility.

It is clear, therefore, that the political community and public = authority are founded on human nature and hence belong to the = order=20 designed by God, even though the choice of a political regime and = the=20 appointment of rulers are left to the free will of = citizens.(3)

It follows also that political authority, both in the community = as such=20 and in the representative bodies of the state, must always be = exercised=20 within the limits of the moral order and directed toward the = common=20 good-with a dynamic concept of that good-according to the = juridical order=20 legitimately established or due to be established. When authority = is so=20 exercised, citizens are bound in conscience to obey.(4) = Accordingly, the=20 responsibility, dignity and importance of leaders are indeed = clear.

But where citizens are oppressed by a public authority = overstepping its=20 competence, they should not protest against those things which are = objectively required for the common good; but it is legitimate for = them to=20 defend their own rights and the rights of their fellow citizens = against=20 the abuse of this authority, while keeping within those limits = drawn by=20 the natural law and the Gospels.

According to the character of different peoples and their = historic=20 development, the political community can, however, adopt a variety = of=20 concrete solutions in its structures and the organization of = public=20 authority. For the benefit of the whole human family, these = solutions must=20 always contribute to the formation of a type of man who will be=20 cultivated, peace-loving and well-disposed towards all his fellow = men.

75. It is in full conformity with human nature that there = should be=20 juridico-political structures providing all citizens in an ever = better=20 fashion and without and discrimination the practical possibility = of freely=20 and actively taking part in the establishment of the juridical = foundations=20 of the political community and in the direction of public affairs, = in=20 fixing the terms of reference of the various public bodies and in = the=20 election of political leaders.(5) All citizens, therefore, should = be=20 mindful of the right and also the duty to use their free vote to = further=20 the common good. The Church praises and esteems the work of those = who for=20 the good of men devote themselves to the service of the state and = take on=20 the burdens of this office.

If the citizens' responsible cooperation is to produce the good = results=20 which may be expected in the normal course of political life, = there must=20 be a statute of positive law providing for a suitable division of = the=20 functions and bodies of authority and an efficient and independent = system=20 for the protection of rights. The rights of all persons, families = and=20 groups, and their practical application, must be recognized, = respected and=20 furthered, together with the duties binding on all citizen.(6) = Among the=20 latter, it will be well to recall the duty of rendering the = political=20 community such material and personal service as are required by = the common=20 good. Rulers must be careful not to hamper the development of = family,=20 social or cultural groups, nor that of intermediate bodies or=20 organizations, and not to deprive them of opportunities for = legitimate and=20 constructive activity; they should willingly seek rather to = promote the=20 orderly pursuit of such activity. Citizens, for their part, either = individually or collectively, must be careful not to attribute = excessive=20 power to public authority, not to make exaggerated and untimely = demands=20 upon it in their own interests, lessening in this way the = responsible role=20 of persons, families and social groups.

The complex circumstances of our day make it necessary for = public=20 authority to intervene more often in social, economic and cultural = matters=20 in order to bring about favorable conditions which will give more=20 effective help to citizens and groups in their free pursuit of = man's total=20 well-being. The relations, however, between socialization and the = autonomy=20 and development of the person can be understood in different ways=20 according to various regions and the evolution of peoples. But = when the=20 exercise of rights is restricted temporarily for the common good, = freedom=20 should be restored immediately upon change of circumstances. = Moreover, it=20 is inhuman for public authority to fall back on dictatonal systems = or=20 totalitarian methods which violate the rights of the person or = social=20 groups.

Citizens must cultivate a generous and loyal spirit of = patriotism, but=20 without being narrow-minded. This means that they will always = direct their=20 attention to the good of the whole human family, united by the = different=20 ties which bind together races, people and nations.

All Christians must be aware of their own specific vocation = within the=20 political community. It is for them to give an example by their = sense of=20 responsibility and their service of the common good. In this way = they are=20 to demonstrate concretely how authority can be compatible with = freedom,=20 personal initiative with the solidarity of the whole social = organism, and=20 the advantages of unity with fruitful diversity. They must = recognize the=20 legitimacy of different opinions with regard to temporal = solutions, and=20 respect citizens, who, even as a group, defend their points of = view by=20 honest methods. Political parties, for their part, must promote = those=20 things which in their judgement are required for the common good; = it is=20 never allowable to give their interests priority over the common = good.

Great care must be taken about civic and political formation, = which is=20 of the utmost necessity today for the population as a whole, and=20 especially for youth, so that all citizens can play their part in = the life=20 of the political community. Those who are suited or can become = suited=20 should prepare themselves for the difficult, but at the same time, = the=20 very noble art of politics,(8) and should seek to practice this = art=20 without regard for their own interests or for material advantages. = With=20 integrity and wisdom, they must take action against any form of = injustice=20 and tyranny, against arbitrary domination by an individual or a = political=20 party and any intolerance. They should dedicate themselves to the = service=20 of all with sincerity and fairness, indeed, with the charity and = fortitude=20 demanded by political life.

76. It is very important, especially where a pluralistic = society=20 prevails, that there be a correct notion of the relationship = between the=20 political community and the Church, and a clear distinction = between the=20 tasks which Christians undertake, individually or as a group, on = their own=20 responsibility as citizens guided by the dictates of a Christian=20 conscience, and the activities which, in union with their pastors, = they=20 carry out in the name of the Church.

The Church, by reason of her role and competence, is not = identified in=20 any way with the political community nor bound to any political = system.=20 She is at once a sign and a safeguard of the transcendent = character of the=20 human person.

The Church and the political community in their own fields are=20 autonomous and independent from each other. Yet both, under = different=20 titles, are devoted to the personal and social vocation of the = same men.=20 The more that both foster sounder cooperation between themselves = with due=20 consideration for the circumstances of time and place, the more = effective=20 will their service be exercised for the good of all. For man's = horizons=20 are not limited only to the temporal order; while living in the = context of=20 human history, he preserves intact his eternal vocation. The = Church, for=20 her part, founded on the love of the Redeemer, contributes toward = the=20 reign of justice and charity within the borders of a nation and = between=20 nations. By preaching the truths of the Gospel, and bringing to = bear on=20 all fields of human endeavor the light of her doctrine and of a = Christian=20 witness, she respects and fosters the political freedom and = responsibility=20 of citizens.

The Apostles, their successors and those who cooperate with = them, are=20 sent to announce to mankind Christ, the Savior. Their apostolate = is based=20 on the power of God, Who very often shows forth the strength of = the Gospel=20 on the weakness of its witnesses. All those dedicated to the = ministry of=20 God's Word must use the ways and means proper to the Gospel which = in a=20 great many respects differ from the means proper to the earthly = city.

There are, indeed, close links between earthly things and those = elements of man's condition which transcend the world. The Church = herself=20 makes use of temporal things insofar as her own mission requires = it. She,=20 for her part, does not place her trust in the privileges offered = by civil=20 authority. She will even give up the exercise of certain rights = which have=20 been legitimately acquired, if it becomes clear that their use = will cast=20 doubt on the sincerity of her witness or that new ways of life = demand new=20 methods. It is only right, however, that at all times and in all = places,=20 the Church should have true freedom to preach the faith, to teach = her=20 social doctrine, to exercise her role freely among men, and also = to pass=20 moral judgment in those matters which regard public order when the = fundamental rights of a person or the salvation of souls require = it. In=20 this, she should make use of all the means-but only those-which = accord=20 with the Gospel and which correspond to the general good according = to the=20 diversity o=9C times and circumstances.

