PACEM IN TERRIS

PACEM IN TERRIS

ENCYCLICAL

LITTERAE ENCYCLICAE

OF POPE JOHN XXIII

SUMMI PONTIFICIS IOANNIS PP. XXIII

To Our Venerable Brethren the Patriarchs, Primates, Archbishops, Bishops, and all other Local Ordinaries who are at Peace and in Communion with the Apostolic See, and to the Clergy and Faithful of the entire Catholic World, and to all Men of Good Will.

Ad patriarchas, primates, archiepiscopos, episcopos aliosque locorum ordinarios, pacem et communionem cum apostolica sede habentes, clero et christifidelibus totius orbis itemque universis bonae voluntatis hominibus:

ON ESTABLISHING UNIVERSAL PEACE IN TRUTH, JUSTICE, CHARITY, AND LIBERTY

DE PACE OMNIUM GENTIUM IN VERITATE, IUSTITIA, CARITATE, LIBERTATE CONSTITUENDA (1)

APRIL 11, 1963

Venerable Brethren and Dearest Sons Health and Apostolic Benediction.

Peace on Earth—which man throughout the ages has so longed for and sought after—can never be established, never guaranteed, except by the diligent observance of the divinely established order.

Pacem in terris, quam homines universi cupidissime quovis tempore appetiverunt, condi confirmarique non posse constat, nisi ordine, quem Deus constituit, sancte servato.

Order in the Universe

2. That a marvelous order predominates in the world of living beings and in the forces of nature, is the plain lesson which the progress of modern research and the discoveries of technology teach us. And it is part of the greatness of man that he can appreciate that order, and devise the means for harnessing those forces for his own benefit.

Nam ex doctrinarum processibus ac technicorum inventis plane discimus, simul in animantibus et in naturae viribus dominari ordinem mirificum, simul in homine eiusmodi inesse dignitatem, qua possit sive ordinem ipsum deprehendere sive instrumenta apta sibi parare, ad easdem occupandas vires et ad sua commoda transferendas.

3. But what emerges first and foremost from the progress of scientific knowledge and the inventions of technology is the infinite greatness of God Himself, who created both man and the universe. Yes; out of nothing He made all things, and filled them with the fullness of His own wisdom and goodness. Hence, these are the words the holy psalmist used in praise of God: “O Lord, our Lord: how admirable is thy name in the whole earth!” ⁽¹⁾ And elsewhere he says: “How great are thy works, O Lord! Thou hast made all things in wisdom.” ⁽²⁾

Sed scientiarum progressiones ac technicorum inventa primum omnium infinitam Dei magnitudinem ostendunt, qui et rerum universitatem et hominem ipsum creavit. Rerum, dicimus, universitatem de nihilo fecit, in eamque sapientiae et bonitatis suae copiam profudit; qua de re alicubi sacer Psaltes hisce verbis Deum laudat: «Domine, Domine, quam admirabile est nomen tuum in universa terra» (Ps 8,1), hisce alicubi vocibus: «Quam multa sunt opera tua, Domine! Omnia cum sapientia fecisti» (Ps 103,24).

Moreover, ^(2a) God created man “in His own image and likeness,” ⁽³⁾ endowed him with intelligence and freedom [intellegentia et libertate praeditum], and made him lord of creation. All this the psalmist proclaims when he says: “Thou hast made him a little less than the angels: thou hast crowned him with glory and honor, and hast set him over the works of thy hands. Thou hast subjected all things under his feet.” ⁽⁴⁾

Hominem item Deus «ad imaginem et similitudinem suam» (cf. Gn 1,26) creavit, intellegentia et libertate praeditum, dominumque constituit rerum universarum; uti Psaltes idem hac sententia profitetur: «Et fecisti eum paulo minorem angelis, gloria et honore coronasti eum; dedisti ei potestatem super opera manuum tuarum, omnia subiecisti pedibus eius» (Ps 8,5-6).

(2a) In the Latin text this paragraph is part of the preceding one, hence we have not assigned it a number. For format reasons we have broken paragraphs down in a few places but have kept our numbering system keyed to the Latin paragraphs.—Ed. of TPS

Order in Human Beings

4. And yet there is a disunity among individuals and among nations which is in striking contrast to this perfect order in the universe. One would think that the relationships that bind men together could only be governed by force.

Nunc autem cum optimo universitatis ordine mirum quantum pugnat tum singulorum hominum, tum populorum perturbatio; quasi si rationes, quibus inter se continentur, nonnisi vi regi queant.

5. But the world’s Creator has stamped man’s inmost being with an order revealed to man by his conscience; and his conscience insists on his preserving it. Men “show the work of the law written in their hearts. Their conscience bears witness to them.” ⁽⁵⁾ And how could it be otherwise? All created being reflects the infinite wisdom of God. It reflects it all the more clearly, the higher it stands in the scale of perfection. ⁽⁶⁾

Attamen in intimo homine mundi Creator ordinem impressit, quem eius conscientia et patefacit et magnopere servari iubet: «Qui ostendunt opus legis scriptum in cordibus suis, testimonium reddente illis conscientia ipsorum» (Rm 2,15). Ceterum quemadmodum potest fieri secus? Etenim quaecumque fecit Deus, haec infinitam eius referunt sapientiam, referuntque eo clarius quo absolutiore eadem perfectione gaudent (cf. Ps 18,8-11).

6. But the mischief is often caused by erroneous opinions. Many people think that the laws which govern man’s relations with the State are the same as those which regulate the blind, elemental forces of the universe. But it is not so; the laws which govern men are quite different. The Father of the universe has inscribed them in man’s nature, and that is where we must look for them; there and nowhere else.

Verum opinionis error praebet frequenter errorem quod multi censeant rationes, quae singulis hominibus cum sua cuiusque re publica intercedant, iisdem legibus, quibus vires et elementa mentis expertia universitatis, posse gubernari; cum huiusmodi leges, alius quidem generis, illinc dumtaxat petendae sint, ubi Parens rerum omnium inscripsit, hoc est in hominis natura.

7. These laws clearly indicate how a man must behave toward his fellows in society, and how the mutual relationships between the members of a State and its officials are to be conducted. They show too what principles must govern the relations between States; and finally, what should be the relations between individuals or States on the one hand, and the world-wide community of nations on the other. Men’s common interests make it imperative that at long last a world-wide community of nations be established.

His enim legibus praeclare erudiuntur homines, quibus primum modis mutua sua commercia in humano convictu moderentur; quibus deinde modis rationes componendae sint, quae civibus cum publicis suae cuiusque civitatis magistratibus intercedunt; quibus tum modis mutuo contingantur respublicae; quibus postremo modis inter se contineantur hinc singuli homines et civitates, illinc universarum gentium societas; quae, societas, ut tandem condatur, communis omnium utilitas vehementer requirit.

I. ORDER BETWEEN MEN

I

8. We must devote our attention first of all to that order which should prevail among men.

Atque primum omnium de ordine disserendum, quem inter homines vigere necesse est.

9. Any well-regulated and productive association of men in society demands the acceptance of one fundamental principle: that each individual man is truly a person. His is a nature, that is, endowed with intelligence and free will. As such he has rights and duties, which together flow as a direct consequence from his nature. [hoc est, naturam esse, intellegentia et voluntatis libertate praeditam; atque adeo, ipsum per se iura et officia habere, a sua ipsius natura directo et una simul profluentia.] These rights and duties are universal and inviolable, and therefore altogether inalienable. ⁽⁷⁾

Porro in quovis humano convictu, quem bene compositum et commodum esse velimus, illud principium pro fundamento ponendum est, omnem hominem personae induere proprietatem; hoc est, naturam esse, intellegentia et voluntatis libertate praeditam; atque adeo, ipsum per se iura et officia habere, a sua ipsius natura directo et una simul profluentia. Quae propterea, ut generalia et inviolabilia sunt, ita mancipari nullo modo possunt (2).

10. When, furthermore, we consider man’s personal dignity from the standpoint of divine revelation, inevitably our estimate of it is incomparably increased. Men have been ransomed by the blood of Jesus Christ. Grace has made them sons and friends of God, and heirs to eternal glory.

Quodsi humanae personae dignitatem ex veritatibus divinitus traditis intuemur, tunc fieri non potest quin eam longe maiorem aestimemus; quippe homines sanguine Christi Iesu redempti sunt, superna gratia filii et amici Dei sunt facti, aeternae gloriae instituti heredes sunt.

Rights

11. But first We must speak of man’s rights. Man has the right to live. He has the right to bodily integrity and to the means necessary for the proper development of life, particularly food, clothing, shelter, medical care, rest, and, finally, the necessary social services. In consequence, he has the right to be looked after in the event of illhealth; disability stemming from his work; widowhood; old age; enforced unemployment; or whenever through no fault of his own he is deprived of the means of livelihood. ⁽⁸⁾

Atque initio de hominis iuribus sermonem instituturi, animadvertimus hominem vitae habere ius, habere integritatis corporis, habere instrumentorum ad honestum vitae cultum aptorum: cuiusmodi praesertim sunt victus, vestimenta, domus, requies, medicorum curationes, necessaria denique ministeria a civitate impendenda in singulos. Ex quo sequitur, eo etiam iure hominem gaudere, ut sibi consulatur, si adversa corripiatur valetudine, si opere et labore debilitetur, si relinquatur in viduitate, si senio conficiatur, si vacare cogatur ab opere, si postremo sine ulla sua noxa rebus deturbetur ad victum utcumque necessariis (3).

Rights Pertaining to Moral and Cultural Values

12. Moreover, man has a natural right to be respected. He has a right to his good name. He has a right to freedom in investigating the truth, and—within the limits of the moral order and the common good—to freedom of speech and publication, and to freedom to pursue whatever profession he may choose. He has the right, also, to be accurately informed about public events.

Homo praeterea iure naturae postulat, ut in debito habeatur honore; ut bona existimatione afficiatur; ut libere possit verum inquirere, et, morali ordine communique omnium utilitate servatis, opinionem suam declarare, vulgare, et artem qualemcumque colere; ut denique ex veritate de publicis eventibus certior fiat.

13. He has the natural right to share in the benefits of culture, and hence to receive a good general education, and a technical or professional training consistent with the degree of educational development in his own country. Furthermore, a system must be devised for affording gifted members of society the opportunity of engaging in more advanced studies, with a view to their occupying, as far as possible, positions of responsibility in society in keeping with their natural talent and acquired skill. ⁽⁹⁾

Naturae simul iure cum homini in partem scientiarum venire liceat, ei idcirco necesse etiam est liceat sive ad praecipuas communesque disciplinas, sive ad technicorum artes, sive ad professiones institui, pro suae cuiusque civitatis in doctrinis progressibus. Ad haec contendendum est et elaborandum, ut homines possint, si sui ingenii vires id ferant, ad altiores studiorum ordines ascendere; ita quidem ut iidem, quoad fieri possit, in humana societate ad munera et officia emergant, tum suo ingenio consentanea, tum peritiae, quam ipsi sibi pepererint. (4)

The Right to Worship God According to One’s Conscience

14. Also among man’s rights is that of being able to worship God in accordance with the right dictates of his own conscience, and to profess his religion both in private and in public. According to the clear teaching of Lactantius, “this is the very condition of our birth, that we render to the God who made us that just homage which is His due; that we acknowledge Him alone as God, and follow Him. It is from this ligature of piety, which binds us and joins us to God, that religion derives its name.’’ (l0)

In hominis iuribus hoc quoque numerandum est, ut et Deum, ad rectam conscientiae suae normam, venerari possit, et religionem privatim publice profiteri. Etenim, quemadmodum praeclare docet Lactantius, «hac condicione gignimur, ut generanti nos Deo iusta et debita obsequia praebeamus, hunc solum noverimus, hunc sequamur. Hoc vinculo pietatis obstricti Deo et religati sumus, unde ipsa religio nomen accepit».

Hence, too, Pope Leo XIII declared that “true freedom, freedom worthy of the sons of God, is that freedom which most truly safeguards the dignity of the human person. It is stronger than any violence or injustice. Such is the freedom which has always been desired by the Church, and which she holds most dear. It is the sort of freedom which the Apostles resolutely claimed for themselves. The apologists defended it in their writings; thousands of martyrs consecrated it with their blood.”⁽¹¹⁾

 (5) Qua de eadem re Decessor Noster imm. mem. Leo XIII haec asseverat: «Haec quidem vera, haec digna filiis Dei libertas, quae humanae dignitatem personae honestissime tuetur, est omni vi iniuriaque maior: eademque Ecclesiae semper optata ac praecipue cara. Huius generis libertatem sibi constanter vindicavere Apostoli, sanxere scriptis Apologetae, Martyres ingenti numero sanguine suo consecravere». (6)

The Right to Choose Freely One’s State in Life

15. Human beings have also the right to choose for themselves the kind of life which appeals to them: whether it is to found a family—in the founding of which both the man and the woman enjoy equal rights and duties—or to embrace the priesthood or the religious life.⁽¹²⁾

Insuper hominibus iure integrum est vitae genus eligere, quod praeoptent: adeoque aut sibi condere familiam, in qua condenda vir et mulier paribus fruantur iuribus et officiis, aut sacerdotium vel religiosae vitae disciplinam capessere. (7)

16. The family, founded upon marriage freely contracted, one and indissoluble, must be regarded as the natural, primary cell of human society. The interests of the family, therefore, must be taken very specially into consideration in social and economic affairs, as well as in the spheres of faith and morals. For all of these have to do with strengthening the family and assisting it in the fulfilment of its mission.

Quod ad familiam attinet, quae in matrimonio nititur, libere nimirum contracto, uno, indissolubili, ipsam existimari opus est tamquam humanae societatis primum et naturale semen. Ex quo oritur, ut eidem sit diligentissime consulendum, cum in re oeconomica et sociali, tum in provincia doctrinarum et morum; quae scilicet omnia eo pertinent, ut familia firmetur et ad munus suum tenendum adiuvetur.

17. Of course, the support and education of children is a right which belongs primarily to the parents. ⁽¹³⁾

In parentibus vero potissimum ius residet alendi et educandi filios. (8)

Economic Rights

18. In the economic sphere, it is evident that a man has the inherent right not only to be given the opportunity to work, but also to be allowed the exercise of personal initiative in the work he does. ⁽¹⁴⁾

Si autem animum ad regionem rerum oeconomicarum referamus, liquet iure naturae datum esse homini, non solum ut operis faciendi sibi copia tribuatur, sed etiam ut opus libere ipse obeat. (9)

19. The conditions in which a man works form a necessary corollary to these rights. They must not be such as to weaken his physical or moral fibre, or militate against the proper development of adolescents to manhood. Women must be accorded such conditions of work as are consistent with their needs and responsibilities as wives and mothers.⁽¹⁵⁾

Sed cum huius generis iuribus ius certe coniungitur exigendi, ut homo in eiusmodi condicionibus opus navet, quibus neque corporis vires debilitentur, neque morum labefactetur integritas, neque iustis adulescentium auctibus noceatur. Quod vero ad mulieres spectat, concedenda iisdem est facultas peragendi operis in talibus rerum adiunctis, quae sive cum uxorum sive cum matrum necessitatibus et officiis congruant. (10)

20. A further consequence of man’s personal dignity is his right to engage in economic activities suited to his degree of responsibility.⁽¹⁶⁾ The worker is likewise entitled to a wage that is determined in accordance with the precepts of justice. This needs stressing. The amount a worker receives must be sufficient, in proportion to available funds, to allow him and his family a standard of living consistent with human dignity. Pope Pius XII expressed it in these terms:

Ab humanae personae dignitate ius quoque nascitur oeconomica factitandi negotia, convenienter cum reddendae rationis sensu. (11) Exinde et illud non est tacendum, operario mercedem deberi, ad iustitiae praecepta statutam; quae idcirco, pro administrationis facultatibus, operario eiusque familiae vitae genus permittat, cum hominis dignitate conveniens. Qua de re Decessor Noster fel. rec. Pius XII haec habet:

“Nature imposes work upon man as a duty, and man has the corresponding natural right to demand that the work he does shall provide him with the means of livelihood for himself and his children. Such is nature’s categorical imperative for the preservation of man.”⁽¹⁷⁾

«Cum officio operis faciendi, in natura posito, ius pariter naturale congruit; cuius vi homo poscere potest, ut ex impenso opere sibi suisque filiis necessaria ad vitam proveniant: tam penitus natura iubet hominis conservationem». (12)

21. As a further consequence of man’s nature, he has the right to the private ownership of property, including that of productive goods. This, as We have said elsewhere, is “a right which constitutes so efficacious a means of asserting one’s personality and exercising responsibility in every field, and an element of solidity and security for family life, and of greater peace and prosperity in the State.”⁽¹⁸⁾

Ab hominis natura adhuc ducitur ius privatim bona possidendi, vel gignendis opibus apta; quod videlicet ius, uti alias professi sumus, «efficaciter ad humanae dignitatem personae tuendam, et ad liberam sui cuiusque muneris perfunctionem in omnibus navitatis campis adiuvat; quod postremo domestici convictus compaginem tranquillitatemque confirmat, non sine pacis et prosperitatis in re publica incremento». (13)

22. Finally, it is opportune to point out that the right to own private property entails a social obligation as well. ⁽¹⁹⁾

Ad ultimum et hoc opportune animadvertendum est, in privati dominii iure munus inesse sociale. (14)

The Right of Meeting and Association

23. Men are by nature social, and consequently they have the right to meet together and to form associations with their fellows. They have the right to confer on such associations the type of organization which they consider best calculated to achieve their objectives. They have also the right to exercise their own initiative and act on their own responsibility within these associations for the attainment of the desired results⁽²⁰⁾.

Ex eo autem quod homines sunt natura sociabiles illud oritur, ut iure iidem possint et in unum locum se congregare, et societatem cum aliis inire; ut initas societates ea induant forma, quam existiment ad propositum assequendum magis idoneam; ut in societatibus iisdem sua sponte suoque periculo agant, easque ad optatos exitus pervehant. (15)

24. As We insisted in Our encyclical Mater et Magistra, the founding of a great many such intermediate groups or societies for the pursuit of aims which it is not within the competence of the individual to achieve efficiently, is a matter of great urgency. Such groups and societies must be considered absolutely essential for the safeguarding of man’s personal freedom and dignity, while leaving intact a sense of responsibility.⁽²¹⁾

Atque, ut Nosmetipsi datis Litteris Encyclicis Mater et Magistra magnopere monuimus, omnino opus est, ut bene multa collegia seu corpora interiecta condantur, ad finem paria, ad quem homo singulus non potest tendere efficienter. Haec enim collegia et corpora veluti instrumenta longe pernecessaria sunt habenda ad tuendam humanae personae dignitatem et libertatem incolumi praestandae rationis sensu. (16)

The Right to Emigrate and Immigrate

25. Again, every human being has the right to freedom of movement and of residence within the confines of his own State. When there are just reasons in favor of it, he must be permitted to emigrate to other countries and take up residence there.⁽²²⁾ The fact that he is a citizen of a particular State does not deprive him of membership in the human family, nor of citizenship in that universal society, the common, world-wide fellowship of men.

Tum etiam homini cuilibet iure integrum esse debet in civitatis suae finibus vel tenere vel mutare locum; quin etiam, si iustae id suadeant causae, eidem liceat necesse est, alias civitates petere in iisque domicilium suum collocare. (17) Neque ex eo quod quis certae cuiusdam reipublicae est civis, is ullo modo vetatur esse membrum humanae familiae, neque civis universalis illius societatis et coniunctionis omnium hominum communis.

Political Rights

26. Finally, man’s personal dignity involves his right to take an active part in public life, and to make his own contribution to the common welfare of his fellow citizens. As Pope Pius XII said, “man as such, far from being an object or, as it were, an inert element in society, is rather its subject, its basis and its purpose; and so must he be esteemed.”⁽²³⁾

De reliquo illud accedit, quod cum dignitate humanae personae ius cohaeret in partem publicae rei actuose veniendi, atque ad commune civium bonum conferendi. Nam, quemadmodum Decessor Noster fel. rec. Pius XII ait, «tantum abest ut homo, uti talis, sit habendus tamquam vitae socialis obiectum vel iners quoddam elementum, ut magis eiusdem sit existimandus subiectum, fundamentum, finis». (I8)

27. As a human person he is entitled to the legal protection of his rights, and such protection must be effective, unbiased, and strictly just. To quote again Pope Pius XII: “In consequence of that juridical order willed by God, man has his own inalienable right to juridical security. To him is assigned a certain, well-defined sphere of law, immune from arbitrary attack.”⁽²⁴⁾

Ad humanam personam quoque pertinet legitima suorum iurium tuitio: eademque ad effectum valens, aequalis, ad veras iustitiae normas conformata; uti Decessor Noster fel. rec. Pius XII monet hisce dictis: «Ordinem iuridicialem, quem Deus voluit, ius illud hominis proprium et perpetuum consequitur, quo cuique iuridicialis securitas asseritur, atque certa definitaque iuris provincia eidem assignatur, ab omni precaria impugnatione tuta». (19)

Duties

28. The natural rights of which We have so far been speaking are inextricably bound up with as many duties, all applying to one and the same person. These rights and duties derive their origin, their sustenance, and their indestructibility from the natural law, which in conferring the one imposes the other.

Quae hactenus commemoravimus iura, a natura profecta, in eodem homine, cui competunt, cum totidem coniunguntur officiis; eademque iura et officia a lege naturae, qua vel tribuuntur vel imperantur, et originem, et alimentum, et firmissimam vim ducunt.

29. Thus, for example, the right to live involves the duty to preserve one’s life; the right to a decent standard of living, the duty to live in a becoming fashion; the right to be free to seek out the truth, the duty to devote oneself to an ever deeper and wider search for it.

Itaque, ut nonnullis utamur exemplis, hominis ius in vitam, cum illius cohaeret officio suae vitae conservandae; ius in dignum vitae genus, cum officio decore vivendi; ius veritatem libere vestigandi, cum officio veritatem altius latiusque in dies quaerendi.

