Compendium of the Social Doctrine of the Church: Chapter Eight
by Pontifical Council for Justice and Peace
CHAPTER EIGHT
THE POLITICAL COMMUNITY
I. BIBLICAL ASPECTS
a. God's dominion
377. At the beginning of its history, the people of Israel are unlike other peoples in that they have no king, for they recognize the dominion of Yahweh alone. It is God who intervenes on Israel's behalf through charismatic individuals, as recorded in the Book of Judges. The people approach the last of these individuals, Samuel, prophet and judge, to ask for a king (cf. 1 Sam 8:5; 10:18-19). Samuel warns the Israelites about the consequences of a despotic exercise of kingship (cf. 1 Sam 8:11-18). However, the authority of the king can also be experienced as a gift of Yahweh who comes to the assistance of his people (cf. 1 Sam 9:16). In the end, Saul is anointed king (cf. 1 Sam 10:1-2). These events show the tension that brought Israel to understand kingship in a different way than it was understood by neighbouring peoples. The king, chosen by Yahweh (cf. Dt 17:15; 1 Sam 9:16) and consecrated by him (cf. 1 Sam 16:12-13), is seen as God's son (cf. Ps 2:7) and is to make God's dominion and plan of salvation visible (cf. Ps 72). The king, then, is to be the defender of the weak and the guarantor of justice for the people. The denunciations of the prophets focus precisely on the kings' failure to fulfil these functions (cf. 1 Kg 21; Is 10:1-4; Am 2:6-8, 8:4-8; Mic 3:1-4).
378. The prototype of the king chosen by Yahweh is David, whose humble origins are a favourite topic of the biblical account (cf. 1 Sam 16:1-13). David is the recipient of the promise (cf. 2 Sam 7:13-16; Ps 89:2-38, 132:11-18), which places him at the beginning of a special kingly tradition, the "messianic" tradition. Notwithstanding all the sins and infidelities of David and his successors, this tradition culminates in Jesus Christ, who is par excellence "Yahweh's anointed" (that is, "the Lord's consecrated one", cf. 1 Sam 2:35, 24:7,11, 26:9,16; Ex 30:22-32), the son of David (cf. Mt 1:1-17; Lk 3:23-38; Rom 1:3).
The failure of kingship on the historical level does not lead to the disappearance of the ideal of a king who, in fidelity to Yahweh, will govern with wisdom and act in justice. This hope reappears time and again in the Psalms (cf. Ps 2, 18, 20, 21, 72). In the messianic oracles, the figure of a king endowed with the Lord's Spirit, full of wisdom and capable of rendering justice to the poor, is awaited in eschatological times (cf. Is 11:2-5; Jer 23:5-6). As true shepherd of the people of Israel (cf. Ezek 34:23-24, 37:24), he will bring peace to the nations (cf. Zech 9:9-10). In Wisdom Literature, the king is presented as the one who renders just judgments and abhors iniquity (cf. Prov 16:12), who judges the poor with equity (cf. Prov 29:14) and is a friend to those with a pure heart (cf. Prov 22:11). There is a gradual unfolding of the proclamation of what the Gospels and other New Testament writings see fulfilled in Jesus of Nazareth, the definitive incarnation of what the Old Testament foretold about the figure of the king.
b. Jesus and political authority
379. Jesus refuses the oppressive and despotic power wielded by the rulers of the nations (cf. Mk 10:42) and rejects their pretension in having themselves called benefactors (cf. Lk 22:25), but he does not directly oppose the authorities of his time. In his pronouncement on the paying of taxes to Caesar (cf. Mk 12:13-17; Mt 22:15-22; Lk 20:20-26), he affirms that we must give to God what is God's, implicitly condemning every attempt at making temporal power divine or absolute: God alone can demand everything from man. At the same time, temporal power has the right to its due: Jesus does not consider it unjust to pay taxes to Caesar.
Jesus, the promised Messiah, fought against and overcame the temptation of a political messianism, characterized by the subjection of the nations (cf. Mt 4:8-11; Lk 4:5-8). He is the Son of Man who came "to serve, and to give his life" (Mk 10:45; cf. Mt 20:24-28: Lk 22:24-27). As his disciples are discussing with one another who is the greatest, Jesus teaches them that they must make themselves least and the servants of all (cf. Mk 9:33- 35), showing to the sons of Zebedee, James and John, who wish to sit at His right hand, the path of the cross (cf. Mk 10:35-40; Mt 20:20-23).
c. The early Christian communities
380. Submission, not passive but "for the sake of conscience" (Rom 13:5), to legitimate authority responds to the order established by God. Saint Paul defines the relationships and duties that a Christian is to have towards the authorities (cf. Rom 13:1-7). He insists on the civic duty to pay taxes: "Pay all of them their dues, taxes to whom taxes are due, revenue to whom revenue is due, fear to whom fear is due, respect to who respect is due" (Rom 13:7). The Apostle certainly does not intend to legitimize every authority so much as to help Christians to "take thought for what is noble in the sight of all" (Rom 12:17), including their relations with the authorities, insofar as the authorities are at the service of God for the good of the person (cf. Rom 13:4; 1 Tim 2:1-2; Tit 3:1) and "to execute [God's] wrath on the wrongdoer" (Rom 13:4).
Saint Peter exhorts Christians to "be subject for the Lord's sake to every human institution" (1 Pet 2:13). The king and his governors have the duty "to punish those who do wrong and to praise those who do right" (1 Pet 2:14). This authority of theirs must be "honoured" (1 Pet 2: 17), that is, recognized, because God demands correct behaviour that will "silence the ignorance of foolish men" (1 Pet 2:15). Freedom must not be used as a pretext for evil but to serve God (cf. 1 Pet 2:16). It concerns free and responsible obedience to an authority that causes justice to be respected, ensuring the common good.
381. Praying for rulers, which Saint Paul recommended even as he was being persecuted, implicitly indicates what political authority ought to guarantee: a calm and tranquil life led with piety and dignity (cf. 1 Tim 2:1-2). Christians must "be ready for any honest work" (Tit 3:1), showing "perfect courtesy towards all" (Tit 3:2), in the awareness that they are saved not by their own deeds but by God's mercy. Without "the washing of regeneration and renewal in the Holy Spirit, which he poured out upon us richly through Jesus Christ our Saviour" (Tit 3:5-6), all people are "foolish, disobedient, led astray, slaves to various passions and pleasures, passing [their] days in malice and envy, hated by men and hating one another" (Tit 3:3). We must not forget the miserable state of the human condition marred by sin, but redeemed by God's love.