While faithfully adhering to the Gospel and fulfilling her = mission to=20 the world, the Church, whose duty it is to foster and elevate(9) = all that=20 is found to be true, good and beautiful in the human community,=20 strengthens peace among men for the glory of God.(10)

CHAPTER V

THE FOSTERING OF PEACE AND THE PROMOTION OF A COMMUNITY OF = NATIONS=20

77. In our generation when men continue to be afflicted by = acute=20 hardships and anxieties arising from the ravages of war or the = threat of=20 it, the whole human family faces an hour of supreme crisis in its = advance=20 toward maturity. Moving gradually together and everywhere more = conscious=20 already of its unity, this family cannot accomplish its task of=20 constructing for all men everywhere a world more genuinely human = unless=20 each person devotes himself to the cause of peace with renewed = vigor. Thus=20 it happens that the Gospel message, which is in harmony with the = loftier=20 strivings and aspirations of the human race, takes on a new luster = in our=20 day as it declares that the artisans of peace are blessed "because = they=20 will be called the sons of God" (Matt. 5:9).

Consequently, as it points out the authentic and noble meaning = of peace=20 and condemns the frightfulness of war, the Council wishes = passionately to=20 summon Christians to cooperate, under the help of Christ the = author of=20 peace, with all men in securing among themselves a peace based on = justice=20 and love and in setting up the instruments of peace.

78. Peace is not merely the absence of war; nor can it be = reduced=20 solely to the maintenance of a balance of power between enemies; = nor is it=20 brought about by dictatorship Instead, it is rightly and = appropriately=20 called an enterprise of justice. Peace results from that order = structured=20 into human society by its divine Founder, and actualized by men as = they=20 thirst after ever greater justice. The common good of humanity = finds its=20 ultimate meaning in the eternal law. But since the concrete = demands of=20 this common good are constantly changing as time goes on, peace is = never=20 attained once and for all, but must be built up ceaselessly. = Moreover,=20 since the human will is unsteady and wounded by sin, the = achievement of=20 peace requires a constant mastering of passions and the vigilance = of=20 lawful authority.

But this is not enough. This peace on earth cannot be obtained = unless=20 personal well-being is safeguarded and men freely and trustingly = share=20 with one another the riches of their inner spirits and their = talents. A=20 firm determination to respect other men and peoples and their = dignity, as=20 well as the studied practice of brotherhood are absolutely = necessary for=20 the establishment of peace. Hence peace is likewise the fruit of = love,=20 which goes beyond what justice can provide.

That earthly peace which arises from love of neighbor = symbolizes and=20 results from the peace of Christ which radiates from God the = Father. For=20 by the cross the incarnate Son, the prince of peace reconciled all = men=20 with God. By thus restoring all men to the unity of one people and = one=20 body, He slew hatred in His own flesh; and, after being lifted on = high by=20 His resurrection, He poured forth the spirit of love into the = hearts of=20 men.

For this reason, all Christians are urgently summoned to do in = love=20 what the truth requires, and to join with all true peacemakers in = pleading=20 for peace and bringing it about.

Motivated by this same spirit, we cannot fail to praise those = who=20 renounce the use of violence in the vindication of their rights = and who=20 resort to methods of defense which are otherwise available to = weaker=20 parties too, provided this can be done without injury to the = rights and=20 duties of others or of the community itself.

Insofar as men are sinful, the threat of war hangs over them, = and hang=20 over them it will until the return of Christ. But insofar as men = vanquish=20 sin by a union of love, they will vanquish violence as well and = make these=20 words come true: "They shall turn their swords into plough-shares, = and=20 their spears into sickles. Nation shall not lift up sword against = nation,=20 neither shall they learn war any more" (Isaias 2:4).

SECTION 1
The Avoidance of War

79. Even though recent wars have wrought physical and moral = havoc on=20 our world, the devastation of battle still goes on day by day in = some part=20 of the world. Indeed, now that every kind of weapon produced by = modern=20 science is used in war, the fierce character of warfare threatens = to lead=20 the combatants to a savagery far surpassing that of the past. = Furthermore,=20 the complexity of the modern world and the intricacy of = international=20 relations allow guerrilla warfare to be drawn out by new methods = of deceit=20 and subversion. In many causes the use of terrorism is regarded as = a new=20 way to wage war.

Contemplating this melancholy state of humanity, the council = wishes,=20 above all things else, to recall the permanent binding force of = universal=20 natural law and its all-embracing principles. Man's conscience = itself=20 gives ever more emphatic voice to these principles. Therefore, = actions=20 which deliberately conflict with these same principles, as well as = orders=20 commanding such actions are criminal, and blind obedience cannot = excuse=20 those who yield to them. The most infamous among these are actions = designed for the methodical extermination of an entire people, = nation or=20 ethnic minority. Such actions must be vehemently condemned as = horrendous=20 crimes. The courage of those who fearlessly and openly resist = those who=20 issue such commands merits supreme commendation.

On the subject of war, quite a large number of nations have = subscribed=20 to international agreements aimed at making military activity and = its=20 consequences less inhuman. Their stipulations deal with such = matters as=20 the treatment of wounded soldiers and prisoners. Agreements of = this sort=20 must be honored. Indeed they should be improved upon so that the=20 frightfulness of war can be better and more workably held in = check. All=20 men, especially government officials and experts in these matters, = are=20 bound to do everything they can to effect these improvements. = Moreover, it=20 seems right that laws make humane provisions for the case of those = who for=20 reasons of conscience refuse to bear arms, provided however, that = they=20 agree to serve the human community in some other way.

Certainly, war has not been rooted out of human affairs. As = long as the=20 danger of war remains and there is no competent and sufficiently = powerful=20 authority at the international level, governments cannot be denied = the=20 right to legitimate defense once every means of peaceful = settlement has=20 been exhausted. State authorities and others who share public=20 responsibility have the duty to conduct such grave matters soberly = and to=20 protect the welfare of the people entrusted to their care. But it = is one=20 thing to undertake military action for the just defense of the = people, and=20 something else again to seek the subjugation of other nations. = Nor, by the=20 same token, does the mere fact that war has unhappily begun mean = that all=20 is fair between the warring parties.

Those too who devote themselves to the military service of = their=20 country should regard themselves as the agents of security and = freedom of=20 peoples. As long as they fulfill this role properly, they are = making a=20 genuine contribution to the establishment of peace.

80. The horror and perversity of war is immensely magnified by = the=20 addition of scientific weapons. For acts of war involving these = weapons=20 can inflict massive and indiscriminate destruction, thus going far = beyond=20 the bounds of legitimate defense. Indeed, if the kind of = instruments which=20 can now be found in the armories of the great nations were to be = employed=20 to their fullest, an almost total and altogether reciprocal = slaughter of=20 each side by the other would follow, not to mention the widespread = deviation that would take place in the world and the deadly after = effects=20 that would be spawned by the use of weapons of this kind.

All these considerations compel us to undertake an evaluation = of war=20 with an entirely new attitude.(1) The men of our time must realize = that=20 they will have to give a somber reckoning of their deeds of war = for the=20 course of the future will depend greatly on the decisions they = make=20 today.

With these truths in mind, this most holy synod makes its own = the=20 condemnations of total war already pronounced by recent popes,(2) = and=20 issues the following declaration.

Any act of war aimed indiscriminately at the destruction of = entire=20 cities of extensive areas along with their population is a crime = against=20 God and man himself. It merits unequivocal and unhesitating=20 condemnation.

The unique hazard of modern warfare consists in this: it = provides those=20 who possess modem scientific weapons with a kind of occasion for=20 perpetrating just such abominations; moreover, through a certain=20 inexorable chain of events, it can catapult men into the most = atrocious=20 decisions. That such may never truly happen in the future, the = bishops of=20 the whole world gathered together, beg all men, especially = government=20 officials and military leaders, to give unremitting thought to = their=20 gigantic responsibility before God and the entire human race.

81. To be sure, scientific weapons are not amassed solely for = use in=20 war. Since the defensive strength of any nation is considered to = be=20 dependent upon its capacity for immediate retaliation, this = accumulation=20 of arms, which increases each year, likewise serves, in a way = heretofore=20 unknown, as deterrent to possible enemy attack. Many regard this = procedure=20 as the most effective way by which peace of a sort can be = maintained=20 between nations at the present time.

