Compendium of the Social Doctrine of the Church: Chapter Twelve
by Pontifical Council for Justice and Peace
PART THREE
"As far as the Church is concerned, the social message of the Gospel must not be considered a theory, but above all else a basis and a motivation for action". (Centesimus Annus, 57)
CHAPTER TWELVE
SOCIAL DOCTRINE AND ECCLESIAL ACTION
I. PASTORAL ACTION IN THE SOCIAL FIELD
a. Social doctrine and the inculturation of faith
521. Aware of the power of Christianity to renew even cultural and social realities[1105], the Church offers the contribution of her teaching to the building up of the human community by bringing out the social significance of the Gospel[1106]. At the end of the nineteenth century, the Church's Magisterium systematically addressed the pressing social questions of the time, creating "a lasting paradigm for the Church. The Church, in fact, has something to say about specific human situations, individual, and communal, national and international. She formulates a genuine doctrine for these situations, a corpus which enables her to analyze social realities, to make judgments about them and to indicate directions to be taken for the just resolution of the problems involved"[1107]. The intervention of Pope Leo XIII in the social and political reality of his time with the Encyclical Rerum Novarum "gave the Church 'citizenship status' as it were, amid the changing realities of public life, and this standing would be more fully confirmed later on"[1108].
522. In her social doctrine the Church offers above all an integral vision of man and a complete understanding of his personal and social dimensions. Christian anthropology reveals the inviolable dignity of every person and places the realities of work, economics and politics into an original perspective that sheds light on authentic human values while at the same time inspiring and sustaining the task of Christian witness in the varied areas of personal, cultural and social life. Thanks to the "first fruits of the Spirit" (Rom 8:23), Christians become "capable of discharging the new law of love (cf. Rom 8:1-11). Through this Spirit, who is 'the pledge of our inheritance' (Eph 1:14), the whole man is renewed from within, even to the achievement of 'the redemption of the body' (Rom 8:23)".[1109] In this sense the Church's social doctrine shows how the moral basis of all social action consists in the human development of the person and identifies the norm for social action corresponding to humanity's true good and as efforts aimed at creating the conditions that will allow every person to satisfy his integral vocation.
523. This Christian anthropology gives life to and supports the pastoral task of inculturation of the faith, which aims at an interior renewal, through the power of the Gospel, of modern man's criteria of judgment, the values underlying his decisions, the way he thinks and the models after which his life is patterned. "Through inculturation the Church, for her part, becomes a more intelligible sign of what she is and a more effective instrument of mission"[1110]. The contemporary world is marked by a rift between the Gospel and culture, by a secularized vision of salvation that tends to reduce even Christianity to "merely human wisdom, a pseudo- science of well-being"[1111]. The Church is aware that she must take "a giant step forward in her evangelization effort, and enter into a new stage of history in her missionary dynamism"[1112]. The Church's social doctrine is situated within this pastoral vision: "The 'new evangelization', which the modern world urgently needs, ... must include among its essential elements a proclamation of the Church's social doctrine"[1113].
b. Social doctrine and social pastoral activity
524. The Church's social teaching is the indispensable reference point that determines the nature, modality, articulation and development of pastoral activity in the social field. It is the expression of the ministry of social evangelization, aimed at enlightening, stimulating and supporting the integral promotion of the human person through the practice of Christian liberation in its earthly and transcendent dimension. The Church exists and is at work within history. She interacts with the society and culture of her time in order to fulfil her mission of announcing the newness of the Christian message to all people, in the concrete circumstances of their difficulties, struggles and challenges. She does so in such a way that faith enlightens them so that they can understand the truth that "true liberation consists in opening oneself to the love of Christ"[1114]. The Church's social pastoral ministry is the living and concrete expression of the full awareness of her evangelizing mission in the social, economic, cultural and political realities of the world.
525. The social message of the Gospel must guide the Church in her twofold pastoral activity: that of helping men and women to discover the truth and to choose the path that they will follow, and that of encouraging Christians to bear witness with a spirit of service to the Gospel in the field of social activity. "Today more than ever the Word of God will be unable to be proclaimed and heard unless it is accompanied by the witness of the power of the Holy Spirit, working within the action of Christians in the service of their brothers and sisters, at the points in which their existence and their future are at stake"[1115]. The need for a new evangelization helps the Church to understand that "today more than ever ... her social message will gain credibility more immediately from the witness of action than as a result of its internal logic and consistency"[1116].
526. The Church's social doctrine provides the fundamental criteria for pastoral action in the area of social activity: proclaiming the Gospel; placing the Gospel message in the context of social realities; planning actions aimed at the renewal of these realities; and conforming them to the demands of Christian morality. A new evangelization of society requires first of all the proclamation of the Gospel: God saves every person and the whole person in Jesus Christ. It is this proclamation that reveals man to himself and that must become the principle for interpreting social realities. In proclaiming the Gospel, the social dimension is an essential and unavoidable but not the only dimension. It is a dimension that must reveal the unlimited possibilities of Christian salvation, even if it is not possible in time to conform social realities perfectly and definitively to the Gospel. No results attained, not even the most spectacular, can escape the limits of human freedom and the eschatological tension of every created reality[1117].
527. Above all, the pastoral activity of the Church in the social sector must bear witness to the truth of the human person. Christian anthropology permits a discernment of social problems that will never find an adequate solution if the transcendent character of the human person, fully revealed in faith, is not safeguarded[1118]. The social action of Christians must be inspired by the fundamental principle of the centrality of the human person[1119]. The need to promote the integral identity of the human person prompts Christians to propose those eminent values that govern every well-ordered and productive human society: truth, justice, love and freedom[1120]. Pastoral activity in the social field must seek to ensure that the renewal of public life is linked to an effective respect for these values. In this way, the Church's multifaceted evangelical witness seeks to promote the awareness of the good of each person and of all people as an unlimited resource for the development of every aspect of life in society.
c. Social doctrine and formation
528. The Church's social doctrine is an indispensable reference point for a totally integrated Christian formation. The insistence of the Magisterium in proposing this doctrine as a source of inspiration for the apostolate and for social action comes from the conviction that it constitutes an extraordinary resource for formation; "this is especially true for the lay faithful who have responsibilities in various fields of social and public life. Above all, it is indispensable that they have a more exact knowledge... of the Church's social doctrine"[1121]. This doctrinal patrimony is neither taught nor known sufficiently, which is part of the reason for its failure to be suitably reflected in concrete behaviour.
