[427] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 43: AAS 58 (1966), 1061-1064; Paul VI, Encyclical Letter Populorum Progressio, 81: AAS 59 (1967), 296-297. Is 32:17; Jas 3:18), opus solidaritatis pax (peace is the fruit of solidarity)”[191]. “That minimum protection of the dignity of every person, guaranteed by international humanitarian law, is all too often violated in the name of military or political demands which should never prevail over the value of the human person. Travelling great distances to the workplace, working two jobs, physical and psychological fatigue all reduce the time devoted to the family. It is from this divine gift of grace, and not from human concession, that is born the threefold “munus” (gift and duty) that characterizes the lay person as prophet, priest and king, according to his secular nature. These choices, while varying from group to group and from individual to individual, all have a moral weight and should be evaluated in this light. Autonomy and independenceb. [1137] John Paul II, Encyclical Letter Centesimus Annus, 3: AAS 83 (1991), 795. For these reasons, this social doctrine has arisen and developed an “updated doctrinal ‘corpus' ... [that] builds up gradually, as the Church, in the fullness of the word revealed by Christ Jesus and with the assistance of the Holy Spirit (cf. Professionals in the field of media are not the only people with ethical duties. This is a very important and urgent task for the quality of human life, at both the individual and social levels. Society has a right to information based on truth, freedom, justice and solidarity”.[849]. Charity inspires a life of self-giving: ‘Whoever seeks to gain his life will lose it, but whoever loses his life will preserve it' (Lk 17:33)”[1231]. When practised morally, economic activity is therefore service mutually rendered by the production of goods and services that are useful for the growth of each person, and it becomes an opportunity for every individual to embody solidarity and live the vocation of “communion with others for which God created him”. John Paul II, Message to the Secretary-General of the United Nations on the occasion of the World Summit for Children (22 September 1990): AAS 83 (1991), 358-361. A similar debt must be recognized in the various forms of social interaction, so that humanity's journey will not be interrupted but remain open to present and future generations, all of them called together to share the same gift in solidarity. Keywords: Human rights, inalienable rights, life, fundamental human rights, social doctrine, social teaching, Natural Law, compendium, Andrew Greenwell, Esq. 151. It is true that the inchoate reality of the Kingdom can also be found beyond the confines of the Church among peoples everywhere, to the extent that they live ‘Gospel values' and are open to the working of the Spirit who breathes when and where he wills (cf. His action embraces the whole world and the entire human family, for whom his work of creation is destined. The tasks accompanying responsibilities in social and political institutions demand a strict and articulated commitment that is able to demonstrate clearly the absolute necessity of the moral dimension in social and political life through thoughtful contributions to the political debate, planning and the chosen actions. Such a wage must also allow for savings that will permit the acquisition of property as a guarantee of freedom. John Paul II, Address to the Pontifical Academy of Sciences (23 October 1982): Insegnamenti di Giovanni Paolo II, V, 3 (1982), 889-893. [832] John Paul II, Address to the Italian Association of Judges (31 March 2000), 4: AAS 92 (2000), 633. Catechism of the Catholic Church, 1928-1942, 2425-2449, 2832; Pius XI, Encyclical Letter Divini Redemptoris: AAS 29 (1937), 92. “To promote the participation of the greatest number in the life of a society, the creation of voluntary associations and institutions must be encouraged ‘on both national and international levels, which relate to economic and social goals, to cultural and recreational activities, to sport, to various professions, and to political affairs'. [1018] Cf. The direction that human existence, society and history will take depends largely on the answers given to the questions of man's place in nature and society; the purpose of the present document is to make a contribution to these answers. In some cases, they are brutally massacred or taken from their homes and land by forced transfers, under the guise of “ethnic cleansing”,[1058] which is always unacceptable. [386] Cf. The parents' love, placing itself at the service of children to draw forth from them (“e-ducere”) the best that is in them, finds its fullest expression precisely in the task of educating. [452] John Paul II, Message for the 2004 World Day of Peace, 10: AAS 96 (2004), 120. The defence and appreciation of community property must not exclude, however, an awareness of the fact that this type of property also is destined to evolve. This doctrine has its own profound unity, which flows from Faith in a whole and complete salvation, from Hope in a fullness of justice, and from Love which makes all mankind truly brothers and sisters in Christ: it is the expression of God's love for the world, which he so loved “that he gave his only Son” (Jn 3:16). But, as history and personal experience show, it is not difficult to discover at the bottom of these situations causes which are properly ‘cultural', linked to particular ways of looking at man, society and the world. The historical forms in which human work is expressed change, but not its permanent requirements, which are summed up in the respect of the inalienable human rights of workers. [1036] John Paul II, Meeting with Officials of the Roman Vicariate (17 January 1991): L'Osservatore Romano, English edition, 21 January 1991, p. 1; cf. This supreme model of unity, which is a reflection of the intimate life of God, one God in three Persons, is what we Christians mean by the word 'communion'”[35]. [790] The sphere of rights, in fact, is that of safeguarded interests, external respect, the protection of material goods and their distribution according to established rules. In fact, those who are unemployed or underemployed suffer the profound negative consequences that such a situation creates in a personality and they run the risk of being marginalized within society, of becoming victims of social exclusion. “One cannot ignore the fact that the frontiers of wealth and poverty intersect within societies themselves, whether developed or developing. [665] John Paul II, Encyclical Letter Laborem Exercens, 20: AAS 73 (1981), 632. John Paul II, Encyclical Letter Centesimus Annus, 49: AAS 83 (1991), 854-856; John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 15: AAS 80 (1988), 528-530. 