Whatever be the facts about this method of deterrence, men = should be=20 convinced that the arms race in which an already considerable = number of=20 countries are engaged is not a safe way to preserve a steady = peace, nor is=20 the so-called balance resulting from this race a sure and = authentic peace.=20 Rather than being eliminated thereby, the causes of war are in = danger of=20 being gradually aggravated. While extravagant sums are being spent = for the=20 furnishing of ever new weapons, an adequate remedy cannot be = provided for=20 the multiple miseries afflicting the whole modern world. = Disagreements=20 between nations are not really and radically healed; on the = contrary, they=20 spread the infection to other parts of the earth. New approaches = based on=20 reformed attitudes must be taken to remove this trap and to = emancipate the=20 world from its crushing anxiety through the restoration of genuine = peace.

Therefore, we say it again: the arms race is an utterly = treacherous=20 trap for humanity, and one which ensnares the poor to an = intolerable=20 degree. It is much to be feared that if this race persists, it = will=20 eventually spawn all the lethal ruin whose path it is now making = ready.=20 Warned by the calamities which the human race has made possible, = let us=20 make use of the interlude granted us from above and for which we = are=20 thankful to become more conscious of our own responsibility and to = find=20 means for resolving our disputes in a manner more worthy of man. = Divine=20 Providence urgently demands of us that we free ourselves from the = age-old=20 slavery of war. If we refuse to make this effort, we do not know = where we=20 will be led by the evil road we have set upon.

It is our clear duty, therefore, to strain every muscle in = working for=20 the time when all war can be completely outlawed by international = consent.=20 This goal undoubtedly requires the establishment of some universal = public=20 authority acknowledged as such by all and endowed with the power = to=20 safeguard on the behalf of all, security, regard for justice, and = respect=20 for rights. But before this hoped for authority can be set up, the = highest=20 existing international centers must devote themselves vigorously = to the=20 pursuit of better means for obtaining common security. Since peace = must be=20 born of mutual trust between nations and not be imposed on them = through a=20 fear of the available weapons, everyone must labor to put an end = at last=20 to the arms race, and to make a true beginning of disarmament, not = unilaterally indeed, but proceeding at an equal pace according to=20 agreement, and backed up by true and workable safeguards.(3)

82. In the meantime, efforts which have already been made and = are still=20 underway to eliminate the danger of war are not to be underrated. = On the=20 contrary, support should be given to the good will of the very = many=20 leaders who work hard to do away with war, which they abominate. = These=20 men, although burdened by the extremely weighty preoccupations of = their=20 high office, are nonetheless moved by the very grave peacemaking = task to=20 which they are bound, even if they cannot ignore the complexity of = matters=20 as they stand. We should fervently ask God to give these men the = strength=20 to go forward perseveringly and to follow through courageously on = this=20 work of building peace with vigor. It is a work of supreme love = for=20 mankind. Today it certainly demands that they extend their = thoughts and=20 their spirit beyond the confines of their own nation, that they = put aside=20 national selfishness and ambition to dominate other nations, and = that they=20 nourish a profound reverence for the whole of humanity, which is = already=20 making its way so laboriously toward greater unity.

The problems of peace and of disarmament have already been the = subject=20 of extensive, strenuous and constant examination. Together with=20 international meetings dealing with these problems, such studies = should be=20 regarded as the first steps toward solving these serious = questions, and=20 should be promoted with even greater urgency by way of yielding = concrete=20 results in the future.

Nevertheless, men should take heed not to entrust themselves = only to=20 the efforts of some, while not caring about their own attitudes. = For=20 government officials who must at one and the same time guarantee = the good=20 of their own people and promote the universal good are very = greatly=20 dependent on public opinion and feeling. It does them no good to = work for=20 peace as long as feelings of hostility, contempt and distrust, as = well as=20 racial hatred and unbending ideologies, continue to divide men and = place=20 them in opposing camps. Consequently there is above all a pressing = need=20 for a renewed education of attitudes and for new inspiration in = public=20 opinion. Those who are dedicated to the work of education, = particularly of=20 the young, or who mold public opinion, should consider it their = most=20 weighty task to instruct all in fresh sentiments of peace. Indeed, = we all=20 need a change of heart as we regard the entire world and those = tasks which=20 we can perform in unison for the betterment of our race.

But we should not let false hope deceive us. For unless = enmities and=20 hatred are put away and firm, honest agreements concerning world = peace are=20 reached in the future, humanity, which already is in the middle of = a grave=20 crisis, even though it is endowed with remarkable knowledge, will = perhaps=20 be brought to that dismal hour in which it will experience no = peace other=20 than the dreadful peace of death. But, while we say this, the = Church of=20 Christ, present in the midst of the anxiety of this age, does not = cease to=20 hope most firmly. She intends to propose to our age over and over = again,=20 in season and out of season, this apostolic message: "Behold, now = is the=20 acceptable time for a change of heart; behold! now is the day of=20 salvation."(4)

SECTION II
Setting Up An International Community =

83. In order to build up peace above all the causes of discord = among=20 men, especially injustice, which foment wars must be rooted out. = Not a few=20 of these causes come from excessive economic inequalities and from = putting=20 off the steps needed to remedy them. Other causes of discord, = however,=20 have their source in the desire to dominate and in a contempt for = persons.=20 And, if we look for deeper causes, we find them in human envy, = distrust,=20 pride, and other egotistical passions. Man cannot bear so many = ruptures in=20 the harmony of things. Consequently, the world is constantly beset = by=20 strife and violence between men, even when no war is being waged. = Besides,=20 since these same evils are present in the relations between = various=20 nations as well, in order to overcome or forestall them and to = keep=20 violence once unleashed within limits it is absolutely necessary = for=20 countries to cooperate more advantageously and more closely = together and=20 to organize together international bodies and to work tirelessly = for the=20 creation of organizations which will foster peace.

84. In view of the increasingly close ties of mutual dependence = today=20 between all the inhabitants and peoples of the earth, the apt = pursuit and=20 efficacious attainment of the universal common good now require of = the=20 community of nations that it organize itself in a manner suited to = its=20 present responsibilities, especially toward the many parts of the = world=20 which are still suffering from unbearable want.

To reach this goal, organizations of the international = community, for=20 their part, must make provision for men's different needs, both in = the=20 fields of social life-such as food supplies, health, education, = labor and=20 also in certain special circumstances which can crop up here and = there,=20 e.g., the need to promote the general improvement of developing = countries,=20 or to alleviate the distressing conditions in which refugees = dispersed=20 throughout the world find themselves, or also to assist migrants = and their=20 families.

Already existing international and regional organizations are = certainly=20 well-deserving of the human race. These are the first efforts at = laying=20 the foundations on an international level for a community of all = men to=20 work for the solution to the serious problems of our times, to = encourage=20 progress everywhere, and to obviate wars of whatever kind. In all = of these=20 activities the Church takes joy in the spirit of true brotherhood=20 flourishing between Christians and non-Christians as it strives to = make=20 ever more strenuous efforts to relieve abundant misery.

85. The present solidarity of mankind also calls for a revival = of=20 greater international cooperation in the economic field. Although = nearly=20 all peoples have become autonomous, they are far from being free = of every=20 form of undue dependence, and far from escaping all danger of = serious=20 internal difficulties.

The development of a nation depends on human and financial = aids. The=20 citizens of each country must be prepared by education and = professional=20 training to discharge the various tasks of economic and social = life. But=20 this in turn requires the aid of foreign specialists who, when = they give=20 aid, will not act as overlords, but as helpers and fellow-workers. = Developing nations will not be able to procure material assistance = unless=20 radical changes are made in the established procedures of modern = world=20 commerce. Other aid should be provided as well by advanced nations = in the=20 form of gifts, loans or financial investments. Such help should be = accorded with generosity and without greed on the one side, and = received=20 with complete honesty on the other side.