529. The formative value of the Church's social doctrine should receive more attention in catechesis.[1122] Catechesis is the systematic teaching of Christian doctrine in its entirety, with a view to initiating believers into the fullness of Gospel life.[1123] The ultimate aim of catechesis "is to put people not only in touch but in communion, in intimacy, with Jesus Christ".[1124 ]
In this way, it becomes possible to recognize the action of the Holy Spirit, from whom comes the gift of new life in Christ[1125]. Seen in this light, in its service of educating to the faith, the concern of catechesis must not fail "to clarify properly realities such as man's activity for his integral liberation, the search for a society with greater solidarity and fraternity, the fight for justice and the building of peace"[1126]. In order to do so, the fullness of the social Magisterium must be presented: its history, its content and its methodology. Direct contact with the texts of the social encyclicals, read within an ecclesial context, enriches its reception and application, thanks to the contribution of the different areas of competency and professions represented within the community.
530. In the context of catechesis above all it is important that the teaching of the Church's social doctrine be directed towards motivating action for the evangelization and humanization of temporal realities. Through this doctrine, in fact, the Church expresses a theoretical and practical knowledge that gives support to the commitment of transforming social life, helping it to conform ever more fully to the divine plan. Social catechesis aims at the formation of men and women who, in their respect for the moral order, are lovers of true freedom, people who "will form their own judgments in the light of truth, direct their activities with a sense of responsibility, and strive for what is true and just in willing cooperation with others".[1127] The witness of a Christian life has an extraordinary formative value: "In particular the life of holiness which is resplendent in so many members of the People of God, humble and often unseen, constitutes the simplest and most attractive way to perceive at once the beauty of truth, the liberating force of God's love, and the value of unconditional fidelity to all the demands of the Lord's law, even in the most difficult circumstances"[1128].
531. The Church's social doctrine must be the basis of an intense and constant work of formation, especially of the lay faithful. Such a formation should take into account their obligations in civil society. "It belongs to the layman, without waiting passively for orders and directives, to take the initiative freely and to infuse a Christian spirit into the mentality, customs, laws and structures of the community in which they live"[1129]. The first level of the formation of lay Christians should be to help them to become capable of meeting their daily activities effectively in the cultural, social, economic and political spheres and to develop in them a sense of duty that is at the service of the common good[1130]. A second level concerns the formation of a political conscience in order to prepare lay Christians to exercise political power. "Those with a talent for the difficult yet noble art of politics, or whose talents in this matter can be developed, should prepare themselves for it, and forgetting their own convenience and material interests, they should engage in political activity"[1131].
532. Catholic educational institutions can and indeed must carry out a precious formative service, dedicating themselves in a particular way to the inculturation of the Christian message, that is to say, to the productive encounter between the Gospel and the various branches of knowledge. The Church's social doctrine is a necessary means for an efficacious Christian education towards love, justice and peace, as well as for a conscious maturation of moral and social duties in the various cultural and professional fields.
The "Social Weeks" of Catholics that the Magisterium has always encouraged are important examples of formational opportunities. They represent privileged moments for the expression and growth of the lay faithful, who are then capable of making their specific high-level contribution to the temporal order. Various countries find that these Weeks are veritable cultural laboratories for the exchange of reflections and experiences, the study of emerging problems and the identification of new operative approaches.
533. No less important is the commitment to use the Church's social doctrine in the formation of priests and candidates to the priesthood who, in the context of their preparation for ministry, must develop a thorough knowledge of the Church's teaching and her pastoral concerns in the social sphere as well as a keen interest in the social issues of their day. The Congregation for Catholic Education has published a document, Guidelines for the Study and Teaching of the Church's Social Doctrine in the Formation of Priests[1132], which gives specific indications and recommendations for a correct and appropriate plan of studies for this teaching.
d. Promoting dialogue
534. The Church's social doctrine is a privileged instrument of dialogue between Christian communities and the civil and political community. It is an appropriate tool for promoting and cultivating attitudes of authentic and productive cooperation in ways adapted to the circumstances. The commitment of civil and political authorities, called to serve the personal and social vocation of mankind according to their own areas of competence and with the means available to them, can find in the social teaching of the Church an important support and a rich source of inspiration.
535. The social teaching of the Church is also fertile soil for dialogue and collaboration in the ecumenical sphere. This is already happening in various places on a broad scale concerning the defence of the dignity of the human person, the promotion of peace, the concrete and effective struggle against the miseries of today's world, such as hunger and poverty, illiteracy, the unequal distribution of the goods of the earth and the lack of housing. This multifaceted cooperation increases awareness that all are brothers and sisters in Christ, and makes the journey along the path of ecumenism easier.
536. In the common tradition of the Old Testament, the Catholic Church is able to engage in dialogue with her Jewish brothers and sisters, which she does also through her social doctrine, in order to build together a future of justice and peace for all people, as sons and daughters of the one God. This common spiritual heritage fosters mutual knowledge and reciprocal esteem[1133], on the basis of which broader agreement can be reached concerning the elimination of all forms of discrimination and the defence of human dignity.
537. 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. Religion has an important role to play in the pursuit of peace, which depends on a common commitment to the integral development of the human person[1134]. In the spirit of the meetings for prayer held in Assisi[1135], the Church continues to invite believers of other religions to dialogue and encourage everywhere effective witness to those values shared by the entire human family.
e. The subjects of social pastoral activity
538. The entire people of God has a role to play as the Church fulfils her mission. In various ways and through every member according to the gifts and the manner of acting proper to each vocation, the people of God must respond to the duty to proclaim and bear witness to the Gospel (cf. 1 Cor 9:16), in the awareness that "missionary activity is a matter for all Christians".[1136]
Pastoral work in the social sector is also meant for all Christians, who are called to become active subjects in bearing witness to this social doctrine and to be fully part of the solid tradition of the "fruitful activity of many millions of people, who, spurred on by the social Magisterium, have sought to make that teaching the inspiration for their involvement in the world"[1137]. Acting either as individuals or together with others in various groups, associations and organizations, Christians of today represent "a great movement for the defence of the human person and the safeguarding of human dignity"[1138].
539. In the particular Church, the primary responsibility for the pastoral commitment to evangelize social realities falls to the Bishop, assisted by priests, religious men and women, and the laity. With special reference to local realities, the Bishop is responsible for promoting the teaching and diffusion of the Church's social doctrine, which he should do through appropriate institutions.
The pastoral action of the Bishop is realized through the ministry of priests, who participate in the Bishop's mission of teaching, sanctifying and governing the Christian community. Through suitable formation programmes, the priest should make known the social teaching of the Church and foster in the members of his community an awareness of their right and duty to be active subjects of this doctrine. Through the celebration of the sacraments, especially Eucharist and Reconciliation, the priest helps the faithful to live their social commitment as a fruit of the mystery of salvation. He should animate pastoral action in the social field, giving particular attention to the formation and spiritual accompaniment of lay Christians engaged in social and political life. The priest who carries out pastoral service in various ecclesial associations, especially those dedicated to the social apostolate, has the duty to promote the growth of such groups through the proper teaching of social doctrine.
