Vatikani II Kirikukogu

PASTORAALNE KONSTITUTSIOON
KIRIKUST NÜÜDISAEGSES MAAILMAS
GAUDIUM ET SPES
PÜHALIKULT VÄLJA KUULUTATUD TEMA PÜHADUSE,
PAAVST PAULUS VI POOLT
7. DETSEMBRIL 1965. AASTAL

Paulus, Piiskop
Jumala Teenrite Teener
Üheskoos Püha Kirikukogu Isadega
Igaveseks meelespidamiseks

EESSÕNA

1. Väga lähedane side Kiriku ja inimkonna vahel
Inimeste, iseäranis vaeste ja muul viisil vaevatute rõõmud ja lootused, mured ja ängistused on Kristuse jüngrite rõõmud ja lootused, mured ja ängistused. Tõepoolest, mitte midagi tõeliselt inimlikku ei jää kajastumata nende südameis. Nende kogukond koosneb inimestest, kes on ühendatud Kristuses, keda Püha Vaim juhib teekonnal nende Isa Kuningriiki ning kes on vastu võtnud päästesõnumi, mis on mõeldud iga inimese jaoks. See on põhjus, miks see kogukond tajub, et ta on tõeliselt ja väga lähedaselt seotud inimkonna ja selle ajalooga.

2. Kellele on mõeldud Kirikukogu sõnum
Käesolev Vatikani Teine Kirikukogu, mis on põhjalikult uurinud Kiriku müsteeriumi, pöördub nüüd kõhklusteta mitte ainult Kiriku liikmete ja kõigi nende poole, kes hüüavad appi Kristuse nime, vaid kogu inimkonna poole. Kirikukogu januneb selgitada igaühele, kuidas ta kujutleb Kiriku kohalolu ja tegevust nüüdisaegses maailmas. Seepärast koondab Kirikukogu oma tähelepanu , tervele inimkonnale koos kõigega, mille keskel ta elab. Ta vaatleb seda maailma, mis on kui ajaloo teater ning kannab endas märke inimese teotahtest, tema tragöödiatest ja triumfidest. Seda maailma, mis kristlaste usu kohaselt on loodud ja alal hoitud Looja armastusest, langenud küll patuorjusesse kuid vabastatud nüüd Kristuse poolt. Ta löödi risti ja tõusis üles et võita kehastunud Kurjuse võim, et see maailm võiks saada uueks vastavalt Jumala kavatsusele ning saavutada täiuslikkus..

3. Teenimine, mida inimkonnale pakutakse
Ehki nüüdisaegne inimkond on imestusega rabatud oma avastustest ja jõust, esitab ta sageli ärevaid küsimusi selle kohta, kuhu suundub kaasaegne maailm, milline on inimese koht ja roll maailmakõiksuses, mis on tema individuaalsete ja kollektiivsete püüdluste mõte ning mis on inimkonna lõplik eesmärk. Käesolev Kirikukogu, mis tunnistab ja sõnastab terve Kristuse poolt kokku kogutud Jumala rahva usu, ei saa anda kõnekamat tõestust ei oma solidaarsusest ega ka austusest ja armastusest selle inimkonna vastu, kellega ta on tihedalt seotud, kui see, et ta astub temaga vestlusesse nende mitmesuguste probleemide üle. Kirikukogu toob inimkonnale Evangeeliumist läidetud valguse ning annab tema käsutusse need päästevahendid, mille Kirik Püha Vaimu juhtimisel võtab vastu oma Rajajalt. Inimene väärib alalhoidmist, inimühiskond on väärt uuendamist. Seega on kogu meie ettekande keskmes inimene - ainus ja terviklik , ihu ja hing, süda ja südametunnistus, mõistus ja tahe.

Seepärast kuulutab käesolev püha Kirikukogu inimese kõrgeimat kutsumust ning võitleb temasse külvatud jumaliku seemne pärast. Ta pakub inimkonnale Kiriku siirast abi, et edendada seda kõigi inimeste vahelist vendlust, mis vastab nende kutsumusele. Kirik, keda ei tiivusta mitte ükski maine ambitsioon, taotleb ainult ühte eesmärki: jätkata Püha Vaimu juhtimisel Kristuse enda tööd. Tema tuli maailma andma tunnistust tõest (vt. Jh 18:37), päästma ja mitte kohut mõistma, teenima ja mitte laskma ennast teenida (vt. Jh 3:17; Mt 20:28; Mk 10:45).

SISSEJUHATAV AVALDUS
INIMESTE OLUKORD NÜÜDISAEGSES MAAILMAS

4. Lootus ja ängistus
Sellise ülesande täitmisel on Kirikul olnud alati kohustus uurida ajastu tunnusmärke ning tõlgendada neid Evangeeliumi valguses. Nii saab ta igale põlvkonnale arusaadavas keeles vastata aegumatutele küsimustele, mida inimesed esitavad praeguse ja tulevase elu ning nende omavahelise seose kohta. Seetõttu peame tähele panema ja mõistma maailma, milles elame, selle ootusi, igatsusi ja sageli dramaatilistolemust Mõningaid nüüdisaegse maailma peamisi tunnusjooni saab kirjeldada järgnevalt.

Tänapäeval läbib inimkond uut etappi oma ajaloos. Sügavad ja kiired muutused levivad järk-järgult üle kogu maailma. Need muutused, mille on käivitanud inimese taiplikkus ja loov energia, peegelduvad inimeses, tema individuaalsetes ja kollektiivsetes otsustes ja soovides ning mõtlemis-ja tegutsemisviisis asjade ja inimeste suhtes. Seega saame juba rääkida tõelisest kultuurilisest ja sotsiaalsest transformatsioonist, mis kajastub ka inimese religioosses elus.

Igale kriisile omaselt on see transformatsioon oma kiiluvees toonud kaasa tõsiseid raskusi. Kuigi inimene laiendab oma võimu igas suunas, ei õnnestu tal mitte alati panna see iseenda heaolu teenistusse. Mida kaugemale oma hinge sügavaimatesse soppidesse ta kaevuda üritab, seda sagedamini näib ta olevat iseendas ebakindel. Ta paljastab aegamisi üha selgemini ühiskonna seadused ning seejuures halvab teda üksnes ebakindlus selles osas, kuhu suunda need juhtida.

Eales varem pole inimkond omanud nii suurel hulgal rikkust, vahendeid ja majanduslikku võimu. Ometigi vaevleb tohutu hulk maailma elanikest ikka veel nälja ja vaesuse käes ning lugematu arv inimesi on kirjaoskamatud. Iial varem pole inimkond nii teravalt teadvustanud vabadust, kuid samal ajal ilmnevad uued sotsiaalse ja psühholoogilise orjuse vormid. Ehki nüüdisaegne maailm tajub väga elavalt oma ühtsust ning seda, kuidas üksikindiviid sõltub teistest vajalikus solidaarsuses, on maailm kõige valusamal moel rebestatud vastanduvateks leerideks vastuoluliste jõudude poolt. Ikka veel jätkuvad poliitilised, sotsiaalsed, majanduslikud, rassilised ja ideoloogilised konfliktid, millega kaasneb sõjaoht, mis võib kõik põrmustada. On tõsi, et ideaalid muutuvad, kuid sõnad, millega väljendatakse põhimõisteid, omandavad eraldiolevates ideoloogilistes süsteemides üpris erinevaid tähendusi. Inimene taotleb püüdlikult paremat maailma, kuid seejuures ei arenda ta samasuguse innukusega oma vaimu.

Paljud meie kaasaegsed on nende mitmesuguste komplikatsioonide mõjul hoidunud püsiväärtuste selgepiirilise kindlakstegemise eest ning loobunud uusi avastusi korrapäraselt nendele väärtustele üles ehitamast. Selle tulemusena pendeldavad inimesed lootuse ja ängistuse vahel, esitavad üksteisele küsimusi selle kohta, kuhu asjad praegusel ajal liiguvad ning seejuures rõhub neid rahutus. Seesama asjade käik juhib inimesi otsima vastuseid. Tõepoolest, see sunnib neid selleks.

5. Põhjalikult muutunud tingimused
Nüüdisaegne vaimne rahutus ja muutunud elutingimused on osa laiemast ja sügavamast revolutsioonist. Viimase tulemusena põhineb intellekti arendamine üha enam matemaatikal, loodusteadustel ja inimest käsitlevatel teadusharudel, samas kui nendest teadusharudest tulenev tehnoloogia omandab praktilises valdkonnas peamise tähtsuse . See teaduslik vaimsus omab uut laadi mõju nii kultuurisfäärile kui mõtteviisile. Tehnoloogia muudab praegu maa palet ning üritab juba valitseda kosmost.

Teatud määral avardab intellekt oma mõjuvõimu üle ajaliste piiride: mineviku ületab ta ajalooliste teadmiste kaudu, tuleviku aga projitseerimismeetodite ja planeerimisega. Edusammud bioloogias, psühholoogias ja sotsiaalteadustes ei too inimestele üksnes täiustatud enesetunnetust, vaid koos tehniliste meetoditega aitavad need avaldada otsest mõju sotisaalsete gruppide elule. Samal ajal mõtleb inimkond üha enam oma rahvaarvu prognoosimisele ja reguleerimisele.

Ajalugu ise kiirustab edasi nii tormakal sammul, et üksikisik suudab hädavaevu sellega sammu pidada. Ühiskonna saatus on muutunud üheks tervikuks, kuhu on laiali puistatud kõikvõimalike inimgruppide teatud laadi privaatajalood. Seega on inimkond kandunud pigem staatilisest tõelisusekäsitlusest enam dünaamilisema ja evolutsioonilisema kontseptsiooni juurde. Selle tagajärjel on tekkinud uus hulk probleeme, mida on nii palju, kui olla saab, ja mis nõuavad nende analüüsimist ja sünteesimist.