If an authentic economic order is to be established on a = world-wide=20 basis, an end will have to be put to profiteering, to national = ambitions,=20 to the appetite for political supremacy, to militaristic = calculations, and=20 to machinations for the sake of spreading and imposing = ideologies.

86. The following norms seem useful for such cooperation:

a) Developing nations should take great pains to seek as the = object for=20 progress to express and secure the total human fulfillment of = their=20 citizens. They should bear in mind that progress arises and grows = above=20 all out of the labor and genius of the nations themselves because = it has=20 to be based, not only on foreign aid, but especially on the full=20 utilization of their own resources, and on the development of = their own=20 culture and traditions. Those who exert the greatest influence on = others=20 should be outstanding in this respect.

b) On the other hand, it is a very important duty of the = advanced=20 nations to help the developing nations in discharging their=20 above-mentioned responsibilities. They should therefore gladly = carry out=20 on their own home front those spiritual and material readjustments = that=20 are required for the realization of this universal = cooperation.

Consequently, in business dealings with weaker and poorer = nations, they=20 should be careful to respect their profit, for these countries = need the=20 income they receive on the sale of their homemade products to = support=20 themselves.

c) It is the role of the international community to coordinate = and=20 promote development, but in such a way that the resources = earmarked for=20 this purpose will be allocated as effectively as possible, and = with=20 complete equity. It is likewise this community's duty, with due = regard for=20 the principle of subsidiarity, so to regulate economic relations=20 throughout the world that these will be carried out in accordance = with the=20 norms of justice.

Suitable organizations should be set up to foster and regulate=20 international business affairs, particularly with the = underdeveloped=20 countries, and to compensate for losses resulting from an = excessive=20 inequality of power among the various nations. This type of = organization,=20 in unison with technical cultural and financial aid, should = provide the=20 help which developing nations need so that they can advantageously = pursue=20 their own economic advancement.

d) In many cases there is an urgent need to revamp economic and = social=20 structures. But one must guard against proposals of technical = solutions=20 that are untimely. This is particularly true of those solutions = providing=20 man with material conveniences, but nevertheless contrary to man's = spiritual nature and advancement. For "not by bread alone does man = live,=20 but by every word which proceeds from the mouth of God" (Matt. = 4:4). Every=20 sector of the family of man carries within itself and in its best=20 traditions some portion of the spiritual treasure entrusted by God = to=20 humanity, even though many may not be aware of the source from = which it=20 comes.

87. International cooperation is needed today especially for = those=20 peoples who, besides facing so many other difficulties, likewise = undergo=20 pressures due to a rapid increase in population. There is an = urgent need=20 to explore, with the full and intense cooperation of all, and = especially=20 of the wealthier nations, ways whereby the human necessities of = food and a=20 suitable education can be furnished and shared with the entire = human=20 community. But some peoples could greatly improve upon the = conditions of=20 their life if they would change over from antiquated methods of = farming to=20 the new technical methods, applying them with needed prudence = according to=20 their own circumstances. Their life would likewise be improved by = the=20 establishment of a better social order and by a fairer system for = the=20 distribution of land ownership.

Governments undoubtedly have rights and duties, within the = limits of=20 their proper competency, regarding the population problem in their = respective countries, for instance, in the line of social and = family life=20 legislation, or regarding the migration of country-dwellers to the = cities,=20 or with respect to information concerning the condition and needs = of the=20 country. Since men today are giving thought to this problem and = are so=20 greatly disturbed over it, it is desirable in addition that = Catholic=20 specialists, especially in the universities, skillfully pursue and = develop=20 studies and projects on all these matters.

But there are many today who maintain that the increase in = world=20 population, or at least the population increase in some countries, = must be=20 radically curbed by every means possible and by any kind of = intervention=20 on the part of public authority. In view of this contention, the = council=20 urges everyone to guard against solutions, whether publicly or = privately=20 supported, or at times even imposed, which are contrary to the = moral law.=20 For in keeping with man's inalienable right to marry and generate=20 children, a decision concerning the number of children they will = have=20 depends on the right judgment of the parents and it cannot in any = way be=20 left to the judgment of public authority. But since the judgment = of the=20 parents presupposes a rightly formed conscience, it is of the = utmost=20 importance that the way be open for everyone to develop a correct = and=20 genuinely human responsibility which respects the divine law and = takes=20 into consideration the circumstances of the situation and the = time. But=20 sometimes this requires an improvement in educational and social=20 conditions, and, above all, formation in religion or at least a = complete=20 moral training. Men should discreetly be informed, furthermore, of = scientific advances in exploring methods whereby spouses can be = helped in=20 regulating the number of their children and whose safeness has = been well=20 proven and whose harmony with the moral order has been = ascertained.

88. Christians should cooperate willingly and wholeheartedly in = establishing an international order that includes a genuine = respect for=20 all freedoms and amicable brotherhood between all. This is all the = more=20 pressing since the greater part of the world is still suffering = from so=20 much poverty that it is as if Christ Himself were crying out in = these poor=20 to beg the charity of the disciples. Do not let men, then, be = scandalized=20 because some countries with a majority of citizens who are counted = as=20 Christians have an abundance of wealth, whereas others are = deprived of the=20 necessities of life and are tormented with hunger, disease, and = every kind=20 of misery. The spirit of poverty and charity are the glory and = witness of=20 the Church of Christ.

Those Christians are to be praised and supported, therefore, = who=20 volunteer their services to help other men and nations. Indeed, it = is the=20 duty of the whole People of God, following the word and example of = the=20 bishops, to alleviate as far as they are able the sufferings of = the modern=20 age. They should do this too, as was the ancient custom in the = Church, out=20 of the substance of their goods, and not only out of what is=20 superfluous.

The procedure of collecting and distributing aids, without = being=20 inflexible and completely uniform, should nevertheless be carried = on in an=20 orderly fashion in dioceses, nations, and throughout the entire = world.=20 Wherever it seems convenient, this activity of Catholics should be = carried=20 on in unison with other Christian brothers. For the spirit of = charity does=20 not forbid, but on the contrary commands that charitable activity = be=20 carried out in a careful and orderly manner. Therefore, it is = essential=20 for those who intend to dedicate themselves to the services of the = developing nations to be properly trained in appropriate = institutes,

89. Since, in virtue of her mission received from God, the = Church=20 preaches the Gospel to all men and dispenses the treasures of = grace, she=20 contributes to the ensuring of peace everywhere on earth and to = the=20 placing of the fraternal exchange between men on solid ground by = imparting=20 knowledge of the divine and natural law. Therefore, to encourage = and=20 stimulate cooperation among men, the Church must be clearly = present in the=20 midst of the community of nations both through her official = channels and=20 through the full and sincere collaboration of all Christians-a=20 collaboration motivated solely by the desire to be of service to = all.

This will come about more effectively if the faithful = themselves,=20 conscious of their responsibility as men and as Christians will = exert=20 their influence in their own milieu to arouse a ready willingness = to=20 cooperate with the international community. Special care must be = given, in=20 both religious and civil education, to the formation of youth in = this=20 regard.

90. An outstanding form of international activity on the part = of=20 Christians is found in the joint efforts which, both as = individuals and in=20 groups, they contribute to institutes already established or to be = established for the encouragement of cooperation among nations. = There are=20 also various Catholic associations on an international level which = can=20 contribute in many ways to the building up of a peaceful and = fraternal=20 community of nations. These should be strengthened by augmenting = in them=20 the number of well qualified collaborators, by increasing needed=20 resources, and by advantageously fortifying the coordination of = their=20 energies. For today both effective action and the need for = dialogue demand=20 joint projects. Moreover, such associations contribute much to the = development of a universal outlook-something certainly appropriate = for=20 Catholics. They also help to form an awareness of genuine = universal=20 solidarity and responsibility.