Reciprocity of Rights and Duties Between Persons

30. Once this is admitted, it follows that in human society one man’s natural right gives rise to a corresponding duty in other men; the duty, that is, of recognizing and respecting that right. Every basic human right draws its authoritative force from the natural law, which confers it and attaches to it its respective duty. Hence, to claim one’s rights and ignore one’s duties, or only half fulfill them, is like building a house with one hand and tearing it down with the other.

Quibus probatis, consequens est etiam, ut in hominum consortione unius hominis naturali cuidam iuri officium aliorum hominum respondeat: officium videlicet ius illud agnoscendi et colendi. Nam quodvis praecipuum hominis ius vim auctoritatemque suam a naturali lege repetit, quae illud tribuit, et conveniens iniungit officium. Qui igitur, dum iura sua vindicant, officia sua vel omnino obliviscuntur, vel aequo minus praestant, iidem sunt cum iis veluti comparandi, qui altera manu aedem exstruunt, altera evertunt.

Mutual Collaboration

31. Since men are social by nature, they must live together and consult each other’s interests. That men should recognize and perform their respective rights and duties is imperative to a well ordered society. But the result will be that each individual will make his whole-hearted contribution to the creation of a civic order in which rights and duties are ever more diligently and more effectively observed.

Cum homines sint natura congregabiles, ii oportet alii cum aliis vivant, atque alii aliorum quaerant bonum. Hanc ob causam recte compositus hominum convictus postulat, ut iidem pariter iura pariter officia mutuo fateantur et faciant. Ex quo etiam nascitur, ut quisque magno animo sociam praebeat operam ad eiusmodi civium consuetudinem parandam, in qua iura et officia diligentius usque et fructuosius colantur.

32. For example, it is useless to admit that a man has a right to the necessities of life, unless we also do all in our power to supply him with means sufficient for his livelihood.

Cuius rei ut ponamus exemplum, non satis est homini ius in necessaria vitae tribuere, nisi pro viribus elaboremus, ut eidem quae ad victum pertinent satis suppetant.

33. Hence society must not only be well ordered, it must also provide men with abundant resources. This postulates not only the mutual recognition and fulfillment of rights and duties, but also the involvement and collaboration of all men in the many enterprises which our present civilization makes possible, encourages or indeed demands.

Huc accedit quod hominum societas, non modo ordinata esse debet, sed multos etiam ipsis utilitatis fructus afferre. Quod flagitat, ut ii quidem iura et officia mutuo agnoscant et exsequantur, at vero etiam ut coniunctim omnes in plurimis inceptis intersint, quae huius aetatis civilis cultus vel sinat, vel suadeat, vel poscat.

An Attitude of Responsibility

34. Man’s personal dignity requires besides that he enjoy freedom and be able to make up his own mind when he acts. In his association with his fellows, therefore, there is every reason why his recognition of rights, observance of duties, and many-sided collaboration with other men, should be primarily a matter of his own personal decision. Each man should act on his own initiative, conviction, and sense of responsibility, not under the constant pressure of external coercion or enticement. There is nothing human about a society that is welded together by force. Far from encouraging, as it should, the attainment of man’s progress and perfection, it is merely an obstacle to his freedom.

Illud praeterea humanae dignitas personae exigit, ut in agendo homo proprio consilio et libertate fruatur. Quocirca, si de civium coniunctione agitur, est profecto cur ipse iura colat, officia servet, atque, in innumeris operibus exercendis, aliis sociam tribuat operam, suo praesertim impulsu et consulto; ita scilicet ut suo quisque instituto, iudicio, officiique conscientia agat, iam non commotus coërcitione vel sollicitatione extrinsecus plerumque adductis; quandoquidem, si qua hominum societas una ratione virium est instituta, ea nihil humani in se habere dicenda est, utpote in qua homines a libertate cohibeantur, qui contra ad vitae progressus, ad perfectionemque assequendam apte ipsi incitandi sunt.

Social Life in Truth, Justice, Charity and Freedom

35. Hence, before a society can be considered well-ordered, creative, and consonant with human dignity, it must be based on truth. St. Paul expressed this as follows: “Putting away lying, speak ye the truth every man with his neighbor, for we are members one of another.”⁽²⁵⁾ And so will it be, if each man acknowledges sincerely his own rights and his own duties toward others.

Quam ob rem civium coniunctio bene composita, fructuosa, humanaeque dignitati conveniens est exsistimanda, si veritate continetur; ita monente Paulo Apostolo: «deponentes mendacium loquimini veritatem unusquisque cum proximo suo, quoniam sumus invicem membra» (Eph 4,25). Quod sane eveniet, si recte quae sint cum sua iura, tum sua erga alios officia quisque fatetur.

Human society, as We here picture it, demands that men be guided by justice, respect the rights of others and do their duty. It demands, too, that they be animated by such love as will make them feel the needs of others as their own, and induce them to share their goods with others, and to strive in the world to make all men alike heirs to the noblest of intellectual and spiritual values. Nor is this enough; for human society thrives on freedom, namely, on the use of means which are consistent with the dignity of its individual members, who, being endowed with reason, assume responsibility for their own actions .

Talis insuper erit hominum communitas, qualem modo adumbravimus, si cives, iustitia duce, et in aliorum iura colenda et in sua officia obeunda incumbunt; si iidem tali amoris studio sunt ducti, ut aliorum necessitates tamquam suas sentiant, bonorum suorum alios faciant participes, eoque contendant, ut in terrarum orbe optima animi mentisque sensa inter omnes communicentur. Neque haec satis; nam hominum societas libertate coalescit, modis nempe ad civium dignitatem idoneis, qui cum ex natura rationis compotes sint, actionum idcirco suarum periculum in se recipiunt.

36. And so, dearest sons and brothers, we must think of human society as being primarily a spiritual reality. By its means enlightened men can share their knowledge of the truth, can claim their rights and fulfill their duties, receive encouragement in their aspirations for the goods of the spirit, share their enjoyment of all the wholesome pleasures of the world, and strive continually to pass on to others all that is best in themselves and to make their own the spiritual riches of others. It is these spiritual values which exert a guiding influence on culture, economics, social institutions, political movements and forms, laws, and all the other components which go to make up the external community of men and its continual development.

Hominum igitur societas, Venerabiles Fratres et dilecti filii, primum omnium tamquam res quaedam ad animum praesertim pertinens est habenda: per quam homines, veritatis lumine collustrante, rerum cognitiones inter se communicent; iura sua vindicare et officia exsequi possint; ad bona animi appetenda incitentur; e qualibet re decora, cuicuimodi ipsa est, iustam voluptatem mutuo capiant; perpetua voluntate inclinent ad optima ipsorum quaeque in alios transfundenda; studiose spectent ad aliorum animi bona in animum suum convertenda. Quae quidem bona simul afficiunt, simul omnia dirigunt, quae ad doctrinas, ad rem oeconomicam, ad civium coniunctionem, ad rei publicae progressus et disciplinam, ad legum praecepta, ad reliquas denique partes pertinent, quae exstrinsecus hominum communitatem constituunt continenterque explicant.

God and the Moral Order

37. Now the order which prevails in human society is wholly incorporeal in nature. Its foundation is truth, and it must be brought into effect by justice. It needs to be animated and perfected by men’s love for one another, and, while preserving freedom intact, it must make for an equilibrium in society which is increasingly more human in character.

Ordo autem, qui in hominum consortione viget, totus incorporali est natura; siquidem in veritate idem nititur, secundum iustitiae praecepta ad effectum perducendus est, mutuo amore animari perficique poscit, postremo, libertate integra, ad aequabilitatem cotidie humaniorem est componendus.

38. But such an order—universal, absolute and immutable in its principles—finds its source in the true, personal and transcendent God. He is the first truth, the sovereign good, and as such the deepest source from which human society, if it is to be properly constituted, creative, and worthy of man’s dignity, draws its genuine vitality. ⁽²⁶⁾ This is what St. Thomas means when he says: “Human reason is the standard which measures the degree of goodness of the human will, and as such it derives from the eternal law, which is divine reason . . . Hence it is clear that the goodness of the human will depends much more on the eternal law than on human reason.” ⁽²⁷⁾

At huius generis ordo – cuius principia cum ad omnes attinent, tum absoluta atque immutabilia sunt – a Deo vero, et eo quidem personali atque humanam naturam transcendente, initium omnino repetit. Deus enim, cum sit veritas omnium prima, summumque bonum, tum vero fons est praealtus, unde vitam vere haurire hominum coniunctio potest, quae nimirum recte constituta sit et frugifera, ad hominumque dignitatem apta. (20) Quam ad rem illud S. Thomae Aquinatis pertinet: «Quod autem ratio humana sit regula voluntatis humanae, ex qua eius bonitas mensuretur, habet ex lege aeterna, quae est ratio divina. … Unde manifestum est, quod multo magis dependet bonitas voluntatis humanae a lege aeterna, quam a ratione humana». (21)

Characteristics of the Present Day

39. There are three things which characterize our modern age.

Aetas haec nostra tribus huiusmodi tamquam notis distinguitur.

40. In the first place we notice a progressive improvement in the economic and social condition of working men. They began by claiming their rights principally in the economic and social spheres, and then proceeded to lay claim to their political rights as well. Finally, they have turned their attention to acquiring the more cultural benefits of society.

Ante omnia opificum classes videmus in re oeconomica et sociali gradatim profecisse. Initium enim iidem capientes a suorum iurium vindicatione maxime in ordine rerum oeconomicarum et socialium, deinde ad vindicationem gradum fecerunt rerum politicarum, tum demum ad politioris humanitatis commoda adipiscenda animum intenderunt.

Today, therefore, working men all over the world are loud in their demands that they shall in no circumstances be subjected to arbitrary treatment, as though devoid of intelligence and freedom. They insist on being treated as human beings, with a share in every sector of human society: in the socio-economic sphere, in government, and in the realm of learning and culture.

Quam ob rem in praesentia opifices, qui ubique sunt, illud vehementer exquirunt, ne umquam ducantur quasi quaedam res rationis et libertatis expers, qua alii arbitrio suo utantur, sed tamquam homines in quibuslibet humanae societatis partibus: hoc est in regione oeconomica et sociali, in re publica, in campo denique doctrinarum et disciplinarum.

41. Secondly, the part that women are now playing in political life is everywhere evident. This is a development that is perhaps of swifter growth among Christian nations, but it is also happening extensively, if more slowly, among nations that are heirs to different traditions and imbued with a different culture. Women are gaining an increasing awareness of their natural dignity. Far from being content with a purely passive role or allowing themselves to be regarded as a kind of instrument, they are demanding both in domestic and in public life the rights and duties which belong to them as human persons.

Quod deinde mulieres in re publica intersunt, nemo profecto est, cui non pateat; quod fortasse celerius apud populos fit christianam fidem profitentes, et tardius quidem, sed late apud gentes aliarum memoriarum heredes alioque vitae cultu imbutas. Mulieres enim, cum cotidie magis sint suae humanae dignitatis consciae, tantum abest ut patiantur se vel pro re quadam inanima vel pro instrumento quodam haberi, ut potius sive intra domesticos parietes, sive in civitate iura et officia humana persona digna postulent.

42. Finally, we are confronted in this modern age with a form of society which is evolving on entirely new social and political lines. Since all peoples have either attained political independence or are on the way to attaining it, soon no nation will rule over another and none will be subject to an alien power.

Animadvertimus denique nostris hisce diebus, hominum coniunctionem in novam prorsus rei et socialis et publicae transisse conformationem. Etenim, cum omnes populi sese in libertatem vel vindicaverint, vel sint vindicaturi, ob eam causam futurum est, ut brevi neque iam populi exstent, qui in alteros dominentur, neque qui alienae pareant potestati.

43. Thus all over the world men are either the citizens of an independent State, or are shortly to become so; nor is any nation nowadays content to submit to foreign domination. The longstanding inferiority complex of certain classes because of their economic and social status, sex, or position in the State, and the corresponding superiority complex of other classes, is rapidly becoming a thing of the past.

Homines enim, qui ubique sunt gentium, vel in civium ordine liberae cuiusdam civitatis iam censentur, vel in eo est ut censeantur; neque ullius stirpis communitas alienae dicioni iam esse vult obnoxia. Nam nostro hoc tempore opiniones consenuerunt, tot saecula inhaerentes, ex quibus scilicet hinc aliae hominum classes inferiorem sibi locum accipiebant, illinc primas partes aliae postulabant, sive ob statum rerum oeconomicarum etsocialium, sive ob sexum, sive ob suum cuiusque in civitate gradum.

Equality of Men

44. Today, on the contrary the conviction is widespread that all men are equal in natural dignity; and so, on the doctrinal and theoretical level, at least, no form of approval is being given to racial discrimination. All this is of supreme significance for the formation of a human society animated by the principles We have mentioned above, for man’s awareness of his rights must inevitably lead him to the recognition of his duties. The possession of rights involves the duty of implementing those rights, for they are the expression of a man’s personal dignity. And the possession of rights also involves their recognition and respect by other people.

Latissime e contrario ea opinio pervasit et obtinuit, omnes homines esse naturae dignitate inter se aequales. Quam ob rem, saltem in ratione disciplinaque, nullo modo probatur hominum discrimen, generis causa; quod quidem maximi momenti est et ponderis ad humanum convictum conflandum ex principiis, quae memoravimus. Quod si in hornine aliquo conscientia nascitur suorum iurium, in eo etiam conscientia officiorum suorum necesse est nascatur: ita ut qui iura quaedam habeat, in eo pariter officium insit sua iura, tamquam suae dignitatis significationes, reposcendi; in reliquis vero officium insit iura eadem agnoscendi et colendi.

45. When society is formed on a basis of rights and duties, men have an immediate grasp of spiritual and intellectual values, and have no difficulty in understanding what is meant by truth, justice, charity and freedom. They become, moreover, conscious of being members of such a society. And that is not all. Inspired by such principles, they attain to a better knowledge of the true God—a personal God transcending human nature. They recognize that their relationship with God forms the very foundation of their life—the interior life of the spirit, and the life which they live in the society of their fellows.

Atque cum civium disciplina ad iura officiaque informatur, tunc homines continuo res ad animum mentemque pertinentes deprehendunt, plane quid veritas sit, quid iustitia, quid caritas, quid libertas intellegunt, iidemque conscii fiunt se huiusmodi societatis esse membra. Neque id satis; nam huius generis causis commoti homines ad verum Deum melius cognoscendum feruntur, nempe supra humanam naturam positum personaque praeditum. Quam ob rem rationes, quae iis cum Deo intercedunt, quasi fundamentum suae vitae existimant: id est vitae, quam vel intus in animo suo vivunt, vel cum reliquis hominibus consociaverunt.

II. RELATIONS BETWEEN INDIVIDUALS AND THE PUBLIC AUTHORITIES

II

46. Human society can be neither well-ordered nor prosperous without the presence of those who, invested with legal authority, preserve its institutions and do all that is necessary to sponsor actively the interests of all its members. And they derive their authority from God, for, as St. Paul teaches, “there is no power but from God”.⁽²⁸⁾

Hominum societas neque bene composita, neque bonorum fecunda esse potest, nisi ei adsint qui, auctoritate legitima decorati, instituta servent et, quantum est satis, in omnium commoda operam curamque impendant suam. lidem vero auctoritatem omnem a Deo ducunt, uti S. Paulus hisce docet verbis: «Non est enim potestas, nisi a Deo» (Rm 13,1-6).

In his commentary on this passage, St. John Chrysostom writes: “What are you saying? Is every ruler appointed by God? No, that is not what I mean, he says, for I am not now talking about individual rulers, but about authority as such. My contention is that the existence of a ruling authority—the fact that some should command and others obey, and that all things not come about as the result of blind chance—this is a provision of divine wisdom.”⁽²⁹⁾

Quam Apostoli sententiam S. loannes Chrysostomus explanans haec scribit: «Quid dicis? Omnisne princeps a Deo ordinatus est? Non hoc dico, inquit: neque enim de singulis principibus mihi nunc sermo est, sed de re ipsa. Nam quod principatus sint, et quod alii imperent, alii subiecti sint, neque omni casu ac temere ferantur, divinae esse sapientiae dico».(22)

God has created men social by nature, and a society cannot “hold together unless someone is in command to give effective direction and unity of purpose. Hence every civilized community must have a ruling authority, and this authority, no less than society itself, has its source in nature, and consequently has God for its author.”⁽³⁰⁾

Enimvero, quoniam Deus homines sua natura sociabiles creavit, quoniamque nulla societas potest «consistere, nisi si aliquis omnibus praesit, efficaci similique movens singulos ad commune propositum impulsione, efficitur, civili hominum communitati necessariarn esse auctoritatem, qua regatur: quae, non secus ac societas, a natura proptereaque a Deo ipso oriatur auctore». (23)

47. But it must not be imagined that authority knows no bounds. Since its starting point is the permission to govern in accordance with right reason, there is no escaping the conclusion that it derives its binding force from the moral order, which in turn has God as its origin and end.

Haud tamen auctoritas a cuiuslibet imperio vacua putanda est; immo cum eadem ex facultate imperandi ad rectam rationem proficiscatur, illud sane cogitur, ut vim obligandi ex ordine morum ipsa repetat, qui vicissim Deum tamquam principium et finem habet.

Hence, to quote Pope Pius XII, “The absolute order of living beings, and the very purpose of man—an autonomous being, the subject of duties and inviolable rights, and the origin and purpose of human society—have a direct bearing upon the State as a necessary community endowed with authority. Divest it of this authority, and it is nothing, it is lifeless.... But right reason, and above all Christian faith, make it clear that such an order can have no other origin but in God, a personal God, our Creator. Hence it is from Him that State officials derive their dignity, for they share to some extent in the authority of God Himself.”⁽³¹⁾

Qua de causa Decessor Noster fel. rec. Pius XII haec monet: «Absolutus animantium ordo, et finis ipse hominis (hominem dicimus liberum, officiis obstrictum, iuribus inviolabilibus instructum, societatisque humanae originem et finem) civitatem quoque, quasi quandam communitatem necessariam, auctoritateque ornatam attingunt, qua sublata, neque esse neque vivere ipsa posset. … Qui rerum omnium ordo quoniam iuxta rectam rationem et maxime iuxta christianam fidem initium non potest quin ducat a Deo, omnium nostrum Creatore, eodemque persona praedito, idcirco magistratus ex eo dignitatem accipiunt, quod Dei ipsius auctoritatem quodammodo participant». (24)

An Appeal to Conscience

48. Hence, a regime which governs solely or mainly by means of threats and intimidation or promises of reward, provides men with no effective incentive to work for the common good. And even if it did, it would certainly be offensive to the dignity of free and rational human beings. Authority is before all else a moral force. For this reason the appeal of rulers should be to the individual conscience, to the duty which every man has of voluntarily contributing to the common good. But since all men are equal in natural dignity, no man has the capacity to force internal compliance on another. Only God can do that, for He alone scrutinizes and judges the secret counsels of the heart.

Quocirca quae imperandi facultas sive in minis metuque poenarum, sive in praemiorum pollicitationibus posita unice vel praecipue est, nullo pacto ad commune omnium bonum quaerendum efficienter incitat; quod si forte fiat, id profecto cum hominum dignitate, qui libertatis rationisque sunt compotes et participes, haudquaquam sit consentaneum. Auctoritas enim cum maxime vi contineatur incorporali, propterea reipublicae curatores sese ad cuiusvis civis agendi conscientiam referre debent, hoc est ad officium, quo quisque obstringitur, in communes omnium utilitates promptam impendendi operam. Sed quoniam omnes homines in naturali dignitate sunt inter se pares, tum nemo valet alium ad aliquid intimis animi sensibus efficiendum cogere: quod quidem unus Deus potest, utpote qui unus arcana pectoris consilia scrutetur ac iudicet.

49. Hence, representatives of the State have no power to bind men in conscience, unless their own authority is tied to God’s authority, and is a participation in it.⁽³²⁾

Qui igitur personam civitatis gerunt, tunc tantum homines ex animi conscientia obligare possunt, si eorum auctoritas cum Dei auctoritate coniungitur eiusque est particeps. (25)

50. The application of this principle likewise safeguards the dignity of citizens. Their obedience to civil authorities is never an obedience paid to them as men. It is in reality an act of homage paid to God, the provident Creator of the universe, who has decreed that men’s dealings with one another be regulated in accordance with that order which He Himself has established. And we men do not demean ourselves in showing due reverence to God. On the contrary, we are lifted up and ennobled in spirit, for to serve God is to reign.⁽³³⁾

Quo principio posito, civium quoque dignitati consulitur: siquidem qui magistratibus parent, neutiquam iis uti hominibus parent, sed re ipsa Deum, providum omnium rerum Creatorem, colunt, qui mutuas hominum rationes, iuxta ordinem a semetipso statutum, administrari iussit; neque vero, quod debitam Deo reverentiam adhibemus, eapropter animos comprimimus nostros, sed magis erigimus et nobilitamus; quoniam servire Deo regnare est. (26)

51. Governmental authority, therefore, is a postulate of the moral order and derives from God. Consequently, laws and decrees passed in contravention of the moral order, and hence of the divine will, can have no binding force in conscience, since “it is right to obey God rather than men “⁽³⁴⁾.