540. This pastoral work in the social sector also includes the work of consecrated persons according to their particular charism. Their shining witness, especially in situations of great poverty, represents a reminder to all people of the values of holiness and generous service to one's neighbour. The total gift of self made by men and women religious is offered to the contemplation of everyone as an eloquent and prophetic sign of the Church's social doctrine. Placing themselves totally at the service of the mystery of Christ's love for mankind and the world, religious anticipate and show by their very lives some of the traits of the new humanity that this social doctrine seeks to encourage. In chastity, poverty and obedience, consecrated persons place themselves at the service of pastoral charity, especially by prayer, thanks to which they contemplate God's plan for the world and beg the Lord to open the heart of all persons to welcome within themselves the gift of a new humanity, the price of Christ's sacrifice.
II. SOCIAL DOCTRINE AND THE COMMITMENT OF THE LAY FAITHFUL
a. The lay faithful
541. The essential characteristic of the lay faithful who work in the Lord's vineyard (cf. Mt 20:1-16) is the secular nature of their Christian discipleship, which is carried out precisely in the world. "It belongs to the laity to seek the kingdom of God by engaging in temporal affairs and directing them according to God's will"[1139]. By Baptism, the laity are incorporated into Christ and are made participants in his life and mission according to their specific identity. "The term 'laity' is here understood to mean all the faithful except those in Holy Orders and those who belong to a religious state approved by the Church. That is, the faithful who, by Baptism are incorporated into Christ, are placed in the People of God and in their own way share the priestly, prophetic and kingly office of Christ, and to the best of their ability carry on the mission of the whole Christian people in the Church and in the world"[1140].
542. The identity of the lay faithful is born in and nourished by the sacraments of Baptism, Confirmation and the Eucharist. Baptism conforms the person to Christ, Son of the Father, first-born of every creature, sent to all as Teacher and Redeemer. Confirmation configures the individual to Christ, sent to give new life to creation and to every being through the outpouring of his Spirit. The Eucharist makes the believer a participant in the unique and perfect sacrifice that Christ offered to the Father, in his own flesh, for the salvation of the world.
Lay Catholics are disciples of Christ starting with the sacraments, that is, by virtue of what God has wrought in them, marking them with the very image of his Son Jesus Christ. It is from this divine gift of grace, and not from human concession, that is born the threefold "munus" (gift and duty) that characterizes the lay person as prophet, priest and king, according to his secular nature.
543. It is the proper duty of the lay faithful to proclaim the Gospel with an exemplary witness of life rooted in Christ and lived in temporal realities: the family; professional commitment in the world of work, culture, science and research; the exercise of social, economic and political responsibilities. All secular human realities - both personal and social, including various environments and historical situations, as well as structures and institutions - are the context in which the lay Christian lives and works. These realities are places where God's love is received; the commitment of the lay faithful must correspond to this vision and is to be considered an expression of evangelical charity; "for the lay faithful to be present and active in the world is not only an anthropological and sociological reality, but in a specific way, a theological and ecclesiological reality as well"[1141].
544. The witness of the lay faithful is born from the gift of grace, recognized, nurtured and brought to maturity[1142]. 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. The eschatological perspective is the key that allows a correct understanding of human realities. From the standpoint of definitive goods, the lay faithful are able to engage in earthly activity according to the criteria of authenticity. Standards of living and greater economic productivity are not the only valid indicators for measuring the total fulfilment of the human person in this life, and they are of even less value when considering the life to come, "for man's horizons are not bounded only by the temporal order; living on the level of human history, he preserves the integrity of his eternal destiny"[1143].
b. Spirituality of the lay faithful
545. The lay faithful are called to cultivate an authentic lay spirituality by which they are reborn as new men and women, both sanctified and sanctifiers, immersed in the mystery of God and inserted in society. Such a spirituality will build up the world according to Jesus' Spirit. It will make people capable of looking beyond history, without separating themselves from it, of cultivating a passionate love for God without looking away from their bothers and sisters, whom they are able to see as the Lord sees them and love as the Lord loves them. This spirituality precludes both an intimist spiritualism and a social activism, expressing itself instead in a life- giving synthesis that bestows unity, meaning and hope on an existence that for so many different reasons is contradictory and fragmented. Prompted by such a spirituality, the lay faithful are able to contribute "to the sanctification of the world, as from within like leaven, by fulfilling their own particular duties. Thus, especially by the witness of their own life ... they must manifest Christ to others"[1144].
546. The lay faithful must strengthen their spiritual and moral lives, becoming ever more competent in carrying out their social duties. A deepening of interior motivations and the acquisition of a style appropriate for their work in the social and political spheres are the results of a dynamic and ongoing formation directed above all to the attainment of harmony between life, in all its complexity, and faith. In the experience of believers, in fact, "there cannot be two parallel lives in their existence: on the one hand, the so-called 'spiritual' life, with its values and demands; and on the other, the so-called 'secular' life, that is, life in a family, at work, in social relationships, in the responsibilities of public life and in culture"[1145].
Bringing faith and life together requires following the path judiciously indicated by the characteristic elements of Christian living: the Word of God as a reference point; the liturgical celebration of the Christian Mystery; personal prayer; the authentic experience of Church enhanced by the particular formational services of discerning spiritual guides; the exercise of the social virtues and a persevering commitment to cultural and professional formation.
c. Acting with prudence
547. The lay faithful should act according to the dictates of prudence, the virtue that makes it possible to discern the true good in every circumstance and to choose the right means for achieving it. Thanks to this virtue, moral principles are applied correctly to particular cases. We can identify three distinct moments as prudence is exercised to clarify and evaluate situations, to inspire decisions and to prompt action. The first moment is seen in the reflection and consultation by which the question is studied and the necessary opinions sought. The second moment is that of evaluation, as the reality is analyzed and judged in the light of God's plan. The third moment, that of decision, is based on the preceding steps and makes it possible to choose between the different actions that may be taken.
548. Prudence makes it possible to make decisions that are consistent, and to make them with realism and a sense of responsibility for the consequences of one's action. The rather widespread opinion that equates prudence with shrewdness, with utilitarian calculations, with diffidence or with timidity or indecision, is far from the correct understanding of this virtue. It is a characteristic of practical reason and offers assistance in deciding with wisdom and courage the course of action that should be followed, becoming the measure of the other virtues. Prudence affirms the good as a duty and shows in what manner the person should accomplish it[1146]. In the final analysis, it is a virtue that requires the mature exercise of thought and responsibility in an objective understanding of a specific situation and in making decisions according to a correct will[1147].
d. Social doctrine and lay associations
549. The Church's social doctrine must become an integral part of the ongoing formation of the lay faithful. Experience shows that this formative work is usually possible within lay ecclesial associations that respond to precise "criteria of ecclesiality".[1148] "Groups, associations and movements also have their place in the formation of the lay faithful. In fact they have the possibility, each with its own method, of offering a formation through a deeply shared experience in the apostolic life, as well as having the opportunity to integrate, to make concrete and specific the formation that their members receive from other persons and communities".[1149] The Church's social doctrine sustains and sheds light on the role of associations, movements and lay groups that are committed to the Christian renewal of the various sectors of the temporal order[1150]. "Church communion, already present and at work in the activities of the individual, finds its specific expression in the lay faithful working together in groups, that is, in activities done with others in the course of their responsible participation in the life and mission of the Church"[1151].