6. Muutused sotsiaalses korralduses
Traditsioonilised lokaalsed kogukonnad nagu patriarhaalsed perekonnad, klannid, suguharud, külad ning sotsiaalsetest sidemetest tulenevad mitmesugused grupid ja ühendused kogevad selle tegeliku olukorra tõttu iga päev järjest põhjalikumaid muutusi.

Vähehaaval on laiendatud industriaaltüüpi ühiskonda, mis juhib mõned rahvad majandusliku rikkuseni ning muudab radikaalselt sajandite eest kehtestatud arusaamu ja ühiskondliku elu tingimusi. Kas linnade ja nende elanike mitmekordistumise või linnaelu siirdamise tõttu maaelu keskkonda on kasvanud linnaelu arendamine ja taotlemine.

Uued ja efektiivsemad sotsiaalse kommunikatsiooni vahendid soodustavad sündmustega kursis olemist. Ahelreaktsioonide vallandamise kaudu lasevad need kommunikatsioonivahendid ülimalt kiiresti ja võimalikult laialdaselt käibele erinevaid mooduseid, kuidas inimesed mõtlevad ja tunnevad.

Samuti on märkimisväärne, et paljud inimesed on sunnitud mitmesugustel põhjustel vahetama elukohta ning seeläbi muutma oma eluviisi. Seega on inimese sidemed kaasinimestega mitmekordistunud. Sotsialiseerumine toob kaasa veelgi sidemeid, kuid seejuures ei pruugi see protsess mitte alati edendada vajalikku personaalset arengut ja tõelisi suhteid.

Sellist arengut võib selgemini täheldada nende rahvaste juures, kes juba omavad majandusliku ja tehnoloogilise progressi eeliseid, ehkki selline suundumus on ka nende rahvaste hulgas, kes üritavad innukalt kindlustada endale industrialiseeritud ja urbaniseerunud ühiskonna hüvesid. Need rahvad ja nende hulgas eriti need, kes sõltuvad vanematest traditsioonidest, teevad samaaegselt läbi ka liikumise enam küpsema ja personaalsema vabaduse teostamise suunas.

7. Muutused psühholoogias, moraalis ja religioonis
Muutused hoiakutes ja inimstruktuurides panevad sageli küsimärgi alla aktsepteeritud väärtused. Iseäranis kehtib see noorte inimeste kohta, kes mitte ainult pole kärsitud, vaid kes tõepoolest muutuvad oma kitsikuses mässajateks. Olles teadlik oma mõjust ühiskonnas, soovivad nad varem selles osaleda. Selle tulemusena kogevad lapsevanemad ja õpetajad päevast päeva suuremaid raskusi oma ülesannete täitmisel.

Institutsioonid, seadused ning mõtlemis-ja tunnetusviisid, mis pärinevad eelnevatelt põlvkondadelt, ei näi mitte alati olevat hästi kohandatud nüüdisaegse asjade seisuga; sellest tulenevad rasked häired käitumisviisides ja koguni käitumisnormides.

See kõik mõjutab ka religiooni.. Ühest küljest, oskus kriitilisemalt eristada religiooni ikka veel liikvel olevast maagilisest maailmavaatest ja ebausust, puhastab religiooni ja nõuab päev päevalt isiklikumat ja aktiivsemat haakumist usuga. Selle tulemusel omandavad paljud inimesed elavama arusaama Jumalast. Teisalt on kasvav hulk inimesi religiooni praktiliselt hüljanud. Erinevalt möödanikust pole Jumala või religiooni eitamine ega nende hülgamine enam tavatu ja üksikutel juhtudel esinev nähtus. Nüüdisajal pole haruldus, et sellised otsuseid esitatakse teadusliku arengu või teatud uue humanismi nõuetena. Arvukates paikades saavad need vaated kuuldavaks mitte ainult filosoofide õpetustes, vaid need mõjutavad igast küljest ka kirjandust, kunsti, humanitaarteaduste ja ajaloo interpretatsiooni ja tsiviilõigust. Selle tagajärjel on paljud inimesed segaduses.

8. Tasakaalustamatus tänapäeva maailmas
Kuna kõik need muutused tulevad nii kiiresti ja sageli korratul viisil, siis need tekitavad või võimendavad vastuolulisusi ja tasakaalutust. Sama toimega on ka tõsiasi, et inimesed on teadlikumad kui eales varem maailmas eksisteerivatest vastukäivustest.

Üksikisikus areneb liiga sageli välja tasakaalutus moodsa intellekti ja teoreetilise mõttesüsteemi vahel, mis ei suuda valitseda kõiki oma ideid ega korrastada neid adekvaatselt sünteesiks. Samamoodi tekib tasakaalutus praktilise ja kasutoova huvi ning moraalse südametunnistuse nõuete vahel; väga sageli ka kollektiivse eksistentsi tingimuste ja personaalse mõtlemise ning koguni kontemplatsiooni vajaduste vahel. Viimaks tekib tasakaalutus spetsialiseerunud inimtegevuse ja kõikehaarava reaalsusekäsitluse vahel.

Perekonda puudutavalt on vastuolude tulemiks demograafilised, majanduslikud ja sotsiaalsed pinged või raskused, mis tekivad erinevate põlvkondade vahel või põhinevad meeste ja naiste uutel sotsiaalsetel suhetel.

Samuti kerkivad esile märkimisväärsed erimeelsused nii rasside kui erinevate sotsiaalsete klasside vahel; rikaste rahvaste ja nende rahvaste vahel, kes on vähem mõjukamad või vaesed, ja viimaks rahvusvaheliste organisatsioonide vahel, mis on sündinud soovist rahu järele ja ambitsioonist propageerida kellegi ideoloogiat, kui ka rahvaste ja teiste inimgruppide poolt tunnustatud kollektiivsete usutunnistuste vahel.

Tulemuseks on vastastikune umbusaldus, vaen, konfliktid ja raskused. Selline ongi inimene - ta on samal ajal nii põhjustaja kui ohver.

9. Inimkonnas laialt levinud soovid
Me oleme veendunud,, et inimkond suudab ja peab jätkuvalt tugevdama kontrolli oma loodud materiaalse keskkonna üle, ja veelgi enam selles, et inimkonna kohuseks on kehtestada poliitiline, sotsiaalne ja majanduslik kord, mis kasvavalt teenib inimest ning aitab üksikisikutel ja gruppidel taastada ja arendada neile omast väärikust.

Selle tagajärjel nõuavad väga paljud inimesed üpris agressiivselt hüvesid, millest neid on nende elava teadlikkuse hinnangul ilma jäetud kas ebaõigluse või ebavõrdse jaotamise läbi. Rahvad, kes on teel progressi suunas soovivad sarnaselt hiljuti iseseisvuse saavutanud rahvastega osa saada nüüdisaegse tsivilisatsiooni hüvedest. Nad tahavad osaleda mitte ainult poliitikas, vaid ka majanduselus ning etendada maailmalaval takistamatult oma osa. Siiski jäävad nad oma arengus jätkuvalt maha ning sageli süveneb nende sõltuvus rikkamatest rahvastest veelgi kiiremini, ja seda eriti majandusvaldkonnas. Rahvad, keda jälitab nälg, kutsuvad sekkuma paremal järjel olevaid rahvaid. Naised taotlevad võrdsust meestega nii seaduse ees kui, ka faktiliselt ( kohtades, kus nad pole seda veel kätte võitnud. Töölised ja talupojad üritavad mitte ainult tagada endale eluks hädavajalik, vaid arendada töö kaudu oma personaalseid andeid ning tõesti ka osaleda majandusliku, sotsiaalse, poliitilise ja kultuurilise elu korraldamises. Esimest korda ajaloos on just praegu kõik inimesed veendunud, et kultuurisaavutusi peab ja tegelikult ka saab pakkuda kõigile.

Siiski peitub kõigi nende nõudmiste taga sügavam ja laialtlevinum igatsus: üksikisikud ja ühiskonnad janunevad täieliku ja vaba inimväärse elu järele - sellise elu järele, milles nad saavad omaenese heaolu teenistusse allutada kõik selle, mida nüüdisaegne maailm nii rikkalikult pakub. Lisaks püüavad rahvad intensiivsemalt luua teatud üleilmset kogukonda.

Kuna kõik need asjad nii ka toimivad, siis on tänapäeva maailm üheaegselt nii võimas kui nõrk, suuteline nii suuremeelseteks kui nurjatuteks tegudeks. Selle ees laiub tee, mis viib kas vabadusse või orjusesse, progresi või taandarengu suunas, vendlusesse või vihkamisse. Pealegi kasvab inimese teadlikkus, et tema kohuseks on õigesti juhtida neid jõude, mille ta ise on vallandanud ning mis võivad ta orjastada või teda teenida. See ongi põhjus, miks ta esitab enesele küsimusi.

10. Inimese sügavamad arupärimised
Tõde on see, et tasakaalustamatused, mille all nüüdisaegne maailm vaevleb, on seotud selle veelgi põhjapanevama tasakaalustamatusega, mis juurdub inimese südames. Inimeses endas võitlevad paljud alged. Ühest küljest kogeb ta loodud olendina oma piire. Teisalt tunneb ta end oma soovides piiranguteta olendina, kes on kutsutud kõrgemale elule. Mitmekesiste peibutiste poolt kistuna on ta pidevalt sunnitud nende hulgast valima ning mõningatest neist loobuma. Tõepoolest, nõrga ja patuse olendina teeb ta sageli seda, mida ta ei taha ning jätab tegemata selle, mida ta tahab (vt. Rm 7:14jj). Seega kannatab ta seesmiste lõhenemiste käes, millest lähtuvad ühiskonnas väga paljud suured vastuolud. Loomulikult on paljud need, kelle elu on nakatanud praktiline materialism, pimedad mistahes selge pilguheidu suhtes sellisesse dramaatilisse olukorda. Samas nendel, keda rõhub viletsus, on takistatud sellise asja peale üldse mõelda.