Quandoquidem imperii facultas ex ordine rerum incorporalium exigitur atque a Deo manat, si forte rei publicae moderatores contra eundem ordinem atque adeo contra Dei voluntatem vel leges ferunt, vel aliquid praecipiunt, tunc neque latae leges, neque datae facultates civium animos obstringere possunt; cum «oboedire oporteat Deo magis quam hominibus» (Act 5,29);

Indeed, the passing of such laws undermines the very nature of authority and results in shameful abuse. As St. Thomas teaches, “In regard to the second proposition, we maintain that human law has the rationale of law in so far as it is in accordance with right reason, and as such it obviously derives from eternal law. A law which is at variance with reason is to that extent unjust and has no longer the rationale of law. It is rather an act of violence.”⁽³⁵⁾

immo vero tunc auctoritas ipsa plane corruit, et foeda sequitur iniuria; docente S. Thoma Aquinate: «Ad secundum dicendum, quod lex humana in tantum habet rationem legis, in quantum est secundum rationem rectam; et secundum hoc manifestum est quod a lege aeterna derivatur. In quantum vero a ratione recedit, sic dicitur lex iniqua, et sic non habet rationem legis, sed magis violentiae cuiusdam». (27)

52. The fact that authority comes from God does not mean that men have no power to choose those who are to rule the State, or to decide upon the type of government they want, and determine the procedure and limitations of rulers in the exercise of their authority. Hence the above teaching is consonant with any genuinely democratic form of government.⁽³⁶⁾

Atqui ex eo quod auctoritas a Deo nascitur, inde haudquaquam concluditur, nullam in hominibus inesse facultatem eos eligendi qui civitati praesint, et rerum publicarum formam statuendi, et describendi auctoritatis exercendae rationes et terminos. Ex quo est ut, quam doctrinam exposuimus, ea cum quolibet veri nominis populari civitatis regimine congruere possit. (28)

Attainment of the Common Good is the Purpose of the Public Authority

53. Men, both as individuals and as intermediate groups, are required to make their own specific contributions to the general welfare. The main consequence of this is that they must harmonize their own interests with the needs of others, and offer their goods and services as their rulers shall direct—assuming, of course, that justice is maintained and the authorities are acting within the limits of their competence. Those who have authority in the State must exercise that authority in a way which is not only morally irreproachable, but also best calculated to ensure or promote the State’s welfare.

Propterea autem quod singuli homines interiectique coetus suam quisque operam ad omnium commoda conferre tenentur, exinde praecipue id consequitur, ut ipsi et suas utilitates ad aliorum necessitates accommodent, et sua bona ministeriaque eo vertant, quo civitatis rectores praescripserunt, normis iustitiae, praecipiendique modis et terminis servatis. Qui potestatem videlicet in civitate gerunt, iis actis praecipiant oportet, quae non tantum rite ipsa sint perfecta, sed etiam vel ad civitatis bonum prorsus spectent, vel eodem adducere possint.

54. The attainment of the common good is the sole reason for the existence of civil authorities. In working for the common good, therefore, the authorities must obviously respect its nature, and at the same time adjust their legislation to meet the requirements of the given situation .⁽³⁷⁾

Verumtamen cum in communi omnium bono ratio tota sit posita civitatis rectorum, inde plane cogitur, ut hi bonum idem ita quaerant, ut simul eius naturam observent, simul sua praecepta cum praesenti rerum statu componant. (29)

Essentials of the Common Good

55. Among the essential elements of the common good one must certainly include the various characteristics distinctive of each individual people. ⁽³⁸⁾ But these by no means constitute the whole of it. For the common good, since it is intimately bound up with human nature, can never exist fully and completely unless the human person is taken into account at all times. Thus, attention must be paid to the basic nature of the common good and what it is that brings it about. ⁽³⁹⁾

Sine dubio in bono communi insita ducenda sunt, quae sunt propria cuiusvis gentis singulatim; (30) sed haec bonum commune omni ex parte minime definiunt. Nam commune bonum, propterea quod cum humana natura penitus cohaeret, idcirco totum et in integro nequit consistere nisi, spectatis boni communis intima natura et effectione, semper humanae personae ratio habeatur. (31)

56. We must add, therefore, that it is in the nature of the common good that every single citizen has the right to share in it—although in different ways, depending on his tasks, merits and circumstances. Hence every civil authority must strive to promote the common good in the interest of all, without favoring any individual citizen or category of citizen. As Pope Leo XIII insisted: “The civil power must not be subservient to the advantage of any one individual, or of some few persons; inasmuch as it was established for the common good of all.” ⁽⁴⁰⁾

Quin et illud accedit, quod hoc bonum, ex sua ipsius natura, omnia membra civitatis participent necesse est, quamquam diversa ratione, pro cuiusque nimirum civis muneribus, meritis et condicionibus. Quam ob causam cunctis rei publicae principibus eo est contendendum, ut nullo quidem cive nullove civium ordine praeposito, huius generis bonum ad omnium utilitatem provehant; quemadmodum confirmat Decessor Noster  imm. mem. Leo XIII hisce verbis: «Neque ullo pacto committendum, unius ut vel paucorum commodo serviat civilis auctoritas, cum ad commune omnium bonum constituta sit». (32)

Nevertheless, considerations of justice and equity can at times demand that those in power pay more attention to the weaker members of society, since these are at a disadvantage when it comes to defending their own rights and asserting their legitimate interests. ⁽⁴¹⁾

At vero iustitiae aequitatisque rationes illud aliquando poscere possunt, ut qui res publicas gerunt plus studii civibus humilioribus navent, quippe qui ad sua vindicanda iura et ad legitima commoda sua asserenda minus ipsi valeant. (33)

The Spiritual, Too

57. In this connection, We would draw the attention of Our own sons to the fact that the common good is something which affects the needs of the whole man, body and soul. That, then, is the sort of good which rulers of States must take suitable measure to ensure. They must respect the hierarchy of values, and aim at achieving the spiritual as well as the material prosperity of their subjects.⁽⁴²⁾

Sed hoc loco filios Nostros admonendos esse opinamur, bonum commune ad integrum hominem attinere, hoc est ad eius tam corporis quam animi necessitates. Ex quo consequens est, ut rei publicae rectores ad bonum illud idoneis viis gradibusque assequendum spectent: ita scilicet ut, recto rerum ordine servato, cum bonis corporis bona pariter animi civibus suppeditent. (34)

58. These principles are clearly contained in that passage in Our encyclical Mater et Magistra where We emphasized that the common good “must take account of all those social conditions which favor the full development of human personality.⁽⁴³⁾

Quae sane principia definite concludere haec sententia videtur Nostrarum Litterarum Encyclicarum, Mater et Magistra, qua in medio posuimus, commune omnium bonum «summam complecti earum vitae socialis condicionum, quibus homines suam ipsorum perfectionem possent plenius atque expeditius consequi». (35)

59. Consisting, as he does, of body and immortal soul, man cannot in this mortal life satisfy his needs or attain perfect happiness. Thus, the measures that are taken to implement the common good must not jeopardize his eternal salvation; indeed, they must even help him to obtain it.⁽⁴⁴⁾

Itaque homines, utpote qui ex corpore et animo immortali constent, intra mortalem hanc vitam neque suas explere necessitates, neque perfectam adipisci felicitatem possunt. Quocirca commune bonum eiusmodi viis atque rationibus parandum est, quibus non modo aeternae hominum saluti non officiatur, sed eidem etiam serviatur. (36)

Responsibilities of the Public Authority, and Rights and Duties of Individuals

60. It is generally accepted today that the common good is best safeguarded when personal rights and duties are guaranteed. The chief concern of civil authorities must therefore be to ensure that these rights are recognized, respected, co-ordinated, defended and promoted, and that each individual is enabled to perform his duties more easily. For “to safeguard the inviolable rights of the human person, and to facilitate the performance of his duties, is the principal duty of every public authority.”⁽⁴⁵⁾

Verum cum nostra hac aetate commune bonum maxime in humanae personae servatis iuribus et officiis consistere putetur, tum praecipue in eo sint oportet curatorum rei publicae partes, ut hinc iura agnoscantur, colantur, inter se componantur, defendantur, provehantur, illinc suis quisque officiis facilius fungi possit. Etenim «inviolabilia iura tueri, hominum propria, atque curare, ut facilius quisque suis muneribus defungatur, hoc cuiusvis publicae potestatis officium est praecipuum». (37)

61. Thus any government which refused to recognize human rights or acted in violation of them, would not only fail in its duty; its decrees would be wholly lacking in binding force.⁽⁴⁶⁾

Quam ob causam, si qui magistratus iura hominis vel non agnoscant vel violent, non tantum ab officio ipsi suo discedant, sed etiam quae ab ipsis sint imperata, omni obligandi vi careant. (38)

Reconciliation and Protection of Rights and Duties of Individuals

62. One of the principal duties of any government, moreover, is the suitable and adequate superintendence and co-ordination of men’s respective rights in society. This must be done in such a way 1) that the exercise of their rights by certain citizens does not obstruct other citizens in the exercise of theirs; 2) that the individual, standing upon his own rights, does not impede others in the performance of their duties; 3) that the rights of all be effectively safeguarded, and completely restored if they have been violated.⁽⁴⁷⁾

Praeterea ii qui reipublicae gubernacula tractant in praecipuo officio sunt apte convenienterque iura, quibus homines alii cum aliis societate coniunguntur, ita componere et moderari, ne primum cives iura sua persequentes, alteros in suis iuribus interpellent; ne deinde alius sua servans iura, alios officia sua obeuntes retardet; ut postremo omnium iura cum efficaciter sarta tecta conserventur, tum in integrum, si quae violata sint, restituantur. (39)

Duty of Promoting the Rights of Individuals

63. In addition, heads of States must make a positive contribution to the creation of an overall climate in which the individual can both safeguard his own rights and fulfill his duties, and can do so readily. For if there is one thing we have learned in the school of experience, it is surely this: that, in the modern world especially, political, economic and cultural inequities among citizens become more and more widespread when public authorities fail to take appropriate action in these spheres. And the consequence is that human rights and duties are thus rendered totally ineffective.

Accedit etiam quod ii, qui civitatis sunt capita, in eo collocare operam re ipsa debent, ut is rerum status exsistat, in quo singuli cives et possint et facile possint sive sua iura tueri, sive sua officia praestare; cum illud nos usus docuerit, nisi circa rem oeconomicam, circa rem publicam, circa doctrinarum cultum magistratus convenienter egerint, maxime nostris hisce temporibus inaequalitates latius latiusque inter cives permanare, fierique idcirco, ut hominis iura et officia qualibet effectione careant.

64. The public administration must therefore give considerable care and thought to the question of social as well as economic progress, and to the development of essential services in keeping with the expansion of the productive system. Such services include road-building, transportation, communications, drinking-water, housing, medical care, ample facilities for the practice of religion, and aids to recreation. The government must also see to the provision of insurance facilities, to obviate any likelihood of a citizen’s being unable to maintain a decent standard of living in the event of some misfortune, or greatly in creased family responsibilities.

Quapropter qui publicam rem administrant, studium curamque in eo defigant necesse est, ut cives sicut in re oeconomica ita in re sociali progrediantur, atque pro explicato rerum gignendarum apparatu, praecipua etiam ministeria explicentur; cuius sunt generis: viarum munitiones, res vectoriae, mutui commercii rationes, aqua ad bibendum apta, domicilia, cauta ad valetudinem adiumenta, expedita subsidia ad religiosae professionem fidei, denique auxilia ad animi relaxationem. In eo etiam civitatis proceres enitantur opus est, ut de pecuniae subsidio civibus caveant, ne ipsis, si quando aut calamitas inciderit, aut recepti familiaris officii ratio gravior intervenerit, necessaria ad dignum vitae cultum desint.

The government is also required to show no less energy and efficiency in the matter of providing opportunities for suitable employment, graded to the capacity of the workers. It must make sure that working men are paid a just and equitable wage, and are allowed a sense of responsibility in the industrial concerns for which they work. It must facilitate the formation of intermediate groups, so that the social life of the people may become more fruitful and less constrained. And finally, it must ensure that everyone has the means and opportunity of sharing as far as possible in cultural benefits.

Neque minus iis, qui reipublicae imperium obtinent, contendendum et efficiendum est, ut operariis ad laborem idoneis facultas praebeatur opera suscipiendi cum suis viribus consentanea; ut cuique merces ex iustitiae aequitatisque legibus persolvatur; ut in societatibus ad bona gignenda fundatis liceat opificibus se impensi operis sentire auctores; ut commode possint interiecta corpora condi, quibus civium convictus et fructuosior fiat et expeditior; ut denique omnes, modis quidem et gradibus opportunis, doctrinarum bona participare queant.

Harmonious Relations Between Public Authority’s Two Forms of Intervention

65. The common welfare further demands that in their efforts to co-ordinate and protect, and their efforts to promote, the rights of citizens, the civil authorities preserve a delicate balance. An excessive concern for the rights of any particular individuals or groups might well result in the principal advantages of the State being in effect monopolized by these citizens. Or again, the absurd situation can arise where the civil authorities, while taking measures to protect the rights of citizens, themselves stand in the way of the full exercise of these rights. “For this principle must always be retained: that however extensive and far-reaching the influence of the State on the economy may be, it must never be exerted to the extent of depriving the individual citizen of his freedom of action. It must rather augment his freedom, while effectively guaranteeing the protection of everyone’s essential, personal rights.” ⁽⁴⁸⁾

At enim communis omnium utilitas hoc etiam profecto flagitat, ut rei publicae rectores in civium iuribus tum componendis et tutandis, tum provehendis summae serviant aequilibritati; ne videlicet quorundam hominum vel societatum antepositis iuribus, praecipua iisdem commoda in re publica oriantur; neve dum ad iura civium servanda spectant, quominus his ipsi plane fungantur, impedimento absurde sint. Nam «semper illud maneat, publicarum auctoritatum providentiam de re oeconomica, etiamsi late pateat atque intimas communitatis partes attingat, eiusmodi tamen esse oportere, ut privatorum libertatem in agendo, non solum non coerceat, sed etiam augeat, modo praecipua cuiusvis humanae personae iura sarta tecta serventur». (40)

66. And the same principle must be adopted by civil authorities in their various efforts to facilitate the exercise of rights and performance of duties in every department of social life.

Atque eodem pertinere debent varii generis conatus a civitatis rectoribus ideo suscepti, ut cives facilius possint tam sua vindicare iura, quam officia sua in quibuslibet vitae socialis provinciis explere.

Structure and Operation of the Public Authority

67. For the rest, it is not possible to give a general ruling on the most suitable form of government, or the ways in which civil authorities can most effectively fulfill their legislative, administrative, and judicial functions.

Ceteroquin nequit in universum decerni, quae aptior sit reipublicae forma, quibusve accommodatioribus modis civitatis moderatores sua sustineant munera, qua leges ferendas contingentia, qua publicam rem administrandam, qua iudicia exercenda.

68. In determining what form a particular government shall take, and the way in which it shall function, a major consideration will be the prevailing circumstances and the condition of the people; and these are things which vary in different places and at different times.

Re enim vera ad constituendum qua forma civitas regatur, quave ratione sua exsequatur munera, non potest quin praesens cuiusque populi status et condicio plurimum valeant: quae scilicet pro locis et temporibus mutantur.

We think, however, that it is in keeping with human nature for the State to be given a form which embodies a threefold division of public office properly corresponding to the three main functions of public authority. In such a State a precise legal framework is provided, not only for the official functions of government, but also for the mutual relations between citizens and public officials. This will obviously afford sure protection to citizens, both in the safeguarding of their rights and in the fulfilment of their duties.

At illud hominum naturae consentaneum esse opinamur, si civium convictus ita conformetur, ut ex triplici eo magistratuum ordine constet, qui tribus praecipuis publicae auctoritatis muneribus apte respondeat; quandoquidem in eiusmodi civitate, non modo magistratuum munera, sed mutuae etiam civium et publicorum ministrorum rationes sunt ad iuris normam descripta. Quod sane civibus, hinc sua iura tuentibus inde sua colentibus officia, certum affert praesidium.

69. If, however, this juridical and political structure is to realize its potential benefits, it is absolutely essential that public officials do their utmost to solve the problems that arise; and they must do so by using policies and techniques which it is within their competence to implement, and which suit the actual condition of the State. It is also essential that, despite constantly changing conditions, legislators never disregard the moral law or constitutional provision, nor act at variance with the exigencies of the common good. And as justice must be the guiding principle in the administration of the State, and executives must thoroughly understand the law and carefully weigh all attendant circumstances, so too in the courts: justice must be administered impartially, and judges must be wholly incorrupt and uninfluenced by the solicitations of interested parties. The good order of society also requires that individuals and subsidiary groups within the State be effectively protected by law in the affirmation of their rights and the performance of their duties, both in their relations with each other and with government officials.⁽⁴⁹⁾

At vero ut huiusmodi iuridicialis et politica civitatis compositio suas pariat utilitates, res ipsa poscit, ut magistratus operam suam ponant oblatasque difficultates explicent idoneis rationibus atque instrumentis, iisque cum suis ipsorum muneribus, cumque praesenti civitatis statu congruentibus. Idem praeterea postulat ut, rerum condicione se perpetuo vertente, reipublicae legumlatores in agendo numquam debeant neque morum normas, neque civitatis instituta, neque boni communis necessitates neglegere. Deinde sicut a reipublicae administratoribus, qui iam leges plane cognoverint resque adiunctas diligenter perpenderint, omnia ex iure componenda sunt, ita a iudicibus, humana quidem integritate sed nulla partium sollicitatione ductis, ius cuique suum est reddendum. Tum etiam rerum ordo exigit, non minus singulos cives quam interiecta corpora, si qua ipsis iura sint asserenda et officia obeunda, ex lege opportunis munimentis ditari; sive civibus sit inter se agendum, sive cum publicis ministris. (41)

Law and Conscience

70. There can be no doubt that a State juridical system which conforms to the principles of justice and rightness, and corresponds to the degree of civic maturity evinced by the State in question, is highly conducive to the attainment of the common good.

Neque dubium esse potest, quin iuridicialis reipublicae ordinatio, pariter cum iusti rectique normis, pariter cum progressa civitatis disciplina consentanea, summopere ad communes omnium utilitates conducat.

71. And yet social life is so complex, varied and active in this modern age, that even a juridical system which has been established with great prudence and foresight often seems inadequate to the need.

Sed tamen hac nostra aetate vita socialis tam varia, tam multiformis, tam alacris est, ut iuridicialis dispositio, quamvis magna prudentia providentique consilio constituta, saepenumero necessitatibus impar videatur.

72. Moreover, the relations of citizens with each other, of citizens and intermediate groups with public authorities, and the relations between public authorities of the same State, are sometimes seen to be of so ambiguous and explosive a nature, that they are not susceptible of being regulated by any hard and fast system of laws.

Addendum eodem et illud quod rationes, quae primum civibus cum aliis civibus, deinde civibus et interiectis corporibus cum magistratibus, postremo magistratibus cum magistratibus eiusdem civitatis intercedunt, quandoque videmus tam ancipites tamque periculi plenas fieri, ut eas in certos concludere iuris fines nequeamus.

In such cases, if the authorities want to preserve the State’s juridical system intact—in itself and in its application to specific cases—and if they want to minister to the principal needs of society, adapt the laws to the conditions of modern life and seek solutions to new problems, then it is essential that they have a clear idea of the nature and limits of their own legitimate spheres of action. Their calmness, integrity, clear sightedness and perseverance must be such that they will recognize at once what is needed in a given situation, and act with promptness and efficiency.⁽⁵⁰⁾

Quibus in casibus res ipsa postulat, ut reipublicae moderatores, si velint iuridicialem civitatis disciplinam, iam pro re ipsa, iam pro causis, servare incolumem; si velint praecipuis socialis vitae servire requisitis; si velint ad hodiernae vitae usus et leges ipsas accommodare et novas expedire quaestiones, tum vero iidem recte sentiant, cuius generis sint sua munera quibusve terminis circumscribantur; atque tanta animi aequitate et integritate, tantoque ingenii acumine voluntatisque constantia polleant, ut praeterquam quae facto opus sint sine cunctatione videarct, ea etiam tempestive et valenter efficiant. (42)

Citizens’ Participation in Public Life

73. A natural consequence of men’s dignity is unquestionably their right to take an active part in government, though their degree of participation will necessarily depend on the stage of development reached by the political community of which they are members.

Quod autem hominibus ad reipublicae administrationem se conferre licet, id est certe suae dignitatis proprium, etiamsi administrationem ipsam modis tantum participare possunt cum civitatis statu convenientibus, cuius sunt membra.

74. For the rest, this right to take part in government opens out to men a new and extensive field of opportunity for service. A situation is created in which civic authorities can, from the greater frequency of their contacts and discussions with the citizens, gain a clearer idea of what policies are in fact effectual for the common good; and in a system which allows for a regular succession of public officials, the authority of these officials, far from growing old and feeble, takes on a new vitality in keeping with the progressive development of human society. ⁽⁵¹⁾

De cetero ex eo quod hominibus fas est ad reipublicae administrationem accedere, novae propterea iisdem amplissimaeque praebentur utilitatis facultates. Quoniamque in hac rerum condicione ii qui civitati praesunt frequentius in civium congressum et colloquium veniunt, ideo aptius quae ad commune bonum valeant ipsi cognoscere queunt; atque etiam, cum alii publici ministri in aliorum locum certis temporibus subeant, eorum idcirco auctoritas tantum abest ut senescat, ut potius pro humanae societatis progressionibus quodammodo revirescat. (43)

Characteristics of the Present Day

75. There is every indication at the present time that these aims and ideals are giving rise to various demands concerning the juridical organization of States. The first is this: that a clear and precisely worded charter of fundamental human rights be formulated and incorporated into the State’s general constitutions.

Quibus ex propositis rebus plane nascitur, nostra hac aetate in iuridiciali civitatum compositione postulari primum, ut iurium praecipuorum, quae hominum sint propria, summa quaedam, sententiis nimirum concisis et perspicuis conclusa, exaretur, inque universa reipublicae disciplina intexatur.

76. Secondly, each State must have a public constitution, couched in juridical terms, laying down clear rules relating to the designation of public officials, their reciprocal relations, spheres of competence and prescribed methods of operation.