550. The Church's social doctrine is extremely important for ecclesial associations that have pastoral action within society as their objective. These associations represent a privileged point of reference in that their presence in the life of society is characterized by their nature as ecclesial bodies; this shows the importance and value of prayer, reflection and dialogue for addressing and improving social realities. One must keep in mind the distinction, in each case, "between the activities of Christians, acting individually or collectively in their own name as citizens guided by the dictates of a Christian conscience, and their activity acting along with their pastors in the name of the Church"[1152].
The various specialized associations that gather people together in the name of their Christian vocation and mission within a particular professional or cultural field have a precious role to play in forming mature Christians. For example, a Catholic association of doctors forms those who belong to it through the exercise of discernment with regard to the many problems that medical science, biology and other sciences place before the professional competence of doctors, as well as before their personal conscience and faith. The same could be also said of Catholic associations of teachers, legal professionals, businessmen and women, workers, as well as Catholic sports associations and ecological associations and so forth. In this context, the Church's social doctrine shows that it is an effective means for forming individual consciences and a country's culture.
e. Service in the various sectors of social life
551. The presence of the laity in social life is characterized by service, the sign and expression of love, which is seen in the areas of the family, culture, work, economics and politics according to specific aspects. Complying with the different demands of their particular area of work, lay men and women express the truth of their faith and, at the same time, the truth of the Church's social doctrine, which fully becomes a reality when it is lived concretely in order to resolve social problems. In fact, the credibility of this social doctrine comes more immediately from the witness of action than from its internal consistency or logic[1153].
Having entered into The Third Millennium of the Christian era, the lay faithful will open themselves, through their witness, to all people with whom they will take on the burden of the most pressing calls of our time. "Drawn from the treasures of the teaching of the Church, the proposals of this Council are intended for all men, whether they believe in God or whether they do not explicitly acknowledge him; they are intended to help them to a keener awareness of their own destiny, to make the work conform better to the surpassing dignity of man, to strive for a more deeply rooted sense of universal brotherhood and to meet the pressing appeals of our times with a generous and common effort of love"[1154].
1. Service to the human person
552. Among the areas of the social commitment of the laity, service to the human person emerges as a priority. Promoting the dignity of every person, the most precious possession of men and women, is the "essential task, in a certain sense, the central and unifying task of the service which the Church, and the lay faithful in her, are called to render to the human family"[1155].
The first form in which this task is undertaken consists in the commitment and efforts to renew oneself interiorly, because human history is not governed by an impersonal determinism but by a plurality of subjects whose free acts shape the social order. Social institutions do not of themselves guarantee, as if automatically, the common good; the internal "renewal of the Christian spirit" [1156] must precede the commitment to improve society "according to the mind of the Church on the firmly established basis of social justice and social charity"[1157].
It is from the conversion of hearts that there arises concern for others, loved as brothers or sisters. This concern helps us to understand the obligation and commitment to heal institutions, structures and conditions of life that are contrary to human dignity. The laity must therefore work at the same time for the conversion of hearts and the improvement of structures, taking historical situations into account and using legitimate means so that the dignity of every man and woman will be truly respected and promoted within institutions.
553. Promoting human dignity implies above all affirming the inviolability of the right to life, from conception to natural death, the first among all rights and the condition for all other rights of the person[1158]. Respect for personal dignity requires, moreover, that the religious dimension of the person be recognized. "This is not simply a requirement 'concerning matters of faith', but a requirement that finds itself inextricably bound up with the very reality of the individual".[1159] The effective recognition of the right to freedom of conscience and religious freedom is one of the highest goods and one of the most serious duties of every people that truly wishes to ensure the good of the individual and of society[1160]. In the present cultural context, there is a particularly urgent need to defend marriage and the family, which can be adequately met only if one is convinced of the unique and singular value of these two realities for an authentic development of human society[1161].
2. Service in culture
554. Culture must represent a privileged area for the presence and commitment of the Church and individual Christians. The Second Vatican Council sees the separation of Christian faith and daily life as one of the most serious errors of our day[1162]. Without a metaphysical perspective, the loss of a longing for God in self-serving narcissism and the varied means found in a consumeristic lifestyle; the primacy given to technology and scientific research as ends in themselves; the emphasis placed on appearance, the quest for an image, communication techniques: all of these phenomena must be understood in their cultural aspects and placed in relation to the central issue of the human person, of integral human growth, of the human capacity to communicate and relate with other people, and of the constant human search for an answer to the great questions that run throughout life. It must be kept in mind that "culture is that through which man, as man, becomes more man, 'is' more, has more access to 'being'"[1163].
555. Fostering a social and political culture inspired by the Gospel must be an area of particular importance for the lay faithful. Recent history has shown the weakness and radical failure of commonly held cultural perspectives that prevailed for a long time, especially on the social and political levels. In this area, particularly in the decades following the Second World War, Catholics in different countries have been involved at high levels, which shows with ever greater clarity today the consistency of their inspiration and of their heritage of values. The social and political involvement of Catholics, in fact, has never been limited to the mere transformation of structures, because this involvement takes place at the foundations of a culture that receives and listens to the reasoning made by faith and morality, including them as the basis and goal of concrete planning. When this awareness is lacking, Catholics themselves are condemned to cultural dispersion and their proposals are rendered insufficient and limited. An urgent priority today is also found in the need to present the patrimony of Catholic tradition, its values and content, and the entire spiritual, intellectual and moral heritage of Catholicism, in culturally up-to-date terms. Faith in Jesus Christ, who described himself as "the way and the truth and the life" (Jn 14:6), prompts Christians to commit themselves with firm and ever new resolve to building a social and political culture inspired by the Gospel[1164].
556. The integral perfection of the person and the good of the whole of society are the essential ends of culture[1165]; the ethical dimension of culture is therefore a priority in the social action of the laity. Failure to pay attention to this dimension easily transforms culture into an instrument that impoverishes humanity. A culture can become sterile and headed for decadence when it "becomes inward looking, and tries to perpetuate obsolete ways of living by rejecting any exchange or debate with regard to the truth about man"[1166]. The formation of a culture capable of enriching men and women requires on the contrary the involvement of the whole person, who, in the cultural sphere, expresses his creativity, his intelligence, his knowledge of the world and of human persons; someone moreover who puts to good use his capacity for self-control, personal sacrifice, solidarity and readiness to promote the common good[1167].