382. When human authority goes beyond the limits willed by God, it makes itself a deity and demands absolute submission; it becomes the Beast of the Apocalypse, an image of the power of the imperial persecutor "drunk with the blood of the saints and the blood of the martyrs of Jesus" (Rev 17:6). The Beast is served by the "false prophet" (Rev 19:20), who, with beguiling signs, induces people to adore it. This vision is a prophetic indication of the snares used by Satan to rule men, stealing his way into their spirit with lies. But Christ is the Victorious Lamb who, down the course of human history, overcomes every power that would make it absolute. Before such a power, Saint John suggests the resistance of the martyrs; in this way, believers bear witness that corrupt and satanic power is defeated, because it no longer has any authority over them.
383. The Church proclaims that Christ, the conqueror of death, reigns over the universe that he himself has redeemed. His kingdom includes even the present times and will end only when everything is handed over to the Father and human history is brought to completion in the final judgment (cf. 1 Cor 15:20-28). Christ reveals to human authority, always tempted by the desire to dominate, its authentic and complete meaning as service. God is the one Father, and Christ the one Teacher, of all mankind, and all people are brothers and sisters. Sovereignty belongs to God. The Lord, however, "has not willed to reserve to himself all exercise of power. He entrusts to every creature the functions it is capable of performing, according to the capacities of its own nature. This mode of governance ought to be followed in social life. The way God acts in governing the world, which bears witness to such great regard for human freedom, should inspire the wisdom of those who govern human communities. They should behave as ministers of divine providence".[773]
The biblical message provides endless inspiration for Christian reflection on political power, recalling that it comes from God and is an integral part of the order that he created. This order is perceived by the human conscience and, in social life, finds its fulfilment in the truth, justice, freedom and solidarity that bring peace.[774]
II. FOUNDATION AND PURPOSE OF THE POLITICAL COMMUNITY
a. Political community, the human person and a people
384. The human person is the foundation and purpose of political life.[775] Endowed with a rational nature, the human person is responsible for his own choices and able to pursue projects that give meaning to life at the individual and social level. Being open both to the Transcendent and to others is his characteristic and distinguishing trait. Only in relation to the Transcendent and to others does the human person reach the total and complete fulfilment of himself. This means that for the human person, a naturally social and political being, "social life is not something added on" [776] but is part of an essential and indelible dimension.
The political community originates in the nature of persons, whose conscience "reveals to them and enjoins them to obey" [777] the order which God has imprinted in all his creatures: "a moral and religious order; and it is this order - and not considerations of a purely extraneous, material order - which has the greatest validity in the solution of problems relating to their lives as individuals and as members of society, and problems concerning individual States and their interrelations".[778] This order must be gradually discovered and developed by humanity. The political community, a reality inherent in mankind, exists to achieve an end otherwise unobtainable: the full growth of each of its members, called to cooperate steadfastly for the attainment of the common good,[779] under the impulse of their natural inclinations towards what is true and good.
385. The political community finds its authentic dimension in its reference to people: "it is and should in practice be the organic and organizing unity of a real people".[780] The term "a people" does not mean a shapeless multitude, an inert mass to be manipulated and exploited, but a group of persons, each of whom - "at his proper place and in his own way" [781] - is able to form its own opinion on public matters and has the freedom to express its own political sentiments and to bring them to bear positively on the common good. A people "exists in the fullness of the lives of the men and women by whom it is made up, each of whom ... is a person aware of his own responsibilities and convictions".[782] Those who belong to a political community, although organically united among themselves as a people, maintain an irrepressible autonomy at the level of personal existence and of the goals to be pursued.
386. The primary characteristic of a people is the sharing of life and values, which is the source of communion on the spiritual and moral level. "Human society must primarily be considered something pertaining to the spiritual. Through it, in the bright light of truth men should share their knowledge, be able to exercise their rights and fulfil their obligations, be inspired to seek spiritual values, mutually derive genuine pleasure from beauty of whatever order it be, always be readily disposed to pass on to others the best of their own cultural heritage and eagerly strive to make their own the spiritual achievements of others. These benefits not only influence but at the same time give aim and scope to all that has bearing on cultural expressions, economic and social institutions, political movements and forms, laws, and all other structures by which society is outwardly established and constantly developed".[783]
387. For every people there is in general a corresponding nation, but for various reasons national boundaries do not always coincide with ethnic boundaries.[784] Thus the question of minorities arises, which has historically been the cause of more than just a few conflicts. The Magisterium affirms that minorities constitute groups with precise rights and duties, most of all, the right to exist, which "can be ignored in many ways, including such extreme cases as its denial through overt or indirect forms of genocide".[785] Moreover, minorities have the right to maintain their culture, including their language, and to maintain their religious beliefs, including worship services. In the legitimate quest to have their rights respected, minorities may be driven to seek greater autonomy or even independence; in such delicate circumstances, dialogue and negotiation are the path for attaining peace. In every case, recourse to terrorism is unjustifiable and damages the cause that is being sought. Minorities are also bound by duties, among which, above all, is working for the common good of the State in which they live. In particular, "a minority group has the duty to promote the freedom and dignity of each one of its members and to respect the decisions of each one, even if someone were to decide to adopt the majority culture"[786].
b. Defending and promoting human rights
388. Considering the human person as the foundation and purpose of the political community means in the first place working to recognize and respect human dignity through defending and promoting fundamental and inalienable human rights: "In our time the common good is chiefly guaranteed when personal rights and duties are maintained".[787] The rights and duties of the person contain a concise summary of the principal moral and juridical requirements that must preside over the construction of the political community. These requirements constitute an objective norm on which positive law is based and which cannot be ignored by the political community, because both in existential being and in final purpose the human person precedes the political community. Positive law must guarantee that fundamental human needs are met.
389. The political community pursues the common good when it seeks to create a human environment that offers citizens the possibility of truly exercising their human rights and of fulfilling completely their corresponding duties. "Experience has taught us that, unless these authorities take suitable action with regard to economic, political and cultural matters, inequalities between citizens tend to become more and more widespread, especially in the modern world, and as a result human rights are rendered totally ineffective and the fulfilment of duties is compromised".[788]
The full attainment of the common good requires that the political community develop a twofold and complementary action that defends and promotes human rights. "It should not happen that certain individuals or social groups derive special advantage from the fact that their rights have received preferential protection. Nor should it happen that governments in seeking to protect these rights, become obstacles to their full expression and free use".[789]
c. Social life based on civil friendship
390. The profound meaning of civil and political life does not arise immediately from the list of personal rights and duties. Life in society takes on all its significance when it is based on civil friendship and on fraternity.[790] The sphere of rights, in fact, is that of safeguarded interests, external respect, the protection of material goods and their distribution according to established rules. The sphere of friendship, on the other hand, is that selflessness, detachment from material goods, giving freely and inner acceptance of the needs of others.[791] Civil friendship [792] understood in this way is the most genuine actualization of the principle of fraternity, which is inseparable from that of freedom and equality.[793] In large part, this principle has not been put into practice in the concrete circumstances of modern political society, above all because of the influence of individualistic and collectivistic ideologies.