Postulatur deinde, ut, verbis adhibitis ad iuris doctrinam accommodatis, uniuscuiusque civitatis publica constitutio adornetur; qua scilicet definiatur quibus modis reipublicae rectores designentur, quo vinculo hi coniungi alii cum aliis debeant, quaenam eorum sint singulae diciones, denique qua via rationeque ad agendum ipsi obstringantur.

77. The final demand is that relations between citizens and public authorities be described in terms of rights and duties. It must be clearly laid down that the principal function of public authorities is to recognize, respect, co-ordinate, safeguard and promote citizens’ rights and duties

Postulatur denique, ut in specie iuris et officii rationes describantur, quibus cives cum reipublicae moderatoribus contineantur; utque distincte decernatur praecipuum eorumdem esse munus, civium iura et munera agnoscere, colere, invicem componere, tueri, ad processus provehere.

78. We must, however, reject the view that the will of the individual or the group is the primary and only source of a citizen’s rights and duties, and of the binding force of political constitutions and the government’s authority.⁽⁵²⁾

Probari tamen eorum placitum nequit, qui profitentur, sive e singulorum hominum, sive e quarundam societatum voluntate, tamquam a primo et unico fonte, cum civium iura et officia oriri, tum publicae constitutionis obligandi vim manare, tum postremo civitatis principum imperandi potestatem proficisci. (44)

79. But the aspirations We have mentioned are a clear indication of the fact that men, increasingly aware nowadays of their personal dignity, have found the incentive to enter government service and demand constitutional recognition for their own inviolable rights. Not content with this, they are demanding, too, the observance of constitutional procedures in the appointment of public authorities, and are insisting that they exercise their office within this constitutional framework.

At hae, de quibus diximus, animorum appetitiones illud etiam manifesto testantur, nostro hoc tempore homines magis magisque fieri suae dignitatis conscios, atque adeo incitari cum ad reipublicae administrationem participandam, tum ad poscendum, ut propria, inviolabiliaque iura in publica civitatis disciplina serventur. Neque haec satis; nam homines nunc illud insuper poscunt, ut nempe civitatis auctoritates et ad normam publicae constitutionis creentur, et sua munera intra eiusdem terminos obeant.

III. RELATIONS BETWEEN STATES

III

80. With respect to States themselves, Our predecessors have constantly taught, and We wish to lend the weight of Our own authority to their teaching, that nations are the subjects of reciprocal rights and duties. Their relationships, therefore, must likewise be harmonized in accordance with the dictates of truth, justice, willing cooperation, and freedom. The same law of nature that governs the life and conduct of individuals must also regulate the relations of political communities with one another.

Quod de civitatibus Decessores Nostri saepe docuerunt, idem placet nunc auctoritate Nostra confirmare: mutua scilicet inter nationes iura et officia intercedere; ac propterea earum necessitudines ad normam veritatis, iustitiae, alacris animorum coniunctionis, libertatisque componendas esse. Quae enim naturae lex singulorum civium vivendi disciplinam regit, eadem mutuas etiam rerum publicarum rationes moderetur oportet.

81. This will be readily understood when one reflects that it is quite impossible for political leaders to lay aside their natural dignity while acting in their country’s name and in its interests They are still bound by the natural law, which is the rule that governs all moral conduct, and they have no authority to depart from its slightest precepts.

Quae sententia cuique facile patet, si consideret, moderatores civitatum nullo modo posse naturali sua excidere dignitate, dum suae communitatis partes agunt eiusque bono prospiciunt; atque adeo nullo pacto iisdem licere naturae legem, qua obstringuntur, deserere, quae est ipsa regula morum.

82. The idea that men, by the fact of their appointment to public office, are compelled to lay aside their own humanity, is quite inconceivable Their very attainment to this high-ranking office was due to their exceptional gifts and intellectual qualities, which earned for them their reputation as outstanding representatives of the body politic

Ceterum animo ne fingi quidem potest, homines, idcirco quod publicae rei regimini praeponuntur, necessitate cogi suam exuere humanitatem. Contra iidem ob eam causam amplissimae huiusmodi dignitatis gradum obtinuerunt, quod, spectatis egregiis animi dotibus atque ornamentis, partes reipublicae praestantissimae habiti sunt.

83. Moreover, a ruling authority is indispensable to civil society. That is a fact which follows from the moral order itself. Such authority, therefore, cannot be misdirected against the moral order. It would immediately cease to exit, being deprived of its whole raison d’être. God Himself warns us of this: “Hear, therefore, ye kings, and understand: learn, ye that are judges of the ends of the earth. Give ear, you that rule the people, and that please yourselves in multitudes of nations. For power is given you by the Lord, and strength by the Most High, who will examine your works, and search out your thoughts.” ⁽⁵³⁾

Quin etiam ex ipso morali ordine consequitur, ut civili hominum communitati necessaria sit auctoritas, qua regatur; utque auctoritas in ipsum ordinem torqueri non possit, quin ilico corruat, fundamento suo destituta. Scilicet, quae est Dei ipsius admonitio: «Audite ergo, reges, et intelligite; discite, iudices finium terrae. Praebete aures, vos qui continetis multitudines, et placetis vobis in turbis nationum. Quoniam data est a Domino potestas vobis, et virtus ab Altissimo, qui interrogabit opera vestra, et cogitationes scrutabitur» (Sap 6,2-4).

84. And lastly one must bear in mind that, even when it regulates the relations between States, authority must be exercised for the promotion of the common good. That is the primary reason for its existence.

Ad extremum tenendum est, etiam quod attinet ad mutuas ordinandas civitatum rationes, auctoritatem ita esse gerendam, ut commune omnium bonum promoveat, utpote quae ad id in primis sit constituta.

An lmperative of the Common Good

85. But one of the principal imperatives of the common good is the recognition of the moral order and the unfailing observance of its precepts. “A firmly established order between political communities must be founded on the unshakable and unmoving rock of the moral law, that law which is revealed in the order of nature by the Creator Himself, and engraved indelibly on men’s hearts . . . Its principles are beacon lights to guide the policies of men and nations. They are also warning lights—providential signs—which men must heed if their laborious efforts to establish a new order are not to encounter perilous storms and shipwreck.” ⁽⁵⁴⁾

In maximis autem communis boni praeceptis illud ponendum est, ut moralis ordo agnoscatur eiusque iussa inviolate serventur. «Bene constitutus civitatum ordo in honestatis norma tamquam in rupe immota atque immutabili inniti debet, quam mundi Auctor in ipsa rerum natura manifestam voluit, in animisque hominum notis indelebilibus insculpsit. … Eadem, clarissimi luminis instar, praeceptorum suorum luce rectum iter necessario ostendit cum singulis hominibus, tum nationibus; qui quidem ex eius monitoriis, salutaribus providisque signis normas semper ductumque sumere debent, ne quidquid laboris atque industriae ad novum rerum ordinem instaurandum ab ipsis susceptum sit, saevis veluti procellis tradatur ac naufragio intereat». (45)

In Truth

86. The first point to be settled is that mutual ties between States must be governed by truth. Truth calls for the elimination of every trace of racial discrimination, and the consequent recognition of the inviolable principle that all States are by nature equal in dignity.

Atque principio statuendum est, mutua civitatum vincula veritate gubernari oportere. Veritas autem postulat, ut hac in re nulla prorsus ratio habeatur stirpium discriminis; ac propterea sanctum firmumque censeatur, civitates omnes naturae dignitate inter se pares esse.

Each of them accordingly has the right to exist, to develop, and to possess the necessary means and accept a primary responsibility for its own development. Each is also legitimately entitled to its good name and to the respect which is its due.

Ad unamquamque earum igitur iure pertinet ut sit, ut proficiat, ut adiumenta ad id necessaria possideat, ut denique in hoc obtinendo adipiscendoque primum in se periculum recipiat; itemque legitimo iure postulare potest, ut bona fruatur opinione, utque sibi debiti honores tribuantur.

87. As we know from experience, men frequently differ widely in knowledge, virtue, intelligence and wealth, but that is no valid argument in favor of a system whereby those who are in a position of superiority impose their will arbitrarily on others. On the contrary, such men have a greater share in the common responsibility to help others to reach perfection by their mutual efforts.

Hoc nos docuit usus, homines saepissime inter se discrepare, et quidem valde, scientia, virtute, ingenii vi, bonorumque externorum copia. Exinde tamen numquam iusta causa nascitur, cur ii, qui ceteris praestent, alios sibi obnoxios quoquo modo faciant; quin potius iidem graviore obligantur officio, ad singulos universos pertinente, alios iuvandi ad perfectionem mutua opera adipiscendam.

88. So, too, on the international level: some nations may have attained to a superior degree of scientific, cultural and economic development. But that does not entitle them to exert unjust political domination over other nations. It means that they have to make a greater contribution to the common cause of social progress.

Similiter contingere potest, ut inter nationes aliae aliis praestent scientiarum incrementis, humanitatis cultu ac rationum oeconomicarum progressu. At tantum abest ut ob hanc excellentiam iis liceat iniuste dominari in alias, ut eaedem maiorem conferre operam debeant ad communem populorum profectum.

89. The fact is that no one can be by nature superior to his fellows, since all men are equally noble in natural dignity. And consequently there are no differences at all between political communities from the point of view of natural dignity. Each State is like a body, the members of which are human beings. And, as we know from experience, nations can be highly sensitive in matters in any way touching their dignity and honor; and with good reason.

Ac re vera nequeunt homines natura aliis superiores esse, cum omnes pari excellant naturali dignitate. Ex quo consequitur, civiles quoque communitates nihil inter se differre, si ipsarum dignitas a natura orta spectetur; singulae enim respublicae cuiusdam corporis similitudinem gerunt, cuius membra sunt homines. Ceterum, ut usu cognitum habemus, iis omnibus rebus, quae ad sui nominis dignitatem quoquo modo attinent, populi tangi solent, nec immerito sane, quam maxime.

The Question of Propaganda

90. Truth further demands an attitude of unruffled impartiality in the use of the many aids to the promotion and spread of mutual understanding between nations which modern scientific progress has made available. This does not mean that people should be prevented from drawing particular attention to the virtues of their own way of life, but it does mean the utter rejection of ways of disseminating information which violate the principles of truth and justice, and injure the reputation of another nation. ⁽⁵⁵⁾

Tum veritas iubet, in plurimis illis inceptis, quae post recentiora technicorum inventa in usum inducta sunt, et quorum ope populorum mutua cognitio fovetur ac propagatur, serenas aequitatis normas omnino servari. Quod minime prohibet, quominus populi suas ipsi virtutes in praecipua luce collocent. Sed reiciendae sunt prorsus eae pervulgandi nuntios rationes, quibus alicuius populi fama laedatur, veritatis et iustitiae praeceptis violatis. (46)

In Justice

91. Relations between States must furthermore be regulated by justice. This necessitates both the recognition of their mutual rights, and, at the same time, the fulfilment of their respective duties.

Iam porro mutuae civitatum necessitudines ad normam iustitiae componendae sunt; quod requirit, ut simul iura mutua agnoscantur, simul mutua officia persolvantur.

92. States have the right to existence, to self development, and to the means necessary to achieve this. They have the right to play the leading part in the process of their own development, and the right to their good name and due honors. Consequently, States are likewise in duty bound to safeguard all such rights effectively, and to avoid any action that could violate them. And just as individual men may not pursue their own private interests in a way that is unfair and detrimental to others, so too it would be criminal in a State to aim at improving itself by the use of methods which involve other nations in injury and unjust oppression. There is a saying of St. Augustine which has particular relevance in this context: “Take away justice, and what are kingdoms but mighty bands of robbers “⁽⁵⁶⁾

Quoniam vero civitates ius habent et vivendi, et progrediendi, et adiumentorum copiam adipiscendi suo profectui necessariam, et primarias partes in hac re gerendi, et bonam famam suam honoresque sibi debitos tuendi, ex eo efficitur, ut civitates pariter obstringantur officio efficaciter tuendi singula huiusmodi iura, et eos actus praetermittendi, qui eadem laedere possint. Sicut enim in suis privatis negotiis homines nequeunt sua persequi commoda, cum iniusto aliorum detrimento, eodem modo civitates non possunt, citra scelus, illud rerum suarum incrementum appetere, quo aliae nationes iniuriam accipiant vel inique opprimantur. In quam rem apte cadere videtur haec S. Augustini sententia: «Remota iustitia, quid sunt regna nisi magna latrocinia?». (47)

93. There may be, and sometimes is, a clash of interests among States, each striving for its own development. When differences of this sort arise, they must be settled in a truly human way, not by armed force nor by deceit or trickery. There must be a mutual assessment of the arguments and feelings on both sides, a mature and objective investigation of the situation, and an equitable reconciliation of opposing views.

Scilicet contingere potest, ac revera contingit, ut commoda utilitatesque, quae civitates sibi quaerere contendant, inter se pugnent; discidia tamen inde orta non armorum vi, nec fraude vel dolo sunt dirimenda, sed, ut homines addecet, mutua rationum animorumque aestimatione, rebus mature atque ex veritate perpensis, et contrariis sententiis ad aequitatem compositis.

The Treatment of Minorities

94. A special instance of this clash of interests is furnished by that political trend (which since the nineteenth century has become widespread throughout the world and has gained in strength) as a result of which men of similar ethnic background are anxious for political autonomy and unification into a single nation. For many reasons this cannot always be effected, and consequently minority peoples are often obliged to live within the territories of a nation of a different ethnic origin. This situation gives rise to serious problems.

Quam ad rem peculiari modo pertinet ille publicarum rerum cursus, qui inde a saeculo XIX ubique terrarum increbruit passim atque invaluit, quo fit ut homines eiusdem stirpis sui iuris esse velint atque in unam nationem coire. Quod cum pluribus de causis non semper effici possit, illud exinde oritur, ut gentes pauciores numero intra fines nationis alius stirpis saepe contineantur, atque ex hoc quaestiones magnae gravitatis exsistant.

95. It is quite clear that any attempt to check the vitality and growth of these ethnic minorities is a flagrant violation of justice; the more so if such perverse efforts are aimed at their very extinction .

Hac in re aperte profitendum est, quidquid contra has gentes agatur ad coërcendum stirpis vigorem atque incrementum, iustitiae officiis graviter adversari; idque multo magis, si prava huiusmodi molimina ad ipsam gentis internecionem spectent.

96. Indeed, the best interests of justice are served by those public authorities who do all they can to improve the human conditions of the members of these minority groups, especially in what concerns their language, culture, ancient traditions, and their economic activity and enterprise. ⁽⁵⁷⁾

Immo vero iustitiae praeceptis apprime respondet, a reipublicae moderatoribus efficacem dari operam provehendis humanis condicionibus civium stirpis numero inferioris, nominatim quod attinet ad eorum linguam, ingenii cultum, avitas consuetudines, opera et incepta in re oeconomica. (48)

A Cautionary Note

97. It is worth noting, however, that these minority groups, in reaction, perhaps, to the enforced hardships of their present situation, or to historical circumstances, frequently tend to magnify unduly characteristics proper to their own people. They even rate them above those human values which are common to all mankind, as though the good of the entire human family should subserve the interests of their own particular groups. A more reasonable attitude for such people to adopt would be to recognize the advantages, too, which accrue to them from their own special situation. They should realize that their constant association with a people steeped in a different civilization from their own has no small part to play in the development of their own particular genius and spirit. Little by little they can absorb into their very being those virtues which characterize the other nation. But for this to happen these minority groups must enter into some kind of association with the people in whose midst they are living, and learn to share their customs and way of life. It will never happen if they sow seeds of disaffection which can only produce a harvest of evils, stifling the political development of nations.

Nihilo minus animadvertendum est, hos cives numero pauciores, sive ob rerum statum, quem aegre ferre cogantur, sive ob praeteritorum temporum eventus, haud raro proclives esse ad ea, quae suae gentis sunt propria, plus aequo efferenda; adeo quidem, ut vel ipsa bona posthabeant, quae omnium hominum sunt propria, quasi humanae familiae bonum bono suae ipsorum gentis servire oporteat. Rationi vero consentaneum est, ut iidem cives commoda quoque agnoscant, sibi ex peculiaribus hisce rerum adiunctis orta: ad ingenii sui nempe atque animi perfectionem non parum conferre cotidianam cum civibus alio civili cultu imbutis consuetudinem; cum ex hac paulatim ipsi virtutes, quae ad aliam gentem pertineant, in sucum et sanguinem suum convertere possint. Hoc tamen tantum eveniet, si cives numero pauciores, cum circumiectis populis societate quadam inita, horum usus et instituta participare studeant; non autem, si iidem contentiones serant, quae iacturas pariant innumeras, ac civilem nationum progressionem cohibeant.

Active Solidarity

98. Since relationships between States must be regulated in accordance with the principles of truth and justice, States must further these relationships by taking positive steps to pool their material and spiritual resources. In many cases this can be achieved by all kinds of mutual collaboration; and this is already happening in our own day in the economic, social, political, educational, health and athletic spheres—and with beneficial results. We must bear in mind that of its very nature civil authority exists, not to confine men within the frontiers of their own nations, but primarily to protect the common good of the State, which certainly cannot be divorced from the common good of the entire human family

Quoniam mutuae civitatum necessitudines ad normam veritatis atque iustitiae componi oportet, tum ex actuosa virium animorumque coníunctione eae incrementum capere debent. Id autem effici potest hine atque illine sociata multiformiter opera; quod nostra aetate non sine salutaribus fructibus evenit, quod attinet ad rationes oeconomicas, ad rem socialem et politicam, ad ingenii cultum, ad civium valetudinem et ad gymnicos ludos. Qua de re ante oculos habeamus necesse est, publicam potestatem suapte natura non ad id constitutam esse, ut homines intra fines dumtaxat suae cuiusque nationis coërceat, sed ut tueatur in primis commune civitatis bonum, quod quidem a bono totius humanae familiae secerni certo nequit.

99. Thus, in pursuing their own interests, civil societies, far from causing injury to others, must join plans and forces whenever the efforts of particular States cannot achieve the desired goal. But in doing so great care must be taken. What is beneficial to some States may prove detrimental rather than advantageous to others.

Ita fit ut civiles communitates, in suis consectandis utilitatibus, non solum aliis nocere non debeant, verum etiam inter se consilia viresque coniungere, ubi singularum civitatum nisus ad optatos exitus pervenire non valeant; qua in re maximopere cavendum est, ne quod quibusdam civitatibus prosit, aliis potius incommodum, quam utilitatem afferat.

Contacts Between Races

100. Furthermore, the universal common good requires the encouragement in all nations of every kind of reciprocation between citizens and their intermediate societies. There are many parts of the world where we find groupings of people of more or less different ethnic origin. Nothing must be allowed to prevent reciprocal relations between them. Indeed such a prohibition would flout the very spirit of an age which has done so much to nullify the distances separating peoples.

Tum etiam commune universale bonum requirit, ut in unaquaque natione inter cives et interiectas societates commercium omne genus foveatur. Cum enim in multis terrarum orbis partibus exstent hominum coniunctiones stirpe plus minusve inter se dissimiles, prospiciendum est, ne alius stirpis homines impediantur, quominus cum alius stirpis hominibus commercium habeant; quod aperte a nostrae aetatis rationibus dissidet, qua intervalla prope submota sunt, quibus a populis populi seiunguntur.

Nor must one overlook the fact that whatever their ethnic background, men possess, besides the special characteristics which distinguish them from other men, other very important elements in common with the rest of mankind. And these can form the basis of their progressive development and self-realization especially in regard to spiritual values. They have, therefore, the right and duty to carry on their lives with others in society.

Neque praetereundum est homines cuiusvis stirpis, praeter proprias peculiaresque dotes, quibus a reliquis distinguuntur hominibus, alias habere cum iisdem communes, easque magni momenti, quibus possunt magis magisque progredi et sese perficere, praesertim in iis, quae ad bona animi pertinent. lis igitur ius et officium est vitam degere cum ceteris societate coniunctis.

The Proper Balance Between Population, Land and Capital

101. As everyone is well aware, there are some countries where there is an imbalance between the amount of arable land and the number of inhabitants; others where there is an imbalance between the richness of the resources and the instruments of agriculture available. It is imperative, therefore, that nations enter into collaboration with each other, and facilitate the circulation of goods, capital and manpower. ⁽⁵⁸⁾

Res est omnibus plane perspecta, alicubi terrarum distantiam esse inter agrorum exercendorum spatia et incolarum numerum; alicubi inter soli divitias et prompta agrorum vertendorum instrumenta; atque adeo necessitatem a populis sociam operam postulare, quam sequatur facilior sive bonorum, sive fortunarum, sive hominum ipsorum commeatus. (49)

102. We advocate in such cases the policy of bringing the work to the workers, wherever possible, rather than bringing workers to the scene of the work. In this way many people will be afforded an opportunity of increasing their resources without being exposed to the painful necessity of uprooting themselves from their own homes, settling in a strange environment, and forming new social contacts.

In huiusmodi causis peropportune fieri censemus, ut, quoad possit, res operam, non autem opera rem quaerat. Tunc enim plurimis civibus facultas praebetur rei familiaris amplificandae, quin, patrio relicto loco, magna cum animi aegritudine et aliam petere sedem, et novum amplecti rerum statum, et cum aliis civibus novas inire rationum consuetudines cogantur.

The Problem of Political Refugees

103. The deep feelings of paternal love for all mankind which God has implanted in Our heart makes it impossible for Us to view without bitter anguish of spirit the plight of those who for political reasons have been exiled from their own homelands. There are great numbers of such refugees at the present time, and many are the sufferings—the incredible sufferings—to which they are constantly exposed.

Utpote qui paternae caritatis sensibus Deo movente universos diligamus homines, acerbo cum animi maerore eorum casus reputamus, qui politicarum rerum causa depulsi patria sunt; horum enim profugorum multitudinem, nostra aetate sane innumeram, plurimi incredibilesque dolores semper comitantur.