Finally, it is very much to be desired that Catholics, in order = to=20 fulfill their role properly in the international community, will = seek to=20 cooperate actively and in a positive manner both with their = separated=20 brothers who together with them profess the Gospel of charity and = with all=20 men thirsting for true peace.

The council, considering the immensity of the hardships which = still=20 afflict the greater part of mankind today, regards it as most = opportune=20 that an organism of the universal Church be set up in order that = both the=20 justice and love of Christ toward the poor might be developed = everywhere.=20 The role of such an organism would be to stimulate the Catholic = community=20 to promote progress in needy regions and international social = justice.

91. Drawn from the treasures of Church teaching, the proposals = of this=20 sacred synod look to the assistance of every man of our time, = whether he=20 believes in God, or does not explicitly recognize Him. If adopted, = they=20 will promote among men a sharper insight into their full destiny, = and=20 thereby lead them to fashion the world more to man's surpassing = dignity,=20 to search for a brotherhood which is universal and more deeply = rooted, and=20 to meet the urgencies of our ages with a gallant and unified = effort born=20 of love.

Undeniably this conciliar program is but a general one in = several of=20 its parts; and deliberately so, given the immense variety of = situations=20 and forms of human culture in the world. Indeed while it presents = teaching=20 already accepted in the Church, the program will have to be = followed up=20 and amplified since it sometimes deals with matters in a constant = state of=20 development. Still, we have relied on the word of God and the = spirit of=20 the Gospel. Hence we entertain the hope that many of our proposals = will=20 prove to be of substantial benefit to everyone, especially after = they have=20 been adapted to individual nations and mentalities by the = faithful, under=20 the guidance of their pastors.

92. By virtue of her mission to shed on the whole world the = radiance of=20 the Gospel message, and to unify under one Spirit all men of = whatever=20 nation, race or culture, the Church stands forth as a sign of that = brotherhood which allows honest dialogue and gives it vigor.

Such a mission requires in the first place that we foster = within the=20 Church herself mutual esteem, reverence and harmony, through the = full=20 recognition of lawful diversity. Thus all those who compose the = one People=20 of God, both pastors and the general faithful, can engage in = dialogue with=20 ever abounding fruitfulness. For the bonds which unite the = faithful are=20 mightier than anything dividing them. Hence, let there be unity in = what is=20 necessary; freedom in what is unsettled, and charity in any = case.

Our hearts embrace also those brothers and communities not yet = living=20 with us in full communion; to them we are linked nonetheless by = our=20 profession of the Father and the Son and the Holy Spirit, and by = the bond=20 of charity. We do not forget that the unity of Christians is today = awaited=20 and desired by many, too, who do not believe in Christ; for the = farther it=20 advances toward truth and love under the powerful impulse of the = Holy=20 Spirit, the more this unity will be a harbinger of unity and peace = for the=20 world at large. Therefore, by common effort and in ways which are = today=20 increasingly appropriate for seeking this splendid goal = effectively, let=20 us take pains to pattern ourselves after the Gospel more exactly = every=20 day, and thus work as brothers in rendering service to the human = family.=20 For, in Christ Jesus this family is called to the family of the = sons of=20 God.

We think cordially too of all who acknowledge God, and who = preserve in=20 their traditions precious elements of religion and humanity. We = want frank=20 conversation to compel us all to receive the impulses of the = Spirit=20 faithfully and to act on them energetically.

For our part, the desire for such dialogue, which can lead to = truth=20 through love alone, excludes no one, though an appropriate measure = of=20 prudence must undoubtedly be exercised. We include those who = cultivate=20 outstanding qualities of the human spirit, but do not yet = acknowledge the=20 Source of these qualities. We include those who oppress the Church = and=20 harass her in manifold ways. Since God the Father is the origin = and=20 purpose of all men, we are all called to be brothers. Therefore, = if we=20 have been summoned to the same destiny, human and divine, we can = and we=20 should work together without violence and deceit in order to build = up the=20 world in genuine peace.

93. Mindful of the Lord's saying: "by this will all men know = that you=20 are my disciples, if you have love for one another" (John 13:35),=20 Christians cannot yearn for anything more ardently than to serve = the men=20 of the modern world with mounting generosity and success. = Therefore, by=20 holding faithfully to the Gospel and benefiting from its = resources, by=20 joining with every man who loves and practices justice, Christians = have=20 shouldered a gigantic task for fulfillment in this world, a task=20 concerning which they must give a reckoning to to Him who will = judge every=20 man on the last of days.

Not everyone who cries, "Lord, Lord," will enter into the = kingdom of=20 heaven, but those who do the Father's will by taking a strong grip = on the=20 work at hand. Now, the Father wills that in all men we recognize = Christ=20 our brother and love Him effectively, in word and in deed. By thus = giving=20 witness to the truth, we will share with others the mystery of the = heavenly Father's love. As a consequence, men throughout the world = will be=20 aroused to a lively hope-the gift of the Holy Spirit-that some day = at last=20 they will be caught up in peace and utter happiness in that = fatherland=20 radiant with the glory of the Lord.

Now to Him who is able to accomplish all things in a measure = far beyond=20 what we ask or conceive, in keeping with the power that is at work = in=20 us-to Him be glory in the Church and in Christ Jesus, down through = all the=20 ages of time without end. Amen. (Eph. 3:20-21).

NOTES

Preface

1. The Pastoral Constitution "De Ecclesia in Mundo Huius = Temporis" is=20 made up of two parts; yet it constitutes an organic unity. By way = of=20 explanation: the constitution is called "pastoral" because, while = resting=20 on doctrinal principles, it seeks to express the relation of the = Church to=20 the world and modern mankind. The result is that, on the one hand, = a=20 pastoral slant is present in the first part, and, on the other = hand, a=20 doctrinal slant is present in the second part. In the first part, = the=20 Church develops her teaching on man, on the world which is the = enveloping=20 context of man's existence, and on man's relations to his fellow = men. In=20 part two, the Church gives closer consideration to various aspects = of=20 modern life and human society; special consideration is given to = those=20 questions and problems which, in this general area, seem to have a = greater=20 urgency in our day. As a result in part two the subject matter = which is=20 viewed in the light of doctrinal principles is made up of diverse=20 elements. Some elements have a permanent value; others, only a = transitory=20 one. Consequently, the constitution must be interpreted according = to the=20 general norms of theological interpretation. Interpreters must = bear in=20 mind-especially in part two-the changeable circumstances which the = subject=20 matter, by its very nature, involves.

2. Cf. John 18:37; Matt. 20:28; Mark = 10:45.

Introduction

1. Cf. Rom. 7:14 ff.

2. Cf. 2 Cor. 5:15.

3. Cf. Acts 4:12.

4. Cf. Heb. 13:8.

5. Cf. Col. 1:15.

PART I

Chapter I

1. Cf. Gen. 1:26, Wis. 2;23.

2. Cf. Sir. 17:3-10.

3. Cf. Rom. 1:21-25.

4. Cf. John 8:34.

5. Cf. Dan. 3:57-90.

6. Cf. 1 Cor. 6:13-20.

7. Cf. 1 Kings 16:7; Jer. 17:10.

8. Cf. Sir. 17:7-8.

9. Cf. Rom. 2:15-16.

10. Cf. Pius XII, Radio address on the correct formation of = a=20 Christian conscience in the young, March 23, 1952: AAS (1952), = p.=20 271.

11. Cf. Matt. 22:37-40; Gal. 5:14.

12. Cf. Sir. 15:14.

13 Cf. 2 Cor. 5:10.

14 Cf. Wis. 1:13; 2:23-24; Rom. 5:21; 6:23; Jas.=20 1:15.

15. Cf. 1 Cor. 15:56-57.

16. Cf. Pius XI, encyclical letter Divini=20 Redemptoris, March 19, 1937: AAS 29 (1937), pp. 65-106; Pius = XII,=20 encyclical letter Ad=20 Apostolorum Principis, June 29, 1958: AAS 50 (1958) pp. = 601-614;=20 John XXIII, encyclical letter Mater=20 et Magistra May 15, 1961: AAS 53 (1961), pp. 451-453; Paul = VI,=20 Ecclesiam=20 Suam, Aug. 6, 1964: AAS 56 (1964), pp. 651-653.