Paljud, kes arvavad, et nad on leidnud meelerahu praegu kõikjal välja pakutud tõelisusekäsitluses, ootavad kannatamatult üksnes inimkonna tõelist ja täielikku vabanemist. Nad on veendunud, et tulevikus inimese poolt teostatav valitsemine maa üle rahuldab kõik inimese südameigatsused. Samuti ei puudu inimesed, kes on kaotanud lootuse leida mistahes elu mõtte ning seepärast ülistavad nende julgust, kelle arvates inimeksistentsil puudub loomupärane tähendus ning kes seetõttu üritavad anda sellele täieliku tähenduse üksnes omaenda leidlikkuse kaudu. Ent nüüdisaegse maailma palge ees esitab üha suurem hulk inimesi põhiküsimusi või tajuvad nende küsimuste tähtsust uue teravusega: Mis on inimene? Mis on kurbuse, kurjuse ja surma mõte, mis jätkavad eksisteerimist vaatamata maailma tohutule arengule? Mis on kalli hinnaga ostetud võitude eesmärk? Mida võib inimene ühiskonnale pakkuda ja ühiskonnalt eeldada? Mis järgneb maisele elule?

Kirik kindlalt usub, et Kristus, kes suri ja äratati üles kõigi eest (vt. 2Kr 5:15), võib oma Vaimu kaudu inimesele pakkuda valgustust ja jõudu vastata oma ülimale kutsumusele. Samuti pole antud taeva all inimesele ühtegi teist nime, kelle läbi ta päästetakse (vt. Ap 4:12). Ühtlasi hoiab Kirik kinni tõsiasjast, et tema kõige leebemas Isandas ja Õpetajas peitub kogu ajaloo võti, koondumispunkt ja eesmärk. Samas Kirik kinnitab, et kõikide muutuste taga on palju tõelisusi, mis ei muutu ning omavad oma ülimat alust Kristuses, kes oli seesama eile ja on täna ja igavesti (vt. Hb 13:8). Seega soovib Kirikukogu kõigile inimestele rääkida Kristuse kui nähtamatu Jumala kuju ja kogu loodu esmasündinu valguses (vt. Kl 1:15) selleks, et valgustada inimese saladust ning aidata kaasa meie ajastu väljapaistvatel probleemidele lahenduse leidmisel.

I OSA
KIRIK JA INIMESE KUTSUMUS

11. Vaimu impulsid nõuavad vastust
Jumala rahvas usub, et teda juhib Issanda Vaim, kes täidab maa. Sellest usust ajendatuna tegutseb ta selle nimel, et tuvastada autentseid märke Jumala kohalolust ja eesmärgist sündmustes, vajadustes ja soovides, milles see rahvas osaleb üheskoos teiste meie ajastu inimestega. Usk heidab kõigele uut valgust, teeb avalikuks Jumala kavatsuse inimese täieliku kutsumuse osas ning juhib nii lahendusteni, mis on täiesti inimlikud. Käsolev Kirikukogu soovib eelkõige selles valguses hinnata neid väärtusi, mida tänapäeval kõige kõrgemalt väärtustatakse ning tuua need tagasi nende jumaliku allika juurde. Need väärtused on ääretult head, kuivõrd need tulenevad Jumala poolt inimesele antud loomupärastest annetest . Ometigi on need inimese südame rikutuse tõttu sageli ära rebitud oma õigest otstarbest ning vajavad seepärast puhastamist.

Kuidas Kirik mõistab inimest? Milliseid soovitusi on vaja anda tänapäeva ühiskonna ülesehitamiseks? Milline on ülemaailmse inimtegevuse lõplik tähendus? Inimesed ootavad vastuseid nendele küsimustele. Nendest vastustest saab selgeks, et Jumala rahvas ja inimkond, kelle keskel ta elab, teenivad üksteist. Nii näitab Kiriku poolt teostatav eesmärk oma usulist ja selle tõsiasja kaudu ka oma ülimalt inimlikku iseloomu.

I ISIKSUSE VÄÄRIKUS

12. Inimene on loodud Jumala näo järgi
Usklike ja uskmatute pea üksmeelse arvamuse kohaselt peavad kõik asjad maailmas olema ühenduses inimesega, kes on kõikide asjade kese ja kroon.

Kuid mis on inimene? Inimene on enda kohta öelnud ja ütleb jätkuvalt palju erinevaid ja koguni vastuolulisi arvamusi. Nendes arvamusavaldustes ülistab ta end sageli kõigi asjade absoluutseks mõõdupuuks või alandab end meeleheitesse. Tulemuseks on ebakindlus ja äng. Kirik loomulikult mõistab neid probleeme. Jumalalt pärineva valgusega õnnistatuna võib ta pakkuda nendele probleemidele lahendused nii, et need kujutavad inimese tegelikku olukorda ja kirjeldavad tema puudusi, kuid samas jaatavad õiglaselt tema väärikust ja kutsumust.

Pühakiri õpetab, et inimene loodi "Jumala näo järgi" ning ta on suuteline tundma ja armastama oma Loojat. Looja määras ta kogu maise loodu isandaks (vt. 1Ms 1:26; Trk 2:23), et ta alistaks selle enesele ja kasutaks seda Jumala auks (Srk 17:3-10). "Mis on inimene, et sa temale mõtled, ja inimesepoeg, et sa tema eest hoolitsed? Sa tegid ta pisut alamaks Jumalast ja ehtisid teda au ja austusega. Sa seadsid ta valitsema oma kätetööd, kõik sa panid tema jalge alla" (Ps 8:5-7).

Jumal ei loonud inimest üksikuks. Alguses "lõi Ta tema meheks ja naiseks" (1Ms 1:27). Nende kahe ühendus on interpersonaalse osaduse esmane vorm. Oma loomuselt on inimene sotsiaalne olend, kes end teistega sidumata ei saa elada ega arendada oma andeid.

Pühakirjast me loeme ka, et Jumal "vaatas kõike, mis Ta oli teinud, ja vaata, see oli väga hea" (1Ms 1:31).

13. Patt
Ehkki Jumal seadis ta pühasse seisundisse, kuritarvitas inimene oma vabadust ajaloo alguses kehastunud Kurjuse õhutusel. Inimene vastandas end Jumalale ja püüdis saavutada oma eemärki lahus Jumalast. Ehkki ta tundis Jumalat, ei ülistanud ta Teda kui Jumalat, vaid tema mõistmatu süda jäi pimedaks ning ta teenis loodut Looja asemel (vt. Rm 1:21-25). See, mida jumalik ilmutus meile avaldab, ühtib meie kogemusega. Inimene, kes katsub läbi oma südame, leiab, et tal on kalduvus ka kurja poole ning ta on maetud mitmesuguste pahede alla, mis ei saa pärineda tema healt Loojalt. Inimene, kes sageli keeldub tunnustamast Jumalat kui oma algust, on purustanud ka õige suhte oma lõpliku eesmärgi, iseenda, kaasinimeste ja kogu looduga.

Seega on inimene oma sisemuses lõhestunud. Selle tulemusena on kogu inimelu, nii individuaalne kui kollektiivne, dramaatiline võitlus hea ja kurja, valguse ja pimeduse vahel. Tõepoolest, inimene leiab, et ta on võimetu iseseisvalt edukalt võitlema kurjuse rünnakute vastu, ja seega tunneb igaüks, et ta on otsekui aheldatud. Kuid Issand ise tuli inimest vabastama ja julgustama. Ta tegi inimese seesmiselt uueks ja kihutas välja "selle maailma vürsti" (Jh 12:31), kes hoidis inimest patuorjuses (vt. Jh 8:34). Patt nõrgendas inimest, tõkestades tema tee täiustumiseni.

Nii kutsumus ülenduseks kui viletsuse sügavikud on mõlemad osa inimkogemusest. Selle ilmutuse valguses leiavad need üheaegselt lõpliku selgituse.

14. Inimese loomine
Inimene on oma ihu ja hingega üks tervik. Oma ihuliku olemuse kaudu saab ta enesele materiaalse maailma omadused Seega jõuab ta ihu läbi oma terviklikkuseni ning ihu kaudu tõuseb tema hääl vabatahtlikus ülistuses Looja poole (Tn 3:57-90). Seepärast pole inimesel luba põlata oma ihulikku elu. Pigem on ta kohustatud pidama oma keha heaks ja auväärseks, kuna Jumal on selle loonud ja äratab ka üles viimsel päeval. Inimene, keda patt on haavanud, kogeb oma ihus vastuhakke. Kuid inimese tõeline väärikus postuleerib, et inimene ülistab Jumalat oma ihus (vt. 1Kr 6:13-20) ning keelab sellel teenimast oma südame kurje kalduvusi.

Samas inimene ei eksi, kui ta peab end ihulikest asjadest kõrgemalseisvaks ning enamaks kui seda on looduse väike osake . Oma vaimsete omaduste tõttu ületab ta kogu materiaalsuse. Ta süüvib olemise sisemusse iga kord, kui ta siseneb oma südamesse. Seal ootab teda Jumal, kes uurib südant (vt. 1Sm 16:7; Jr 17:10). Seal tajub ta Jumala silmade ees oma tõelist saatust. Kui inimene tunneb ära endas surematu hinge, siis ei pilka teda petlik fantaasia, mis tuleneb pelgalt füüsilistest ja sotsiaalsetest mõjutustest. Vastupidi, ta on jõudnud tõe sisemusse.

15. Mõistuse, tõe ja tarkuse väärikus
Inimene otsustab õigesti, et oma mõistuse kaudu ületab ta materiaalse maailma piirid, kuna ta saab osa jumaliku mõistuse valgusest. Läbi aegade oma loomupäraseid andeid järjekindlalt rakendades on ta tõepoolest saavutanud edu empiirilistes teadustes, tehnoloogias ja kunstides/humanitaarteadustes . Kaasajal on ta saavutanud ülimaid võite, ja seda eriti materiaalse maailma uurimises ja selle enesele allutamises. Siiski otsib ta alati veelgi sügavamaid tõdesid, ning ka leiab need. Tema mõistus ei piirdu üksnes mõõdetavate andmetega, vaid ta suudab täieliku veendumusega jõuda ka tõelisuse mõistmiseni, ehkki patu tagajärjel on see veendumus osaliselt pimestatud ja nõrgestatud.