557. The social and political involvement of the lay faithful in the area of culture moves today in specific directions. The first is that of seeking to guarantee the right of each person to a human and civil culture "in harmony with the dignity of the human person, without distinction of race, sex, nation, religion, or social circumstances"[1168]. This right implies the right of families and persons to free and open schools; freedom of access to the means of social communication together with the avoidance of all forms of monopolies and ideological control of this field; freedom of research, sharing one's thoughts, debate and discussion. At the root of the poverty of so many peoples are also various forms of cultural deprivation and the failure to recognize cultural rights. The commitment to the education and formation of the person has always represented the first concern of Christian social action.
558. The second challenge for Christian commitment concerns the content of culture, that is, truth. The question of truth is essential for culture because "it remains each man's duty to retain an understanding of the whole human person in which the values of intellect, will, conscience and fraternity are pre-eminent".[1169] A correct anthropology is the criterion for shedding light on and verifying every historical form of culture. The Christian commitment in the field of culture is opposed to all reductionistic and ideological perspectives of man and life. The dynamism of openness to the truth is guaranteed above all by the fact that "different cultures are basically different ways of facing the question of the meaning of personal existence"[1170].
559. Christians must work so that the full value of the religious dimension of culture is seen. This is a very important and urgent task for the quality of human life, at both the individual and social levels. The question arising from the mystery of life and referring to the greater mystery of God is in fact at the centre of every culture; when it is eliminated, culture and the moral life of nations are corrupted[1171]. The authentic religious dimension is an essential part of man and allows him to open his diverse activities to the horizon in which they find meaning and direction. Human religiosity or spirituality is manifested in the forms taken on by a culture, to which it gives vitality and inspiration. The countless works of art of every period bear witness to this. When the religious dimension of the person or of a people is denied, culture itself starts to die off, sometimes disappearing completely.
560. In the promotion of an authentic culture, the laity will place great importance on mass media, examining above all the contents of the countless choices that people make. These choices, while varying from group to group and from individual to individual, all have a moral weight and should be evaluated in this light. In order to choose correctly, one must know the norms of the moral order and apply them faithfully.[1172] The Church offers a long tradition of wisdom, rooted in divine Revelation and human reflection,[1173] the theological orientation of which provides an important corrective function to both "the 'atheistic' solution which deprives man of one of his basic dimensions, namely the spiritual one, and to permissive and consumerist solutions, which under various pretexts seek to convince man that he is free from every law and from God himself"[1174]. Rather than judging the means of social communication, this tradition is placed at their service: "The Church's culture of wisdom can save the media culture of information from becoming a meaningless accumulation of facts"[1175].
561. The lay faithful will look upon the media as possible and powerful instruments of solidarity: "Solidarity is a consequence of genuine and right communication and the free circulation of ideas that further knowledge and respect for others"[1176]. This is not the case if the media are used to build and sustain economic systems that serve greed and covetousness. Faced with grave injustices, the decision to ignore completely certain aspects of human suffering reflects an indefensible selectivity[1177]. Communication structures and policies, and the distribution of technology are factors that help to make some people "information rich" and others "information poor" at a time when prosperity, and even survival, depend on information. In this way, the media often contribute to the injustices and imbalances that give rise to the very suffering that they report. Communications and information technology, along with training in its use, must aim at eliminating such injustices and imbalances.
562. Professionals in the field of media are not the only people with ethical duties. Those who make use of the media also have obligations. Media operators who try to meet their responsibilities deserve audiences who are aware of their own responsibilities. The first duty of media users is to be discerning and selective. Parents, families and the Church have precise responsibilities they cannot renounce. For those who work, in various capacities, in the area of social communications, the warning of St. Paul rings out loud and clear: "Therefore, putting away falsehood, let every one speak the truth with his neighbour, for we are members one of another ... Let no evil talk come out of your mouths, but only such as is good for edifying, as fits the occasion, that it may impart grace to those who hear" (Eph 4:25, 29). Serving the human person through the building up of a human community based on solidarity, justice and love, and spreading the truth about human life and its final fulfilment in God remain at the heart of ethics in the media[1178]. In the light of faith, human communication can be seen as a journey from Babel to Pentecost, or rather, as the personal and social commitment to overcome the collapse of communication (cf. Gen 11:4-8), opening people to the gift of tongues (cf. Acts 2:5-11), to communication as restored by the power of the Spirit sent by the Son.
3. Service in the economy
563. Faced with the complexity of today's economic context, the laity will be guided in their action by the principles of the social Magisterium. It is necessary that these principles be known and accepted in the area of economic activity itself; when they are ignored, above all the principle of the centrality of the human person, the quality of this activity is compromised[1179].
The commitment of Christians will also be translated into an effort of cultural reflection aimed at a discernment of the current models of economic and social development. Reducing the question of development to an exclusively technical problem would deprive it of its true content, which instead concerns "the dignity of individuals and peoples"[1180].
564. Economists, those working in this field and political leaders must sense the urgency of rethinking the economy, considering, on the one hand, the dramatic material poverty of billions of people and, on the other, the fact that "present economic, social and cultural structures are ill-equipped to meet the demands of genuine development"[1181]. The legitimate requirements of economic efficiency need to be better harmonized with those of political participation and social justice. Concretely, this means that solidarity must be made an integral part of the networks of economic, political and social interdependence that the current process of globalization tends to consolidate.[1182] In this effort of rethinking, well organized and destined to have an effect on the way economic realities are seen, associations of a Christian inspiration active in the economic field
- organizations of workers, business leaders and economists - have a precious role to play.
4. Service in politics
565. For the lay faithful, political involvement is a worthy and demanding expression of the Christian commitment of service to others[1183]. The pursuit of the common good in a spirit of service, the development of justice with particular attention to situations of poverty and suffering, respect for the autonomy of earthly realities, the principle of subsidiarity, the promotion of dialogue and peace in the context of solidarity: these are the criteria that must inspire the Christian laity in their political activity. All believers, insofar as they possess rights and duties as citizens, are obligated to respect these guiding principles. Special attention must be paid to their observance by those who occupy institutional positions dealing with the complex problems of the public domain, whether in local administrations or national and international institutions.
566. The tasks accompanying responsibilities in social and political institutions demand a strict and articulated commitment that is able to demonstrate clearly the absolute necessity of the moral dimension in social and political life through thoughtful contributions to the political debate, planning and the chosen actions. Inadequate attention to the moral dimension leads to the dehumanization of life in society and of social and political institutions, thereby consolidating "structures of sin"[1184]: "Living and acting in conformity with one's own conscience on questions of politics is not slavish acceptance of positions alien to politics or some kind of confessionalism, but rather the way in which Christians offer their concrete contribution so that, through political life, society will become more just and more consistent with the dignity of the human person"[1185].