296. [837] John Paul II, Encyclical Letter Centesimus Annus, 46: AAS 83 (1991), 850. The family has its foundation in the free choice of the spouses to unite themselves in marriage, in respect for the meaning and values of this institution that does not depend on man but on God himself: “For the good of the spouses and their offspring as well as of society, this sacred bond no longer depends on human decision alone. Love faces a vast field of work and the Church is eager to make her contribution with her social doctrine, which concerns the whole person and is addressed to all people. Ps 72). This realm opens the path of man to God, Creator of heaven and earth. [546] John Paul II, Apostolic Exhortation Familiaris Consortio, 40: AAS 74 (1982), 131. With steadfast trust she believes that even those who have turned away from the Lord's commandment, and continue to live in that state, can obtain from God the grace of conversion and salvation, if they persevere in prayer, penance and charity[500]. The likeness with God shows that the essence and existence of man are constitutively related to God in the most profound manner. Mt 1:1-17; Lk 3:23-38; Rom 1:3). 29, a. [1113] John Paul II, Encyclical Letter Centesimus Annus, 5: AAS 83 (1991), 800. [669] John Paul II, Encyclical Letter Laborem Exercens, 20: AAS 73 (1981), 630. The family, as a community of persons, is thus the first human ‘society'“[468]. “In view of the close links between the sexual dimension of the person and his or her ethical values, education must bring the children to a knowledge of and respect for moral norms as the necessary and highly valuable guarantee for responsible personal growth in human sexuality”[553]. The lay faithful, who seek the Kingdom of God “by engaging in temporal affairs and directing them according to God's will”[11], will find in it enlightenment for their own specific mission. [888] Cf. The right to fair remuneration and income distribution, 302. Gen 3:1-24) describes the permanent temptation and the disordered situation in which humanity comes to find itself after the fall of its progenitors. Pius XII, Address to the Sixth International Congress on Criminal Law (3 October 1953): AAS 65 (1953), 730-744; John Paul II, Address to the Diplomatic Corps (13 January 1997), 4: L'Osservatore Romano, English edition, 15 January 1997, p. 7; John Paul II, Message for the 1999 World Day of Peace, 7: AAS 91 (1999), 382. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 16: AAS 58 (1966), 1037; Catechism of the Catholic Church, 2464-2487. [884] Cf. [910] Cf. For this very reason the men and women of our day have greater need than ever of the Gospel: of the faith that saves, of the hope that enlightens, of the charity that loves. In him and thanks to him, life in society too, despite all its contradictions and ambiguities, can be rediscovered as a place of life and hope, in that it is a sign of grace that is continuously offered to all and because it is an invitation to ever higher and more involved forms of sharing. Catechism of the Catholic Church, 2311. Letter Sollicitudo Omnium Ecclesiarum (29 June 1969) 445, Ap. In this perspective, the Church is “inspired by no earthly ambition and seeks but one solitary goal: to carry forward the work of Christ himself under the lead of the befriending Spirit. 59. [363] John Paul II, Encyclical Letter Laborem Exercens, 19: AAS 73 (1981), 525. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 83-86: AAS 58 (1966), 1107- 1110; Paul VI, Encyclical Letter Populorum Progressio, 48: AAS 59 (1967), 281; Pontifical Commission “Iustitia et Pax”, At the Service of the Human Community: an Ethical Approach to the International Debt Question (27 December 1986), I, 1, Vatican Polyglot Press, Vatican City 1986, p. 11; Catechism of the Catholic Church, 1941, 2438. John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici, 30: AAS 81 (1989), 446-448. Moreover, the Magisterium has made a moral evaluation of the phenomenon of deterrence. [35] John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 40: AAS 80 (1988), 569. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 44: AAS 58 (1966), 1064. Second Vatican Ecumenical Council, Declaration Gravissimum Educationis, 3: AAS 58 (1966), 731-732; Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 61: AAS 58 (1966), 1081-1082; Holy See, Charter of the Rights of the Family, art. A Contribution of the Delegation of the Holy See on the occasion of the 3rd World Water Forum (Kyoto, 16-23 March 2003) 485*, We Remember. [362] Cf. One Baptism for the Forgiveness of Sins nn. Employers have an analogous obligation regarding their employees. In the work of education, the family forms man in the fullness of his personal dignity according to all his dimensions, including the social dimension. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 24: AAS 58 (1966), 1045; Catechism of the Catholic Church, 27, 356 and 358. Lk 1:38), in the name of all humanity, she accepts in history the One sent by the Father, the Saviour of mankind. 293. In fact, the Pauline and Johannine writings bring to light the Trinitarian dimension of creation, in particular the link that exists between the Son—Word — the Logos — and creation (cf. 4. [900] John Paul II, Message for the 2004 World Day of Peace, 5: AAS 96 (2004), 117; cf. Their contribution, precisely because it is of a theoretical nature, becomes an essential point of reference for the concrete action prescribed by economic policies. [889] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 43: AAS 58 (1966), 1062. 50. 90. The family, in fact, constitutes “a community of love and solidarity, which is uniquely suited to teach and transmit cultural, ethical, social, spiritual and religious values, essential for the development and well-being of its own members and of society”[539]. 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