Isiksuse intellektuaalset loomust täiustab ja peabki täiustama tarkus, sest tarkus peibutab leebelt inimese meeli otsima ja armastama seda, mis on tõeline ja hea. Inimene, kes on tarkusega läbi imbunud, läbib nähtavad realiteedid ning jõuab nende tõelisusteni, mis on nähtamatud.

Meie ajastu vajab sellist tarkust enam kui üksi endisaegne, kui inimeste poolt tehtud uusi avastusi tahetakse muuta inimsõbralikuks. Maailma tulevik on hädaohus, kui targemad inimesed lähemal ajal esile ei tõuse. Samuti tuleb tõdeda, et paljud rahvad, kes on majanduslike näitajate poolest vaesemad, on üpris rikkad tarkusest ning võivad seepärast tuua teistele märkimisväärset kasu.

Viimaks on Püha Vaimu and see, mille tõttu inimene hakkab usu kaudu mõtisklema ja mõistma jumaliku kavatsuse saladust (vt. Srk 17:7-8).

16. Kõlbelise südametunnistuse väärikus
Oma südametunnistuse sisemuses leiab inimene seaduse, mida ta pole enese jaoks kehtestanud, kuid mis hoiab teda kuulekuses. Südametunnistuse hääl, mis kutsub inimest alati armastama head ja hoiduma kurjast, võib vajadusel inimsüdamele öelda: tee seda, väldi toda. Inimese südames on seadus, mille Jumal on sinna kirjutanud. Seda seadust täita on kohane inimese tõelisele väärikusele. Selle järgi mõistetakse tema üle kohut (vt. Rm 2.15-16). Südametunnistus on inimese kõige salajasem tuum ja pühamu. Seal on ta üksi koos Jumalaga, kelle hääl kajab selle sisemuses. Südametunnistus paljastab imelisel viisil selle seaduse, mis saab täidetud armastuses Jumala ja ligimese vastu (vt. Mt 22.37-40; Gl 5.14). Kristlased, kes on ustavad südametunnistusele, otsivad üheskoos ülejäänud inimestega tõde ja tõelisi lahendusi arvukatele probleemidele, mis tekivad üksikisikute elus või tulenevad sotsiaalsetest suhetest. Mida enam õige südametunnistus mõjuvõimu omab, seda rohkem hoiduvad üksikisikud ja inimgrupid pimedast valikust ning püüavad juhinduda erapooletutest moraalinormidest. Südametunnistus tihti eksib ülesaamatu teadmatuse tõttu, kuid seejuures ei kaota ta oma väärikust. Sedasama ei saa öelda inimese kohta, kes hoolib vähe tõest ja headusest või südametunnistuse kohta, mis harjumuspärase patu tagajärjel muutub järk-järgult praktiliselt pimedaks.

17. Vabaduse ülevus
Inimene saab üksnes vabaduses juhtida end hea poole. Meie kaasaegsed peavad vabadust tähtsaks ja taotlevad seda innukalt. Loomulikult on see püüdlus õigustatud. Ometigi kasutavad nad seda loomuvastaselt pahatihti õigusena, mis võimaldab neil teha kõike, mis meeldib, isegi kui see on halb. Seevastu autentne vabadus on jumalikkuse erakordne märk inimeses. Jumal tahtis, et inimene jääks iseenda otsusekindluse meelevalda (vt. Srk 15:14), et ta võiks vabast tahtest otsida oma Loojat ja jõuda sundimatult täiliku ja õndsa täiuslikkuseni Temale ustavuse läbi. Seega inimese väärikus nõuab teadlikku ja vabal valikul põhinevat tegutsemist. See valik langetatakse isiklikul ajendil ning selle kutsub esile seesmine hääl. See ei lähtu varjatud seesmisest impulsist ega pelgalt välispidisest survest. Inimene saavutab sellise väärikuse siis, kui ta vabanenuna kõigi kirgede kütkeist taotleb oma eesmärki vabal tahtel head valides ning tagab endale tõhusa ja osava tegutsemise läbi selle eesmärgi saavutamiseks asjakohased abivahendid. Kuna patt on kahjustanud inimese vabadust, siis saab ta üksnes Jumala armu abiga viia sellise (vabal tahtel põhineva) suhte Jumalaga täielikku kooskõlla. Jumala kohtujärje ees peab igaüks andma aru oma elu kohta, olgu ta teinud head või halba (vt. 2Kr 5:10).

18. Surma saladus
Surma palge ees muutub inimeksistentsi mõistatus kõige teravamaks. Inimest ei vaeva üksnes valu ja tema ihu pidev vananemine, vaid veelgi enam hirm lakata igaveseks olemast. Ta järgib õigusega oma südame vaistu, kui ta põlgab ja ütleb lahti oma isiku absoluutsest hävingust ja täielikust haihtumisest. Ta hakkab vastu surmale, kuna ta kannab endas igavest seemet, mida ei saa taandada lihtsalt mateeriaks Kõik tehnoloogilised püüdlused, mis on küll ääretult vajalikud, ei saa vaigistada tema muret. Bioloogilise elu pikendamine ei saa rahuldada tema soovi kõrgema elu järele, mis on vältimatult talletatud tema südamesse.

Ehki surma saladus pole kujutlusvõimele läbinisti jõukohane, õpetab Kirik, keda omakorda on õpetanud jumalik ilmutus, kindlalt seda, et Jumal lõi inimese õndsaks eesmärgiks, mis ületab maise viletsuse haarde. See ihulik surm, mis oleks jätnud inimese puutumata, kui inimene poleks patustanud (vt. Trk 1:13; 2:23-24; Rm 5:21; 6:23; Jk 1:15) võidetakse kristliku usu kohaselt siis, kui omaenda teo tagajärjel rikutud inimene uuendatakse terviklikult kõikvõimsa ja armulise Päästja poolt. Jumal on kutsunud ja kutsub jätkuvalt inimest Temaga ühendatuna osalema lõputus jumalikus elus, mis asub väljaspool igasugust rikutust. Kristus saavutas selle võidu, kui ta tõusis üles pärast seda, kui ta oli oma surma läbi vabastanud inimese surmast (vt. 1Kr 15:56-57). Kindlatel argumentidel põhinev usk annab igale tähelepanelikule inimesele vastuse tema mure kohta, mis puudutab seda, mida tulevikul on tema jaoks pakkuda. Samas annab usk talle tarkuse olla Kristuses ühendatud oma armsatega, kelle surm on juba ära viinud. Usk kutsub esile lootuse, et need inimesed on leidnud tõelise elu koos Jumalaga.

19. Ateismi vormid ja juured
Inimese väärikuse võrratu põhjus peitub inimesele esitatud kutses olla osaduses Jumalaga. Juba algusest peale on inimene kutsutud suhtlema Jumalaga. Inimest poleks olemas, kui Jumala armastus ei oleks teda loonud ja pidevalt alal hoidnud. Ta ei saa täielikult elada tõe järgi, kui ta vabatahtlikult ei tunnista seda armastust ega pühenda end oma Loojale. Ometigi pole paljud meie kaasaegsed seda tihedat elulist sidet Jumalaga iial ära tundnud või on sellest selgesõnaliselt lahti öelnud. Seega tuleb ateismi lugeda meie ajastu üheks kõige tõsisemaks probleemiks, mis väärib täpsemat uurimist.

Mõistet "ateism" kasutatakse ilmingute kohta, mis on üksteisest üpris erinevad. Sellal kui mõned selgesõnaliselt Jumalat eitavad, usuvad teised, et inimene ei saa Tema kohta absoluutselt mitte midagi väita. On neid, kes kasutavad sellist meetodit, et nad uurivad üksikasjalikult Jumala olemasolu küsimust selleks, et muuta see täiesti mõttetuks. Paljud, kes ületavad liiga palju positiivse teaduse piire, väidavad, et kõike saab selgitada üksnes teadusliku arutluskäiguga või nad vastupidiselt hoopis lükkavad tagasi mõtte, et on olemas absoluutne tõde. Mõned ülistavad inimest nii palju, et nende usk Jumalasse langeb teatud liiki aneemiasse, ehkki nad kalduvad enam jaatama inimest kui eitama Jumalat. Teised jällegi kujundavad endale sellise eksliku pildi Jumalast, et kui nad sellisest ettekujutusest loobuvad, siis nad mitte mingil juhul ei lükka tagasi Evangeeliumi Jumalat. Mõned ei esita endale iial küsimusi Jumala kohta, kuna nad ei näi kogevat religioosset vaimustust ega mõista, miks nad peaksid koormama end religiooniga. Peale selle lähtub ateism mitte harva vägivaldsest protestist selle maailma kurjuse vastu või absoluutsetest tunnustest , millega teatud inimväärtusi liigselt kaunistatakse ja mis seeläbi vastavad juba Jumala suurusele. Nüüdisaegne tsivilisatsioon raskendab sageli Jumalale liginemist mitte mingisugustel tähtsatel põhjustel, vaid seepärast, et ollakse liiga jõuliselt süüvinud maistesse asjadesse.

Need, kes tahtlikult viskavad välja Jumala oma südamest ja üritavad põigata kõrvale religioossetest küsimustest, ei järgi loomulikult oma südametunnistuse ettekirjutusi. Seega pole nad puhtad süüst. Usklikud ise kannavad tihti teatud vastutust sellise olukorra eest. Üldiselt võttes pole ateism iseenesliku arengu tulemus, vaid see tuleneb mitmesugustest põhjustest, mille hulka tuleb arvata kriitiline reaktsioon religioossete tõekspidamiste ja teatud paikades konkreetselt kristliku usu vastu. Seega võivad usklikud olla ise süüdi ateismi sünnis.. Kui nad eiravad oma kohustust usus kasvada või õpetavad valeõpetust või kui nende usuline, moraalne ja sotsiaalne elu on puudulik, siis nad pigem varjavad kui paljastavad Jumala ja usu tõelise palge.