391. A community has solid foundations when it tends toward the integral promotion of the person and of the common good. In such cases, law is defined, respected and lived according to the manner of solidarity and dedication towards one's neighbour. Justice requires that everyone should be able to enjoy their own goods and rights; this can be considered the minimum measure of love.[794] Social life becomes more human the more it is characterized by efforts to bring about a more mature awareness of the ideal towards which it should be oriented, which is the "civilization of love".[795]
The human being is a person, not just an individual.[796] The term "person" indicates "a nature endowed with intelligence and free will": [797] he is therefore a reality that is far superior to that of a subject defined by the needs arising solely from his material dimension. The human person, in fact, although participating actively in projects designed to satisfy his needs within the family and within civil and political society, does not find complete self-fulfilment until he moves beyond the mentality of needs and enters into that of gratuitousness and gift, which fully corresponds to his essence and community vocation.
392. The gospel precept of charity enlightens Christians as to the deepest meaning of political life. In order to make it truly human, "no better way exists ... than by fostering an inner sense of justice, benevolence and service for the common good, and by strengthening basic beliefs about the true nature of the political community and about the proper exercise and limits of public authority".[798] The goal which believers must put before themselves is that of establishing community relationships among people. The Christian vision of political society places paramount importance on the value of community, both as a model for organizing life in society and as a style of everyday living.
III. POLITICAL AUTHORITY
a. The foundation of political authority
393. The Church has always considered different ways of understanding authority, taking care to defend and propose a model of authority that is founded on the social nature of the person. "Since God made men social by nature, and since no society can hold together unless some one be over all, directing all to strive earnestly for the common good, every civilized community must have a ruling authority, and this authority, no less than society itself, has its source in nature, and has, consequently, God for its author".[799] Political authority is therefore necessary [800] because of the responsibilities assigned to it. Political authority is and must be a positive and irreplaceable component of civil life.[801]
394. Political authority must guarantee an ordered and upright community life without usurping the free activity of individuals and groups but disciplining and orienting this freedom, by respecting and defending the independence of the individual and social subjects, for the attainment of the common good. Political authority is an instrument of coordination and direction by means of which the many individuals and intermediate bodies must move towards an order in which relationships, institutions and procedures are put at the service of integral human growth. Political authority, in fact, "whether in the community as such or in institutions representing the State, must always be exercised within the limits of morality and on behalf of the dynamically conceived common good, according to a juridical order enjoying legal status. When such is the case citizens are conscience-bound to obey".[802]
395. The subject of political authority is the people considered in its entirety as those who have sovereignty. In various forms, this people transfers the exercise of sovereignty to those whom it freely elects as its representatives, but it preserves the prerogative to assert this sovereignty in evaluating the work of those charged with governing and also in replacing them when they do not fulfil their functions satisfactorily. Although this right is operative in every State and in every kind of political regime, a democratic form of government, due to its procedures for verification, allows and guarantees its fullest application.[803] The mere consent of the people is not, however, sufficient for considering "just" the ways in which political authority is exercised.
b. Authority as moral force
396. Authority must be guided by the moral law. All of its dignity derives from its being exercised within the context of the moral order,[804] "which in turn has God for its first source and final end".[805] Because of its necessary reference to the moral order, which precedes it and is its basis, and because of its purpose and the people to whom it is directed, authority cannot be understood as a power determined by criteria of a solely sociological or historical character. "There are some indeed who go so far as to deny the existence of a moral order which is transcendent, absolute, universal and equally binding upon all. And where the same law of justice is not adhered to by all, men cannot hope to come to open and full agreement on vital issues".[806] This order "has no existence except in God; cut off from God it must necessarily disintegrate".[807] It is from the moral order that authority derives its power to impose obligations [808] and its moral legitimacy,[809] not from some arbitrary will or from the thirst for power,[810] and it is to translate this order into concrete actions to achieve the common good.[811]
397. Authority must recognize, respect and promote essential human and moral values. 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".[812] These values do not have their foundation in provisional and changeable "majority" opinions, but must simply be recognized, respected and promoted as elements of an objective moral law, the natural law written in the human heart (cf. Rom 2:15), and as the normative point of reference for civil law itself.[813] If, as a result of the tragic clouding of the collective conscience, scepticism were to succeed in casting doubt on the basic principles of the moral law,[814] the legal structure of the State itself would be shaken to its very foundations, being reduced to nothing more than a mechanism for the pragmatic regulation of different and opposing interests.[815]
398. Authority must enact just laws, that is, laws that correspond to the dignity of the human person and to what is required by right reason. "Human law is law insofar as it corresponds to right reason and therefore is derived from the eternal law. When, however, a law is contrary to reason, it is called an unjust law; in such a case it ceases to be law and becomes instead an act of violence".[816] Authority that governs according to reason places citizens in a relationship not so much of subjection to another person as of obedience to the moral order and, therefore, to God himself who is its ultimate source.[817] Whoever refuses to obey an authority that is acting in accordance with the moral order "resists what God has appointed" (Rom 13:2).[818] Analogously, whenever public authority - which has its foundation in human nature and belongs to the order pre-ordained by God [819] - fails to seek the common good, it abandons its proper purpose and so delegitimizes itself.
c. The right to conscientious objection
399. Citizens are not obligated in conscience to follow the prescriptions of civil authorities if their precepts are contrary to the demands of the moral order, to the fundamental rights of persons or to the teachings of the Gospel.[820] Unjust laws pose dramatic problems of conscience for morally upright people: when they are called to cooperate in morally evil acts they must refuse.[821] Besides being a moral duty, such a refusal is also a basic human right which, precisely as such, civil law itself is obliged to recognize and protect. "Those who have recourse to conscientious objection must be protected not only from legal penalties but also from any negative effects on the legal, disciplinary, financial and professional plane".[822]
It is a grave duty of conscience not to cooperate, not even formally, in practices which, although permitted by civil legislation, are contrary to the Law of God. Such cooperation in fact can never be justified, not by invoking respect for the freedom of others nor by appealing to the fact that it is foreseen and required by civil law. No one can escape the moral responsibility for actions taken, and all will be judged by God himself based on this responsibility (cf. Rom 2:6; 14:12).
c. The right to resist
400. Recognizing that natural law is the basis for and places limits on positive law means admitting that it is legitimate to resist authority should it violate in a serious or repeated manner the essential principles of natural law. Saint Thomas Aquinas writes that "one is obliged to obey ... insofar as it is required by the order of justice".[823] Natural law is therefore the basis of the right to resistance.