104. Here surely is our proof that, in defining the scope of a just freedom within which individual citizens may live lives worthy of their human dignity, the rulers of some nations have been far too restrictive. Sometimes in States of this kind the very right to freedom is called in question, and even flatly denied. We have here a complete reversal of the right order of society, for the whole raison d’etre of public authority is to safeguard the interests of the community. Its sovereign duty is to recognize the noble realm of freedom and protect its rights.

Id profecto ostendit, quarundam nationum principes plus nimio circumscribere iustae libertatis fines, intra quos singulis civibus liceat vitam agere homine dignam; immo in huius exempli civitatibus quandoque vel ipsum libertatis ius aut in dubium vocatur, aut etiam plane tollitur. Quod cum accidit, rectus civilis societatis ordo penitus evertitur; nam potestas publica suapte natura ad tutandum communitatis bonum spectat, cuius princeps officium est agnoscere honestos libertatis fines eiusque iura sarta tecta servare.

The Refugee’s Rights

105. For this reason, it is not irrelevant to draw the attention of the world to the fact that these refugees are persons and all their rights as persons must be recognized. Refugees cannot lose these rights simply because they are deprived of citizenship of their own States.

Propter hanc causam abs re non erit hoc loco homines ad illud revocare, huiusmodi profugos personae dignitate ornatos esse, iisque personae iura esse agnoscenda. Quae iura profugi amittere non potuerunt, propterea quod nationis suae civitate sint destituti.

106. And among man’s personal rights we must include his right to enter a country in which he hopes to be able to provide more fittingly for himself and his dependents. It is therefore the duty of State officials to accept such immigrants and—so far as the good of their own community, rightly understood, permits—to further the aims of those who may wish to become members of a new society.

Iamvero inter humanae personae iura illud etiam recensendum est, licere cuique se in eam nationem conferre, ubi aptius se posse speret sibi atque suis necessariis prospicere. Quare rei publicae moderatorum officium est alienos venientes excipere, et, quantum suae communitatis sinit non fucatum bonum, eorum proposito favere, qui forte novae societati sese velint aggregare.

Commendable Efforts

107. We therefore take this opportunity of giving Our public approval and commendation to every undertaking, founded on the principles of human solidarity or of Christian charity, which aims at relieving the distress of those who are compelled to emigrate from their own country to another.

Quas ob causas, publice probamus laudamusque, hac data opportunitate, ea omnia incepta, quae fraternae coniunctionis vel christianae caritatis principiis conformata, eo pertinent, ut aerumnae eorum releventur, qui a suis locis ad alia semigrare adigantur.

108. And We must indeed single out for the praise of all right-minded men those international agencies which devote all their energies to this most important work.

Ac facere non possumus, quin omnibus cordatis hominibus ad laudandum proponamus illa ex variis nationibus instituta Consilia, quae in hac gravissimi ponderis re omnes curas collocant.

Causes of the Arms Race

109. On the other hand, We are deeply distressed to see the enormous stocks of armaments that have been, and continue to be, manufactured in the economically more developed countries. This policy is involving a vast outlay of intellectual and material resources, with the result that the people of these countries are saddled with a great burden, while other countries lack the help they need for their economic and social development .

In contrariam vero partem non sine magno doloris sensu videmus, in quibus civitatibus res oeconomicae magis profecerint, inibi immania parata esse bellica arma atque adhuc parari, in id maximis sive animi sive corporis bonis collatis. Quo fit, ut, dum harum nationum civibus haud levia onera tolerare est opus, aliae civitates subsidiis indigeant, quibus in re oeconomica et sociali progrediantur.

110. There is a common belief that under modern conditions peace cannot be assured except on the basis of an equal balance of armaments and that this factor is the probable cause of this stockpiling of armaments. Thus, if one country increases its military strength, others are immediately roused by a competitive spirit to augment their own supply of armaments. And if one country is equipped with atomic weapons, others consider themselves justified in producing such weapons themselves, equal in destructive force.

Cuius quidem militaris apparatus probabilis causa ex eo peti solet, quod pax – ita aiunt – in hisce rerum adiunctis tuta esse non potest, nisi pari armorum apparatu innitatur. Quare si militaris res alicubi incrementum capit, fit continuo ut aliis etiam locis studia augendorum armorum certatim ingravescant. Ac si qua natio in atomicis belli instrumentis parata est, hoc aliis nationibus causam praebet, cur id genus arma, pari delendi vi praedita, sibi parare contendant.

111. Consequently people are living in the grip of constant fear. They are afraid that at any moment the impending storm may break upon them with horrific violence. And they have good reasons for their fear, for there is certainly no lack of such weapons. While it is difficult to believe that anyone would dare to assume responsibility for initiating the appalling slaughter and destruction that war would bring in its wake, there is no denying that the conflagration could be started by some chance and unforeseen circumstance. Moreover, even though the monstrous power of modern weapons does indeed act as a deterrent, there is reason to fear that the very testing of nuclear devices for war purposes can, if continued, lead to serious danger for various forms of life on earth.

Inde consequitur, ut populi perpetuo in metu sint, quasi in eos procella impendeat, quae quovis temporis momento horrifico impetu commoveri possit. Nec immerito, cum revera arma non desint. Quodsi vix credibile est, homines esse, qui neces immanesque ruinas e bello orituras in se recipere audeant, infitiandum tamen non est, necopinato incertoque facto posse belli incendium exciri. Ac praeterea, quamvis immanis militaris apparatus potentia hodie homines a bello suscipiendo deterreat, nihilominus tamen est cur timeatur, ne ipsa atomicorum instrumentorum experimenta belli causa suscepta, nisi cessent, varia vitae genera in terris grave in discrimen possint adducere.

Need for Disarmament

112. Hence justice, right reason, and the recognition of man’s dignity cry out insistently for a cessation to the arms race. The stock-piles of armaments which have been built up in various countries must be reduced all round and simultaneously by the parties concerned. Nuclear weapons must be banned. A general agreement must be reached on a suitable disarmament program, with an effective system of mutual control. In the words of Pope Pius XII: “The calamity of a world war, with the economic and social ruin and the moral excesses and dissolution that accompany it, must not on any account be permitted to engulf the human race for a third time.” ⁽⁵⁹⁾

Quare iustitia, recta ratio, humanaeque dignitatis sensus instanter requirunt, ut desinant aemula rei militaris augendae studia; ut bellica instrumenta, quae variis civitatibus praesto sunt, hinc inde, per idemque tempus minuantur; ut atomica arma interdicantur; ut tandem ad congruentem ab armis discessum omnes ex condicto deveniant, mutua efficacique cautione adhibita. «Omnibus viribus prohibendum est – admonebat Decessor Noster fel. rec. Pius XII – quominus generale omnium gentium bellum, quod tot pariat iacturas in re oeconomica et sociali, totque flagitia ac morum perturbationes habeat coniuncta, tertium saeviat in humanam familiam». (50)

113. Everyone, however, must realize that, unless this process of disarmament be thoroughgoing and complete, and reach men’s very souls, it is impossible to stop the arms race, or to reduce armaments, or—and this is the main thing—ultimately to abolish them entirely. Everyone must sincerely co-operate in the effort to banish fear and the anxious expectation of war from men’s minds. But this requires that the fundamental principles upon which peace is based in today’s world be replaced by an altogether different one, namely, the realization that true and lasting peace among nations cannot consist in the possession of an equal supply of armaments but only in mutual trust. And We are confident that this can be achieved, for it is a thing which not only is dictated by common sense, but is in itself most desirable and most fruitful of good.

Omnibus tamen persuasum esse debet, non posse neque rei militaris augendae intermitti studia, neque arma imminui, neque – quod caput est – usquequaque armamenta de medio tolli, nisi huiusmodi ab armis discessus plenus expletusque sit atque ipsos attingat animos; nisi scilicet omnes concordem sinceramque dent operam, ut ex animis metus atque anxia belli exspectatio pellantur. Id autem poscit, ut pro suprema lege, qua hodie pax continetur, alia prorsus subiciatur, qua statuatur, non in pari rei militaris apparatu, sed in mutua tantummodo fide, veri nominis pacem inter populos firmam posse consistere. Quod Nos fieri posse confidimus, cum de causa agatur, non tantum rectae rationis normis imperata, sed etiam summopere optabili et bonorum uberrima.

Three Motives

114. Here, then, we have an objective dictated first of all by reason. There is general agreement—or at least there should be—that relations between States, as between individuals, must be regulated not by armed force, but in accordance with the principles of right reason: the principles, that is, of truth, justice and vigorous and sincere co-operation.

Agitur in primis de causa, ratione imperata. Ac revera, quemadmodum inter omnes constat, aut saltem constare debet, mutuae civitatum necessitudines, haud secus ac singulorum hominum rationes, non armorum vi, sed ad rectae rationis normam, hoc est ad normam veritatis, iustitiae, actuosaeque animorum coniunctionis, sunt componendae.

115. Secondly, it is an objective which We maintain is more earnestly to be desired. For who is there who does not feel the craving to be rid of the threat of war, and to see peace preserved and made daily more secure?

Deinde huiusmodi causam vehementer dicimus expetendam. Quis enim flagrantissimis non exoptet votis, ut belli discrimina arceantur, pax vero incolumis servetur, firmioribusque in dies muniatur praesidiis?

116. And finally it is an objective which is rich with possibilities for good. Its advantages will be felt everywhere, by individuals, by families, by nations, by the whole human race. The warning of Pope Pius XII still rings in our ears: “Nothing is lost by peace; everything may be lost by war.” ⁽⁶⁰⁾

Postremo haec causa est bonorum uberrima, cum eius commoditates in omnes prorsus recidant: scilicet in singulos homines, in domesticos convictus, in populos, in universam demum humanae gentis familiam. Qua de re haec Decessoris Nostri Pii XII monitoria vox sonat adhuc ac vibrat in auribus nostris: «Pace nihil perire; bellum omnia perdere posse». (51)

A Call to Unsparing Effort

117. We therefore consider it Our duty as the vicar on earth of Jesus Christ—the Saviour of the world, the Author of peace—and as interpreter of the most ardent wishes of the whole human family, in the fatherly love We bear all mankind, to beg and beseech mankind, and above all the rulers of States, to be unsparing of their labor and efforts to ensure that human affairs follow a rational and dignified course.

Quae cum ita sint, Nos qui vices in terris gerimus Servatoris mundi pacisque auctoris, Christi Iesu, incensissima totius humanae familiae optata interpretati paternaque erga universos homines caritate permoti, officii Nostri partes esse existimamus, homines rogare et obsecrare, eos in primis qui publicam rem moderantur, ut nullis curis nullisque laboribus parcant, donec humanarum rerum cursus cum hominis ratione dignitateque congruat.

118. In their deliberations together, let men of outstanding wisdom and influence give serious thought to the problem of achieving a more human adjustment of relations between States throughout the world. It must be an adjustment that is based on mutual trust, sincerity in negotiation, and the faithful fulfilment of obligations assumed. Every aspect of the problem must be examined, so that eventually there may emerge some point of agreement from which to initiate treaties which are sincere, lasting, and beneficial in their effects.

In virorum consiliis, qui prudentia auctoritateque praestant, penitus investigetur, qua potissimum ratione in universo terrarum orbe mutuae civitatum necessitudines ad humaniorem aequilibritatem conformentur; aequilibritatem dicimus, quae in mutua fide, in pactionum sinceritate, in condicionibus inviolate servatis posita sit. Haec autem quaestio ita omni ex parte perpendatur, ut caput emergat, unde amica, firma ac perutilia foedera initium capiant.

119. We, for Our part, will pray unceasingly that God may bless these labors by His divine assistance, and make them fruitful.

Ad Nos quod attinet, supplices Deo preces admovere non intermittemus, ut superna ope sua hos labores prosperet atque fecundet.

In Liberty

120. Furthermore, relations between States must be regulated by the principle of freedom. This means that no country has the right to take any action that would constitute an unjust oppression of other countries, or an unwarranted interference in their affairs. On the contrary, all should help to develop in others an increasing awareness of their duties, an adventurous and enterprising spirit, and the resolution to take the initiative for their own advancement in every field of endeavor.

Quin et illud accedit quod mutuae rerum publicarum rationes ad libertatis normam sunt ordinandae. Cuius sententiae vis haec est, ut nulli nationi quidquam facere liceat, quo alias iniuste opprimat, aut earum negotiis se immerito interponat. Omnes contra aliis opitulentur necesse est, ut hae magis magisque sibi sint officiorum suorum consciae, ut nova et utilia conentur, ut in quolibet alacritatis genere per se ipsae proficiant.

The Evolution of Economically Under-developed Countries

121. All men are united by their common origin and fellowship, their redemption by Christ, and their supernatural destiny. They are called to form one Christian family. In Our encyclical Mater et Magistra, therefore, We appealed to the more wealthy nations to render every kind of assistance to those States which are still in the process of economic development. ⁽⁶¹⁾

Quandoquidem omnes homines communi consortio et originis, et christianae Redemptionis, et superni finis inter se copulantur et ad unam coniungendam christianam familiam vocantur, idcirco in Encyclicis Litteris Mater et Magistra, civitates opulentiores hortati sumus ad opem multimodis ferendam civitatibus, quarum oeconomicae progressiones essent in cursu. (52)

122. It is no small consolation to Us to be able to testify here to the wide acceptance of Our appeal, and We are confident that in the years that lie ahead it will be accepted even more widely. The result We look for is that the poorer States shall in as short a time as possible attain to a degree of economic development that enables their citizens to live in conditions more in keeping with their human dignity.

Atque nunc, non sine magno animi Nostri solacio fatemur, huiusmodi monita late excepta esse; ac fore confidimus, ut eadem in posterum adhuc latius excipiantur; ut scilicet civitates egentiores quam primum ita in re oeconomica progrediantur, ut cives vitam ducere valeant humanae dignitati magis parem.

123. Again and again We must insist on the need for helping these peoples in a way which guarantees to them the preservation of their own freedom. They must be conscious that they are themselves playing the major role in their economic and social development; that they are themselves to shoulder the main burden of it.

At in promptu illud est iterum iterumque ponendum, ita populis subveniatur opus esse, ut hi incolumem libertatem suam servare queant, atque, in hoc rei oeconomicae et socialis progressu, sive praecipuas partes sibi esse tribuendas sentiant, sive in se huius efficiendae rei onus potissimum recidere.

124. Hence the wisdom of Pope Pius XII’s teaching: “A new order founded on moral principles is the surest bulwark against the violation of the freedom, integrity and security of other nations, no matter what may be their territorial extension or their capacity for defense. For although it is almost inevitable that the larger States, in view of their greater power and vaster resources, will themselves decide on the norms governing their economic associations with small States, nevertheless these smaller States cannot be denied their right, in keeping with the common good, to political freedom, and to the adoption of a position of neutrality in the conflicts between nations. No State can be denied this right, for it is a postulate of the natural law itself, as also of international law. These smaller States have also the right of assuring their own economic development. It is only with the effective guaranteeing of these rights that smaller nations can fittingly promote the common good of all mankind, as well as the material welfare and the cultural and spiritual progress of their own people”. ⁽⁶²⁾

Qua de re Decessor Noster fel. rec. Pius XII sapienter haec docuit: «Novus rerum ordo, honestatis normis innixus, prorsus prohibet quominus libertas, integritas atque incolumitas laedantur aliarum nationum, quaecumque sunt earum amplitudo ac tuendi se facultas. Quodsi fere necessario contingit, ut maiores civitates, utpote quae uberioribus opibus floreant ac potentia praestent, in societatibus de re oeconomica cum minoribus civitatibus coniungendis normas ipsae statuant, nihilominus tamen his minoribus civitatibus aeque ac ceteris praecidi nequit, salvo communi omnium bono, ius rem publicam libere administrandi nullique se addicendi parti in nationum contentionibus, ut praecipit ipsum ius naturale et ius gentium; itemque ad has minores civitates ius pertinet suum tuendi rei oeconomicae incrementum. Etenim, tantummodo hisce iuribus in tuto positis, fieri potest, ut hae minores nationes congruenter promovere queant commune omnium bonum ac simul suorum civium prosperitatem, sive in bonis externis, sive in rebus, quae ad animi cultum et profectum attinent». (53)

125. The wealthier States, therefore, while providing various forms of assistance to the poorer, must have the highest possible respect for the latter’s national characteristics and timehonored civil institutions. They must also repudiate any policy of domination. If this can be achieved, then “a precious contribution will have been made to the formation of a world community, in which each individual nation, conscious of its rights and duties, can work on terms of equality with the rest for the attainment of universal prosperity.” ⁽⁶³⁾

Florentiores igitur respublicae, dum egentioribus multis modis succurrunt, summopere vereantur necesse est peculiares cuiusque gentis notas earumque civilia instituta a maioribus tradita, itemque cavere debent a quovis dominandi consilio. Quod si factum erit, «non parum certe proderit ad omnium rerumpublicarum veluti communitatem iungendam, quarum singulae, sibi suorum iurium officiorumque consciae, pari ratione ad omnium populorum prosperitatem spectent». (54)

Signs of the Times

126. Men nowadays are becoming more and more convinced that any disputes which may arise between nations must be resolved by negotiation and agreement, and not by recourse to arms.

Magis magisque nostris temporibus hominum animos persuasio pervasit, controversias, quae forte inter populos oriantur, non armis, sed pactis et conventis dirimendas esse.

127. We acknowledge that this conviction owes its origin chiefly to the terrifying destructive force of modern weapons. It arises from fear of the ghastly and catastrophic consequences of their use. Thus, in this age which boasts of its atomic power, it no longer makes sense to maintain that war is a fit instrument with which to repair the violation of justice.

Persuasio haec, fatemur quidem, plerumque a terrifica delendi vi, quae cum hodiernis bellicis instrumentis coniuncta est, atque a timore calamitatum et horrendarum ruinarum, quas arma id genus ederent, initium ducit. Quare aetate hac nostra, quae vi atomica gloriatur, alienum est a ratione, bellum iam aptum esse ad violata iura sarcienda.

128. And yet, unhappily, we often find the law of fear reigning supreme among nations and causing them to spend enormous sums on armaments. Their object is not aggression, so they say—and there is no reason for disbelieving them—but to deter others from aggression.

Attamen saepe pro dolor populos videmus timori, tamquam supremae legi, esse obnoxios, atque idcirco in rem militarem pecuniam impendere amplissimam. Quod se facere affirmant - nec est cur iisdem fidem non adiungamus - consilio ductos non opprimendi, sed deterrendi alios ab impetu faciendo.

129. Nevertheless, We are hopeful that, by establishing contact with one another and by a policy of negotiation, nations will come to a better recognition of the natural ties that bind them together as men. We are hopeful, too, that they will come to a fairer realization of one of the cardinal duties deriving from our common nature: namely, that love, not fear, must dominate the relationships between individuals and between nations. It is principally characteristic of love that it draws men together in all sorts of ways, sincerely united in the bonds of mind and matter; and this is a union from which countless blessings can flow.

Nihilo secius fore sperandum est, ut populi, mutuis institutis necessitudinibus et negotiis, melius agnoscant humanae naturae vincula, quibus invicem consocientur; intellegantque pulchrius, in praecipuis communis naturae officiis hoc esse collocandum, ut singulorum hominum populorumque consuetudines amori obtemperent, non timori; nam in primis amoris est homines adducere ad sinceram ac multiformem rerum animorumque coniunctionem, unde tot bona in ipsos manare possunt.

IV. RELATIONSHIP OF MEN AND OF POLITICAL COMMUNITIES
WITH THE WORLD COMMUNITY

IV

130. Recent progress in science and technology has had a profound influence on man’s way of life. This progress is a spur to men all over the world to extend their collaboration and association with one another in these days when material resources, travel from one country to another, and technical information have so vastly increased. This has led to a phenomenal growth in relationships between individuals, families and intermediate associations belonging to the various nations, and between the public authorities of the various political communities. There is also a growing economic interdependence between States. National economies are gradually becoming so interdependent that a kind of world economy is being born from the simultaneous integration of the economies of individual States. And finally, each country’s social progress, order, security and peace are necessarily linked with the social progress, order, security and peace of every other country.

Recentiora scientiarum artiumque incrementa, cum plurimum humanos mores affecerint, homines, quotquot ubique terrarum sunt, commovent, ut magis magisque mutuam coniungant operam interque seipsos consocientur. Hodie enim rerum, doctrinarum hominumque commeatus valde sunt adaucti. Quare summopere increbruerunt mutuae necessitudines civium, familiarum, interpositarumque societatum ad varias nationes pertinentium, frequentioresque ineuntur inter moderatores variarum civitatum rationes. Per idem tempus aliarum civitatum res oeconomicae magis in dies rebus oeconomicis aliarum continentur; rationes oeconomicae nationum adeo inter se gradatim cohaerescunt, ut ex singulis simul iunctis quaedam quasi ordinatio rerum oeconomicarum totius orbis exsistat; denique progressus socialis, ordo, securitas ac tranquillitas cuiusvis civitatis necessario cum ceterarum conectuntur.

131. From this it is clear that no State can fittingly pursue its own interests in isolation from the rest, nor, under such circumstances, can it develop itself as it should. The prosperity and progress of any State is in part consequence, and in part cause, of the prosperity and progress of all other States.

Hisce positis, patet, singulas civitates, separatim a reliquis, suis utilitatibus congruenter consulere, seseque, ut oportet, perficere prorsus non posse. Prosperitas enim ac processus alicuius civitatis iam omnium aliarum prosperitatem ac progressum partim consequitur, partim efficit.

Inadequacy of Modern States to Ensure Universal Common Good the

132. No era will ever succeed in destroying the unity of the human family, for it consists of men who are all equal by virtue of their natural dignity. Hence there will always be an imperative need—born of man’s very nature—to promote in sufficient measure the universal common good; the good, that is, of the whole human family.

Humanae unitatem consortionis nulla delebit aetas, cum ex hominibus eadem constet, naturalem dignitatem aequo iure participantibus. Hac de causa flagitabit semper necessitas, ex ipsa hominis natura orta, ut convenienter bono universali studeatur, quod scilicet cunctae hominum familiae interest.