17. Cf. Second Vatican Council, Dogmatic=20 Constitution on the Church, Chapter I, n. 8: AAS 57 = (1965), p.=20 12.

18 Cf. Phil. 1:27.

19. St. Augustine, Confessions I, 1: PL 32, 661.

20. Cf. Rom. 5: 14. Cf. Tertullian, De carnis=20 resurrectione 6: "The shape that the slime of the earth was = given was=20 intended with a view to Christ, the future man.": P. 2, 282; CSEL = 47, p.=20 33, 1. 12-13.

21. Cf. 2 Cor. 4:4.

22. Cf. Second Council of Constantinople, canon 7: "The = divine=20 Word was not changed into a human nature, nor was a human nature = absorbed=20 by the Word." Denzinger 219 (428); Cf. also Third Council of=20 Constantinople: "For just as His most holy and immaculate human = nature,=20 though deified, was not destroyed (theotheisa ouk anerethe), but = rather=20 remained in its proper state and mode of being": Denzinger 291 = (556); Cf.=20 Council of Chalce, don:" to be acknowledged in two natures, = without=20 confusion change, division, or separation." Denzinger 148 = (302).

23. Cf. Third Council of Constantinople: "and so His = human will,=20 though deified, is not destroyed": Denzinger 291 (556).

24. Cf. Heb. 4:15.

25. Cf. 2 Cor. 5:18-19; Col. 1:2O-22.

26. Cf. 1 Pet. 2:21; Matt. 16:24; Luke 14:27.

27. Cf. Rom. 8:29; Col. 3:10-14.

28. Cf. Rom. 8:1-11.

29. Cf. 2 Cor. 4:14.

30. Cf. Phil. 3:19; Rom. 8:17.

31. Cf. Second Vatican Council, Dogmatic=20 Constitution on the Church, Chapter 2, n. 16: AAS 57 (1965), = p.=20 20.

32. Cf. Rom. 8:32.

33. Cf. The Byzantine Easter Liturgy.

34. Cf. Rom. 8:15 and Gal. 4:6; cf. also = John 1:22=20 and John 3:1-2.

Chapter 2

1. Cf. John XXIII, encyclical letter, Mater=20 et Magistra, May 15, 1961: AAS 53 (1961), pp. 401-464, and = encyclical letter Pacem=20 in Terris, April 11, 1963: AAS 55 (1963), pp. 257-304; = Paul VI=20 encyclical letter Ecclesiam=20 Suam, Aug. 6, 1964: AAS 54 (1864) pp. 609-659.

2. Cf. Luke 17:33.

3. Cf. St. Thomas, 1 Ethica Lect. 1.

4. Cf. John XXIII, encyclical letter Mater=20 et Magistra: AAS 53 (1961), p. 418. Cf. also Pius = XI,=20 encyclical letter Quadragesimo=20 Anno: AAS 23 (1931), p. 222 ff.

5. Cf. John XXIII, encyclical letter Mater=20 et Magistra: AAS 53 (1961) .

6. Cf. Mark 2:27.

7. Cf. John XXIII, encyclical letter Pacem=20 in Terris: AAS 55 (1963), p. 266.

8. Cf. Jas. 2, 15-16.

9. Cf. Luke 16:18-31.

10. Cf. John XXIII, encyclical letter Pacem=20 in Terris: AAS 55 (1963), p. 299 and 300.

11. Cf. Luke 6:37-38; Matt. 7:1-2; Rom. = 2:1-11;=20 14:10 14: 10-12.

12. Cf. Matt. 5:43-47.

13. Cf. Dogmatic=20 Constitution on the Church, Chapter II, n. 9: AAS 57 = (1965). pp.=20 12-13.

14. Cf. Exodus 24:1-8.

Chapter 3

1. Cf. Gen. 1:26-27; 9:3; Wis. 9:3.

2. Cf. Ps. 8:7 and 10.

3. Cf. John XXIII, encyclical letter Pacem=20 in Terris: AAS 55 (1963), p. 297.

4. Cf. message to all mankind sent by the Fathers at the = beginning of=20 the Second Vatican Council, Oct. 20, 1962: AAS 54 (1962), p. = 823.

5. Cf. Paul VI, address to the diplomatic corps Jan 7 1965: AAS = 57=20 (1965), p. 232.

6. Cf. First Vatican Council, Dogmatic Constitution on the = Catholic=20 Faith, Chapter III: Denz. 1785-1186 (3004-3005).

7. Cf. Msgr. Pio Paschini, Vita e opere di Galileo Galilei, 2 = volumes,=20 Vatican Press (1964).

8. Cf. Matt. 24:13; 13:24-30 and 36-43.

9. Cf. 2 Cor. 6:10.

10. Cf. John 1:3 and 14.

11. Cf. Eph. 1:10.

12. Cf. John 3:16; Rom. 5:8.

13. Cf. Acts 2:36; Matt. 28:18.

14. Cf. Rom. 15:16.

15. Cf. Acts 1:7.

16. Cf. 1 Cor. 7:31; St. Irenaeus, Adversus haereses, V, 36, = PG, VIII,=20 1221.

17. Cf. 2 Cor. 5:2; 2 Pet. 3:13.

18. Cf. 1 Cor. 2:9; Apoc. 21:4-5.

19. Cf. 1 Cor. 15:42 and 53.

20. Cf. 1 Cor. 13:8; 3:14.

21. Cf. Rom. 8:19-21.

22. Cf. Luke 9:25.

23. Cf. Pius XI, encyclical letter Quadragesimo Anno: AAS 23 = (1931), p.=20 207.

24. Preface of the Feast of Christ the King.

Chapter 4

1. Cf. Paul VI, encyclical letter Ecclesiam suam, III: AAS 56 = (1964),=20 pp. 637-659.

2. Cf. Titus 3:4: "love of mankind."

3. Cf. Eph. 1:3; 5:6; 13-14, 23.

4. Second Vatican Council, Dogmatic Constitution on the Church, = Chapter=20 I, n. 8: AAS 57 (1965), p. 12.

5. Ibid., Chapter II, no. 9: AAS 57 (1965), p. 14; Cf. n. 8: = AAS loc.=20 cit., p. 11.

6. Ibid., Chapter I, n. 8: AAS 57 (1965), p. 11.

7. Cf. ibid., Chapter IV, n. 38: AAS 57 (1965), p. 43, with = note=20 120.

8. Cf. Rom. 8:14-17.

9. Cf. Matt. 22:39.

10. Dogmatic Constitution on the Church, Chapter II, n. 9: AAS = 57=20 (1965), pp. 12-14.

11. Cf. Pius XII, Address to the International Union of = Institutes of=20 Archeology, History and History of Art, March 9, 1956: AAS 48 = (1965), p.=20 212: "Its divine Founder, Jesus Christ, has not given it any = mandate or=20 fixed any end of the cultural order. The goal which Christ assigns = to it=20 is strictly religious. . . The Church must lead men to God, in = order that=20 they may be given over to him without reserve.... The Church can = never=20 lose sight of the strictly religious, supernatural goal. The = meaning of=20 all its activities, down to the last canon of its Code, can only = cooperate=20 directly or indirectly in this goal."

12. Dogmatic Constitution on the Church, Chapter I, n. 1: AAS = 57=20 (1965), p. 5.

13. Cf. Heb. 13:14.

14. Cf. 2 Thess. 3:6-13; Eph. 4:28.

15 Cf. Is. 58: 1-12.

16 Cf. Matt. 23:3-23; Mark 7: 10-13.

17. Cf. John XXIII, encyclical letter Mater et Magistra, IV: = AAS 53=20 (1961), pp. 456-457; cf. I: AAS loc. cit., pp. 407, 410-411.

