Compendium of the Social Doctrine of the Church: Conclusion
by Pontifical Council for Justice and Peace
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CONCLUSION
FOR A CIVILIZATION OF LOVE
a. The help that the Church offers to modern man
575. In modern society, people are increasingly experiencing a new need for meaning. "Man will always yearn to know, at least in an obscure way, what is the meaning of his life, of his activity, of his death"[1206]. It is difficult to meet the demands of building the future in a new context of an even more complex and interdependent international relations that are also less and less ordered and peaceful. Life and death seem to be solely in the hands of a scientific and technological progress that is moving faster than man's ability to establish its ultimate goals and evaluate its costs. Many phenomena indicate instead that "the increasing sense of dissatisfaction with worldly goods which is making itself felt among citizens of the wealthier nations is rapidly destroying the treasured illusion of an earthly paradise. People are also becoming more and more conscious of their rights as human beings, rights that are universal and inviolable, and they are aspiring to more just and more human relations"[1207].
576. To these basic questions about the meaning and purpose of human life the Church responds with the proclamation of the Gospel of Christ, which liberates the dignity of the human person from changing opinions and ensures the freedom of men and women as no human law can do. The Second Vatican Council indicated that the mission of the Church in the contemporary world consists in helping every human being to discover in God the ultimate meaning of his existence. The Church knows well that "God alone, whom she serves, can satisfy the deepest cravings of the human heart, for the world and what it has to offer can never fully satisfy it"[1208]. Only God, who created man in his image and redeemed him from sin, can offer a fully adequate answer through the Revelation wrought in his Son made man. The Gospel, in fact, "announces and proclaims the freedom of the sons of God, it rejects all bondage resulting from sin; it scrupulously respects the dignity of conscience and its freedom of choice; it never ceases to encourage the employment of human talents in the service of God and of man, and finally, it commends everyone to the charitable love of all"[1209].
b. Starting afresh from faith in Christ
577. Faith in God and in Jesus Christ sheds light on the moral principles that are "the sole and irreplaceable foundation of that stability and tranquillity, of that internal and external order, private and public, that alone can generate and safeguard the prosperity of States"[1210]. Life in society must be based on the divine plan because "the theological dimension is needed both for interpreting and solving present-day problems in human society"[1211]. In the presence of serious forms of exploitation and social injustice, there is "an ever more widespread and acute sense of the need for a radical personal and social renewal capable of ensuring justice, solidarity, honesty and openness. Certainly, there is a long and difficult road ahead; bringing about such a renewal will require enormous effort, especially on account of the number and gravity of the causes giving rise to and aggravating the situations of injustice present in the world today. But, as history and personal experience show, it is not difficult to discover at the bottom of these situations causes which are properly 'cultural', linked to particular ways of looking at man, society and the world. Indeed, at the heart of the issue of culture we find the moral sense, which is in turn rooted and fulfilled in the religious sense"[1212]. As for "the social question", we must not be seduced by "the naive expectation that, faced with the great challenges of our time, we shall find some magic formula. No, we shall not be saved by a formula but by a Person and the assurance that he gives us: I am with you! It is not therefore a matter of inventing a 'new programme'. The programme already exists: it is the plan found in the Gospel and in the living Tradition, it is the same as ever. Ultimately, it has its centre in Christ himself, who is to be known loved and imitated, so that in him we may live the life of the Trinity, and with him transform history until its fulfilment in the heavenly Jerusalem"[1213].
c. A solid hope
578. The Church teaches men and women that God offers them the real possibility of overcoming evil and attaining good. The Lord has redeemed mankind "bought with a price" (1 Cor 6:20). The meaning and basis of the Christian commitment in the world are founded on this certainty, which gives rise to hope despite the sin that deeply marks human history. The divine promise guarantees that the world does not remain closed in upon itself but is open to the Kingdom of God. The Church knows the effects of "the mystery of lawlessness" (2 Thes 2:7), but she also knows that "there exist in the human person sufficient qualities and energies, a fundamental 'goodness' (cf. Gen 1:31), because he is the image of the Creator, placed under the redemptive influence of Christ, who 'united himself in some fashion with every man', and because the efficacious action of the Holy Spirit 'fills the earth' (Wis 1:7)"[1214].