20. Süstemaatiline ateism
Nüüdisaegne ateism omandab sageli süstemaatilise väljendusvormi, mis lisaks teistele Jumala vastastele argumentidele laiendab inimese iseseisvuse ihaluse sinnamaani, et see takistab mistahes Jumalast sõltuvuse tunnistamist. Sellist ateismi liiki kuulutavad inimesed väidavad, et see annab inimesele vabaduse olla eesmärk iseeneses ning oma ajaloo ainus looja ja kohtunik . Nad kinnitavad, et seda vabadust ei saa lepitada Issanda tunnistamisega, kes on kõikide asjade looja ja eesmärk, või vähemasti seda, et see vabadus muudab sellise tunnistuse täiesti tarbetuks. Seda õpetust võib soodustada võimutunnetus, mille nüüdisaegne tehniline progress on inimeses esile kutsunud.
Tänapäeva ateismi vormide hulgast ei saa üle vaadata sellest, mis käsitleb inimese vabadust, eelkõige tema majandusliku ja sotsiaalse vabastamise kaudu. See vorm väidab, et religioon oma loomult takistab sellist vabadust, kuna see äratab inimeses lootuse näilise tulevase elu järele, misläbi inimene juhitakse kõrvale maise ülesehitamisest. Järelikult kui sellise õpetuse pooldajad saavad valitsemisohjad enda kätte, siis võitlevad nad jõuliselt religiooni vastu ning edendavad ateismi kasutades riigivõimu käsutuses olevaid survevahendeid, ja seda iseäranis noorte kasvatamisel.

21. Kiriku hoiak ateismi suhtes
Kirik, olles ustavalt andunud Jumalale ja inimestele, on kurbusega nii kindlameelselt kui võimalik juba lahti öelnud ega saa lakata lahti ütlemast nendest mürgistest õpetustest ja teguviisidest, mis on vastuolus mõistuse ja inimkonna üldise kogemusega ning tagandavad inimese tema loomupärasest ülevusest.

Siiski püüab ta ateistlikus meeluses tabada varjatud põhjuse, mispärast on Jumalast lahti öeldud. Olles teadlik ateismi poolt tõstatatud küsimuste raskusest, usub Kirik, ajendatuna armastusest kõikide inimeste vastu, et neid küsimusi tuleb veelgi põhjalikumalt uurida

Kirik tugineb veendumusel, et Jumala tunnistamine ei vastandu mitte mingil juhul inimese väärikusele, kuna see väärikus juurdub ja saab täiuslikuks Jumalas. Jumal, kes on loonud inimese, tegi ta mõistuslikuks ja vabaks ühiskonna liikmeks. Veelgi tähtsam on see, et inimene on Jumala lapsena kutsutud suhtlema Jumalaga ja osalema Tema õnnes. Peale selle õpetab Kirik, et lõpuajaga seotud lootus ei vähenda vahepealse aja kohustuste tähtsust, vaid pigem toetab nende täitmist uute ajenditega. Nüüdisaegsed sündmused kinnitavad sageli seda, et jumaliku vundamendi ja igavese elu lootuse puudumisel kistakse lõhki inimese väärikus kõige valulikumal moel. Elu ja surma, süü ja kurbuse mõistatused jäävad lahendamata, mille sagedaseks tagajärjeks on inimeste alistumine meeleheitele.

Samal ajal jääb iga inimene enda jaoks lahendamata küsimuseks vaatamata sellele kuitahes hägusalt ta ennast ka ei tajuks. Teatud juhtudel ei saa keegi täielikult põgeneda eelpool nimetatud enesele esitatavate küsimuste eest ja seda eriti siis, kui toimuvad elu tähtsaimad sündmused. Üksnes Jumal suudab nendele küsimustele anda täieliku ja kindla vastuse, kui Ta kutsub inimese kõrgema teadmise ja alandlikuma uurimise juurde.

Ateismi vastane ravim peab seisnema nii Kiriku õpetuse kui Kiriku ja tema liikmete tervikliku elu tõelises esitamises. Kiriku ülesanne, keda juhib Püha Vaim, kes teda lakkamatult uuendab ja puhastab, on teha kohalolevaks ja teatud mõttes nähtavaks Jumal Isa ja Tema lihakssaanud Poeg. See eesmärk saavutatakse peamiselt siis, kui tunnistatakse elavat ja küpset usku, nimelt usku, mis õpetab selgelt nägema ja ületama raskusi. Paljud märtrid on andnud ja annavad edaspidigi sellisest usust hiilgava tunnistuse. Usk peab tõendama oma viljakust seeläbi, et see läbistab uskliku kogu elu, kaasa arvatud tema maise dimensiooni ning paneb ta osutama õiglust ja armastust ja seda iseäranis vaeste vastu. Siiski ilmutab Jumala kohalolu kõige rohkem see vennalik armastus, mis valitseb ustavate seas, kui nad ühes vaimus võitlevad Evangeeliumi usu eest (vt. Fl 1:27) ning näitavad end ühtsetena

Kirik, kes lükkab tagasi ateismi tervikuna, õpetab puhtsüdamlikult, et kõik inimesed, nii usklikud kui uskmatud peavad töötama selle maailma õige parandamise nimel, kus nad kõik ühtviisi elavad. Siiski pole sellist ideaali võimalik täita lahus siirast ja kainest dialoogist. Kirik protesteerib seega vahetegemise vastu, mida mõned riigivõimu esindajad ebaõiglaselt teevad usklike ja uskmatute vahel eirates seeläbi inimese peamisi õigusi. Kirik nõuab usklikele aktiivset vabadust, et nad võiksid ka selles maailmas ehitada üles Jumala templi. Ta kutsub sõbralikult ateiste avatud südamega uurima Kristuse evangeeliumi.

Eelkõige teab Kirik, et tema sõnum on kooskõlas inimsüdame kõige salajasemate soovidega, kui ta võitleb inimese kutsumuse väärikuse eest ning annab tagasi lootuse neile, kes on juba kaotanud lootuse millelegi kõrgemale kui nende praegune saatus. Tema sõnum ei kahanda inimest, vaid annab tema arengule valguse, elu ja vabaduse. Lahus sellest sõnumist ei aita miski täita inimese südant: "Sa oled meid loonud enda jaoks Oo Issand ja rahutu on meie süda, kuni ta ei puhka Sinus."

22. Kristus kui uus inimene
Tõde on see, et üksnes Lihakssaanud Sõna müsteeriumis saab selgeks inimese müsteerium. Esimene inimene Aadam oli eeltähenduseks Temast, kes pidi tulema (vt. Rm 5:14),1 nimelt Issandast Kristusest. Isa ja Tema armastuse ilmutamise kaudu ilmutab Kristus viimase Aadamana täielikult inimesele inimest ennast ja teeb avalikuks tema ülima kutsumuse. Seega pole ime, et Temas leiavad kõik eelmainitud tõed oma allika ja saavutavad oma haripunkti.

Tema kui "nähtamatu Jumala kuju" (Kl 1:15) on täiuslik inimene. Aadama lastele annab Ta tagasi Jumalasarnasuse, mis on moondunud esimesest patust alates. Kuna Ta võttis enda kanda inimloomuse, siis seda inimloomust ei tühistatud,2 vaid hoopis tõsteti üles jumalikku väärikusse ja seda ka meie osas. Oma inkarnatsiooni läbi ühendas Jumala Poeg ennast teatud moel iga inimesega. Ta tegi tööd inimkätega, Ta mõtles inimmõistusega, Ta tegutses inimvalikute raames3 ja armastas inimsüdamega. Tema, kes sündis Neitsist Maarjast, sai tõeliselt meie sarnaseks, kuid oli siiski patuta.

Oma vere vabatahtliku valamise läbi pälvis Ta süüta tallena meile elu. Jumal lepitas Temas nii meid endaga (vt. 2Kr 5:18-19; Kl 1:20-22) kui meid isekeskis. Ta vabastas meid saatana ja patu orjusest, et igaüks meist võiks öelda koos apostliga: Jumala Poeg "on mind armastanud ja on iseenese loovutanud minu eest" (Gl 2:20). Meie eest kannatades ei jätnud Ta üksnes eeskuju, kuidas me peame Teda jäljendama (vt. 1Pt 2:20; Mt 16:24; Lk 14:27). Ta rajas tee ja kui me seda mööda käime, siis elu ja surm saavad pühaks ja omandavad uue tähenduse.

Kristlane, kes on tehtud selle Poja sarnaseks, kes on esmasündinu paljude vendade seas (vt. Rm 8:29; Kl 3:10-14) saab "Vaimu esmaanni" (Rm 8:23), mille tõttu ta on suuteline täitma uue armastuskäsu (vt. Rm 8:1-11). Selle Vaimu kaudu, kes on "meie pärandi tagatis" Ef 1:14) uuendatakse kogu inimene seespidiselt ning ta saavutab ka oma ihu lunastuse (vt. Rm 8:23): "Kui nüüd teis elab selle Vaim, kes Jeesuse surnuist üles äratas, siis see, kes Kristuse surnuist üles äratas, teeb ka teie surelikud ihud elavaks oma Vaimu läbi, kes teis elab "(Rm 8:11; vt. 2Kr 4:14). Kristlasel on kindel vajadus ja kohustus võidelda kurjuse vastu mitmesuguste katsumuste kaudu ning seejuures koguni surra. Samas kristlane, kes on ühendatud paasamüsteeriumiga ning tehtud sureva Kristuse sarnaseks, tõttab ülestõusmise poole väes, mis tuleneb lootusest (vt. Fl 3:19; Rm 8:17).

Kõik see kehtib mitte ainult kristlaste, vaid kõigi hea tahtega inimeste osas, kelle südametes tegutseb arm nähtamatul viisil.4 Kuna Kristus suri kõikide eest ((vt. Rm 8:32) ning inimese lõplik kutsumus on tegelikult kõigil ühesugune ja jumalik, siis tuleb meil uskuda, et Püha Vaim võimaldab üksnes Jumalale teadaoleval viisil olla igal inimesel ühendatud selle paasamüsteeriumiga.