There can be many different concrete ways this right may be exercised; there are also many different ends that may be pursued. Resistance to authority is meant to attest to the validity of a different way of looking at things, whether the intent is to achieve partial change, for example, modifying certain laws, or to fight for a radical change in the situation.
401. The Church's social doctrine indicates the criteria for exercising the right to resistance: "Armed resistance to oppression by political authority is not legitimate, unless all the following conditions are met: 1) there is certain, grave and prolonged violation of fundamental rights, 2) all other means of redress have been exhausted, 3) such resistance will not provoke worse disorders, 4) there is well-founded hope of success; and 5) it is impossible reasonably to foresee any better solution".[824] Recourse to arms is seen as an extreme remedy for putting an end to a "manifest, long-standing tyranny which would do great damage to fundamental personal rights and dangerous harm to the common good of the country".[825] The gravity of the danger that recourse to violence entails today makes it preferable in any case that passive resistance be practised, which is "a way more conformable to moral principles and having no less prospects for success".[826]
e. Inflicting punishment
402. In order to protect the common good, the lawful public authority must exercise the right and the duty to inflict punishments according to the seriousness of the crimes committed[827]. The State has the twofold responsibility to discourage behaviour that is harmful to human rights and the fundamental norms of civil life, and to repair, through the penal system, the disorder created by criminal activity. In a State ruled by law the power to inflict punishment is correctly entrusted to the Courts: "In defining the proper relationships between the legislative, executive and judicial powers, the Constitutions of modern States guarantee the judicial power the necessary independence in the realm of law".[828]
403. Punishment does not serve merely the purpose of defending the public order and guaranteeing the safety of persons; it becomes as well an instrument for the correction of the offender, a correction that also takes on the moral value of expiation when the guilty party voluntarily accepts his punishment.[829] There is a twofold purpose here. On the one hand, encouraging the re-insertion of the condemned person into society; on the other, fostering a justice that reconciles, a justice capable of restoring harmony in social relationships disrupted by the criminal act committed.
In this regard, the activity that prison chaplains are called to undertake is important, not only in the specifically religious dimension of this activity but also in defence of the dignity of those detained. Unfortunately, the conditions under which prisoners serve their time do not always foster respect for their dignity; and often, prisons become places where new crimes are committed. Nonetheless, the environment of penal institutions offers a privileged forum for bearing witness once more to Christian concern for social issues: "I was ... in prison and you came to me" (Mt 25:35-36).
404. The activity of offices charged with establishing criminal responsibility, which is always personal in character, must strive to be a meticulous search for truth and must be conducted in full respect for the dignity and rights of the human person; this means guaranteeing the rights of the guilty as well as those of the innocent. The juridical principle by which punishment cannot be inflicted if a crime has not first been proven must be borne in mind.
In carrying out investigations, the regulation against the use of torture, even in the case of serious crimes, must be strictly observed: "Christ's disciple refuses every recourse to such methods, which nothing could justify and in which the dignity of man is as much debased in his torturer as in the torturer's victim".[830] International juridical instruments concerning human rights correctly indicate a prohibition against torture as a principle which cannot be contravened under any circumstances.
Likewise ruled out is "the use of detention for the sole purpose of trying to obtain significant information for the trial".[831] Moreover, it must be ensured that "trials are conducted swiftly: their excessive length is becoming intolerable for citizens and results in a real injustice".[832]
Officials of the court are especially called to exercise due discretion in their investigations so as not to violate the rights of the accused to confidentiality and in order not to undermine the principle of the presumption of innocence. Since even judges can make mistakes, it is proper that the law provide for suitable compensation for victims of judicial errors.
405. The Church sees as a sign of hope "a growing public opposition to the death penalty, even when such a penalty is seen as a kind of 'legitimate defence' on the part of society. Modern society in fact has the means of effectively suppressing crime by rendering criminals harmless without definitively denying them the chance to reform".[833] Whereas, presuming the full ascertainment of the identity and responsibility of the guilty party, the traditional teaching of the Church does not exclude the death penalty "when this is the only practicable way to defend the lives of human beings effectively against the aggressor".[834] Bloodless methods of deterrence and punishment are preferred as "they better correspond to the concrete conditions of the common good and are more in conformity to the dignity of the human person".[835] The growing number of countries adopting provisions to abolish the death penalty or suspend its application is also proof of the fact that cases in which it is absolutely necessary to execute the offender "are very rare, if not practically non-existent".[836] The growing aversion of public opinion towards the death penalty and the various provisions aimed at abolishing it or suspending its application constitute visible manifestations of a heightened moral awareness.
IV. THE DEMOCRATIC SYSTEM
406. The Encyclical Centesimus Annus contains an explicit and articulate judgment with regard to democracy: "The Church values the democratic system inasmuch as it ensures the participation of citizens in making political choices, guarantees to the governed the possibility both of electing and holding accountable those who govern them, and of replacing them through peaceful means when appropriate. Thus she cannot encourage the formation of narrow ruling groups which usurp the power of the State for individual interests or for ideological ends. Authentic democracy is possible only in a State ruled by law, and on the basis of a correct conception of the human person. It requires that the necessary conditions be present for the advancement both of the individual through education and formation in true ideals, and of the 'subjectivity' of society through the creation of structures of participation and shared responsibility".[837]
a. Values and democracy
407. An authentic democracy is not merely the result of a formal observation of a set of rules but is the fruit of a convinced acceptance of the values that inspire democratic procedures: the dignity of every human person, the respect of human rights, commitment to the common good as the purpose and guiding criterion for political life. If there is no general consensus on these values, the deepest meaning of democracy is lost and its stability is compromised.
The Church's social doctrine sees ethical relativism, which maintains that there are no objective or universal criteria for establishing the foundations of a correct hierarchy of values, as one of the greatest threats to modern-day democracies. "Nowadays there is a tendency to claim that agnosticism and skeptical relativism are the philosophy and the basic attitude which correspond to democratic forms of political life. Those who are convinced that they know the truth and firmly adhere to it are considered unreliable from a democratic point of view, since they do not accept that truth is determined by the majority, or that it is subject to variation according to different political trends. It must be observed in this regard that if there is no ultimate truth to guide and direct political action, then ideas and convictions can easily be manipulated for reasons of power. As history demonstrates, a democracy without values easily turns into open or thinly disguised totalitarianism".[838] Democracy is fundamentally "a 'system' and as such is a means and not an end. Its 'moral' value is not automatic, but depends on conformity to the moral law to which it, like every other form of human behaviour, must be subject: in other words, its morality depends on the morality of the ends which it pursues and of the means which it employs".[839]
b. Institutions and democracy
408. The Magisterium recognizes the validity of the principle concerning the division of powers in a State: "it is preferable that each power be balanced by other powers and by other spheres of responsibility which keep it within proper bounds. This is the principle of the 'rule of law', in which the law is sovereign, and not the arbitrary will of individuals".[840]
In the democratic system, political authority is accountable to the people. Representative bodies must be subjected to effective social control. This control can be carried out above all in free elections which allow the selection and change of representatives. The obligation on the part of those elected to give an accounting of their work - which is guaranteed by respecting electoral terms - is a constitutive element of democratic representation.