133. In the past rulers of States seem to have been able to make sufficient provision for the universal common good through the normal diplomatic channels, or by top-level meetings and discussions, treaties and agreements; by using, that is, the ways and means suggested by the natural law, the law of nations, or international law.

Praeteritis temporibus rerum publicarum rectores visi sunt satis posse bono communi universali consulere; qui quidem ad id contendebant sive per suae nationis legatos, sive per conventus et colloquia hominum in civitate praestantissimorum, sive per pacta et conventa: viis nempe instrumentisque adhibitis, quae vel iure naturali, vel iure gentium, vel iure omnibus nationibus communi describebantur.

134. In our own day, however, mutual relationships between States have undergone a far reaching change. On the one hand, the universal common good gives rise to problems of the utmost gravity, complexity and urgency—especially as regards the preservation of the security and peace of the whole world. On the other hand, the rulers of individual nations, being all on an equal footing, largely fail in their efforts to achieve this, however much they multiply their meetings and their endeavors to discover more fitting instruments of justice. And this is no reflection on their sincerity and enterprise. It is merely that their authority is not sufficiently influential.

Nostris vero diebus mutuae civitatum consuetudines magnas habuerunt mutationes. Ex altera namque parte bonum omnium gentium commune quaestiones proponit summae gravitatis, arduas et quam primum solvendas quod praesertim attinet ad totius orbis securitatem pacemque tuendam; ex altera, singularum nationum moderatores, utpote qui inter se eodem sint iure, quantumvis conventus studiaque multiplicent ad aptiora iuris instrumenta reperienda, id tamen satis non assequuntur; non quo sincera voluntate et alacritate ipsi careant, sed quia ipsorum auctoritas idonea caret potestate.

135. We are thus driven to the conclusion that the shape and structure of political life in the modern world, and the influence exercised by public authority in all the nations of the world are unequal to the task of promoting the common good of all peoples.

In hodiernis igitur humanae societatis adiunctis, tum rerum publicarum constitutio ac forma, tum vis, qua in universis terrarum orbis nationibus pollet publica auctoritas, bono omnium populorum communi provehendo sunt impares habendae.

Connection Between the Common Good and Political Authority

136. Now, if one considers carefully the inner significance of the common good on the one hand, and the nature and function of public authority on the other, one cannot fail to see that there is an intrinsic connection between them. Public authority, as the means of promoting the common good in civil society, is a postulate of the moral order. But the moral order likewise requires that this authority be effective in attaining its end. Hence the civil institutions in which such authority resides, becomes operative and promotes its ends, are endowed with a certain kind of structure and efficacy: a structure and efficacy which make such institutions capable of realizing the common good by ways and means adequate to the changing historical conditions.

Iamvero, si diligenter perpendantur hinc intima boni communis ratio, illinc publicae auctoritatis natura atque perfunctio, nemo est quin videat inter utramque rem necessariam intercedere convenientiam. Etenim moralis ordo, quemadmodum publicam auctoritatem postulat ad bonum commune in civili societate promovendum, similiter requirit, ut eadem auctoritas id reapse efficere possit. Ex quo fit, ut civilia instituta – in quibus publica auctoritas vertitur, operatur suumque finem consequitur – tali forma ac tali efficacitate sint praedita, ut ad commune bonum conducere valeant viis ac rationibus, quae variis rerum momentis apte respondeant.

137. Today the universal common good presents us with problems which are world-wide in their dimensions; problems, therefore, which cannot be solved except by a public authority with power, organization and means co-extensive with these problems, and with a world-wide sphere of activity. Consequently the moral order itself demands the establishment of some such general form of public authority.

Cum autem hodie commune omnium gentium bonum quaestiones proponat, omnes contingentes populos; cumque huiusmodi quaestiones nonnisi publica quaedam auctoritas explicare possit, cuius et potestas, et forma, et instrumenta aequa sint amplitudine, cuiusque actio tam late pateat quantum terrarum orbis; tum exinde sequitur, ut, ipso morali ordine cogente, publica quaedam generalis auctoritas constituenda sit.

Public Authority Instituted by Common Consent and Not Imposed by Force

138. But this general authority equipped with world-wide power and adequate means for achieving the universal common good cannot be imposed by force. It must be set up with the consent of all nations. If its work is to be effective, it must operate with fairness, absolute impartiality, and with dedication to the common good of all peoples. The forcible imposition by the more powerful nations of a universal authority of this kind would inevitably arouse fears of its being used as an instrument to serve the interests of the few or to take the side of a single nation, and thus the influence and effectiveness of its activity would be undermined. For even though nations may differ widely in material progress and military strength, they are very sensitive as regards their juridical equality and the excellence of their own way of life. They are right, therefore, in their reluctance to submit to an authority imposed by force, established without their co-operation, or not accepted of their own accord.

Haec autem generalis auctoritas, cuius imperium ubique terrarum vim habeat, idoneisque instrumentis ad commune bonum universale conducat, omnium utique populorum consensione condenda est, non vero vi imponenda. Quod ex eo nascitur, quod, cum huiusmodi auctoritas efficaciter munere suo perfungi debeat, idcirco aequabilis in omnes, a studio partium prorsus aliena, atque ad commune omnium gentium bonum intenta sit oportet. Nam si a potentioribus nationibus haec universalis auctoritas vi imponeretur, timendum sane esset, ne ea vel paucorum commodis serviret, vel ab aliqua staret natione; atque propterea ipsius actionis vis et efficacia in discrimine versaretur. Licet enim nationes valde inter se discrepent bonorum externorum incremento armorumque apparatu, tamen summo studio tuentur iuris aequalitatem suaeque vivendi disciplinae praestantiam. Quare non immerito civitates aegre potestati subsunt, aut quae ipsis vi iniungatur, aut a qua condenda afuerint, aut quam sua sponte non sint amplexae.

The Universal Common Good and Personal Rights

139. The common good of individual States is something that cannot be determined without reference to the human person, and the same is true of the common good of all States taken together. Hence the public authority of the world community must likewise have as its special aim the recognition, respect, safeguarding and promotion of the rights of the human person. This can be done by direct action, if need be, or by the creation throughout the world of the sort of conditions in which rulers of individual States can more easily carry out their specific functions.

Ut de singularum civitatum communi bono, ita de generalibus omnium civitatum utilitatibus iudicari non potest, nisi ratione habita humanae personae; quapropter publica universalisque auctoritas eo maxime spectare debet, ut humanae personae iura agnoscantur, in debito habeantur honore, innoxia serventur, in re augeantur; quod efficere potest vel ipsa per se, si res ferat, vel in universo terrarum orbe rerum condicionibus institutis, quibus iuvantibus singularum civitatum principes sua possint commodius munera sustinere.

The Principle of Subsidiarity

140. The same principle of subsidiarity which governs the relations between public authorities and individuals, families and intermediate societies in a single State, must also apply to the relations between the public authority of the world community and the public authorities of each political community. The special function of this universal authority must be to evaluate and find a solution to economic, social, political and cultural problems which affect the universal common good. These are problems which, because of their extreme gravity, vastness and urgency, must be considered too difficult for the rulers of individual States to solve with any degree of success.

Ad haec, sicut in singulis civitatibus rationes, quae publicae auctoritati sunt cum civibus, familiis, interpositisque societatibus, regi ac temperari opus est subsidiarii officii principio: eodem aequum est necessitudines componi, quibus publica auctoritas universalis cum publicis auctoritatibus singularum nationum continetur. Nempe proprium huius auctoritatis universalis est quaestiones perpendere ac dirimere, quae boni communis universalisque causa exsistant, et vel res oeconomicas, sociales, politicas attingant, vel ingenii cultum; quaestiones, dicimus, quae, cum summae sint gravitatis, latissime pateant, atque acriter urgeant, difficiliores sunt habendae quam ut a moderatoribus singularum civitatum feliciter expediantur.

141. But it is no part of the duty of universal authority to limit the sphere of action of the public authority of individual States, or to arrogate any of their functions to itself. On the contrary, its essential purpose is to create world conditions in which the public authorities of each nation, its citizens and intermediate groups, can carry out their tasks, fullfill their duties and claim their rights with greater security. ⁽⁶⁴⁾

Scilicet eiusdem auctoritatis universalis non est neque coércere, neque ad se revocare acta, quae sunt publicae potestatis propria aliarum civitatum. Ex contrario ea contendat opus est, ut in toto terrarum orbe eiusmodi rerum status condatur, in quo non solum publica cuiusque nationis potestas, sed etiam singuli homines et interpositi coetus possint tutius sua munera obire, sua praestare officia, sua iura vindicare. (55)

Modern Developments

142. The United Nations Organization (U.N.) was established, as is well known, on June 26, 1945. To it were subsequently added lesser organizations consisting of members nominated by the public authority of the various nations and entrusted with highly important international functions in the economics, social, cultural, educational and health fields. The United Nations Organization has the special aim of maintaining and strengthening peace between nations, and of encouraging and assisting friendly relations between them, based on the principles of equality, mutual respect, and extensive cooperation in every field of human endeavor.

Ut sciunt omnes, die 26 mensis lunii anno 1945 conditum est Foederatarum Nationum Consilium – compendiariis litteris ONU distinctum – cui subinde adiecta sunt minora Consilia, ex membris constantia publica variarum nationum auctoritate nominatis, quibus magni momenti munera delata sunt, ubique terrarum in provinciis explenda, quae ad rem oeconomicam et socialem, ad ingenii cultum, ad educationem et ad publicam valetudinem pertinent. At Foederatarum Nationum Consilio id maxime propositum est, ut populorum pacem tueatur atque confirmet, utque inter eos amicitiae necessitudines iuvet ac foveat, in principiis sitas aequalitatis, mutuae observantiae ac multiplicis conspirationis in omnibus humanae industriae campis.

143. A clear proof of the farsightedness of this organization is provided by the Universal Declaration of Human Rights passed by the United Nations General Assembly on December 10, 1948. The preamble of this declaration affirms that the genuine recognition and complete observance of all the rights and freedoms outlined in the declaration is a goal to be sought by all peoples and all nations.

Cuius Consilii providentiae perspicuo est argumento Professio Universalis iurium humanorum, die 10 mensis Decembris anno 1948 a Foederatarum Nationum Coetu generali rata habita. In cuius exordio Professionis asseveratur, illud potissimum populis ac nationibus universis esse expetendum, ut iura omnia libertatisque formae, in Professione descripta, reapse agnoscantur et innoxia serventur.

144. We are, of course, aware that some of the points in the declaration did not meet with unqualified approval in some quarters; and there was justification for this. Nevertheless, We think the document should be considered a step in the right direction, an approach toward the establishment of a juridical and political ordering of the world community. It is a solemn recognition of the personal dignity of every human being; an assertion of everyone’s right to be free to seek out the truth, to follow moral principles, discharge the duties imposed by justice, and lead a fully human life. It also recognized other rights connected with these.

Nos sane non praeterit, quaedam Professionis huius capita minus probanda nonnullis visa esse; neque id immerito. Nihilominus Professionem eandem habendam esse censemus quendam quasi gradum atque aditum ad iuridicialem politicamque ordinationem constituendam omnium populorum, qui in mundo sunt. Siquidem ea universis prorsus hominibus sollemniter agnoscitur humanae dignitas personae, atque iura cuivis homini asseruntur veritatem libere exquirendi, honesta tis sequendi normas, iustitiae officia usurpandi, vitam exigendi homine dignam, alia deinceps cum hisce coniuncta.

145. It is therefore Our earnest wish that the United Nations Organization may be able progressively to adapt its structure and methods of operation to the magnitude and nobility of its tasks. May the day be not long delayed when every human being can find in this organization an effective safeguard of his personal rights; those rights, that is, which derive directly from his dignity as a human person, and which are therefore universal, inviolable and inalienable. This is all the more desirable in that men today are taking an ever more active part in the public life of their own nations, and in doing so they are showing an increased interest in the affairs of all peoples. They are becoming more and more conscious of being living members of the universal family of mankind.

Illud igitur expetimus vehementer, ut Foederatarum Nationum Consilium magis atque magis valeat formam atque idonea instrumenta sua ad munerum suorum amplitudinem nobilitatemque accommodare. Utinam quam primum tempus adveniat, quo Consilium hoc humanae personae iura efficienter tueri possit: iura dicimus, quae, cum ab humanae personae dignitate proxime oriantur, hanc ob causam universalia, inviolabilia atque incommutabilia sunt; eo vel magis, quod, cum hodie homines in sua cuiusque natione publicae rei magis in dies participes sint, actuosiore usque studio res omnium populorum prosequuntur, atque plus plusque sibi sunt conscii, ad universam hominum familiam se, ut membra viva, pertinere.

V. PASTORAL EXHORTATIONS

V

146. Here once more We exhort Our sons to take an active part in public life, and to work together for the benefit of the whole human race, as well as for their own political communities. It is vitally necessary for them to endeavor, in the light of Christian faith, and with love as their guide, to ensure that every institution, whether economic, social, cultural or political, be such as not to obstruct but rather to facilitate man’s self betterment, both in the natural and in the supernatural order.

Hoc loco filios Nostros iterum adhortamur, ut in partem rei publicae administrandae alacriter veniant, utque sociam navent operam ad totius humani generis et suae cuiusque civitatis commoda provehenda. Neque minus iidem, christiana luce collustrati caritateque ducti, contendant opus est, ut instituta sive ad res oeconomicas, sive ad res sociales sive ad doctrinas civilemque cultum pertinentia adeo homines non impediant, ut etiam adiuvent ad se meliores faciendos, in ordine cum rerum naturalium, tum rerum, quae supra naturam sunt.

Scientific Competence, Technical Capacity and Professional Experience

147. And yet, if they are to imbue civilization with right ideals and Christian principles, it is not enough for Our sons to be illumined by the heavenly light of faith and to be fired with enthusiasm for a cause; they must involve themselves in the work of these institutions, and strive to influence them effectively from within.

Tamen nihilo minus ad civilem cultum rectis normis christianisque principiis imbuendum, satis non est filios Nostros caelesti fidei lumine frui atque boni provehendi ardore permoveri; quin etiam requiritur, ut ipsius civilis cultus institutis se interserant efficacique actione eadem intus attingant.

148. But in a culture and civilization like our own, which is so remarkable for its scientific knowledge and its technical discoveries, clearly no one can insinuate himself into public life unless he be scientifically competent, technically capable, and skilled in the practice of his own profession . Apostolate of a Trained Laity

Verum, cum praesens humanae civilisque vitae cultus maxime doctrinis et technicorum inventis conspicuus sit, nemo sane potest se publicis institutis insinuare, nisi sit scientia ac doctrina peritus, sit ad technicorum artes idoneus, sit denique professionis suae exercendae expertus.

149. And yet even this must be reckoned insufficient to bring the relationships of daily life into conformity with a more human standard, based, as it must be, on truth, tempered by justice, motivated by mutual love, and holding fast to the practice of freedom.

Quae tamen omnia nullo pacto sufficere existimanda sunt, ut cotidianae vitae necessitudines ad humaniorem usum conformentur; qui utique veritate innitatur necesse est, iustitia temperetur, vim suam a mutua hominum caritate capiat, libertatis consuetudinem teneat.

150. If these policies are really to become operative, men must first of all take the utmost care to conduct their various temporal activities in accordance with the laws which govern each and every such activity, observing the principles which correspond to their respective natures. Secondly, men’s actions must be made to conform with the precepts of the moral order. This means that their behavior must be such as to reflect their consciousness of exercising a personal right or performing a personal duty. Reason has a further demand to make. In obedience to the providential designs and commands of God respecting our salvation and neglecting the dictates of conscience, men must conduct themselves in their temporal activity in such a way as to effect a thorough integration of the principal spiritual values with those of science, technology and the professions.

Ad quorum consiliorum effectum ut re vera homines perveniant, iisdem diligentissime elaborandum est, ut primum in huius vitae rebus efficiendis leges servent, uniuscuiusque rei proprias, normasque retineant, uniuscuiusque naturae convenientes; ut deinde suas ipsorum actiones ad morum praecepta conforment, atque idcirco ita se gerant, perinde ac si vel ius suum exerceant vel officium praestent. Quin et illud ratio flagitat, ut homines quasi Dei providis consiliis mandatisque, ad nostram salutem spectantibus, obtemperantes, animique conscientiam non praetermittentes, ita in vitae actione se habeant, ut res ad scientias, ad technicorum artes, atque ad professiones suas attinentes, cum praecipuis animi bonis omnino coniungant.

Integration of Faith and Action

151. In traditionally Christian States at the present time, civil institutions evince a high degree of scientific and technical progress and possess abundant machinery for the attainment of every kind of objective. And yet it must be owned that these institutions are often but slightly affected by Christian motives and a Christian spirit.

Est hoc etiam in confesso, in civitatibus nempe, christiana doctrina antiquitus excultis, civilia instituta in praesenti florere quidem scientiarum artiumque progressionibus, et instrumentis abundare ad quaelibet proposita assequenda idoneis, sed saepe christianis veluti incitamentis et afflatu tenuiter imbui.

152. One may well ask the reason for this, since the men who have largely contributed—and who are still contributing—to the creation of these institutions are men who are professed Christians, and who live their lives, at least in part, in accordance with the precepts of the gospels. In Our opinion the explanation lies in a certain cleavage between faith and practice. Their inner, spiritual unity must be restored, so that faith may be the light and love the motivating force of all their actions.

Quomodo autem id fieri potuerit iure merito quaeritur, cum ad illiusmodi leges instituendas operam haud exiguam contulerint et conferre pergant, qui christianum profiteantur nomen ac re vera vitam suam saltem ex parte ad evangelicas normas conforment. Cuius rei causam ex eo proficisci putamus, quod ipsorum agendi ratio cum sua fide non cohaereat. Par ergo est ut mentis animique unitas ita in iis reficiatur, ut in eorum actionibus fidei lumen amorisque vis simul dominentur.

Integral Education

153. We consider too that a further reason for this very frequent divorce between faith and practice in Christians is an inadequate education in Christian teaching and Christian morality. In many places the amount of energy devoted to the study of secular subjects is all too often out of pro portion to that devoted to the study of religion. Scientific training reaches a very high level, whereas religious training generally does not advance beyond the elementary stage. It is essential, therefore, that the instruction given to our young people be complete and continuous, and imparted in such a way that moral goodness and the cultivation of religious values may keep pace with scientific knowledge and continually advancing technical progress. Young people must also be taught how to carry out their own particular obligations in a truly fitting manner.⁽⁶⁵⁾

Quod in christifidelibus religiosa fides ab agendi ratione saepe saepius dissidet, id ex hoc etiam oriri censemus, quod iidem christianis moribus christianaeque doctrinae institutione haud satis sunt exculti. Contingit enim nimium saepe plurimisque locis, ut non aeque religiosis rebus cognoscendis atque externis iidem operam dent, atque, cum studia scientiarum ad summum perducant, circa vero religiosam institutionem, elementa communiter non excedant. Cogit igitur necessitas, ut adulescentium institutio sit plena, sit continua, sit talibus modis tradita ut religiosarum rerum cultus animique probitas aequis passibus procedant una cum scientiarum cognitione et cum cotidie progredientibus technicorum artibus. Praeterea adulescentes instituantur oportet ad sua cuiusque munera apte sustinenda. (56)

Constant Endeavor

154. In this connection We think it opportune to point out how difficult it is to understand clearly the relation between the objective requirements of justice and concrete situations; to define, that is, correctly to what degree and in what form doctrinal principles and directives must be applied in the given state of human society.

Sed tamen hac in re opportune monere iuvat, quantopere sit arduum satis recte intellegere quid re ipsa inter humanos eventus et iustitiae rationes intersit, hoc est probe circumscribere, quibus gradibus quibusve formis principia doctrinae et monita sint ad praesentem humani convictus statum componenda.

155. The definition of these degrees and forms is all the more difficult in an age such as ours, driven forward by a fever of activity. And yet this is the age in which each one of us is required to make his own contribution to the universal common good. Daily is borne in on us the need to make the reality of social life conform better to the requirements of justice. Hence Our sons have every reason for not thinking that they can relax their efforts and be satisfied with what they have already achieved.

Atque eo difficilius est gradus et formas huius generis definire, quo aetas haec nostra, in qua quisque debet operam suam ad commune bonum universale ponere, celeriore agendi impetu incitatur. Quam ob causam, cum cotidie videndum sit quemadmodum res sociales ad iustitiae rationes sint congruentius accommodandae, tum vero est cur filii Nostri non opinentur, se cessatione posse consistere, et in habito acquiescere itinere.

156. What has so far been achieved is insufficient compared with what needs to be done; all men must realize that. Every day provides a more important, a more fitting enterprise to which they must turn their hands—industry, trade unions, professional organizations, insurance, cultural institutions, the law, politics, medical and recreational facilities, and other such activities. The age in which we live needs all these things. It is an age in which men, having discovered the atom and achieved the breakthrough into outer space, are now exploring other avenues, leading to almost limitless horizons.

Immo enimvero omnes homines decet iudicare ea, quae ad hoc usque tempus a se facta sint, non esse ad necessitatem satis, atque adeo sibi esse in dies maiora et aptiora incepta suscipienda, quod attinet ad societates bonis gignendis, ad corporatorum hominum collegia, ad coetus civium artes profitentium, ad publicas rationes civium securitati procurandae, ad instituta ingenii cultui provehendo, ad iuris disciplinam, ad rei publicae formam, ad valetudinis auxilia, ad exercitationes ludicras, postremo ad huius generis cetera. Haec namque omnia aetas nostra desiderat, qua homines, post individua corpora inventa, caelique spatia perrupta, vias rimantur novas ad infinita prope spectantes.