Selline on inimese saladus ja see saladus on suur nagu seda usklikud on näinud kristliku ilmutuse valguses. Kristuse läbi ja Kristuses muutuvad kurbuse ja surma mõistatused tähendusrikkaks. Tema Evangeeliumist lahus suruvad need meid alla. Kristus on üles tõusnud ning võitnud ära surma oma surma kaudu. Ta on meile ohtrasti jaganud elu,5 et poegadena Pojas võiksime hüüda Vaimus: "Abba, Isa" (vt. Rm 8:15; Gl 4:6; Jh 1:22; 3:1.2).

II INIMESED KUI KOGUKOND

23. Kirikukogu kavatsus
Nüüdisaegse maailma üks silmatorkavaid tunnusjooni on inimeste vastastikuse sõltuvuse kasv, mille arengut soodustavad peamiselt tänapäeva tehnilised edusammud. Ent inimestevaheline vennalik dialoog ei saavuta oma täiust mitte tehnilise arengu vaid isikutevaheliste suhete sügavamal tasandil. Need isikutevahelised suhted nõuavad vastastikust austust inimese täieliku vaimse väärikuse vastu. Kristlik ilmutus toetab suuresti inimestevahelise ühtekuuluvuse edendamist ning samal ajal juhib meid sügavama arusaamiseni sotsiaalse elu seadustest, mille Looja on kirjutanud inimese moraalsesse ja vaimsesse loomusesse.

Kuna Kiriku Õpetusameti hiljutised dokumendid on märkimisväärses ulatuses käsitlenud kristlikku õpetust ühiskonnast,6 siis kavatseb käesolev Kirikukogu kõigest tuletada meelde mõned põhitõed ning arutleda nende aluste üle ilmutuse valguses. Seejärel peatub ta pikemalt nendest alustest tulenevatel teatud järeldustel, mis omavad meie ajal erilist tähendust.

24. Jumala kavatsus annab inimese kutsumusele ühiskondliku loomuse
Jumal, kes tunneb isalikku muret kõigi pärast, on tahtnud, et inimesed moodustaksid ühe perekonna ja kohtleksid üksteist vennalikus vaimus. Kuna inimesed on loodud Jumala näo järgi, kes "on teinud ühestainsast terve inimkonna elama kogu ilmamaa peal" (Ap 17:26), siis on neil kõigil üks ja sama eesmärk, nimelt Jumal ise.

Sellel põhjusel on armastus Jumala ja ligimese vastu esimene ja kõige suurem käsk. Ent Pühakiri õpetab meile, et armastust Jumala vastu ei saa lahutada ligimesearmastusest: "Mis tahes muu käsk on kokku võetud selles sõnas: "Armasta oma ligimest nagu iseennast" ... Nii on armastus Seaduse täitmine" (Rm 13:9-10; vt. 1Jh 4:20). Antud tõde on ülima tähtsusega ajal, mil inimesed hakkavad üksteisest üha enam sõltuma ning maailm muutub iga päevaga ühtsemaks.

Issand Jeesus, kui ta palus Isa, "et kõik oleksid üks ... nii nagu meie oleme üks" (Jh 17:21-22) avas väljavaate, mis on seotud inimese olemasolu põhjusega. Ta vihjas teatud sarnasusele jumalike Isikute üheks olemise ja Jumala laste tões ja armastuses üheks olemise vahel. See sarnasus näitab, et inimene, keda Jumal ainsa loodud olendina on tahtnud tema enda pärast, ei saa ennast täielikult leida end puhtsüdamlikult loovutamata (vt. Lk 17:33).

25. Inimese ja ühiskonna vastastikune sõltuvus
Inimese sotsiaalne loomus teeb selgeks, et iisiku areng ja ühiskonna edasiliikumine on teineteisest sõltuvad. Esmalt on ja peabki olema kõikide sotsiaalsete institutsioonide subjekt ja eesmärk inimene, kes sünnipäraselt ja oma tõelisest loomusest tulenevalt vajab täielikult sotsiaalset elu.7 Sotsiaalne elu pole midagi, mis on inimesele juurde lisatud. Ta arendab kõiki oma ande ja on suuteline vastama oma kutsumusele siis, kui ta käib läbi teiste inimestega, täidab vastastikuseid kohustusi ja peab vennalikke dialooge.

Nende sotsiaalsete sidemete hulgas, mida inimene oma arenguks vajab, on mõned sidemed, nagu perekond ja poliitiline kogukond, seotud vahetult inimese seesmise loomusega. Teised lähtuvad pigem tema vabast valikust. Meie ajastul kasvab erinevatel põhjustel päeva-päevalt vastastikuste suhete hulk ja inimesed hakkavad üha enam üksteisest sõltuma. See põhjustab erinevate, nii avalike kui privaatsete assotsiatsioonide ja organisatsioonide sünni. See areng, mida nimetatakse sotsialiseerumiseks, toob enesega kaasa palju kasu isiksuse tugevdamise ja kasvatamise ning tema õiguste kaitsmise osas, ehki sellel arengul ei puudu kindlasti ka omad ohud.8

Ehki sotsiaalne elu aitab suuresti inimisikul vastata oma kutsumusele ja seda isegi religioossetes dimensioonides, ei saa eitada, et sotsiaalsed tingimused, milles inimesed elavad ja millesse nad on asetatud sündimisest alates, juhivad nad sageli kõrvale heast ja ajendavad neid tegema kurja. Võib kindel olla, et rahutused, mis nii sageli ilmnevad sotsiaalses korralduses, tulenevad osaliselt majanduslike, poliitiliste ja sotsiaalsete vormide loomulikest pingetest. Kuid sügavamal tasandil lähtuvad need inimese kõrkusest ja isekusest, mis reostavad ka sotsiaalset valdkonda. Kui patu tagajärjed mõjutavad asjade korraldust, siis inimene, kes juba sünnist saati kaldub kurja poole, leiab sealt uusi ahvatlusi patustamiseks, ja seda saab ületada ainult järjekindlate pingutuste ja armu kaasabil.

26. Üldise hüvangu edendamine
Inimeste vastastikune sõltuvus suureneb iga päevaga ja levib järk-järgult üle kogu maailma. Tulemus on see, et üldine hüvang, st. sotsiaalse elu nende tingimuste kogusumma, mis võimaldab sotsiaalsetel gruppidel ja nende üksikliikmetel suhteliselt igakülgselt ja kiiresti saavutada oma eesmärk, võtab tänapäeval üha enam ülemaailmse värvingu ja seega toob kaasa õigused ja kohustused, mis puudutavad kogu inimkonda. Iga sotsiaalne grupp peab arvestama nii teiste gruppide vajaduste ja seaduslike taotlustega kui kogu ühiskonna üldise heaoluga.9

Ent samal ajal kasvab teadlikkus, et isiksusele on omane väljapaistev väärikus, kuna ta on üle kõikide asjade ning tema õigused ja kohustused on universaalsed ja vääramatud. Seepärast peab igale inimesele olema kättesaadav kõik tõeliselt inimlikuks eluks hädavajalik, nagu toit, kehakate ja eluase; õigus takistamatult valida omale positsioon elus ja rajada perekond, õigus haridusele, tööle, heale reputatsioonile, austusele, kohasele informatsioonile, tegevusele, mis on kooskõlas inimese südametunnistusele omase kriteeriumiga, privaatsuse kaitsele ja õiguspärasele vabadusele ka religioossetes küsimustes.

Seega peab sotsiaalne korraldus ja selle areng töötama alati inimese hüvanguks, kui tahetakse, et see alluks isikulisele valdkonnale ja mitte vastupidi. Issand on sellele osutanud, öeldes, et hingamispäev on seatud inimese ja mitte inimene hingamispäeva jaoks (vt. Mk 2:27). See sotsiaalne korraldus nõuab pidevat täiustamist. See peab rajanema tõel, olema üles ehitatud õiglusele ja seda peab hingestama armastus; vabaduses peab see iga päev kasvama üha inimlikuma tasakaalu poole. Kui need eesmärgid saavutatakse, siis leiavad aset meele uuenemine ja laiaulatuslikud muutused ühiskonnas.

Jumala Vaim, kes imelise ettehooldusega juhib aja käiku ja uuendab maa palge, ei jää sellest arengust kõrvale. Evangeeliumi eeskuju on äratanud ja äratab jätkuvalt inimese südames tema väärikuse vaigistamatud vajadused.

27. Austus inimese vastu
Käesolev Kirikukogu, mis jõuab praktiliste ja eriti pakiliste järeldusteni, rõhutab austust inimese vastu; igaüks peab pidama kõiki kaasinimesi ilma erandita iseenda teiseks minaks ning arvestama eelkõige nende elu ja selle väärikaks elamiseks vajalike vahenditega (vt. Jk 2:15-16), et mitte jäljendada rikast meest, kes ei tundnud muret vaese Laatsaruse pärast (vt. Lk 16:19-31).

Meie ajal seob eriline kohustus meid olema ilma eranditeta ligimene absoluutselt igale inimesele ning aitama aktiivselt igaühte, kes on sattunud meie teele, olgu ta siis vana inimene, kes on kõigi poolt hüljatud, võõrtööline, kellesse ebaõiglaselt põlglikult suhtutakse, põgenik, laps, kes on sündinud ebaseaduslikust ühendusest ja kannatab vääralt patu pärast, mida ta pole teinud või nälga kannatav inimene, kes teeb ärevaks meie südametunnistuse meenutades Issanda sõnu: "Mida te iganes olete teinud kellele tahes mu kõige pisematest vendadest, seda te olete teinud mulle" (Mt 25:40).