409. In their specific areas (drafting laws, governing, setting up systems of checks and balances), elected officials must strive to seek and attain that which will contribute to making civil life proceed well in its overall course.[841]
Those who govern have the obligation to answer to those governed, but this does not in the least imply that representatives are merely passive agents of the electors. The control exercised by the citizens does not in fact exclude the freedom that elected officials must enjoy in order to fulfil their mandate with respect to the objectives to be pursued. These do not depend exclusively on special interests, but in a much greater part on the function of synthesis and mediation that serve the common good, one of the essential and indispensable goals of political authority.
c. Moral components of political representation
410. Those with political responsibilities must not forget or underestimate the moral dimension of political representation, which consists in the commitment to share fully in the destiny of the people and to seek solutions to social problems. In this perspective, responsible authority also means authority exercised with those virtues that make it possible to put power into practice as service [842] (patience, modesty, moderation, charity, efforts to share), an authority exercised by persons who are able to accept the common good, and not prestige or the gaining of personal advantages, as the true goal of their work.
411. Among the deformities of the democratic system, political corruption is one of the most serious [843] because it betrays at one and the same time both moral principles and the norms of social justice. It compromises the correct functioning of the State, having a negative influence on the relationship between those who govern and the governed. It causes a growing distrust with respect to public institutions, bringing about a progressive disaffection in the citizens with regard to politics and its representatives, with a resulting weakening of institutions. Corruption radically distorts the role of representative institutions, because they become an arena for political bartering between clients' requests and governmental services. In this way political choices favour the narrow objectives of those who possess the means to influence these choices and are an obstacle to bringing about the common good of all citizens.
412. As an instrument of the State, public administration at any level - national, regional, community - is oriented towards the service of citizens: "Being at the service of its citizens, the State is the steward of the people's resources, which it must administer with a view to the common good".[844] Excessive bureaucratization is contrary to this vision and arises when "institutions become complex in their organization and pretend to manage every area at hand. In the end they lose their effectiveness as a result of an impersonal functionalism, an overgrown bureaucracy, unjust private interests and an all-too-easy and generalized disengagement from a sense of duty".[845] The role of those working in public administration is not to be conceived as impersonal or bureaucratic, but rather as an act of generous assistance for citizens, undertaken with a spirit of service.
d. Instruments for political participation
413. Political parties have the task of fostering widespread participation and making public responsibilities accessible to all. Political parties are called to interpret the aspirations of civil society, orienting them towards the common good,[846] offering citizens the effective possibility of contributing to the formulation of political choices. They must be democratic in their internal structure, and capable of political synthesis and planning.
Another instrument of political participation is the referendum, whereby a form of direct access to political decisions is practised. The institution of representation in fact does not exclude the possibility of asking citizens directly about the decisions of great importance for social life.
e. Information and democracy
414. Information is among the principal instruments of democratic participation. Participation without an understanding of the situation of the political community, the facts and the proposed solutions to problems is unthinkable. It is necessary to guarantee a real pluralism in this delicate area of social life, ensuring that there are many forms and instruments of information and communications. It is likewise necessary to facilitate conditions of equality in the possession and use of these instruments by means of appropriate laws. Among the obstacles that hinder the full exercise of the right to objectivity in information,[847] special attention must be given to the phenomenon of the news media being controlled by just a few people or groups. This has dangerous effects for the entire democratic system when this phenomenon is accompanied by ever closer ties between governmental activity and the financial and information establishments.
415. The media must be used to build up and sustain the human community in its different sectors: economic, political, cultural, educational and religious.[848] "The information provided by the media is at the service of the common good. Society has a right to information based on truth, freedom, justice and solidarity".[849]
The essential question is whether the current information system is contributing to the betterment of the human person; that is, does it make people more spiritually mature, more aware of the dignity of their humanity, more responsible or more open to others, in particular to the neediest and the weakest. A further aspect of great importance is the requisite that new technologies respect legitimate cultural differences.
416. In the world of the media the intrinsic difficulties of communications are often exacerbated by ideology, the desire for profit and political control, rivalry and conflicts between groups, and other social evils. Moral values and principles apply also to the media. "The ethical dimension relates not just to the content of communication (the message) and the process of communication (how the communicating is done) but to fundamental structural and systemic issues, often involving large questions of policy bearing upon the distribution of sophisticated technology and product (who shall be information rich and who shall be information poor?)".[850]
In all three areas - the message, the process and structural issues - one fundamental moral principle always applies: the human person and the human community are the end and measure of the use of the media. A second principle is complementary to the first: the good of human beings cannot be attained independently of the common good of the community to which they belong.[851] It is necessary that citizens participate in the decision-making process concerning media policies. This participation, which is to be public, has to be genuinely representative and not skewed in favour of special interest groups when the media are a money-making venture.[852]
V. THE POLITICAL COMMUNITY AT THE SERVICE OF CIVIL SOCIETY
a. Value of civil society
417. The political community is established to be of service to civil society, from which it originates. The Church has contributed to the distinction between the political community and civil society above all by her vision of man, understood as an autonomous, relational being who is open to the Transcendent. This vision is challenged by political ideologies of an individualistic nature and those of a totalitarian character, which tend to absorb civil society into the sphere of the State. The Church's commitment on behalf of social pluralism aims at bringing about a more fitting attainment of the common good and democracy itself, according to the principles of solidarity, subsidiarity and justice.
Civil society is the sum of relationships and resources, cultural and associative, that are relatively independent from the political sphere and the economic sector. "The purpose of civil society is universal, since it concerns the common good, to which each and every citizen has a right in due proportion".[853] This is marked by a planning capacity that aims at fostering a freer and more just social life, in which the various groups of citizens can form associations, working to develop and express their preferences, in order to meet their fundamental needs and defend their legitimate interests.
b. Priority of civil society
418. The political community and civil society, although mutually connected and interdependent, are not equal in the hierarchy of ends. The political community is essentially at the service of civil society and, in the final analysis, the persons and groups of which civil society is composed.[854] Civil society, therefore, cannot be considered an extension or a changing component of the political community; rather, it has priority because it is in civil society itself that the political community finds its justification.