Relations Between Catholics and Non-Catholics in Social and Economic Affairs

157. The principles We have set out in this document take their rise from the very nature of things. They derive, for the most part, from the consideration of man’s natural rights. Thus the putting of these principles into effect frequently involves extensive co-operation between Catholics and those Christians who are separated from this Apostolic See. It even involves the cooperation of Catholics with men who may not be Christians but who nevertheless are reasonable men, and men of natural moral integrity. “In such circumstances they must, of course, bear themselves as Catholics, and do nothing to compromise religion and morality. Yet at the same time they should show themselves animated by a spirit of understanding and unselfishness, ready to co-operate loyally in achieving objects which are good in themselves, or conducive to good.”⁽⁶⁶⁾

Quae ad hunc locum principia in medio posuimus, tum ex ipsa rerum natura, tum persaepe ex ordine iurium naturalium initium capiunt. Qua de re in huiusmodi principiis efficiendis contingit crebro, ut catholici homines operam multimodis socient vel cum christianis ab hac Apostolica Sede seiunctis, vel cum hominibus christianae quidem fidei omnino expertibus, sed rationis participibus et naturali morum integritate ornatis. «Quod cum evenit, ii qui catholicum profitentur nomen, maximopere prospiciant, ut sibimetipsis semper constent, neve ad ea media consilia descendant, e quibus aut religionis aut morum integritas aliquid detrimenti capiat. Pariter tamen se tales praebeant, qui et aliorum sententiam aequa perpendant benignitate, et omnia ad utilitates suas non referant, et parati sint ad ea cum fide coniunctisque viribus efficienda, quae vel suapte natura sint bona vel ad bonum conducibilia». (57)

Error and the Errant

158. It is always perfectly justifiable to distinguish between error as such and the person who falls into error—even in the case of men who err regarding the truth or are led astray as a result of their inadequate knowledge, in matters either of religion or of the highest ethical standards. A man who has fallen into error does not cease to be a man. He never forfeits his personal dignity; and that is something that must always be taken into account. Besides, there exists in man’s very nature an undying capacity to break through the barriers of error and seek the road to truth. God, in His great providence, is ever present with His aid. Today, maybe, a man lacks faith and turns aside into error; tomorrow, perhaps, illumined by God’s light, he may indeed embrace the truth.

Omnino errores ab iis qui opinione labuntur semper distinguere aequum est, quamvis de hominibus agatur, qui aut errore veritatis, aut impari rerum cognitione capti sint, vel ad sacra, vel ad optimam vitae actionem attinentium. Nam homo ad errorem lapsus iam non humanitate instructus esse desinit, neque suam umquam personae dignitatem amittit, cuius nempe ratio est semper habenda. Praeterea in hominis natura numquam facultas perit et refragandi erroribus, et viam ad veritatem quaerendi. Neque umquam hac in re providentissimi Dei auxilia hominem deficiunt. Ex quo fieri potest, ut, si quis hodie vel fidei perspicuitate egeat, vel in falsas discesserit sententias, possit postmodum, Dei collustratus lumine, veritatem amplecti.

Catholics who, in order to achieve some external good, collaborate with unbelievers or with those who through error lack the fullness of faith in Christ, may possibly provide the occasion or even the incentive for their conversion to the truth.

Etenim si catholici homines, rerum externarum causa, cum hominibus consuetudinem iungant, qui vel nullo modo vel non recte in Christum credant, quia in errore versantur, tum vero illi sive occasionem sive incitamentum his dare possunt, ut ad veritatem traducantur.

Philosophies and Historical Movements

159. Again it is perfectly legitimate to make a clear distinction between a false philosophy of the nature, origin and purpose of men and the world, and economic, social, cultural, and political undertakings, even when such undertakings draw their origin and inspiration from that philosophy. True, the philosophic formula does not change once it has been set down in precise terms, but the undertakings clearly cannot avoid being influenced to a certain extent by the changing conditions in which they have to operate. Besides, who can deny the possible existence of good and commendable elements in these undertakings, elements which do indeed conform to the dictates of right reason, and are an expression of man’s lawful aspirations?

Inde deinceps par omnino est, a falsis philosophorum placitis de natura, de origine, de fine mundi et hominis plane incepta distinguere, quae sive res oeconomicas et sociales, sive ingenii cultum, sive civitatis temperationem contingunt, etiamsi incepta hoc genus ab illis placitis originem et incitamentum ducant; quoniam, dum formula disciplinae, postquam definite descripta est, iam non mutatur, incepta illa utpote quae in mutabilibus rerum condicionibus versentur, his non possunt quin sint admodum sane obnoxia. De reliquo quis eat infitias, in hisce inceptis, quatenus videlicet cum rectae rationis praeceptis congruant, et iustas hominis appetitiones referant, posse aliquid boni et probandi inesse?

160. It may sometimes happen, therefore, that meetings arranged for some practical end—though hitherto they were thought to be altogether useless—may in fact be fruitful at the present time, or at least offer prospects of success. But whether or not the moment for such cooperation has arrived, and the manner and degree of such co-operation in the attainment of economic, social, cultural and political advantages—these are matters for prudence to decide; prudence, the queen of all the virtues which rule the lives of men both as individuals and in society.

Has ob causas cadere aliquando potest, ut quae congressiones de rerum usu antehac ad nullam partem utiles visae sint, nunc vero fructuosae aut iam re vera sint, aut futurae prospiciantur. Sed diiudicare utrum eo perventum sit necne, praetereaque statuere quibus modis quibusve gradibus sint coniunctim quaerendae veri nominis utilitates in regione vel rerum oeconomicarum et socialium, vel doctrinarum vel publicae administrationis, haec omnia una docere potest prudentia, virtutum cunctarum moderatrix, quibus cum singulorum, tum consociatorum hominum vita regitur.

As far as Catholics are concerned, the decision rests primarily with those who take a leading part in the life of the community, and in these specific fields. They must, however, act in accordance with the principles of the natural law, and observe the Church’s social teaching and the directives of ecclesiastical authority. For it must not be forgotten that the Church has the right and duty not only to safeguard her teaching on faith and morals, but also to exercise her authority over her sons by intervening in their external affairs whenever a judgment has to be made concerning the practical application of this teaching. ⁽⁶⁷⁾

Quare si res catholicorum hominum agitur, de huius exempli causis decernere ad eos viros potissimum pertinet, qui in civium communitate inque harum rerum provincia primas agunt; dummodo tamen praeterquam principia iuris naturalis servent, doctrinae etiam de rebus socialibus, quam tradit Ecclesia, obsequantur, auctoritatumque ecclesiasticarum monitis pareant. Neminem enim praetereat oportet, Ecclesiae ius itemque officium esse, non solum fidei morumque doctrinam tutari, sed etiam auctoritatem suam apud filios suos in regione rerum externarum interponere, cum diiudicare opus est quomodo doctrina eadem sit ad effectum adducenda. (58)

Little by Little

161. There are indeed some people who, in their generosity of spirit, burn with a desire to institute wholesale reforms whenever they come across situations which show scant regard for justice or are wholly out of keeping with its claims. They tackle the problem with such impetuosity that one would think they were embarking on some political revolution.

Re ipsa non desunt qui, utpote magnitudine animi ornati, cum sibi rerum adiuncta occurrant vel parum vel nullo modo cum iustitiae rationibus convenientia, tum et omnia instaurandi studio flagrent, et ad id tali ferantur impetu, qui rerum publicarum quaedam quasi conversio videatur.

162. We would remind such people that it is the law of nature that all things must be of gradual growth. If there is to be any improvement in human institutions, the work must be done slowly and deliberately from within. Pope Pius XII expressed it in these terms: “Salvation and justice consist not in the uprooting of an outdated system, but in a well designed policy of development. Hotheadedness was never constructive; it has always destroyed everything. It has inflamed passions, but never assuaged them. It sows no seeds but those of hatred and destruction. Far from bringing about the reconciliation of contending parties, it reduces men and political parties to the necessity of laboriously redoing the work of the past, building on the ruins that disharmony has left in its wake.”68

Quibus illud esse in promptu velimus, ex naturae necessitate omnia crescere gradatim, atque idcirco in humanis institutis nihil posse ad melius perduci, nisi pedetemptim ab interiore parte agatur. Quod idem Decessor Noster fel. rec. Pius XII monet his verbis usurpatis: «Iamnon in veteris disciplinae perturbatione, sed in bene constituta rerum progressione salus atque iustitia sitae sunt. Etenim animi effrenatio omnia semper destruxit, nihil aedificavit; cupiditates incendit, numquam sedavit. Ea denique, cum nonnisi odia ruinasque serat, tantum abest ut altercatores inter se conciliet, ut magis homines politicasque factiones cogat supra parietinas, discordia partas, pristinum opus summo labore restituere». (59)

An Immense Task

163. Hence among the very serious obligations incumbent upon men of high principles, We must include the task of establishing new relationships in human society, under the mastery and guidance of truth, justice, charity and freedom—relations between individual citizens, between citizens and their respective States, between States, and finally between individuals, families, intermediate associations and States on the one hand, and the world community on the other. There is surely no one who will not consider this a most exalted task, for it is one which is able to bring about true peace in accordance with divinely established order.

Cum gravissimis igitur magnanimorum virorum muneribus illud maxime coniungi putandum est, ut, veritate, iustitia, caritate, libertate magistris ac ducibus, novas iidem necessitudinum rationes in hominum societate constituant: hoc est tum singulorum civium inter sese; deinde inter cives et civitates suas; tum civitatum inter se; tum denique hinc inter singulares homines, familias, interposita corpora, singulas civitates, illinc universorum hominum communitatem. Quod profecto munus nemo praeclarissimum non censuerit, quippe quo vera pax, iuxta ordinem a Deo statutum, coalescere possit.

164. Considering the need, the men who are shouldering this responsibility are far too few in number, yet they are deserving of the highest recognition from society, and We rightfully honor them with Our public praise. We call upon them to persevere in their ideals, which are of such tremendous benefit to mankind. At the same time We are encouraged to hope that many more men, Christians especially, will join their cause, spurred on by love and the realization of their duty. Everyone who has joined the ranks of Christ must be a glowing point of light in the world, a nucleus of love, a leaven of the whole mass. He will be so in proportion to his degree of spiritual union with God.

Ad hos ergo viros, nimis certe pro necessitate paucos, sed de hominum consortione mirifice meritos, dignum est a Nobis pertinere publicam laudem, simul invitationem ad urgendum propositum salutiferum. At per idem tempus in spem inducimur, fore ut ad hos viros alii multi, praesertim e christifidelibus, officii conscientia et caritate incitantibus, accedant. Quicumque enim Christo nomen dederunt, eos admodum decet in hac hominum congregatione, et lucis veluti scintillas, et amoris quasi alimenta, et totius tamquam fermentum multitudinis fieri; quod eo magis eveniet, quo cuiusque animus artius cum Deo coniungetur.

165. The world will never be the dwellingplace of peace, till peace has found a home in the heart of each and every man, till every man preserves in himself the order ordained by God to be preserved. That is why St. Augustine asks the question: “Does your mind desire the strength to gain the mastery over your passions? Let it submit to a greater power, and it will conquer all beneath it. And peace will be in you—true, sure, most ordered peace. What is that order? God as ruler of the mind; the mind as ruler of the body. Nothing could be more orderly.” ⁽⁶⁹⁾

Nam nulla sane pax, in hominum universitate insidet, nisi in uniuscuiusque hominis animo ea insederit: nisi videlicet quisque in semetipso ordinem servaverit, quem Deus servari iussit. Qua de re ita S. Augustinus hominem rogat: «Vult autem mens tua idonea esse vincere libidines tuas? Subdatur maiori et vincet inferiorem: et erit pax in te: vera, certa, ordinatissima. Qui est ordo pacis huius? Deus imperat menti: mens carni: nihil ordinatius». (60)

The Prince of Peace

166. Our concern here has been with problems which are causing men extreme anxiety at the present time; problems which are intimately bound up with the progress of human society. Unquestionably, the teaching We have given has been inspired by a longing which We feel most keenly, and which We know is shared by all men of good will: that peace may be assured on earth.

Nimirum igitur quae hactenus de quaestionibus docuimus, hominum societatem tantopere in praesentia sollicitantibus, cumque humanae communitatis profectibus quam maxime coniunctis, ea utique in animum Nostrum acerrima illa desideratio iniecit, qua omnes homines flagrare constat, quotquot bona voluntate ornantur: pacem nempe hisce in terris confirmari.

167. We who, in spite of Our inadequacy, are nevertheless the vicar of Him whom the prophet announced as the Prince of Peace, ⁽⁷⁰⁾ conceive of it as Our duty to devote all Our thoughts and care and energy to further this common good of all mankind. Yet peace is but an empty word, if it does not rest upon that order which Our hope prevailed upon Us to set forth in outline in this encyclical. It is an order that is founded on truth, built up on justice, nurtured and animated by charity, and brought into effect under the auspices of freedom.

Quippe qui - licet muneri impares eius vicaria potestate fungamur, quem nuntius ille, praesagientis animi divinatione, «Principem pacis» appellavit (cf. Is 9,6), Nostrarum esse partium ducimus cogitationes, curas, viresque Nostras huic communi omnium bono provehendo dicare. Attamen pax inane verbum est, nisi in ea rerum compositione vertitur, quam omni quidem spe commoti Nostris hisce Litteris Encyclicis quasi primis lineis adumbravimus: compositionem dicimus in veritate positam, ad iustitiae praecepta constitutam, caritate altam et expletam, libertate postremo auspice effectam.

168. So magnificent, so exalted is this aim that human resources alone, even though inspired by the most praiseworthy good will, cannot hope to achieve it. God Himself must come to man’s aid with His heavenly assistance, if human society is to bear the closest possible resemblance to the kingdom of God.

Quae quidem res tam magnifica tamque excelsa est existimanda, ut eam homo, etsi bona laudeque digna voluntate praeditus, si suis dumtaxat viribus elaboret, ad exitum ullo modo perducere nequeat. Scilicet ut hominum societas regnum Dei quanta maxima potest similitudine referat, ipsius caelestis Numinis auxilio vehementer est opus.

169. The very order of things therefore, demands that during this sacred season we pray earnestly to Him who by His bitter passion and death washed away men’s sins, which are the fountainhead of discord, misery and inequality; to Him who shed His blood to reconcile the human race to the heavenly Father, and bestowed the gifts of peace. “For He is our peace, who hath made both one . . . And coming, He preached peace to you that were afar off; and peace to them that were nigh.” ⁽⁷¹⁾

Rerum igitur ordo ipse poscit, ut per sacros hos dies, supplices illi admoveamus preces, qui suis acerbissimis cruciatibus suaque morte non modo peccata diluit, fontem et caput discidiorum, miseriarum, inaequalitatum, verum etiam suo profuso sanguine hominum genus cum caelesti Patre suo in gratiam reduxit, pacis muneribus impertitis: «Ipse enim est pax nostra, qui fecit utraque unum. … Et veniens evangelizavit pacem vobis, qui longe fuistis, et pacem iis qui prope» (Eph 2,14-17).

170. The sacred liturgy of these days reechoes the same message: “Our Lord Jesus Christ, after His resurrection stood in the midst of His disciples and said: Peace be upon you, alleluia. The disciples rejoiced when they saw the Lord.” ⁽⁷²⁾ It is Christ, therefore, who brought us peace; Christ who bequeathed it to us: “Peace I leave with you: my peace I give unto you: not as the world giveth, do I give unto you.” ⁽⁷³⁾

Atque in sacris horum dierum ritibus idem resonat nuntius: «Surgens Iesus Dominus Noster, stans in medio discipulorum suorum dixit: «Pax vobis, alleluia›: gavisi sunt discipuli viso Domino». (61) Itaque pacem nobis Christus attulit pacem reliquit: «Pacem relinquo vobis, pacem meam do vobis: non quomodo mundus dat, ego do vobis» (Io 14,27).

171. Let us, then, pray with all fervor for this peace which our divine Redeemer came to bring us. May He banish from the souls of men whatever might endanger peace. May He transform all men into witnesses of truth, justice and brotherly love. May He illumine with His light the minds of rulers, so that, besides caring for the proper material welfare of their peoples, they may also guarantee them the fairest gift of peace.

Hanc ergo pacem a divino Redemptore nobis allatam, ab ipso summis precibus petamus. Abstergeat ille ab hominum animis quidquid pacem labefactare potest, omnesque in veritatis, iustitiae fraternaeque caritatis testes fingat. Suo praeterea lumine eorum qui populis praesunt mentes collustret, ut una cum dignis prosperitatibus, civibus pulcherrimum pacis donum tutum praestent.

Finally, may Christ inflame the desires of all men to break through the barriers which divide them, to strengthen the bonds of mutual love, to learn to understand one another, and to pardon those who have done them wrong. Through His power and inspiration may all peoples welcome each other to their hearts as brothers, and may the peace they long for ever flower and ever reign among them.

Ad ultimum, omnium hominum voluntates Christus incendat ad repagula perfringenda, quibus alii distineantur ab aliis, ad caritatis mutuae confirmanda vincula, ad alios intellegendos, ad ignoscendum denique iis qui iniuriam intulerint. Ita nimirum ut, eo auctore et auspice, populi omnes inter se fraterno more complectantur, in iisque semper floreat semperque dominetur optatissima pax.

172. And so, dear brothers, with the ardent wish that peace may come upon the flocks committed to your care, for the special benefit of those who are most lowly and in the greatest need of help and defense, lovingly in the Lord We bestow on you, on Our priests both secular and regular, on religious both men and women, on all the faithful and especially those who give wholehearted obedience to these Our exhortations, Our Apostolic Blessing. And upon all men of good will, to whom We also address this encyclical, We implore from God health and prosperity.

Extremum id ominantes, Venerabiles Fratres, ut eiusmodi pax ad greges prorepat vobis commissos, per commodum maxime tenuissimorum hominum, qui peculiari egeant adiumento et tutela, Apostolicam Benedictionem vobismetipsis, sacerdotibus ex utroque clero, religiosis viris virginibusque Deo devotis, et christifidelibus omnibus, sed iis nominatim, qui Nostris hisce hortationibus magno animo parebunt, peramanter in Domino impertimus. Universis vero bonae voluntatis hominibus, ad quos etiam hae Litterae Nostrae Encyclicae pertinent, salutem et prosperitatem a summo Deo imploramus.

Given at Rome, at St. Peter’s, on Holy Thursday, the eleventh day of April, in the year 1963, the fifth of Our Pontificate.

Datum Romae, apud S. Petrum, in Cena D.N.I.C., die 11 mensis Aprilis anno 1963, Pontificatus Nostri quinto.

JOHN XXIII

IOANNES PP. XXIII

NOTES

LATIN TEXT: Acta Apostolicae Sedis, 55 (1963), 257-304.

ENGLISH TRANSLATION: The Pope Speaks, 9 (1963), 13-48.

REFERENCES:

(1) Ps. 8:1.

(2) Ps. 103:24.

(2a) In the Latin text this paragraph is part of the preceding one, hence we have not assigned it a number. For format reasons we have broken paragraphs down in a few places but have kept our numbering system keyed to the Latin paragraphs.—Ed. of TPS

(3) Cf. Gen. 1:26.

(4) Ps. 8:5-6.

(5) Rom. 2:15.

(6) Cf. Ps. 18:8-11.

(7) Cf. Pius XII’s broadcast message, Christmas 1942, AAS 35 (1943) 9-24; and John XXIII’s sermon, Jan. 4, 1963, AAS 55 (1963) 89-91.

(2) Cf. Pius XII, Nuntius radiophonicus, datus pridie Nativ. D.N.I.C. anno 1942: AAS 35(1943), pp. 9-24; IOANNES XXIII, Sermo, 4 Ian. 1963: AAS 55 (1963), pp. 89-91.

(8) Cf. Pius XI’s encyclical letter Divini Redemptoris, AAS 29 (1931) 78; and Pius XII’s broadcast message, Pentecost, June 1, 1941, AAS 33 (1941) 195-205.

(3) Cf. Pius XI, Litt. enc. Divini Redemptoris: AAS 29(1937), p. 78; EE 5/1223; Pius XII, Nuntius radiophonicus, datus in festo Pentecostes, die 1 mensis Iunii anno 1941: AAS 33(1941), pp. 195-205; EE 6/app.

(9) Cf. Pius XII’s broadcast message, Christmas 1942, AAS 35 (1943) 9-24.

(4) Cf. Pius XII, Nuntius radiophonicus, datus pridie Nativ. D.N.I.C. anno 1942: AAS 35(1943), pp. 9-24.

(10) Divinae Institutiones, lib. IV, c.28.2; PL 6.535.

(5) Divinae Institutiones, 1. IV, c. 28, 2: PL 6, 535.

(11) Encyclical letter ”Libertas praestantissimum,” Acta Leonis XIII, VIII, 1888, pp. 237-238.

(6) Litt. enc. Libertas praestantissimum: Acta Leonis XIII, VIII, 1888, pp. 237-238; EE 3.

(12) Cf. Pius XII’s broadcast message, Christmas 1942, AAS 35 (1943) 9-24.

(7) Cf. Pius XII, Nuntius radiophonicus, datus pridie Nativ. D.N.I.C. anno 1942: AAS 35(1943), pp. 9-24.

(13) Cf. Pius XI’s encyclical letter Casti connubii, AAS 22 (1930) 539-592, and Pius XII’s broadcast message, Christmas 1942, AAS 35 (1943) 9-24.

(8) Cf. Ptus XI, Litt. enc. Casti connubii: AAS 22(1930), pp. 539-592; EE 5/447-582; Pius XII, Nuntius radiophonicus, datus pridie Nativ. D.N.I.C. anno 1942: AAS 35(1943), pp. 9-24.

(14) Cf. Pius XII’s broadcast message, Pentecost, June 1 ,1941, AAS 33 (1941) 201.

(9) Pius XII, Nuntius radiophonicus, datus in festo Pentecostes, die 1 mensis iunii anno 1941: AAS 33(1941), p. 201; EE 6/app.