Peale selle on tõepoolest häbiväärsed kõik need ja nendega sarnased teod, mis on vaenulikud elu suhtes, nagu mistahes liiki veretöö, genotsiid, abort, eutanaasia või tahtlik enesehävitamine; mis rikuvad vägivaldselt isiksuse terviklikkust, nagu sandistamine, ihule või hingele piinade tekitamine, tahte vaos hoidmine sunni teel; mis haavavad inimväärikust, nagu ebainimlikud elutingimused, meelevaldne vangistamine, pagendamine, orjus, prostitutsioon, naiste ja laste müümine ning halvad tööolud, kus inimesi koheldakse pelgalt kasu saamiseks vajalike tööriistadena selle asemel, te näha neis vabasid ja vastutusvõimelisi isikuid. Sellised tegevused mürgitavad ühiskonda, kuid need kahjustavad enam neid, kes selliseid asju teevad kui neid, kes ülekohtu all kannatavad. Sealjuures on see kõik ülimaks teotuseks Loojale.

28. Austus ja armastus vaenlaste vastu
Austus ja armastus peab laienema ka neile, kes mõtlevad või tegutsevad meist erinevalt sotsiaalsetes, poliitilistes ja koguni religioossetes olukordades. Tegelikult on nii, et mida põhjalikumalt hakkame mõistma tähelepenelikkuse ja armastuse kaudu nende mõtteviise, seda lihtsam on meil astuda nendega dialoogi.

Kindel on, et see armastus ja hea tahe ei tohi meid mitte mingil viisil teha ükskõikseks tõe ja headuse suhtes.

Armastus ise tõepoolest ajendab Kristuse jüngreid kuulutama päästvat tõde kõikidele inimestele. Samas on hädavajalik teha vahet eksituse, mis väärib alati ümberlükkamist ja eksituses oleva inimese vahel, kes iial ei kaota väärikust olla inimene, ja seda isegi juhul, kui teda määrivad väärad või puudulikud usulised ettekujutused.10 Jumal ainsana on kohtumõistja ja südamete läbikatsuja ning sellel põhjusel keelab Ta meil mõista kohut mistahes inimese seesmise süü üle (vt. Lk 6:37-38; Mt 7:1-2; Rm 2:1-11; 14:10; 14:10-12).

Kristuse õpetus koguni nõuab, et annaksime andeks ülekohtu (vt. Mt 5:43-47) ning laiendaksime armastuse seaduse sinnamaani, et see hõlmab ka iga vaenlast vastavalt Uue Seaduse käsule: "Te olete kuulnud, et on öeldud: Armasta oma ligimest ja vihka oma vaenlast! Aga mina ütlen teile: Armastage oma vaenlasi ja palvetage nende eest, kes teid taga kiusavad!" (Mt 5:43-44).

29. Kõikide inimeste võrdväärsus ja sotsiaalne õiglus
Kõikide inimeste võrdväärusus peab leidma kasvavalt suuremat äratundmist, kuna kõikidel inimestel on mõistuslik hing , nad on loodud Jumala näo järgi, neil on sama loomus ja päritolu, nad on Kristuse poolt lunastatud ning neil on ühine jumalik kutsumus ja saatus.

On tõsi, et kõik inimesed pole ühesugused, kui silmas pidada erinevat füüsilist jõudu ning erinevusi intellektuaalsetes ja moraalsetes võimetes. Sellele vaatamata tuleb austusest inimese põhiliste õiguste vastu igat liiki diskrimineerimine, olgu see siis sotsiaalne või kultuuriline, põhinegu see sool, rassil, nahavärvil, sotsiaalsel staatusell, keelel või religioonil, ületada ja välja juurida, kuna see on vastuolus Jumala kavatsusega. Tõepoolest tuleb ikka veel kahetsusega nentida, et inimese põhilised õigused pole veel küllaldaselt väärtustatud. See puudutab naisi, kellele keelatakse õigust vabalt valida ise endale abikaasa, või omandada haridus ja saada osa kultuuriväärtustest võrdselt meestega.

Ehki inimeste vahel on põhjendatud erinevusi, nõuab inimeste ühesugune väärikus, et kõigil oleks inimlikumad ja õiglasemad elutingimused. Ülisuured majanduslikud ja sotsiaalsed erinevused inimkonna üksikute liikmete ja rahvaste vahel põhjustavad skandaale ning töötavad vastu sotsiaalsele õiglusele, erapooletusele ( isiksuse väärikusele ning sotsiaalsele ja rahvusvahelisele rahule.

Nii era kui avalikud institutsioonid peavad töötama selleks, et teenida inimese väärikust ja eesmärke. Samal ajal hakaku nad sihikindlalt vastu mistahes orjusele, olgu see siis sotsiaalne või poliitiline ning kaitsku nad inimese põhilisi õigusi ükskõik milline poliitiline süsteem ka ei kehti. Ühiskond tuleb järk järgult kohandada kõrgemate, nimelt vaimsete väärtustega, isegi kui võtab veel väga palju aega, enne kui jõutakse soovitud eesmärgini.

30. Vaja on enamat kui individualistlikku eetikat
Põhjalikud ja kiired muutused teevad eriti vajalikuks selle, et mitte keegi ei rahulduks kas sündmuste kulgu eirates, või laiskusest uimastatuna pelgalt individualistliku moraalsusega. Järjest enam leiab poolehoidu mõte, et õigluse ja armastuse kohustused saavad täidetud üksnes juhul, kui iga inimene, kes panustab üldisesse hüvangusse vastavalt oma võimetele ja teiste vajadustele, soodustab ja abistab neid riigi-ja eraasutusi, mis on pühendunud elu tingimuste parandamisele. Siiski on inimesi, kes kuulutavad suuri ja üllaid seisukohti, kuid sellele vaatamata elavad tegelikkuses alati nii nagu nad ei hooliks üldse ühiskonna vajadustest. Paljud inimesed erinevates paikades koguni võtavad naljana sotsiaalseid seadusi ja eeskirju ning ei kõhkle appi võtta mitmesuguseid pettusi ja kavalusi selleks, et hoida kõrvale seaduslikest maksudest ja teistest võlgadest, mida nad on kohustatud ühiskonnale andma. Teised hoolivad vähe sotsiaalse elu teatud normidest, nagu nendest, mis on mõeldud kaitsma tervist või seadustest, mis sätestavad kiirusepiirangud. Nad isegi ei arvesta tõsiasjaga, et sellise ükskõiksusega ohustavad nad nii iseenda kui kaasinimeste elu.

Pidagu igaüks oma pühaks kohuseks austada ja täita sotsiaalse korralduse toimimiseks vajaminev, kuna selline tegevus kuulub nüüdisaja inimese peamiste kohustuste hulka. Mida ühtlustatumaks maailm muutub, seda selgemalt ulatuvad inimeste kohustused üle konkreetsete inimgruppide ning laienevad järk-järgult üle kogu maailma. Sellele väljakutsele vastu minemiseks on vaja, et üksikisikud ja nende ühendused arendavad endas ja edendavas ühiskonnas moraalseid ja sotsiaalseid voorus. Nii saavad jumaliku armu vajaliku abiga avalikuks inimesed, kes on tõesti tehtud uueks ning kes loovad uue inimkonna.

31. Vastutus ja osalus
Selleks et üksikisikud saaksid täpsemalt täita oma südametunnistuse kohustusi iseenda ja mitmesuguste sotsiaalsetegruppide suhtes, kuhu nad kuuluvad, peab neid hoolikalt harima kultuuri kõrgeimal tasemel, tohutute ressursside rakendamise kaudu, mis on inimkonnale tänapäeval kättesaadavad. Eelkõige tuleb tagada haridus mistahes sotsiaalse päritoluga noortele, et võiksid esile kerkida mitte ainult rafineeritud annetega mehed ja naised, vaid ka need suurehingelised inimesed, keda meie ajastu meeleheitlikult vajab.

Inimene jõuab vaevalt vajaliku vastutustundeni ilma, et tema elutingimused võimaldaksid tal saada teadlikuks oma väärikusest ja täita oma kutsumust teenida Jumalat ja kaasinimesi.Vabadus on sageli puudulik, kui inimene langeb ülimasse vaesusesse, nagu ka juhul, kui ta on andunud liiga paljudele elumõnudele ja vangistab end hiilgavasse eraldatusesse. Vastandina annab vabadus uue jõu, kui inimene nõustub sotsiaalse elu vältimatute vajadustega, võtab enda kanda mitmesugused nõuded, mis on vajalikud koostööks ning pühendub kogukonna teenimisele.

Seega tuleb kõikjal inimestes julgustada tahet etendada oma osa ühistes taotlustes. Kiitust väärivad need rahvuslikud korraldused, mis lubavad võimalikult suurel hulgal kodanikel osaleda poliitikas tõelise vabadusega. Kindlasti tuleb arvestada iga rahva tegelike oludega ja riigivõimu poolt tarviliku juriidilise jõuga. Kui tahetakse, et iga kodanik tunneb kalduvust osaleda mitmesuguste gruppide tegevuses, mis moodustavad sotsiaalse ihu, siis peavad need grupid pakkuma eeliseid, mis liikmeid köidavad ja mõjutavad neid teisi teenima. Võime õigustatult arvata, et inimkonna tulevik on nende kätes, kes on piisavalt tugevad, et anda tulevastele põlvedele põhjus elada ja loota.

32. Lihakssaanud Sõna ja inimeste solidaarsus
Jumal ei loonud inimest elama eraldatuses vaid selleks, et ta moodustaks sotsiaalse üksuse. Seega, "Jumal ei tee inimesi pühaks ega päästa neid üksnes indiviididena, ilma nende vahel oleva sideme või ühenduslülita. Pigem on olnud Talle meelepärane koguda inimesed kokku üheks rahvaks, kes tunnistab Teda tões ja teenib Teda pühaduses."11 Järelikult päästeajaloo algusest peale on Ta valinud inimesi mitte lihtsalt üksikisikutena, vaid teatud kogukonna liikmetena. Jumal ilmutas nendele väljavalitutele oma tahet, nimetas nad "oma rahvaks" (Ex 3:7-12) ning lisaks sõlmis nendega Siinail lepingu (Ex 24:1-8).