579. Christian hope lends great energy to commitment in the social field, because it generates confidence in the possibility of building a better world, even if there will never exist "a paradise of earth"[1215]. Christians, particularly the laity, are urged to act in such a way that "the power of the Gospel might shine forth in their daily social and family life. They conduct themselves as children of the promise and thus strong in faith and hope they make the most of the present (cf. Eph 5:16; Col 4:5), and with patience await the glory that is to come (cf. Rom 8:25). Let them not, then, hide this hope in the depths of their hearts, but let them express it by a continual conversion and by wrestling 'against the world-rulers of this darkness, against the spiritual forces of wickedness' (Eph 6:12)"[1216]. The religious motivation behind such a commitment may not be shared by all, but the moral convictions that arise from it represent a point of encounter between Christians and all people of good will.
d. Building the "civilization of love"
580. The immediate purpose of the Church's social doctrine is to propose the principles and values that can sustain a society worthy of the human person. Among these principles, solidarity includes all the others in a certain way. It represents "one of the fundamental principles of the Christian view of social and political organization"[1217].
Light is shed on this principle by the primacy of love, "the distinguishing mark of Christ's disciples (cf. Jn 13:35)"[1218]. Jesus teaches us that "the fundamental law of human perfection, and consequently of the transformation of the world, is the new commandment of love" (cf. Mt 22:40, Jn 15:12; Col 3:14; Jas 2:8)[1219]. Personal behaviour is fully human when it is born of love, manifests love and is ordered to love. This truth also applies in the social sphere; Christians must be deeply convinced witnesses of this, and they are to show by their lives how love is the only force (cf. 1 Cor 12:31-14:1) that can lead to personal and social perfection, allowing society to make progress towards the good.
581. Love must be present in and permeate every social relationship[1220]. This holds true especially for those who are responsible for the good of peoples. They "must earnestly cherish in themselves, and try to rouse in others, charity, the mistress and the queen of virtues. For, the happy results we all long for must be chiefly brought about by the plenteous outpouring of charity; of that true Christian charity which is the fulfilling of the whole Gospel law, which is always ready to sacrifice itself for the sake of others, and is man's surest antidote against worldly pride and immoderate love of self"[1221]. This love may be called "social charity"[1222] or "political charity" [1223] and must embrace the entire human race[1224]. "Social love"[1225] is the antithesis of egoism and individualism. Without absolutizing social life, as happens with short-sighted perspectives limiting themselves to sociological interpretations, it must not be forgotten that the integral development of the person and social growth mutually influence each other. Selfishness, therefore, is the most insidious enemy of an ordered society. History shows how hearts are devastated when men and women are incapable of recognizing other values or other effective realities apart from material goods, the obsessive quest for which suffocates and blocks their ability to give of themselves.
582. In order to make society more human, more worthy of the human person, love in social life - political, economic and cultural - must be given renewed value, becoming the constant and highest norm for all activity. "If justice is in itself suitable for 'arbitration' between people concerning the reciprocal distribution of objective goods in an equitable manner, love and only love (including that kindly love we call 'mercy') is capable of restoring man to himself"[1226]. Human relationships cannot be governed solely according to the measure of justice. "Christians know that love is the reason for God's entering into relationship with man. And it is love which he awaits as man's response. Consequently, love is also the loftiest and most noble form of relationship possible between human beings. Love must thus enliven every sector of human life and extend to the international order. Only a humanity in which there reigns the 'civilization of love' will be able to enjoy authentic and lasting peace"[1227]. In this regard, the Magisterium highly recommends solidarity because it is capable of guaranteeing the common good and fostering integral human development: love "makes one see in neighbour another self"[1228].
583. Only love can completely transform the human person[1229]. Such a transformation does not mean eliminating the earthly dimension in a disembodied spirituality[1230]. Those who think they can live the supernatural virtue of love without taking into account its corresponding natural foundations, which include duties of justice, deceive themselves. "Charity is the greatest social commandment. It respects others and their rights. It requires the practice of justice and it alone makes us capable of it. Charity inspires a life of self-giving: 'Whoever seeks to gain his life will lose it, but whoever loses his life will preserve it' (Lk 17:33)"[1231]. Nor can love find its full expression solely in the earthly dimension of human relationships and social relations, because it is in relation to God that it finds its full effectiveness. "In the evening of this life, I shall appear before you with empty hands, for I do not ask you, Lord, to count my works. All our justice is blemished in your eyes. I wish, then, to be clothed in your own justice and to receive from your love the eternal possession of yourself"[1232].