567. In the context of the laity's political commitment, particular attention must be given to preparing believers to exercise the power that will be theirs, especially when they are entrusted with such duties by their fellow citizens in accordance with democratic rules. They must show appreciation for 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"[1186]. They must also reject all secret organizations that seek to influence or subvert the functioning of legitimate institutions. The exercise of authority must take on the character of service to be carried out always in the context of moral law for the attainment of the common good[1187]. Those who exercise political authority must see to it that the energies of all citizens are directed towards the common good; and they are to do so not in an authoritarian style but by making use of moral power sustained in freedom.
568. The lay faithful are called to identify steps that can be taken in concrete political situations in order to put into practice the principles and values proper to life in society. This calls for a method of discernment[1188], at both the personal and community levels, structured around certain key elements: knowledge of the situations, analyzed with the help of the social sciences and other appropriate tools; systematic reflection on these realities in the light of the unchanging message of the Gospel and the Church's social teaching; identification of choices aimed at assuring that the situation will evolve positively. When reality is the subject of careful attention and proper interpretation, concrete and effective choices can be made. However, an absolute value must never be attributed to these choices because no problem can be solved once and for all. "Christian faith has never presumed to impose a rigid framework on social and political questions, conscious that the historical dimension requires men and women to live in imperfect situations, which are also susceptible to rapid change"[1189].
569. A characteristic context for the exercise of discernment can be found in the functioning of the democratic system, understood by many today in agnostic and relativistic terms that lead to the belief that truth is something determined by the majority and conditioned by political considerations[1190]. In such circumstances, discernment is particularly demanding when it is exercised with regard to the objectivity and accuracy of information, scientific research and economic decisions that affect the life of the poorest people. It is likewise demanding when dealing with realities that involve fundamental and unavoidable moral duties, such as the sacredness of life, the indissolubility of marriage, the promotion of the family founded on marriage between a man and a woman.
In such situations certain fundamental criteria are useful: the distinction and, simultaneously, the connection between the legal order and the moral order; fidelity to one's own identity and, at the same time, the willingness to engage in dialogue with all people; the need, in the social judgment and activity of Christians, to refer to the observance of three inseparable values - natural values, with respect for the legitimate autonomy of temporal realities; moral values, promoting an awareness of the intrinsic ethical dimension of every social and political issue; supernatural values, in order to fulfil one's duty in the spirit of the Gospel of Jesus Christ.
570. When - concerning areas or realities that involve fundamental ethical duties - legislative or political choices contrary to Christian principles and values are proposed or made, the Magisterium teaches that "a well-formed Christian conscience does not permit one to vote for a political programme or an individual law which contradicts the fundamental contents of faith and morals"[1191]. In cases where it is not possible to avoid the implementation of such political programmes or to block or abrogate such laws, the Magisterium teaches that a parliamentary representative, whose personal absolute opposition to these programmes or laws is clear and known to all, may legitimately support proposals aimed at limiting the damage caused by such programmes or laws and at diminishing their negative effects on the level of culture and public morality. In this regard, a typical example of such a case would be a law permitting abortion[1192]. The representative's vote, in any case, cannot be interpreted as support of an unjust law but only as a contribution to reducing the negative consequences of a legislative provision, the responsibility for which lies entirely with those who have brought it into being.
Faced with the many situations involving fundamental and indispensable moral duties, it must be remembered that Christian witness is to be considered a fundamental obligation that can even lead to the sacrificing of one's life, to martyrdom in the name of love and human dignity[1193]. The history of the past twenty centuries, as well as that of the last century, is filled with martyrs for Christian truth, witnesses to the faith, hope and love founded on the Gospel. Martyrdom is the witness of one who has been personally conformed to Jesus crucified, expressed in the supreme form of shedding one's blood according to the teaching of the Gospel: if "a grain of wheat falls into the earth and dies ... it bears much fruit" (Jn 12:24).
571. The political commitment of Catholics is often placed in the context of the "autonomy" of the State, that is, the distinction between the political and religious spheres[1194]. This distinction "is a value that has been attained and recognized by the Catholic Church and belongs to the inheritance of contemporary civilization"[1195]. Catholic moral doctrine, however, clearly rejects the prospects of an autonomy that is understood as independence from the moral law: "Such 'autonomy' refers first of all to the attitude of the person who respects the truths that derive from natural knowledge regarding man's life in society, even if such truths may also be taught by a specific religion, because truth is one"[1196]. A sincere quest for the truth, using legitimate means to promote and defend the moral truths concerning social life - justice, freedom, respect for life and for other human rights - is a right and duty of all members of a social and political community.
When the Church's Magisterium intervenes in issues concerning social and political life, it does not fail to observe the requirements of a correctly understood autonomy, for "the Church's Magisterium does not wish to exercise political power or eliminate the freedom of opinion of Catholics regarding contingent questions. Instead, it intends - as is its proper function - to instruct and illuminate the consciences of the faithful, particularly those involved in political life, so that their actions may always serve the integral promotion of the human person and the common good. The social doctrine of the Church is not an intrusion into the government of individual countries. It is a question of the lay Catholic's duty to be morally coherent, found within one's conscience, which is one and indivisible"[1197].
572. The principle of autonomy involves respect for every religious confession on the part of the State, which "assures the free exercise of ritual, spiritual, cultural and charitable activities by communities of believers. In a pluralistic society, secularity is a place for communication between the different spiritual traditions and the nation".[1198] Unfortunately, even in democratic societies, there still remain expressions of secular intolerance that are hostile to granting any kind of political or cultural relevance to religious faiths. Such intolerance seeks to exclude the activity of Christians from the social and political spheres because Christians strive to uphold the truths taught by the Church and are obedient to the moral duty to act in accordance with their conscience. These attitudes even go so far, and radically so, as to deny the basis of a natural morality. This denial, which is the harbinger of a moral anarchy with the obvious consequence of the stronger prevailing over the weaker, cannot be accepted in any form by legitimate pluralism, since it undermines the very foundations of human society. In the light of this state of affairs, "the marginalization of Christianity ... would not bode well for the future of society or for consensus among peoples; indeed, it would threaten the very spiritual and cultural foundations of civilization"[1199].
573. A particular area for discernment on the part of the lay faithful concerns the choice of political instruments, that is, membership in a party or in other types of political participation. A choice must be made that is consistent with values, taking into account actual circumstances. In every case, whatever choice is made must be rooted in charity and tend towards the attainment of the common good[1200]. It is difficult for the concerns of the Christian faith to be adequately met in one sole political entity; to claim that one party or political coalition responds completely to the demands of faith or of Christian life would give rise to dangerous errors. Christians cannot find one party that fully corresponds to the ethical demands arising from faith and from membership in the Church. Their adherence to a political alliance will never be ideological but always critical; in this way the party and its political platform will be prompted to be ever more conscientious in attaining the true common good, including the spiritual end of the human person[1201].