18. Cf. Dogmatic Constitution on the Church, Chapter III, n. = 28: AAS 57=20 (1965), p. 35.

19. Ibid., n. 28: AAS loc. cit. pp. 35-36.

20. Cf. St. Ambrose, De virginitate, Chapter VIII, n. 48: ML = 16,=20 278.

21. Cf. Dogmatic Constitution on the Church, Chapter II, n. 15: = AAS 57=20 (1965) p. 20.

22. Cf. Dogmatic Constitution on the Church, Chapter II, n. 13: = AAS 57=20 (1965), p. 17.

23. Cf. Justin, Dialogus cum Tryphene, Chapter 110; MG 6, 729 = (ed.=20 Otto), 1897, pp. 391-393: ". . .but the greater the number of = persecutions=20 which are inflicted upon us, so much the greater the number of = other men=20 who become devout believers through the name of Jesus." Cf. = Tertullian,=20 Apologeticus, Chapter L, 13: "Every time you mow us down like = grass, we=20 increase in number: the blood of Christians is a seed!" Cf. = Dogmatic=20 Constitution on the Church, Chapter II, no. 9: AAS 57 (1965), p. = 14.

24. Cf. Dogmatic Constitution on the Church, Chapter II n. 15: = AAS 57=20 (1965), p. 20.

25. Cf. Paul VI, address given on Feb. 3, 1965.

PART II

Chapter 1

1. Cf. St. Augustine, De Bene coniugali PL 40, 375-376 and 394, = St.=20 Thomas, Summa Theologica, Suppl. Quaest. 49, art. 3 ad 1, Decretum = pro=20 Armenis: Denz.-Schoen. 1327; Pius XI, encyclical letter Casti = Connubii:=20 AAS 22 (1930, pp. 547-548; Denz.-Schoen. 3703-3714.

2. Cf. Pius XI, encyclical letter Casti Connubii: AAS 22 = (1930), pp.=20 546-547; Denz.-Schoen. 3706.

3. Cf. Osee 2; Jer. 3:6-13; Ezech. 16 and 23; Is. 54.

4. Cf. Matt. 9: 15; Mark 2: 19-20; Luke 5:34-35; John 3:29; Cf. = also 2=20 Cor. 11:2; Eph. 5:27; Apoc. 19:7-8; 21:2 and 9.

5. Cf. Eph. 5:25.

6. Cf. Second Vatican Council, Dogmatic Constitution on the = Church: AAS=20 57 (1965), pp. 15-16; 40-41; 47.

7. Pius XI, encyclical letter Casti Connubii: AAS 22 (1930), p. = 583.

8. Cf. 1 Tim. 5:3.

9. Cf. Eph. 5:32.

10. Cf. Gen. 2:22-24, Prov. 5:15-20; 31:10-31; Tob. 8:4-8; = Cant. 1:2-3;=20 1:16; 4:16-5, 1; 7:8-14; 1 Cor. 7:3-6; Eph 5:25-33.

11. Cf. Pius XI, encyclical letter Casti Connubii: AAS 22 = (1930), p.=20 547 and 548; Denz.-Schoen. 3707.

12. Cf. 1 Cor. 7:5.

13. Cf. Pius XII, Address Tra le visite, Jan. 20, 1958: AAS 50 = (1958),=20 p. 91.

14. Cf. Pius XI, encyclical letter Casti Connubii: AAS 22 = (1930):=20 Denz.-Schoen. 3716-3718, Pius XII, Allocutio Conventui Unionis = Italicae=20 inter Obstetrices, Oct. 29, 1951: AAS 43 (1951), pp. 835-854, Paul = VI,=20 address to a group of cardinals, June 23 1964: AAS 56 (1964), pp. = 581-589.=20 Certain questions which need further and more careful = investigation have=20 been handed over, at the command of the Supreme Pontiff, to a = commission=20 for the study of population, family, and births, in order that, = after it=20 fulfills its function, the Supreme Pontiff may pass judgment. With = the=20 doctrine of the magisterium in this state, this holy synod does = not intend=20 to propose immediately concrete solutions.

15. Cf. Eph. 5:16; Col. 4:5.

16. Cf. Sacramentarium Gregorianum: PL 78, 262.

17. Cf. Rom. 5:15 and 18; 6:5-11; Gal. 2:20.

18. Cf. Eph. 5:25-27.

Chapter 2

1. Cf. Introductory statement of this constitution, n. 4 ff. =

2. Cf. Col. 3:2.

3. Cf. Gen. 1:28.

4. Cf. Prov. 8:30-31.

5. Cf. St. Irenaeus, Adversus haereses. III, 11, 8 (ed. Sagnard = p. 200;=20 cf. ibid., 16, 6: pp. 290-292; 21, 10-22: pp. 370-372; 22 3: p. = 378;=20 etc.)

6. Cf. Eph. 1:10.

7. Cf. the words of Pius XI to Father M. D. Roland-Gosselin "It = is=20 necessary never to lose sight of the fact that the objective of = the Church=20 is to evangelize, not to civilize. If it civilizes, it is for the = sake of=20 evangelization." (Semaines sociales de France, Versailles, 1936, = pp.=20 461-462).

8. First Vatican Council, Constitution on the Catholic Faith: = Denzinger=20 1795, 1799 (3015, 3019). Cf. Pius XI, encyclical letter = Quadragesimo Anno:=20 AAS 23 (1931), p. 190.

9. Cf. John XXIII, encyclical letter Pacem in Terris: AAS 55 = (1963), p.=20 260.

10. Cf. John XXIII, encyclical letter Pacem in Terris: AAS 55 = (1963),=20 p. 283; Pius XII, radio address, Dec. 24, 1941: AAS 34 (1942), pp. = 16-17.

11. John XXIII, encyclical letter Pacem in Terris: AAS 55 = (1963), p.=20 260.

12. Cf. John XXIII, prayer delivered on Oct. 11, 1962, at the = beginning=20 of the council: AAS 54 (1962), p. 792.

13. Cf. Constitution on the Sacred Liturgy, n. 123: AAS 56 = (1964), p.=20 131; Paul VI, discourse to the artists of Rome: AAS 56 (1964), pp. = 439-442.

14. Cf. Second Vatican Council, Decree on Priestly Training and = Declaration on Christian Education.

15. Cf. Dogmatic Constitution on the Church, Chapter IV, n. 37: = AAS 57=20 (1965), pp. 42-43.

Chapter 3

1. Cf. Pius XII, address on March 23, 1952: AAS 44 (1953), p. = 273; John=20 XXIII, allocution to the Catholic Association of Italian Workers, = May 1,=20 1959: AAS 51 (1959), p. 358.

2. Cf. Pius XI, encyclical letter Quadragesimo Anno: AAS 23 = (1931), p.=20 190 ff; Pius XII, address of March 23, 1952: AAS 44 (1952), p. 276 = ff;=20 John XXIII, encyclical letter Mater et Magistra: AAS 53 (19ffl), = p. 450;=20 Vatican Council II, Decree on the Media of Social Communication, = Chapter=20 I, n. 6 AAS 56 (1964), p. 147.

3. Cf. Matt. 16:26, Luke 16:1-31, Col. 3:17.

4. Cf. Leo XIII, encyclical letter Libertas, in Acta Leonis = XIII, t.=20 VIII, p. 220 ff; Pius XI, encyclical letter Quadragesimo Anno: AAS = 23=20 (1931), p. 191 ff; Pius XI, encyclical letter Divini Redemptoris: = AAS 39=20 (1937), p. 65 ff; Pius XII, Nuntius natalicius 1941: AAS 34 = (1942), p. 10=20 ff: John XXIII, encyclical letter Mater et Magistra: AAS 53 = (1961), pp.=20 401-464.