The State must provide an adequate legal framework for social subjects to engage freely in their different activities and it must be ready to intervene, when necessary and with respect for the principle of subsidiarity, so that the interplay between free associations and democratic life may be directed to the common good. Civil society is in fact multifaceted and irregular; it does not lack its ambiguities and contradictions. It is also the arena where different interests clash with one another, with the risk that the stronger will prevail over the weaker.
c. Application of the principle of subsidiarity
419. The political community is responsible for regulating its relations with civil society according to the principle of subsidiarity.[855] It is essential that the growth of democratic life begin within the fabric of society. The activities of civil society - above all volunteer organizations and cooperative endeavours in the private-social sector, all of which are succinctly known as the "third sector", to distinquish from the State and the market - represent the most appropriate ways to develop the social dimension of the person, who finds in these activities the necessary space to express himself fully. The progressive expansion of social initiatives beyond the State- controlled sphere creates new areas for the active presence and direct action of citizens, integrating the functions of the State. This important phenomenon has often come about largely through informal means and has given rise to new and positive ways of exercising personal rights, which have brought about a qualitative enrichment of democratic life.
420. Cooperation, even in its less structured forms, shows itself to be one of the most effective responses to a mentality of conflict and unlimited competition that seems so prevalent today. The relationships that are established in a climate of cooperation and solidarity overcome ideological divisions, prompting people to seek out what unites them rather than what divides them.
Many experiences of volunteer work are examples of great value that call people to look upon civil society as a place where it is possible to rebuild a public ethic based on solidarity, concrete cooperation and fraternal dialogue. All are called to look with confidence to the potentialities that thus present themselves and to lend their own personal efforts for the good of the community in general and, in particular, for the good of the weakest and the neediest. In this way, the principle of the "subjectivity of society" is also affirmed.[856]
VI. THE STATE AND RELIGIOUS COMMUNITIES
A. RELIGIOUS FREEDOM, A FUNDAMENTAL HUMAN RIGHT
421. The Second Vatican Council committed the Catholic Church to the promotion of religious freedom. The Declaration Dignitatis Humanae explains in its subtitle that it intends to proclaim "the right of the person and of communities to social and civil freedom in religious matters". In order that this freedom, willed by God and inscribed in human nature, may be exercised, no obstacle should be placed in its way, since "the truth cannot be imposed except by virtue of its own truth".[857] The dignity of the person and the very nature of the quest for God require that all men and women should be free from every constraint in the area of religion.[858] Society and the State must not force a person to act against his conscience or prevent him from acting in conformity with it.[859] Religious freedom is not a moral licence to adhere to error, nor as an implicit right to error.[860]
422. Freedom of conscience and religion "concerns man both individually and socially".[861] The right to religious freedom must be recognized in the juridical order and sanctioned as a civil right; [862] nonetheless, it is not of itself an unlimited right. The just limits of the exercise of religious freedom must be determined in each social situation with political prudence, according to the requirements of the common good, and ratified by the civil authority through legal norms consistent with the objective moral order. Such norms are required by "the need for the effective safeguarding of the rights of all citizens and for the peaceful settlement of conflicts of rights, also by the need for an adequate care of genuine public peace, which comes about when men live together in good order and in true justice, and finally by the need for a proper guardianship of public morality".[863]
423. Because of its historical and cultural ties to a nation, a religious community might be given special recognition on the part of the State. Such recognition must in no way create discrimination within the civil or social order for other religious groups.[864] The vision of the relations between States and religious organizations promoted by the Second Vatican Council corresponds to the requirements of a State ruled by law and to the norms of international law.[865] The Church is well aware that this vision is not shared by all; the right to religious freedom, unfortunately, "is being violated by many States, even to the point that imparting catechesis, having it imparted, and receiving it become punishable offences".[866]
B. THE CATHOLIC CHURCH AND THE POLITICAL COMMUNITY
a. Autonomy and independence
424. Although the Church and the political community both manifest themselves in visible organizational structures, they are by nature different because of their configuration and because of the ends they pursue. The Second Vatican Council solemnly reaffirmed that, "in their proper spheres, the political community and the Church are mutually independent and self-governing".[867] The Church is organized in ways that are suitable to meet the spiritual needs of the faithful, while the different political communities give rise to relationships and institutions that are at the service of everything that is part of the temporal common good. The autonomy and independence of these two realities is particularly evident with regards to their ends.
The duty to respect religious freedom requires that the political community guarantee the Church the space needed to carry out her mission. For her part, the Church has no particular area of competence concerning the structures of the political community: "The Church respects the legitimate autonomy of the democratic order and is not entitled to express preferences for this or that institutional or constitutional solution",[868] nor does it belong to her to enter into questions of the merit of political programmes, except as concerns their religious or moral implications.
b. Cooperation
425. The mutual autonomy of the Church and the political community does not entail a separation that excludes cooperation. Both of them, although by different titles, serve the personal and social vocation of the same human beings. The Church and the political community, in fact, express themselves in organized structures that are not ends in themselves but are intended for the service of man, to help him to exercise his rights fully, those inherent in his reality as a citizen and a Christian, and to fulfil correctly his corresponding duties. The Church and the political community can more effectively render this service "for the good of all if each works better for wholesome mutual cooperation in a way suitable to the circumstances of time and place".[869]
426. The Church has the right to the legal recognition of her proper identity. Precisely because her mission embraces all of human reality, the Church, sensing that she is "truly and intimately linked with mankind and its history",[870] claims the freedom to express her moral judgment on this reality, whenever it may be required to defend the fundamental rights of the person or for the salvation of souls.[871]
The Church therefore seeks: freedom of expression, teaching and evangelization; freedom of public worship; freedom of organization and of her own internal government; freedom of selecting, educating, naming and transferring her ministers; freedom for constructing religious buildings; freedom to acquire and possess sufficient goods for her activity; and freedom to form associations not only for religious purposes but also for educational, cultural, health care and charitable purposes.[872]
427. In order to prevent or attenuate possible conflicts between the Church and the political community, the juridical experience of the Church and the State have variously defined stable forms of contact and suitable instruments for guaranteeing harmonious relations. This experience is an essential reference point for all cases in which the State has the presumption to invade the Church's area of action, impairing the freedom of her activity to the point of openly persecuting her or, vice versa, for cases in which church organizations do not act properly with respect to the State.
[773] Catechism of the Catholic Church, 1884.
[774] Cf. John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 266-267, 281-291, 301-302; John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 39: AAS 80 (1988), 566-568.
[775] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 25: AAS 58 (1966), 1045-1046; Catechism of the Catholic Church, 1881; Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 3: Libreria Editrice Vaticana, Vatican City 2002, p. 8.
[776] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 25: AAS 58 (1966), 1045.
[777] John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 258.