574. The distinction that must be made on the one hand between the demands of faith and socio-political options, and on the other hand between the choices made by individual Christians and the Christian community as such, means that membership in a party or in a political alliance should be considered a personal decision, legitimate at least within the limits of those parties and positions that are not incompatible with Christian faith and values[1202]. However, the choice of a party, a political alliance, the persons to whom public life is to be entrusted, while involving the conscience of each person, can never be an exclusively individual choice. "It is up to the Christian community to analyze with objectivity the situation which is proper to their own country, to shed on it the light of the Gospel's inalterable words and to draw principles of reflection, norms of judgment and directives for action from the social teaching of the Church"[1203]. In any case, "no one is permitted to identify the authority of the Church exclusively with his own opinion"[1204]; believers should rather "try to guide each other by sincere dialogue in a spirit of mutual charity and with anxious interest above all in the common good"[1205].
[1105] Cf. Congregation for the Clergy, General Directory for Catechesis, 18, Libreria Editrice Vaticana, Vatican City 1997, pp. 21-22.
[1106] Cf. John Paul II, Encyclical Letter Redemptoris Missio, 11: AAS 83 (1991), 259-260.
[1107] John Paul II, Encyclical Letter Centesimus Annus, 5: AAS 83 (1991), 799.
[1108] John Paul II, Encyclical Letter Centesimus Annus, 5: AAS 83 (1991), 799.
[1109] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 22: AAS 58 (1966), 1043.
[1110] John Paul II, Encyclical Letter Redemptoris Missio, 52: AAS 83 (1991), 300; cf. Paul VI, Apostolic Exhortation Evangelii Nuntiandi, 20: AAS 68 (1976), 18-19.
[1111] John Paul II, Encyclical Letter Redemptoris Missio, 11: AAS 83 (1991), 259-260.
[1112] John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici, 35: AAS 81 (1989), 458.
[1113] John Paul II, Encyclical Letter Centesimus Annus, 5: AAS 83 (1991), 800.
[1114] John Paul II; Encyclical Letter Redemptoris Missio, 11: AAS 83 (1991), 259.
[1115] Paul VI, Apostolic Letter Octogesima Adveniens, 51: AAS 63 (1971), 440.
[1116] John Paul II, Encyclical Letter Centesimus Annus, 57: AAS 83 (1991), 862.
[1117] Cf. John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 48: AAS 80 (1988), 583-584.
[1118] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 76: AAS 58 (1966), 1099-1100.
[1119] Cf. John XXIII, Encyclical Letter Mater et Magistra: AAS 53 (1961), 453; John Paul II, Encyclical Letter Centesimus Annus 54: AAS 83 (1991), 859-860.
[1120] Cf. John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 265-266.
[1121] Cf. John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici, 60: AAS 81 (1989), 511.
[1122] Cf. Congregation for the Clergy, General Directory for Catechesis, 30, Libreria Editrice Vaticana, Vatican City 1997, pp. 30-32.
[1123] Cf. John Paul II, Apostolic Exhortation Catechesi Tradendae, 18: AAS 71 (1979), 1291-1292.
[1124] John Paul II, Apostolic Exhortation Catechesi Tradendae, 5: AAS 71 (1979), 1281.
[1125] Cf. Congregation for the Clergy, General Directory for Catechesis, 54, Libreria Editrice Vaticana, Vatican City 1997, p. 54.
[1126] John Paul II, Apostolic Exhortation Catechesi Tradendae, 29: AAS 71 (1979), 1301-1302; cf. also Congregation for the Clergy, General Directory for Catechesis, 17, Libreria Editrice Vaticana, Vatican City 1997, p. 21.
[1127] Second Vatican Ecumenical Council, Declaration Dignitatis Humanae, 8: AAS 58 (1966), 935.
[1128] John Paul II, Encyclical Letter Vertatis Splendoris, 107: AAS 85 (1993), 1217.
[1129] Paul VI, Encyclical Letter Populorum Progressio, 81: AAS 59 (1967), 296-297.
[1130] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 75: AAS 58 (1966), 1097-1098.
[1131] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 75: AAS 58 (1966), 1098.
[1132] 30 December 1988, Vatican Polyglot Press, Rome 1988.
[1133] Cf. Second Vatican Ecumenical Council, Declaration Nostra Aetate, 4: AAS 58 (1966), 742-743.
[1134] Cf. John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 32: AAS 80 (1988), 556-557.
[1135] 27 October 1986; 24 January 2002.
[1136] John Paul II, Encyclical Letter Redemptoris Missio, 2: AAS 83 (1991), 250.
[1137] John Paul II, Encyclical Letter Centesimus Annus, 3: AAS 83 (1991), 795.
[1138] John Paul II, Encyclical Letter Centesimus Annus, 3: AAS 83 (1991), 796.
[1139] Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 31: AAS 57 (1965), 37.
[1140] Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 31: AAS 57 (1965), 37.
[1141] John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici, 15: AAS 81 (1989), 415.
[1142] Cf. John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici, 24: AAS 81 (1989), 433-435.
[1143] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 76: AAS 58 (1966), 1099.
[1144] Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 31: AAS 57 (1965), 37-38.
[1145] John Paul II, Post-Synodal Apostolic Exhortation Christifidelis Laici, 59: AAS 81 (1989), 509.
[1146] Cf. Catechism of the Catholic Church, 1806.
[1147] The exercise of prudence calls for a progressive formation in order to acquire the necessary qualities: "memory" as the capacity to remember one's own past experience with objectivity, without falsification (cf. Saint Thomas Aquinas Summa Theologiae, II-II, q. 49, a. 1: Ed. Leon. 8, 367); "docilitas" (docility) that allows one to learn from others and to profit from their experience on the basis of an authentic love for truth (cf. Saint Thomas Aquinas Summa Theologiae, II-II, q. 49, a. 3: Ed. Leon. 8, 368- 369); "solertia" (diligence), that is, the ability to face the unexpected with objectivity in order to turn every situation to the service of good, overcoming the temptation of intemperance, injustice, and cowardice (cf. Saint Thomas Aquinas Summa Theologiae, II-II, q. 49, a. 4: Ed. Leon. 8, 369-370). These cognitive dispositions permit the development of the necessary conditions for the moment of decision: "providencia" (foresight), which is the capacity of weighing the efficacy of a given conduct for the attainment of a moral end (cf. Saint Thomas Aquinas Summa Theologiae, II-II, q. 49, a. 6: Ed. Leon. 8, 371) and "circumspectio" (circumspection), or the capacity of weighing the circumstances that contribute to the creation of the situation in which a given action will be carried out (cf. Saint Thomas Aquinas Summa Theologiae, II-II, q. 49, a. 7: Ed. Leon. 8, 372). In the social context, prudence can be specified under two particular forms: "regnative" prudence, that is, the capacity to order all things for the greatest good of society (cf. Saint Thomas Aquinas Summa Theologiae, II-II, q. 50, a. 1: Ed. Leon. 8, 374), and "political" prudence, which leads citizens to obey, carrying out the indications of authority (cf. Saint Thomas Aquinas Summa Theologiae, II-II, q. 50, a. 2: Ed. Leon. 8, 375), without compromising their dignity as a human person (cf. Saint Thomas Aquinas Summa Theologiae, II-II, qq. 47-56: Ed. Leon. 8, 348-406).