[1206] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 41: AAS 58 (1966), 1059.
[1207] John XXIII, Encyclical Letter Mater et Magistra: AAS 53 (1961), 451.
[1208] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 41: AAS 58 (1966), 1059.
[1209] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 41: AAS 58 (1966), 1059-1060.
[1210] Pius XII, Encyclical Letter Summi Pontificatus: AAS 31 (1939), 425.
[1211] John Paul II, Encyclical Letter Centesimus Annus, 55: AAS 83 (1991), 860-861.
[1212] John Paul II, Encyclical Letter Veritatis Splendor, 98: AAS 85 (1993), 1210; cf. John Paul II, Encyclical Letter Centesimus Annus, 24: AAS 83 (1991), 821-822.
[1213] John Paul II, Apostolic Letter Novo Millennio Ineunte, 29: AAS 93 (2001), 285.
[1214] John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 47: AAS 80 (1988), 580.
[1215] John XXIII, Encyclical Letter Mater et Magistra: AAS 53 (1961), 541.
[1216] Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 35: AAS 57 (1965), 40.
[1217] John Paul II, Encyclical Letter Centesimus Annus, 10: AAS 83 (1991), 805-806.
[1218] John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 40: AAS 80 (1988), 568.
[1219] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 38: AAS 58 (1966), 1055-1056; cf. Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 42: AAS 57 (1965), 47-48; Catechism of the Catholic Church, 826.
[1220] Cf. Catechism of the Catholic Church, 1889.
[1221] Leo XIII, Encyclical Letter Rerum Novarum: Acta Leonis XIII, 11 (1892), 143; cf. Benedict XV, Encyclical Letter Pacem Dei: AAS 12 (1920), 215.
[1222] Cf. Saint Thomas Aquinas, QD De caritate, a. 9, c; Pius XI, Encyclical Letter Quadragesimo Anno: AAS 23 (1931), 206-207; John XXIII, Encyclical Letter Mater et Magistra: AAS 53 (1961), 410; Paul VI, Address to FAO (16 November 1970), 11: AAS 62 (1970), 837-838; John Paul II, Address to the Members of the Pontifical Commission "Iustitia et Pax" (9 February 1980), 7: AAS 72 (1980), 187.
[1223] Cf. Paul VI, Apostolic Letter Octogesima Adveniens, 46: AAS 63 (1971), 433-435.
[1224] Cf. Second Vatican Ecumenical Council, Decree Apostolicam Actuositatem, 8: AAS 58 (1966), 844-845; Paul VI, Encyclical Letter Populorum Progressio, 44: AAS 59 (1967), 279; John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici, 42: AAS 81 (1989), 472-476; Catechsim of the Catholic Church, 1939.
[1225] John Paul II, Encyclical Letter Redemptor Hominis, 15: AAS 71 (1979), 288.
[1226] John Paul II, Encyclical Letter Dives in Misericordia, 14: AAS 72 (1980), 1223.
[1227] John Paul II, Message for the 2004 World Day of Peace, 10: AAS 96 (2004), 121; cf. John Paul II, Encyclical Letter Dives in Misericordia, 14: AAS 72 (1980), 1224; Catechism of the Catholic Church, 2212.
[1228] Saint John Chrysostom, Homilia De Perfecta Caritate, 1, 2: PG 56, 281-282.
[1229] Cf. John Paul II, Apostolic Letter Novo Millennio Ineunte, 49-51: AAS 93 (2001), 302-304.
[1230] Cf. John Paul II, Encyclical Letter Centesimus Annus, 5: AAS 83 (1991), 798-800.
[1231] Catechism of the Catholic Church, 1889.
[1232] Saint Thérèse of the Child Jesus, Act of Offering in Story of a Soul, tr. John Clarke (Washington, D.C.: ICS 1981, p. 277), as quoted in Catechism of the Catholic Church, 2011.
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