[778] John XXIII, Encyclical Letter Mater et Magistra: AAS 53 (1961), 450.
[779] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 74 AAS 58 (1966), 1095-1097.
[780] Pius XII, Christmas Radio Message of 24 December 1944: AAS 37 (1945), 13.
[781] Pius XII, Christmas Radio Message of 24 December 1944: AAS 37 (1945), 13.
[782] Pius XII, Christmas Radio Message of 24 December 1944: AAS 37 (1945), 13.
[783] John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 266.
[784] Cf. John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 283.
[785] John Paul II, Message for the 1989 World Day of Peace, 5: AAS 81 (1989), 98.
[786] John Paul II, Message for the 1989 World Day of Peace, 11: AAS 81 (1989), 101.
[787] John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 273; cf. Catechism of the Catholic Church, 2237; John Paul II, Message for the 2000 World Day of Peace, 6: AAS 92 (2000), 362; John Paul II, Address to the Fiftieth General Assembly
of the United Nations (5 October 1995), 3: L'Osservatore Romano, English edition, 11 October 1995, p. 8.
[788] John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 274.
[789] John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 275.
[790] Cf. Saint Thomas Aquinas, Sententiae Octavi Libri Ethicorum, VIII, lect. 1: Ed. Leon. 47, 443: "Est enim naturalis amicitia inter eos qui sunt unius gentis ad invicem, inquantum communicant in moribus et convictu. Quartam rationem ponit ibi: Videtur autem et civitates continere amicitia. Et dicit quod per amicitiam videntur conservari civitates. Unde legislatores magis student ad amicitiam conservandam inter cives quam etiam ad iustitiam, quam quandoque intermittunt, puta in poenis inferendis, ne dissensio oriatur. Et hoc patet per hoc quod concordia assimulatur amicitiae, quam quidem, scilicet concordiam, legislatores maxime appetunt, contentionem autem civium maxime expellunt, quasi inimicam salutis civitatis. Et quia tota moralis philosophia videtur ordinari ad bonum civile, ut in principio dictum est, pertinet ad moralem considerare de amicitia".
[791] Cf. Catechism of the Catholic Church, 2212-2213.
[792] Cf. Saint Thomas Aquinas, De Regno. Ad Regem Cypri, I, 10: Ed. Leon. 42, 461: "omnis autem amicitia super aliqua communione firmatur: eos enim qui conueniunt uel per nature originem uel per morum similitudinem uel per cuiuscumque communionem, uidemus amicitia coniungi... Non enim conseruatur amore, cum parua uel nulla sit amicitia subiecte multitudinis ad tyrannum, ut prehabitis patet".
[793] "Liberty, equality, fraternity" was the motto of the French Revolution. "In the final analysis, these are Christian ideas", John Paul II affirmed during his first visit to France: Homily at Le Bourget (1 June 1980), 5: AAS 72 (1980), 720.
[794] Cf. Saint Thomas Aquinas, Summa Theologiae, I-II, q. 99: Ed. Leon. 7, 199- 205; Saint Thomas Aquinas, Summa Theologiae, II-II, q. 23, ad 1um: Ed. Leon. 8, 168.
[795] Paul VI, Message for the 1977 World Day of Peace: AAS 68 (1976), 709.
[796] Cf. Catechism of the Catholic Church, 2212.
[797] John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 259.
[798] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 73: AAS 58 (1966), 1095.
[799] John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 269; Leo XIII, Encyclical Letter Immortale Dei, in Acta Leonis XIII, V, 1885, 120.
[800] Cf. Catechism of the Catholic Church, 1898; Saint Thomas Aquinas, De Regno. Ad Regem Cypri, I, 1: Ed. Leon. 42, 450: "Si igitur naturale est homini quod in societate multorum uiuat, necesse est in omnibus esse aliquid per quod multitudo regatur. Multis enim existentibus hominibus et unoquoque id quod est sibi congruum prouidente, multitudo in diuersa dispergetur nisi etiam esset aliquid de eo quod ad bonum multitudinis pertinet curam habens, sicut et corpus hominis et cuiuslibet animalis deflueret nisi esset aliqua uis regitiua communis in corpore, quae ad bonum commune omnium membrorum intenderet. Quod considerans Salomon dixit: 'Ubi non est gubernator, dissipabitur populus' ".
[801] Cf. Catechism of the Catholic Church, 1897; John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 279.
[802] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 74: AAS 58 (1966), 1096.
[803] Cf. John Paul II, Encyclical Letter Centesimus Annus, 46: AAS 83 (1991), 850- 851; John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 271.
[804] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 74: AAS 58 (1966), 1095-1097.
[805] John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 270; cf. Pius XII, Christmas Radio Message of 24 December 1944: AAS 37 (1945), 15; Catechism of the Catholic Church, 2235.
[806] John XXIII, Encyclical Letter Mater et Magistra: AAS 53 (1961), 449-450.
[807] John XXIII, Encyclical Letter Mater et Magistra: AAS 53 (1961), 450.
[808] Cf. John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 269-270.
[809] Cf. Catechism of the Catholic Church, 1902.
[810] Cf. John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 258-259.
[811] Cf. Pius XII, Encyclical Letter Summi Pontificatus: AAS 31 (1939), 432-433.
[812] John Paul II, Encyclical Letter Evangelium Vitae, 71: AAS 87 (1995), 483.
[813] Cf. John Paul II, Encyclical Letter Evangelium Vitae, 70: AAS 87 (1995), 481- 483; John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 258-259, 279-280.
[814] Cf. Pius XII, Encyclical Letter Summi Pontificatus: AAS 31 (1939), 423.
[815] Cf. John Paul II, Encyclical Letter Evangelium Vitae, 70: AAS 87 (1995), 481- 483; John Paul II, Encyclical Letter Veritatis Splendor, 97, 99: AAS 85 (1993), 1209- 1211; Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 5-6, Libreria Editrice Vaticana, Vatican City 2002, pp. 11-14.
[816] Saint Thomas Aquinas, Summa Theologiae, I-II, q. 93, a. 3, ad 2um: Ed. Leon. 7, 164: "Lex humana intantum habet rationem legis, inquantum est secundum rationem rectam: et secundum hoc manifestum est quod a lege aeterna derivatur. Inquantum vero a ratione recedit, sic dicitur lex iniqua: et sic non habet rationem legis, sed magis violentiae cuiusdam".
[817] Cf. John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 270.
[818] Cf. Catechism of the Catholic Church, 1899-1900.
[819] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 74: AAS 58 (1966), 1095-1097; Catechism of the Catholic Church, 1901.
[820] Cf. Catechism of the Catholic Church, 2242.
[821] Cf. John Paul II, Encyclical Letter Evangelium Vitae, 73: AAS 87 (1995), 486-487.
