Religious because the Church's evangelizing and salvific mission embraces man “in the full truth of his existence, of his personal being and also of his community and social being”[123]. Several organs of the Holy See are dedicated to social … The Magisterium has not failed to encourage this initiative time and again. In this personalistic and community vision, “a business cannot be considered only as a ‘society of capital goods'; it is also a ‘society of persons' in which people participate in different ways and with specific responsibilities, whether they supply the necessary capital for the company's activities or take part in such activities through their labour”.[707]. [788] John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 274. Martyrdom cannot be the act of a person who kills in the name of God. John Paul II, Encyclical Letter Laborem Exercens, 10: AAS 73 (1981), 600-602. A message for the sons and daughters of the Church and for humanityf. In the tasks of evangelization, that is to say, of teaching, catechesis and formation that the Church's social doctrine inspires, it is addressed to every Christian, each according to the competence, charisms, office and mission of proclamation that is proper to each one[127]. Catechism of the Catholic Church, 2429. Salvation, which the Lord Jesus obtained “at a price” (1 Cor 6:20; cf. [15] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 3: AAS 58 (1966), 1026. Pontifical Commission “Iustitia et Pax”, The Church and Human Rights, 70-90, Vatican City 1975, pp. THE NATURE OF THE CHURCH'S SOCIAL DOCTRINEa. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 76: AAS 58 (1966), 1099-1100. [56] Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 5: AAS 57 (1965), 8. Congregation for Catholic Education, Guidelines for the Study and Teaching of the Church's Social Doctrine in the Formation of Priests, 29-42, Vatican Polyglot Press, Rome 1988, pp. 127. The inner transformation of the human person, in his being progressively conformed to Christ, is the necessary prerequisite for a real transformation of his relationships with others. [21] Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 1: AAS 57 (1965), 5. These are innate and “flow from the very truth of the human being and express and safeguard the dignity of the person; values which no individual, no majority and no State can ever create, modify or destroy”. John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 282-283. Catechism of the Catholic Church, 1850. [344] Examining each of these principles individually must not lead to using them only in part or in an erroneous manner, which would be the case if they were to be invoked in a disjointed and unconnected way with respect to each of the others. Paul VI, Message for the 1969 World Day of Peace: AAS 60 (1968), 771; John Paul II, Message for the 2004 World Day of Peace, 4: AAS 96 (2004), 116. Pius XII, Radio Message for the fiftieth anniversary of Rerum Novarum, 21: AAS 33 (1941), 202; John Paul II, Encyclical Letter Centesimus Annus, 49: AAS 83 (1991), 854-856; John Paul II, Apostolic Exhortation Familiaris Consortio, 45: AAS 74 (1982), 136-137. But it must immediately be added that this temporal dimension of the Kingdom remains incomplete unless it is related to the Kingdom of Christ present in the Church and straining towards eschatological fullness”[57]. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 80: AAS 58 (1966), 1104; Catechism of the Catholic Church, 2314; John Paul II, Message for the 1986 World Day of Peace, 2: AAS 78 (1986), 280. [649] Agrarian reform therefore becomes a moral obligation more than a political necessity, since the failure to enact such reform is a hindrance in these countries to the benefits arising from the opening of markets and, generally, from the abundant growth opportunities offered by the current process of globalization. [1133] Cf. Guided by the perennial light of the Gospel and ever attentive to evolution of society, the Church's social doctrine is characterized by continuity and renewal[133]. Events connected with the Industrial Revolution profoundly changed centuries-old societal structures, raising serious problems of justice and posing the first great social question — the labour question — prompted by the conflict between capital and labour. This document intends to help them in this daily mission. [285] Cf. Social and political charity is not exhausted in relationships between individuals but spreads into the network formed by these relationships, which is precisely the social and political community; it intervenes in this context seeking the greatest good for the community in its entirety. III. [750] “The challenge, in short, is to ensure a globalization in solidarity, a globalization without marginalization”. The actions and attitudes opposed to the will of God and the good of neighbour, as well as the structures arising from such behaviour, appear to fall into two categories today: “on the one hand, the all-consuming desire for profit, and on the other, the thirst for power, with the intention of imposing one's will upon others. Paul VI, Encyclical Letter Populorum Progressio, 51-55 and 77-79: AAS 59 (1967), 282-284, 295-296. This is due to obstacles originating in materialistic and nationalistic ideologies that contradict the values of the person integrally considered in all his various dimensions, material and spiritual, individual and community. John Paul II, Encyclical Letter Centesimus Annus, 54: AAS 83 (1991), 860. “Political communities condition one another and we can affirm that each one will succeed in its development by contributing to the development of others. Certainly, there is a long and difficult road ahead; bringing about such a renewal will require enormous effort, especially on account of the number and gravity of the causes giving rise to and aggravating the situations of injustice present in the world today. Unique and unrepeatablec. Prudence affirms the good as a duty and shows in what manner the person should accomplish it[1146]. 