[1148] Cf. John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici, 30: AAS 81 (1989), 446-448.
[1149] John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici, 62: AAS 81 (1989), 516-517.
[1150] Cf. John XXIII, Encyclical Letter Mater et Magistra: AAS 53 (1961) 455.
[1151] John Paul II, Post-Synodal Apostolic Exhortation Christifideles laici, 29: AAS 81 (1989), 443.
[1152] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 76: AAS 58 (1966), 1099.
[1153] Cf. John XXIII, Encyclical Letter Mater et Magistra: AAS 53 (1961), 454; John Paul II, Encyclical Letter Centesimus Annus, 57: AAS 83 (1991), 862-863.
[1154] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 91: AAS 58 (1966), 1113.
[1155] John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici, 37: AAS 81 (1989), 460.
[1156] Pius XI, Encyclical Letter Quadragesimo Anno: AAS 23 (1931), 218.
[1157] Pius XI, Encyclical Letter Quadragesimo Anno: AAS 23 (1931), 218.
[1158] Cf. Congregation for the Doctrine of the Faith, Instruction Donum Vitae, (22 February 1987): AAS 80 (1988), 70-102.
[1159] John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici, 39: AAS 81 (1989), 466.
[1160] Cf. John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici, 39: AAS 81 (1989), 466.
[1161] Cf. John Paul II, Post-Synodal Apostolic Exhortation Familiaris Consortio, 42-48: AAS 74 (1982), 134-140.
[1162] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 43: AAS 58 (1966), 1062.
[1163] John Paul II, Address to UNESCO (2 June 1980), 7: L'Osservatore Romano, English edition, 23 June 1980, p. 9.
[1164] Cf. Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 7: Libreria Editrice Vaticana, Vatican City 2002, p. 15.
[1165] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 59: AAS 58 (1966), 1079-1080.
[1166] John Paul II, Encyclical Letter Centesimus Annus, 50: AAS 83 (1991), 856.
[1167] Cf. John Paul II, Address to UNESCO (2 June 1980), 11: L'Osservatore Romano, English edition, 23 June 1980, p. 10.
[1168] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 60: AAS 58 (1966), 1081.
[1169] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 61: AAS 58 (1966), 1082.
[1170] John Paul II, Encyclical Letter Centesimus Annus, 24: AAS 83 (1991), 822.
[1171] Cf. John Paul II, Encyclical Letter Centesimus Annus, 24: AAS 83 (1991), 821-822.
[1172] Cf. Second Vatican Ecumenical Council, Decree Inter Mirifica, 4: AAS 56 (1964), 146.
[1173] Cf. John Paul II, Encyclical Letter Fides et Ratio, 36-48: AAS 91 (1999), 33-34.
[1174] John Paul II, Encyclical Letter Centesimus Annus, 55: AAS 83 (1991), 861.
[1175] John Paul II, Message for the 1999 World Day of Social Communications, 3: L'Osservatore Romano, English edition, 3 February 1999, pp. 1-2.
[1176] Catechism of the Catholic Church, 2495.
[1177] Cf. Pontifical Council for Social Communications, Ethics in Communications (4 June 2000), 14, Libreria Editrice Vaticana, Vatican City 2000, pp. 14-16.
[1178] Cf. Pontifical Council for Social Communications, Ethics in Communications, 4 June 2000, 33, Libreria Editrice Vaticana, Vatican City 2000, p. 40.
[1179] Cf. 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.
[1180] John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 41: AAS 80 (1988), 570.
[1181] John Paul II, Message for the 2000 World Day of Peace, 14: AAS 92 (2000), 366.
[1182] Cf. John Paul II, Message for the 2000 World Day of Peace, 17: AAS 92 (2000), 367-368.
[1183] Cf. Paul VI, Apostolic Letter Octogesima Adveniens, 46: AAS 63 (1971), 433-436.
[1184] Cf. John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 36: AAS 80 (1988), 561-563.
[1185] Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 6: Libreria Editrice Vaticana, Vatican City 2002, p. 13.
[1186] John Paul II, Encyclical Letter Centesimus Annus, 46: AAS 83 (1991), 850.
[1187] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 74: AAS 58 (1966), 1095-1097.
[1188] Cf. Congregation for Catholic Education, Guidelines for the Study and Teaching of the Church's Social Doctrine in the Formation of Priests, 8, Vatican Polyglot Press, Rome 1988, pp. 13-14.
[1189] Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 7: Libreria Editrice Vaticana, Vatican City 2002, pp. 15-16.
[1190] Cf. John Paul II, Centesimus Annus, 46: AAS 83 (1991), 850-851.
[1191] Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 4: Libreria Editrice Vaticana, Vatican City 2002, p. 9.
[1192] Cf. John Paul II, Encyclical Letter Evangelium Vitae, 73: AAS 87 (1995), 486-487.
[1193] Cf. John Paul II, Post-Synodal Exhortation, Christifideles Laici, 39: AAS 81 (1989), 466-468.
[1194] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 76: AAS 58 (1966), 1099-1100.
[1195] Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 6: Libreria Editrice Vaticana, Vatican City 2002, p. 11.
[1196] Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 6: Libreria Editrice Vaticana, Vatican City 2002, p. 12.
[1197] Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 6: Libreria Editrice Vaticana, Vatican City 2002, pp. 12-13.
[1198] John Paul II, Address to the Diplomatic Corps (12 January 2004), 3: L'Osservatore Romano, English edition, 21 January 2004, p. 3.
[1199] Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 6: Libreria Editrice Vaticana, Vatican City 2002, p. 14.
[1200] Cf. Paul VI, Apostolic Letter Octogesima Adveniens, 46: AAS 63 (1971), 433-435.
[1201] Cf. Paul VI, Apostolic Letter Octogesima Adveniens, 46: AAS 63 (1971), 433-435.
[1202] Cf. Paul VI, Apostolic Letter Octogesima Adveniens, 50: AAS 63 (1971), 439-440.
[1203] Paul VI, Apostolic Letter Octogesima Adveniens, 4: AAS 63 (1971), 403-404.
[1204] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 43: AAS 58 (1966), 1063.
[1205] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 43: AAS 58 (1966), 1063.
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