[822] John Paul II, Encyclical Letter Evangelium Vitae, 74: AAS 87 (1995), 488.
[823] Saint Thomas Aquinas, Summa Theologiae, II-II, q. 104, a. 6, ad 3um: Ed. Leon. 9, 392: "principibus saecularibus intantum homo oboedire tenetur, inquantum ordo iustitiae requirit".
[824] Catechism of the Catholic Church, 2243.
[825] Paul VI, Encyclical Letter Populorum Progressio, 31: AAS 59 (1967), 272.
[826] Congregation for the Doctrine of the Faith, Instruction Libertatis Conscientia, 79: AAS 79 (1987), 590.
[827] Cf. Catechism of the Catholic Church, 2266.
[828] John Paul II, Address to the Italian Association of Judges (31 March 2000), 4: AAS 92 (2000), 633.
[829] Cf. Catechism of the Catholic Church, 2266.
[830] John Paul II, Address to the International Committee of the Red Cross, Geneva (15 June 1982), 5: L'Osservatore Romano, English edition, 26 July 1982, p. 3.
[831] John Paul II, Address to the Italian Association of Judges (31 March 2000), 4: AAS 92 (2000), 633.
[832] John Paul II, Address to the Italian Association of Judges (31 March 2000), 4: AAS 92 (2000), 633.
[833] John Paul II, Encyclical Letter Evangelium Vitae, 27: AAS 87 (1995), 432.
[834] Catechism of the Catholic Church, 2267.
[835] Catechism of the Catholic Church, 2267.
[836] John Paul II, Encyclical Letter Evangelium Vitae, 56: AAS 87 (1995), 464; cf. also John Paul II, Message for the 2001 World Day of Peace, 19: AAS 93 (2001), 244, where recourse to the death penalty is described as "unnecessary".
[837] John Paul II, Encyclical Letter Centesimus Annus, 46: AAS 83 (1991), 850.
[838] John Paul II, Encyclical Letter Centesimus Annus, 46: AAS 83 (1991), 850.
[839] John Paul II, Encyclical Letter Evangelium Vitae, 70: AAS 87 (1995), 482.
[840] John Paul II, Encyclical Letter Centesimus Annus, 44: AAS 83 (1991), 848.
[841] Cf. Catechism of the Catholic Church, 2236.
[842] Cf. John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici, 42: AAS 81 (1989), 472-476.
[843] Cf. John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 44: AAS 80 (1988), 575-577; John Paul II, Encyclical Letter Centesimus Annus, 48: AAS 83 (1991), 852-854; John Paul II, Message for the 1999 World Day of Peace, 6: AAS 91 (1991), 381-382.
[844] John Paul II, Message for the 1998 World Day of Peace, 5: AAS 90 (1998), 152.
[845] John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici, 41: AAS 81 (1989), 471-472.
[846] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 75: AAS 58 (1966), 1097-1099.
[847] Cf. John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 260.
[848] Cf. Second Vatican Ecumenical Council, Decree Inter Mirifica, 3: AAS 56 (1964), 146; Paul VI, Apostolic Exhortation Evangelii Nuntiandi, 45: AAS 68 (1976), 35-36; John Paul II, Encyclical Letter Redemptoris Missio, 37: AAS 83 (1991), 282-286; Pontifical Council for Social Communications, Communio et Progressio. 126-134: AAS 63 (1971), 638-640; Pontifical Council for Social Communications, Aetatis Novae, 11: AAS 84 (1992), 455-456; Pontifical Council for Social Communications, Ethics in Advertising (22 February 1997), 4-8: L'Osservatore Romano, English edition, 16 April 1997, pp. I-II.
[849] Catechism of the Catholic Church, 2494; cf. Second Vatican Ecumenical Council, Decree Inter Mirifica, 11: AAS 56 (1964), 148-149.
[850] Pontifical Council for Social Communications, Ethics in Communications (4 June 2000), 20, Libreria Editrice Vaticana, Vatican City 2000, p. 22.
[851] Cf. Pontifical Council for Social Communications, Ethics in Communications (4 June 2000), 22, Libreria Editrice Vaticana, Vatican City 2000, pp. 23-25.
[852] Cf. Pontifical Council for Social Communications, Ethics in Communications (4 June 2000), 24, Libreria Editrice Vaticana, Vatican City 2000, pp. 26-28.
[853] Leo XIII, Encyclical Letter Rerum Novarum: Acta Leonis XIII, 11 (1892), 134.
[854] Cf. Catechism of the Catholic Church, 1910.
[855] Cf. Pius XI, Encyclical Letter Quadragesimo Anno: AAS 23 (1931), 203; Catechism of the Catholic Church, 1883-1885.
[856] Cf. John Paul II, Encyclical Letter Centesimus Annus, 49: AAS 83 (1991), 855.
[857] Second Vatican Ecumenical Council, Declaration Dignitatis Humanae, 1: AAS 58 (1966), 929.
[858] Cf. Second Vatican Ecumenical Council, Declaration Dignitatis Humanae, 2: AAS 58 (1966), 930-931; Catechism of the Catholic Church, 2106.
[859] Cf. Second Vatican Ecumenical Council, Declaration Dignitatis Humanae, 3: AAS 58 (1966), 931-932.
[860] Cf. Catechism of the Catholic Church, 2108.
[861] Catechism of the Catholic Church, 2105.
[862] Cf. Second Vatican Ecumenical Council, Declaration Dignitatis Humanae, 2: AAS 58 (1966), 930-931; Catechism of the Catholic Church, 2108.
[863] Second Vatican Ecumenical Council, Declaration Dignitatis Humanae, 7: AAS 58 (1966), 935; Catechism of the Catholic Church, 2109.
[864] Cf. Second Vatican Ecumenical Council, Declaration Dignitatis Humanae, 6: AAS 58 (1966), 933-934; Catechism of the Catholic Church, 2107.
[865] Cf. John Paul II, Message for the 1999 World Day of Peace, 5: AAS 91 (1999), 380-381.
[866] John Paul II, Apostolic Exhortation Catechesi Tradendae, 14: AAS 71 (1979), 1289.
[867] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 76: AAS 58 (1966), 1099; cf. Catechism of the Catholic Church, 2245.
[868] John Paul II, Encyclical Letter Centesimus Annus, 47: AAS 83 (1991), 852.
[869] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 76: AAS 58 (1966), 1099.
[870] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 1: AAS 58 (1966), 1026.
[871] Cf. Code of Canon Law, canon 747, § 2; Catechism of the Catholic Church, 2246.
[872] Cf. John Paul II, Letter to the Heads of State Signing the Final Helsinki Act (1 September 1980), 4: AAS 72 (1980), 1256-1258.
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