359. It is there that the Church becomes for man a point of contact with the Gospel, with the message of liberation and reconciliation, of justice and peace. 25. The lay faithful must strengthen their spiritual and moral lives, becoming ever more competent in carrying out their social duties. Human work has a twofold significance: objective and subjective. [1072] Cf. [691] Pius XI, Encyclical Letter Quadragesimo Anno: AAS 23 (1931), 190-191. John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 292; John Paul II, Encyclical Letter Centesimus Annus, 52: AAS 83 (1991), 857-858. 113. Rest gives men and women the possibility to remember and experience anew God's work, from Creation to Redemption, to recognize themselves as his work (cf. b. Jesus Christ, prototype and foundation of the new humanity. THE CRISIS IN THE RELATIONSHIP BETWEEN, Message for the 23[rd] World Day of Social Communications, Letter on the Pastoral Care of Homosexual Persons, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life, Considerations Regarding Proposals to Give Legal Recognition to Unions Between Homosexual Persons, Letter to the Bishops of the Catholic Church on the collaboration of men and women in the Church and in the world, Jesus Christ, the Bearer of the Water of Life. [664] Cf. [403] Cf. [460] John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici, 40: AAS 81 (1989), 469. Together with them, the Catholic Church is convinced that from the common heritage of social teachings preserved by the living tradition of the people of God there will come motivations and orientations for an ever closer cooperation in the promotion of justice and peace[13]. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 76: AAS 58 (1966), 1099-1100. [942] The poor should be seen “not as a problem, but as people who can become the principal builders of a new and more human future for everyone”. These three levels implicitly define also the proper method and specific epistemological structure of the social doctrine of the Church. The use of biotechnologyc. THE CHURCH IS ONE, HOLY, CATHOLIC, AND This motivation makes their commitment in the world significant and is opposed to the characteristics of action that are proper to atheistic humanism, which lack an ultimate basis and are circumscribed within purely temporal limits. 540. [680] Cf. 2 Pet 3:10) that will make it a renewed world (cf. “Those, therefore, who claim their own rights, yet altogether forget or neglect to carry out their respective duties, are people who build with one hand and destroy with the other”. The family contributes to the social good in an eminent fashion through responsible motherhood and fatherhood, the spouses' special participation in God's work of creation[519]. Rom 8), to share in Christ's resurrection and in the eternal communion of life with the Father in the joy of the Holy Spirit. [109] In this regard, the foundation of the Pontifical Academy of Social Sciences is significant; in the motu proprio establishing the Academy one reads: “Social science research can effectively contribute to improving human relations, as has been shown by the progress achieved in various sectors of society especially during the century now drawing to a close. [756], Special attention must be given to specific local features and the cultural differences that are threatened by the economic and financial process currently underway: “Globalization must not be a new version of colonialism. [888] Valuing these different identities helps to overcome various forms of division that tend to separate peoples and fill them with a self-centredness that has destabilizing effects. 382. In this way, alongside traditional artisans there emerge new businesses characterized by small production interests at work in modern production sectors or in decentralized activities of larger companies. [1167] Cf. [18] John Paul II, Address at General Audience (19 October 1983), 2: L'Osservatore Romano, English edition, 24 October 1983, p. 9. [150] John Paul II, Encyclical Letter Centesimus Annus, 60: AAS 83 (1991), 865. The Church's social doctrine is also characterized by a constant call to dialogue among all members of the world's religions so that together they will be able to seek the most appropriate forms of cooperation. Social doctrine and formationd. [654] John Paul II, Encyclical Letter Centesimus Annus, 15: AAS 83 (1991), 812. “The new realities that are having such a powerful impact on the productive process, such as the globalization of finance, economics, trade and labour, must never violate the dignity and centrality of the human person, nor the freedom and democracy of peoples. [774] Cf. The right to the exercise of freedom, especially in moral and religious matters, is an inalienable requirement of the dignity of the human person”[436]. John Paul II, Encyclical Letter Centesimus Annus, 46: AAS 83 (1991), 850-851. 10-11; Catechism of the Catholic Church, 2223. This is a source of serious ethical concern, since the countries excluded from these processes do not enjoy the benefits brought about but are still exposed to the eventual negative consequences that financial instability can cause for their real economic systems, above all if they are weak or suffering from delayed development. 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