(15) Cf. Leo XIII’s encyclical letter Rerum novarum, Acta Leonis XIII, XI, 1891, pp. 128-129.

(10) Cf. LEO XIII, Litt. enc. Rerum novarum: Acta Leonis XIII, XI, 1891, pp. 128-129; EE 3.

(16) Cf John XXIII’s encyclical letter Mater et Magistra, AAS 53 (1961) 422.

(11) Cf. IOANNES XXIII, Litt. enc. Mater et Magistra: AAS 53(1961), p. 422; EE 7/304.

(17) Cf. Pius XII’s broadcast message, Pentecost, June 1, 1941, AAS 33 (1941) 201.

(12) Cf. Pius XII, Nuntius radiophonicus, datus in festo Pentecostes, die 1 mensis iunii anno 1941: AAS 33(1941), p. 201; EE 6/app.

(18) John XXIII’s encyclical letter Mater et Magistra, AAS 53 (1961) 428.

(13) Cf. IOANNES XXIII, Litt. enc. Mater et Magistra: AAS 53(1961), p. 428; EE 7/333.

(19) Cf. ibid., p. 430; TPS v. 7, no. 4, p. 318.

(14) Cf. Litt. enc. Mater et Magistra: AAS 53(1961), p. 430; EE 7/341.

(20) Cf. Leo XIII’s encyclical letter Rerum novarum, Acta Leonis XIII, XI, 1891, pp. 134-142; Pius XI’s encyclical letter Quadragesimo anno, AAS 23 (1931) 199-200; and Pius XII’s encyclical letter Sertum laetitiae, AAS 31 (1939) 635-644.

(15) Cf. LEO XIII, Litt. enc. Rerum novarum: Acta Leonis XIII, XI, 1891, pp. 134-142; EE 3; Pius XI, Litt. enc. Quadragesimo anno: AAS 23 (1931), pp. 199-200; EE 5/646-651; Pius XII, Epist. enc. Sertum laetitiae: AAS 31 (1939 pp. 635-644; EE 6/85-101.

(21) Cf. AAS 53 (1961) 430.

(16) Cf. AAS 53(1961), p. 430; EE 7/341.

(22) Cf. Pius XII’s broadcast message, Christmas 1952, AAS 45 (1953) 36-46.

(17) Cf. Pius XII, Nuntius radiophonicus, datus pridie Nativ. D.N.I.C. anno 1952: AAS 45(1953), pp. 33-46.

(23) Cf. Pius XII’s broadcast message, Christmas 1944, AAS 37 (1945) 12.

(18) Cf. Nuntius radiophonicus, datus pridie Nativ. D.N.I.C. anno 1944: AAS 37(1945), p. 12.

(24) Cf. Pius XII’s broadcast message, Christmas 1942, AAS 35 (1943) 21.

(19): Cf. Pius XII, Nuntius radiophonicus, datus pridie Nativ. D.N.I.C. anno 1942: AAS 35(1943), p. 21.

(25) Eph. 4:25.

(26) Cf. Pius XII’s broadcast message, Christmas 1942, AAS 35 (1943) 14.

(20) Cf. Ptus XII, Nuntius radiophonicus, datus pridie Nativ. D.N.I.C. anno 1942: AAS 35(1943), p. 14.

(27) Summa Theol. Ia-IIae, q. 19, a.4; cf. a.9.

(21) Summa theol., I-II, q. 19, a. 4; cf. a. 9.

(28) Rom. 13:1-6.

(29) In Epist. ad Rom. c. 13, vv. 1-2, homil. XXIII; PG 60. 615.

(22) In Epist. ad Rom. c. 13, vv. 1-2, homil. XXIII: PG 60, 615.

(30) Leo XIII’s encyclical epistle Immortale Dei, Acta Leonis XIII, V, 1885, p. 120.

(23) LEO XIII, Epist. enc. Immortale Dei: Acta Leonis XIII, V, 1885, p. 120; EE 3.

(31) Cf. Pius XII’s broadcast message, Christmas 1944, AAS 37 (1945) 15.

(24) Cf. Nuntius radiophonicus, datus pridie Nativ. D.N.I.C. anno 1944: AAS 37(1945), p. 15.

(32) Cf. Leo XIII’s encyclical epistle Diutumum illud, Acta Leonis XIII, 11, 1881, p. 274.

(25) Cf. LEO XIII, Epist. enc. Diuturnum illud: Acta Leonis XIII, II, 18801881, p. 274; EE 3.

(33) Cf. ibid., p. 278; also Leo XIII’s encyclical epistle Immortale Dei, Acta Leonis XIII, V, 1885, p. 130.

(26) Cf. LEO XIII, Epist. enc. Diuturnum illud: Acta Leonis XIII, II, 18801881, p. 278; EE 3; Epist. enc. Immortale Dei: Acta Leonis Xlll, V, 1885, p. 130; EE 3.

(34) Acts 5:29.

(35) Summa Theol. Ia-IIae, q. 93., a.3 ad 2um; cf. Pius XII’s broadcast message, Christmas 1945, AAS 37 (1945) 5-23.

(27) Summa theol., I-II, q. 93, a. 3 ad 2um; cf. Pius XII, Nuntius radiophonicus, datus pridie Nativ. D.N.I.C. anno 1944: AAS 37(1945), pp. 5-23.

(36) Cf. Leo XIII’s encyclical epistle Diuturnum illud, Acta Leonis XIII, II, 1881, pp. 271-273; and Pius XII’s broadcast message, Christmas 1944, AAS 37 (1945) 5-23.

(28) Cf. LEO XIII, Epist. enc. Diuturnum illud: Acta Leonis XIII, II, 18801881, pp. 271-272; EE 3; Pius XII, Nuntius radiophonicus, datus pridie Nativ. D.N.I.C. anno 1944: AAS 37(1945), pp. 5-23.

(37) Cf. Pius XII’s broadcast message, Christmas 1942, AAS 35 (1943) 13, and Leo XIII’s encyclical epistle Immortale Dei, Acta Leonis XIII, V, 1885, p. 120.

(29) Cf. Pius XII, Nuntius radiophonicus, datus pridie Nativ. D.N.I.C. anno 1942: AAS 35(1943), p. 13; LEO XIII, Epist. enc. Immortale Dei: Acta Leonis XIII, V, 1885, p. 120; EE 3.

(38) Cf. Pius XII’s encyclical letter Summi Pontificatus, AAS 31 (1939) 412-453.

(30) Cf. Pius XII, Litt. enc. Summi pontificatus: AAS 31(1939), pp. 413-453; EE 6/1-84.

(39) Cf. Pius XI’s encyclical Mit brennender Sorge, AAS 29 (1937) 159, and his encyclical letter Divini Redemptoris, AAS 29 (1937) 65-106.

(31) Cf. Pius XI, Litt. enc. Mit brennender Sorge: AAS 29(1937), p. 159; EE 5/1178; Litt. enc. Divini Redemptoris: AAS 29(1937), pp. 65-106; EE 5/11971280.

(40) Leo XIII’s encyclical letter Immortale Dei.” Acta Leonis XIII, V, 1885, p. 121.

(32) LEO XIII, Epist. enc. Immortale Dei: Acta Leonis Xlll, V, 1885, p. 121; EE 3.

(41) Cf. Leo XIII’s encyclical letter Rerum novarum, Acta Leonis XIII, XI, 1891, pp. 133-134.

(33) Cf. LEO XIII, Litt. enc. Rerum novarum: Acta Leonis XIII, XI, 1891, pp. 133-134; EE 3.

(42) Cf. Pius XII’s encyclical letter Summi Pontificatus, AAS 31 (1939) 433.

(34) Cf. Pius XII, Litt. enc. Summi pontificatus: AAS 31(1939), p. 433; EE 6/44.

(43) AAS 53 (1961) 417.

(35) Cf. AAS 53(1961), p. 417; EE 7/286.

(44) Cf. Pius XI’s encyclical letter Quadragesimo anno, AAS 23 (1931) 215.

(36) Cf. Pius XI, Litt. enc. Quadragesimo anno: AAS 23(1931), p. 215; EE 5/700.

(45) Cf. Pius XII’s broadcast message, Pentecost, June 1, 1941, AAS 33 (1941) 200.

(37) Cf. Pius XII, Nuntius radiophonicus, datus in festo Pentecostes, die 1 mensis iunii anno 1941: AAS 33(1941), p. 200; EE 6/app.

(46) Cf. Pius XI’s encyclical letter Mit brennender Sorge, AAS 29 (1937) 159, and his encyclical Divini Redemptoris, AAS 29 (1937) 79; and Pius XII’s broadcast message, Christmas 1942, AAS 35 (1943) 9-24.

(38) Cf. Pius XI, Litt. enc. Mit brennender Sorge: AAS 29(1937), p. 159; EE 5/1178; Litt. enc. Divini Redemptoris: AAS 29(1937), p. 79; EE 5/1226; cf. Pius XII, Nuntius radiophonicus, datus pridie Nativ. D.N.I.C. anno 1942: AAS 35 (1943), pp. 9-24.

(47) Cf. Pius XI’s encyclical letter Divini Redemptoris, AAS 29 (1937) 81, and Pius XII’s broadcast message, Christmas 1942, AAS 35 (1943) 9-24.

(39) Cf. Litt. enc. Divini Redemptoris: AAS 29(1937), p. 81; EE 5/1228; cf. Pius XII, Nuntius radiophonicus, datus pridie Nativ. D.N.I.C. anno 1942: AAS 35(1943), pp. 9-24.

(48) John XXIII’s encyclical letter Mater et Magistra, AAS 53 (1961) 415.

(40) IOANNES XXIII, Litt. enc. Mater et Magistra: AAS 53(1961), p. 415; EE 7/276.

(49) Cf. Pius XII’s broadcast message, Christmas 1942, AAS 35 (1943) 21.

(41) Cf. Pius XII, Nuntius radiophonicus, datus pridie Nativ. D.N.I.C. anno 1942: AA S 35(1943), p. 21.

(50) Cf. Pius XII’s broadcast message, Christmas 1944, AAS 37 (1945) 15-16.

(42) Cf. Pius XII, Nuntius radiophonicus, datus pridie Nativ. D.N.I.C. anno 1944: AAS 37(1945), pp. 15-16.

(51) Cf. Pius XII’s broadcast message, Christmas 1942, AAS 35 (1943) 12.

(43) Cf. Pius XII, Nuntius radiophonicus, datus pridie Nativ. D.N.I.C. anno 1942: AAS 35(1943), p. 12.

(52) Cf. Leo XIII’s apostolic letter Annum ingressi, Acta Leonis XIII, XXII, 1902-1903, pp. 52-80.

(44) Cf. LEO XIII, Epist. apost. Annum ingressi: Acta Leonis Xlll, XXII, 1902-1903, pp. 52-80.

(53) Wisd. 6:2-4.

(54) Cf. Pius XII’s broadcast message, Christmas 1941, AAS 34 (1942) 16.

(45) Cf. Nuntius radiophonicus, datus pridie Nativ. D.N.I.C. anno 1941: AAS 34(1942), p. 16.

(55) Cf. Pius XII’s broadcast message, Christmas 1940, AAS 33 (1941) 5-14.

(46) Cf. Nuntius radiophonicus, datus pridie Nativ. D.N.I.C. anno 1940: AAS 33(1941), pp. 5-14.

(56) De civitate Dei, lib. IV, c. 4; PL 41. 115; cf. Pius XII’s broadcast message, Christmas 1939, AAS 32 (1940) 5-13.

(47) De civitate Dei, 1. IV, c. 4: PL 41, 115; cf. Nuntius radiophonicus, datus pridie Nativ. D.N.I.C. anno 1939: AAS 32(1940), pp. 5-13.

(57) Cf. Pius XII’s broadcast message, Christmas 1941, AAS 34 (1942) 10-21.

(48) Cf. Nuntius radiophonicus, datus pridie Nativ. D.N.I.C. anno 1941: AAS 34(1942), pp. 10-21.

(58) Cf. John XIII’s encyclical letter Mater et Magistra, AAS 53 (1961) 439.

(49) Cf. IOANNES XXIII, Litt. enc. Mater et Magistra: AAS 53(1961), p. 439; EE 7/374-376.

(59) Cf. Pius XII’s broadcast message, Christmas 1941, AAS 34 (1942) 17, and Benedict XV’s exhortation to the rulers of the belligerent powers, August 1, 1917, AAS 9 (1917) 418.

(50) Cf. Nuntius radiophonicus, datus pridie Nativ. D.N.I.C. anno 1941: AAS 34(1942), p. 17; BENEDICTUS XV, Adhortatio ad moderatores populorum belligerantium, 1 aug. 1917: AAS 9(1917), p. 418.

(60) Cf. Pius XII’s broadcast message, August 24, 1939, AAS 31 (1939) 334.

(51) Cf. Nuntius radiophonicus, 24 aug. 1939: AAS 31(1939), p. 334.

(61) AAS 53 (1961) 440-441.

(52) AAS 53(1961), pp. 440-441; EE 7/378-384.

(62) Cf. Pius XII’s broadcast message, Christmas 1941, AAS 34 (1942) 16-17.

(53) Cf. Nuntius radiophonicus, datus pridie Nativ. D.N.I.C. anno 1941: AAS 34(1942), pp. 16-17.

(63) John XXIII’s encyclical letter Mater et Magistra, AAS 53 (1961) 443.

(54): IOANNES XXIII, Litt. enc. Mater et Magistra: AAS 53(1961), p. 443; EE 7/394.

(64) Cf. Pius XII’s address to Young Members of Italian Catholic Action, Rome, Sept. 12, 1948, AAS 40 (1948) 412.

(55) Cf. Pius XII, Allocutio ad iuvenes ab Actione Catholica ex Italiae dioecesibus Romae coadunatos, 12 sept. 1948: AAS 40(1948), p. 412.

(65) Cf. John XXIII’s encyclical letter Mater et Magistra, AAS 53 (1961) 454.

(56) Cf. IOANNES XXIII, Litt. enc. Mater et Magistra: AAS 53(1961), p. 454; EE 7/442ss.

(66) Ibid., p. 456.

(57) Litt. enc. Mater et Magistra: AAS 53(1961), pp. 456-457; EE 7/457.

(67) Ibid., p. 456; cf. Leo XIII’s encyclical epistle Immortale Dei, Acta Leonis XIII, V, 1885, p. 128; Pius XI’s encyclical letter Ubi arcano, AAS 14 (1922) 698; and Pius XII’s address to the Union of International Sodalities of Catholic Women, Rome, Sept. 11, 1947, AAS 39 (1947) 486. AAS 39 (1947) 486.

(58) IOANNES XXIII, Litt. enc. Mater et Magistra: AAS 53(1961), pp. 456-457; EE 7/457; cf. LEO XIII, Epist. enc. Immortale Dei: Acta Leonis XIII, V, 1885, p. 128; EE 3; Pius XI, Litt. enc. Ubi arcano: AAS 14(1922), p. 698; EE 5/57s; Pius XII, Allocutio ad Delegatas Unionis Internationalis Sodalitatum mulierum catholicarum ob communem Conventum Romae coadunatas, 11 sept. 1947: AAS 39(1947), p. 486.

(68) Cf. Pius XII’s address to Italian workers, Rome, Pentecost, June 13, 1943, AAS 35 (1943) 175.

(59) Cf. Allocutio ad opifices ex Italiae dioecesibus Romae coadunatos, habita in festo Pentecostes, die 13 mensis Iunii anno 1943: AAS 35(1943), p. 175.

(69) Miscellanea Augustiniana . . . St. Augustine, Sermones post Maurinos reperti, Rome, 1930, p. 633.

(60) Miscellanea Augustiniana … S. Augustini Sermones post Maurinos reperti, Roma 1930, p. 633.

(70) Cf. Is. 9:6.

(71) Eph. 2:14-17.

(72) Responsory at Matins, Feria VI Within the Octave of Easter.

(61) Resp. ad Mat., in feria VI infra oct. Paschae.

(73) John 14:27.    

First Footnote in Latin Text:

1) IOANNES PP. XXIII, Litt. enc. Pacem in terris de pace omnium gentium in veritate, iustitia, caritate, libertate constituenda, [Venerabilibus fratribus Patriarchis, Primatibus, Archiepiscopis, Episcopis aliisque locorum Ordinariis pacem et communionem cum Apostolica Sede habentibus, clero et christifidelibus totius orbis itemque universis bonae voluntatis hominibus], 11 Aprilis 1963: AAS 55(1963), pp. 257-304.

⁽¹⁾ JOHN PP. XXIII, Encyclical Letter. Peace in the Lands on the Establishment of Peace of All Nations in Truth, Justice, Charity, and Liberty, [To the Venerable Brothers Patriarchs, Primates, Archbishops, Bishops, and other Local Ordinaries who have peace and communion with the Apostolic See, to the clergy and Christian faithful of the whole world, as well as to all men of good will],

Italian version: L'Osservatore romano, 11 April 1963; La Civiltà Cattolica, 114(1963), II, 105ff.

Introduction: Order in the universe; order in humans. – Part I: The order among human beings: Every human being is a person, subject of rights and duties (1. Rights: right to existence and to a dignified standard of living; rights concerning moral and cultural values; right to honor God according to the dictates of a right conscience; right to freedom in choosing one’s state of life; rights concerning the economic world; rights of assembly and association, of emigration and immigration; rights with political content.

Versione italiana: L’Osservatore romano, 11 aprile 1963; La Civiltà cattolica, 114(1963), II, 105ss.
Introduzione: L’ordine nell’universo; l’ordine negli esseri umani. – Parte I: L’ordine tra gli esseri umani: Ogni essere umano è persona, soggetto di diritti e di doveri (1. Diritti: diritto all’esistenza e a un tenore di vita dignitoso; diritti riguardanti i valori morali e culturali; diritto di onorare Dio secondo il dettame della retta coscienza; diritto alla libertà nella scelta dello stato di vita; diritti attinenti il mondo economico; diritti di riunione e di associazione, di emigrazione e immigrazione; diritti a contenuto politico.

2. Duties: indissoluble relationship between rights and duties in the same person; reciprocity of rights and duties between different people, in mutual collaboration, in an attitude of responsibility; coexistence in truth, in justice, in love, in freedom; moral order which has as its objective foundation the true God). Signs of the times. –

2. Doveri: indissolubile rapporto fra diritti e doveri nella stessa persona; reciprocità di diritti e di doveri fra persone diverse, nella mutua collaborazione, in atteggiamento di responsabilità; convivenza nella verità, nella giustizia, nell’amore, nella libertà; ordine morale che ha per fondamento oggettivo il vero Dio). Segni dei tempi. –

Part II: Relationships between human beings and public authorities within individual political communities (necessity of authority and its divine origin; the implementation of the common good and the reason for being of public authorities; fundamental aspects of the common good; tasks of public authorities and rights and duties of the person; harmonious composition and effective protection of the rights and duties of the person; duty to promote the rights of the person; balance between the two forms of intervention of public authorities; structure and functioning of public authorities; legal system and moral conscience; participation of citizens in public life). Signs of the times. –

Parte II: Rapporti tra gli esseri umani e i poteri pubblici all’interno delle singole comunità politiche (necessità dell’autorità e sua origine divina; l’attuazione del bene comune e la ragion d’essere dei poteri pubblici; aspetti fondamentali del bene comune; compiti dei poteri pubblici e diritti e doveri della persona; armonica composizione ed efficace tutela dei diritti e dei doveri della persona; dovere di promuovere i diritti della persona; equilibrio fra le due forme d’intervento dei poteri pubblici; struttura e funzionamento dei poteri pubblici; ordinamento giuridico e coscienza morale; la partecipazione dei cittadini alla vita pubblica). Segni dei tempi. –

Part III: Relationships between political communities (subjects of rights and duties, in truth, according to justice; the treatment of minorities; working solidarity; balance between population, land and capital; the problem of political refugees; disarmament; in freedom; the rise of political communities in the phase of economic development). Signs of the times. –

Parte III: Rapporti fra le comunità politiche (soggetti di diritti e doveri, nella verità, secondo giustizia; il trattamento delle minoranze; solidarietà operante; equilibrio tra popolazione, terra e capitali; il problema dei profughi politici; disarmo; nella libertà; l’ascesa delle comunità politiche in fase di sviluppo economico). Segni dei tempi. –

Part IV: Relationships between human beings and political communities with the world community (interdependence between political communities; inadequacy of the current organization of public authority with respect to the universal common good; relationship between the historical contents of the common good and the structure and functioning of public powers; public powers established by common agreement and not imposed by force; the universal common good and the rights of the person; the principle of subsidiarity). Signs of the times. –

Parte IV: Rapporti degli esseri umani e delle comunità politiche con la comunità mondiale (interdipendenza tra le comunità politiche; insufficienza dell’attuale organizzazione dell’autorità pubblica nei confronti del bene comune universale; rapporto fra contenuti storici del bene comune e struttura e funzionamenti dei poteri pubblici; poteri pubblici istituiti di comune accordo e non imposti con la forza; il bene comune universale e i diritti della persona; il principio di sussidiarietà). Segni dei tempi. –

Part V: Pastoral reminders (duty to participate in public life; scientific competence, technical ability, professional experience; action as a synthesis of scientific-technical-professional elements and spiritual values; unitary recomposition in believers between religious faith and activities with temporal content; integral development of human beings in formation; constant commitment; relationships between Catholics and non-Catholics in the economic-social-political field; graduality; immense task; the Prince of Peace).

Parte V: Richiami pastorali (dovere di partecipazione alla vita pubblica; competenza scientifica, capacità tecnica, esperienza professionale; l’azione come sintesi di elementi scientifico-tecnico-professionali e di valori spirituali; ricomposizione unitaria nei credenti tra fede religiosa e attività a contenuto temporale; sviluppo integrale degli esseri umani in formazione; impegno costante; rapporti fra cattolici e non cattolici in campo economico-sociale-politico; gradualità; compito immenso; il Principe della pace).