5. In reference to agricultural problems cf. especially John = XXIII,=20 encyclical letter Mater et Magistra: AAS 53 (1961),

6. Cf. Leo XIII, encyclical letter Rerum Novarum: AAS 23 = (1890-91), p.=20 649, p. 662; Pius XI, encyclical letter Quadragesimo Anno: AAS 23 = (193-1),=20 pp. 200-201; Pius XI, encyclical letter Divini Redemptoris: AAS 29 = (1937),=20 p. 92; Pius XII, radio address on Christmas Eve 1942: AAS 35 = (1943) p. 20;=20 Pius XII, allocution of June 13, 1943: AAS 35 (1943), p. 172; Pius = XII,=20 radio address to the workers of Spain, March 11, 1951: AAS 43 = (1951), p.=20 215; John XXIII, encyclical letter Mater et Magistra: AAS 53 = (1961), p.=20 419.

7. Cf. John XXIII, encyclical letter Mater et Magistra: AAS 53 = (1961),=20 pp. 408, 424, 427; however, the word "curatione" has been taken = from the=20 Latin text of the encyclical letter Quadragesimo Anno: AAS 23 = (1931) p.=20 199. Under the aspect of the evolution of the question cf. also: = Pius XII,=20 allocution of June 3, 1950: AAS 42 (1950) pp. 485-488; Paul VI, = allocution=20 of June 8, 1964: AAS 56 (1964), pp. 573-579.

8. Cf. Pius XII, encyclical Sertum Laetitiae: AAS 31 (1939), p. = 642,=20 John XXIII, consistorial allocution: AAS 52 (1960), pp. 5-11; John = XXIII,=20 encyclical letter Mater et Magistra: AAS 53 (1961), p. 411.

9. Cf. St. Thomas, Summa Theologica: II-II, q. 32, a. 5 ad 2; = Ibid. q.=20 66, a. 2: cf. explanation in Leo XIII, encyclical letter Rerum = Novarum:=20 AAS 23 (1890-91) p. 651; cf. also Pius XII allocution of June 1, = 1941: AAS=20 33 (1941), p. 199; Pius XII, birthday radio address 1954: AAS 47 = (1955),=20 p. 27.

10. Cf. St. Basil, Hom. in illud Lucae "Destruam horrea mea," = n. 2 (PG=20 31, 263); Lactantius, Divinarum institutionum, lib. V. on justice = (PL 6,=20 565 B); St. Augustine, In Ioann. Ev. tr. 50, n. 6 (PL 35, 1760); = St.=20 Augustine, Enarratio in Ps. CXLVII, 12 (PL 37, 192); St. Gregory = the=20 Great, Homiliae in Ev., hom. 20 (PL 76, 1165); St. Gregory the = Great,=20 Regulae Pastoralis liber, pars III c. 21 (PL 77 87); St. = Bonaventure, In=20 III Sent. d. 33, dub. 1 (ed Quacracchi, III, 728); St. = Bonaventure, In IV=20 Sent. d. 15, p. II, a. a q. 1 (ed. cit. IV, 371 b ); q. de = superfluo (ms.=20 Assisi Bibl. Comun. 186, ff. 112a-113a); St. Albert the Great, In = III=20 Sent., d. 33, a.3, sol. 1 (ed. Borgnet XXVIII, 611); Id. In IV = Sent. d.=20 15, a. 1 (ed. cit. XXIX, 494-497). As for the determination of = what is=20 superfluous in our day and age, cf. John XXIII, radio-television = message=20 of Sept. 11, 1962: AAS 54 (1962) p. 682: "The obligation of every = man, the=20 urgent obligation of the Christian man, is to reckon what is = superfluous=20 by the measure of the needs of others, and to see to it that the=20 administration and the distribution of created goods serve the = common=20 good."

11. In that case, the old principle holds true: "In extreme = necessity=20 all goods are common, that is, all goods are to be shared." On the = other=20 hand, for the order, extension, and manner by which the principle = is=20 appplied in the proposed text, besides the modern authors: cf. St. = Thomas,=20 Summa Theologica II-II, q. 66, a. 7. obviously, for the correct=20 application of the principle, all the conditions that are morally = required=20 must be met.

12. Cf. Gratiam, Decretum, C. 21, dist. LXXXVI (ed. Friedberg = I, 302).=20 This axiom is also found already in PL 54, 591 A (cf. in = Antonianum 27=20 (1952) 349-366)i.

13. Cf. Leo XIII, encyclical letter Rerum Novarum: AAS 23 = (1890-91) pp.=20 643-646, Pius XI, encyclical letter Quadragesimo Anno: AAS 23 = (1931) p.=20 191; Pius XII, radio message of June 1, 1941: AAS 33 (1941), p. = 199; Pius=20 XII, radio message on Christmas Eve 1942: AAS 35 (1943), p. 17; = Pius XII,=20 radio message of Sept. 1, 1944: AAS 36 (1944) p. 253; John XXIII,=20 encyclical letter Mater et Magistra: AAS 53 (1961) pp. = 428-429.

14. Cf. Pius XI, encyclical letter Quadragesimo Anno: AAS 23 = (1931) p.=20 214; John XXIII, encyclical letter Mater et Magistra: AAS 53 = (1961), p.=20 429.

15. Cf. Pius XII, radio message of Pentecost 1941: AAS 44 = (1941) p.=20 199, John XXIII, encyclical letter Mater et Magistra: AAS 53 = (1961) p.=20 430.

16. For the right use of goods according to the doctrine of the = New=20 Testament, cf. Luke 3:11, 10:30 ff; 11:41; 1 Pet. 5:3, Mark 8:36;=20 12:39-41; Jas. 5:1-6; 1 Tim. 6:8; Eph. 1:28; a Cor. 8:13; 1 John = 3:17=20 ff.

Chapter 4

1. Cf. John XXIII, encyclical letter Mater et Magistra: AAS 53 = (1961),=20 p. 417.

2. Cf. John XXIII, ibid.

3. Cf. Rom. 13:1-5.

4. Cf. Rom. 13:5.

5. Cf. Pius XII, radio message, Dec. 24, 1942: AAS 35 (1943) = pp. 9-24;=20 Dec. 24, 1944: AAS 37 (1945), pp. 11-17; John XXIII encyclical = letter=20 Pacem In Terris: AAS 55 (1963), pp. 263, 271 277 and 278.

6. Cf. Pius XII, radio message of June 7, 1941: AAS 33 (1941) = p. 200:=20 John XXIII, encyclical letter Pacem In Terris: 1.c., p. 273 and = 274.

7. Cf. John XXIII, encyclical letter Mater et Magistra: AAS 53 = (1961),=20 p. 416.

8. Pius XI, allocution "Ai dirigenti della Federazione = Universitaria=20 Cattolica". Discorsi di Pio XI (ed. Bertetto), Turin, vol. 1 = (1960), p.=20 743.

9. Cf. Second Vatican Council, Dogmatic Constitution on the = Church, n.=20 13: AAS 57 (1965), p. 17.

10. Cf. Luke 2:14.

Chapter 5

1. Cf. John XXIII, encyclical letter Pacem in Terris, April 11, = 1963:=20 AAS 55 (1963), p. 291; "Therefore in this age of ours which prides = itself=20 on its atomic power, it is irrational to believe that war is still = an apt=20 means of vindicating violated rights."

2. Cf. Pius XII, allocution of Sept. 30, 1954: AAS 46 (1954) p. = 589;=20 radio message of Dec. 24, 1954: AAS 47 (1955), pp. 15 ff, John = XXIII,=20 encyclical letter Pacem in Terris: AAS 55 (1963), pp. 286-291; = Paul VI,=20 allocution to the United Nations, Oct. 4, 1965.

3. Cf. John XXIII, encyclical letter Pacem in Terris, where = reduction=20 of arms is mentioned: AAS 55 (1963), p. 287.

4. Cf. 2 Cor. 2:6.

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