Jeesuse Kristuse tegevuses on inimkonna ühiskondlik loomus edasi arendatud ja täiusele viidud. Lihakssaanud Sõna tahtis osaleda kogukonnas. Ta viibis Kaana pulmas, külastas Zakkeuse koda ning einestas tölnerite ja patustega. Ta ilmutas Isa armastuse ja inimese kõrgeima kutsumuse tavapärastes sotsiaalsetes tingimustes ning kasutas selleks keelt ja kujundeid, mis pärinesid lihtsast igapäevasest elust. Tema, kes Ta täitis meeleldi oma riigi seadusi, pühitses need sidemed, iseäranis perekonna, millest saavad alguse sotsiaalsed suhted. Ta otsustas elada oma elu viisil, mis oli Tema ajastul ja elupaigas kohane käsitöölisele.

Oma kuulutuses õpetas Ta selgelt Jumala lapsi kohtlema üksteist vendadena. Ta anus oma palvetes, et kõik tema jüngrid võiksid olla "üks." Tõepoolest, kõikide inimeste Lunastajana loovutas Ta iseenda kõikide eest kuni surmani. "Ei ole olemas suuremat armastust kui see, et keegi annab elu oma sõprade eest" (Jh 15:13). Ta käskis oma apostlitel kuulutada Evangeeliumi kõikidele rahvastele, et inimkond võiks saada Jumala perekonnaks, milles Käsu täius peitub armastuses.

Paljude vendade esmasündinuna rajas Ta surma ja ülestõusmise järel oma Vaimu anni läbi uue vennaliku kogukonna, mille moodustasid kõik need, kes võtsid Ta vastu usus ja armastuses. Ta tegi seda oma Ihu kaudu, kelleks on Kirik. Kirikus peavad kõik teineteise liikmetena ühiselt teineteist teenima nende erinevate annetega, mille igaüks on saanud.

See solidaarsus peab lakkamatult kasvama kuni päevani, mil see viiakse täiuseni. Sellel päeval annavad inimesed, kelle arm on päästnud, Jumala poolt armastatud perekonnana laitmatult au Jumalale ja Kristusele, kes on nende vend.

III ÜLEMAAILMNE INIMTEGEVUS

33. Probleemi määratlemine
Inimene on oma tööd tehes ja kaasasündinud andeid kasutades üritanud lakkamatult parandada oma elu. Ent nüüdisajal on ta eriti teaduse ja tehnoloogia abil laiendanud ja laiendab ka edaspidi oma ülemvõimu pea kogu loodu üle. Esmalt tänu suurenenud võimalustele luua rahvaste vahel mitmesuguseid sotsiaalseid kontakte, on inimkond aegamööda aru saanud, et ta moodustab maailmas üheainsa kogukonna ning hakanud seda teadmist ellu rakendama. Seega on inimene ettevõtlikult soetanud endale mitmed hüved, mida kord eriti taevaste jõudude käest paluti.

Nende tohutute jõupingutuste palge ees, mis on juba kaasa haaranud kogu inimkonna, esitavad inimesed endale arvukaid küsimusi. Mis on selle palavikulise tegevuse mõte ja väärtus? Kuidas tuleb kõike seda kasutada? Kas teatud eesmärgi saavutamine oleneb üksikisikute või ühiskonna pingutustest? Kirik valvab Jumala Sõna pärandit ja ammutab sealt usulised ja moraalsed põhimõtted, omamata alati käepäraseid lahendusi konkreetsetele probleemidele. Sellisena soovib ta lisada ilmutatud tõe valguse inimkonna kogemuste varamusse, et inimkonna poolt hiljaaegu ette võetud tee poleks pime.

34. Inimtegevuse väärtus
Individuaalsete ja kollektiivsete püüdluste kaudu on inimesed läbi sajandite näinud vaeva, et parandada oma elutingimusi. Usklike jaoks on see teema lahendatud: neile on selge, et selline tegevus on kooskõlas Jumala tahtega. Jumala näo järgi loodud inimene sai käsu alistada enesele maa ja kõik selles sisalduv ning valitseda maailma õigluses ja pühaduses (vt. Gn 1:26-27; 9:3; Trk 9:2-3); ta sai korralduse ennistada iseend ja kõik asjad Temale, keda tuli tunnustada kõige Isanda ja Loojana. Kõik asjad inimese jalge ette pannes saab Jumala nimi auliseks kogu maailmas (vt. Ps 8:7,10).

See korraldus puudutab isegi kõige tavapärasemaid igapäevatoimetusi. Iseenda ja oma pere elu ülalpidamise nimel tegutsedes toovad mehed ja naised asjakohast kasu ühiskonnale. Nad võivad õigustatult mõelda, et oma töö kaudu teevad nad avalikuks Looja töö, arvestavad oma kaasinimeste heaoluga ning oma isikliku tegevusala kaudu aitavad nad kaasa jumaliku plaani teostumisele ajaloos.12

Kristlased on kaugel mõttest, et inimese annete ja teotahte kaudu esile kutsutud teod on vastuolus Jumalaga ning mõistust omav loodu on teatud mõttes Looja rivaal. Nad on veendunud, et inimkonna triumfid on Jumala suuruse märgid ja Tema saladusliku kavatsuse viljad. Mida suuremaks kasvab inimese jõud, seda kaugemale laienevad tema individuaalsed ja kogukondlikud kohustused. Seega on selge, et kristlik sõnum ei takista inimestel maailma üles ehitamist ega ajenda neid eirama kaasinimete heaolu. Pigem on nad veelgi rangemalt kohustatud neid ülesandeid täitma.13

35. Inimtegevuse korraldus
Nii nagu inimtegevus tuleneb inimesest, nii on see ka suunatud inimesele. Tööd tegev inimene mitte ainult ei kutsu esile muutusi esemetes ja ühiskonnas, vaid ta arendab ka iseennast. Seeläbi ta õpib palju, täiustab oma oskusi ning läheb endast väljapoole ja ületab iseennast. Õigesti mõistetuna omab selline areng suuremat väärtust kui mistahes väliste rikkuste kogumine. Inimene on väärtuslikum seepärast, kes ta ise on ja mitte seepärast, mida ta omab.14 Samamoodi kõik see, mida inimesed teevad suurema õigluse, laialdasema vendluse ja sotsiaalsete suhete inimlikuma korralduse saavutamiseks, on tunduvalt väärtuslikum kui tehnilised saavutused. Need saavutused võivad küll pakkuda vahendeid inimkonna arengu tarbeks, kuid üksnes iseenesest ei suuda need iial tegelikult seda arengut esile kutsuda.

Seega on inimtegevuse kriteerium järgmine: see peab jumaliku plaani ja tahte kohaselt olema kooskõlas inimkonna tõelise hüvanguga ning võimaldama inimestel kui indiviididel ja ühiskonna liikmetel teoks teha oma kutsumus..
36. Maiste toimetuste õiguslik iseseisvus
Näib, et praegu tunnevad paljud meie kaasaegsed hirmu, et inimtegevuse ja religiooni vaheline tihedam side võib piirata inimeste, ühiskondade ja teadusvaldkondade iseseisvust. Kui me maiste ettevõtmiste iseseisvuse all mõistame seda, et loodud asjad ja ühiskonnad omavad omaenda seadusi ja väärtusi, mida inimesed peavad järk-järgult lahti mõtestama, rakendama ja reguleerima, siis on täielik õigus sellist iseseisvust nõuda. Selline iseseisvus pole pelgalt nüüdisaja inimese nõue, vaid ka Looja tahe. Loomise läbi anti kõikidele asjadele stabiilsus, tõde, headus ning seadused ja kord. Inimene peab neid austama, kui ta eraldab loodud asju individuaalsetele teaduslikele ja kunstilistele meetoditele omaselt. Kui metoodiline uurimistöö igas uurimist vajavas valdkonnas teostatakse tõepäraselt teaduslikul viisil kooskõlas moraalinormidega, siis ei lähe see iial tõeliselt vastuollu usuga, sest nii maised asjad kui usk pärinevad samalt Jumalalt.15 Tõepoolest,iga inimest, kes alandlikkuses ja kindlameelsuses üritab läbi tungida tõelisuse saladustest, juhib isegi inimese enda teadmata Jumala käsi, kes hoiab kõik asjad alal ning annab neile isikupära. Järelikult jääb meil üle vaid mõista hukka teatud mõttelaadid, mida vahel võib leida ka kristlaste hulgas ning mis piisavalt ei arvesta teadusvaldkondade õigusliku iseseisvusega. Selliste mõttelaadide esindajate poolt sütitatud argumendid ja vaidlused juhivad paljud inimesed järeldusele, et usk ja teadus üksteist vastastikku välistavad.16

Kui mõiste maiste ettevõtmiste iseseisvus all mõeldakse seda, et loodud asjad ei sõltu Jumalast ning inimene võib neid kasutada ainsagi viiteta nende Loojale, siis igale Jumalat tundvale inimesele on selge, kui väär on selline tähendus. Ilma Loojata loodu hääbub. . Kui Jumal unustatakse, siis loodu ise muutub seletamatuks.

37. Inimtegevus on nakatunud patust
Pühakiri õpetab inimkonnale seda, mida ajaloo kogemus kinnitab: nimelt, et ehkki areng on inimesele suureks kasuks, toob see endaga kaasa raskeid kiusatusi. Kui väärtushinnangute astmestik on segi paisatud ja halb on segatud heaga, siis üksikisikud ja inimgrupid pööravad tähelepanu üksnes iseenda ja mitte teiste huvidele. Nii lakkabki maailm olemast tõelise vendluse paik. Meie endi päevil ähvardab inimkonna suurenenud jõud hävitada inimkonna enda.

Kogu iajalugu läbib tohutu võitlus pimeduse jõudude vastu. See võitlus algas maailma algusaegadel ning kestab viimsepäevani nagu Issand on seda öelnud (vt. Mt 24:13; 13:24-30,36-43). Sellesse konflikti kaasahaaratud inimene on kohustatud lakkamatult võitlema, kui ta tahab klammerduda hea külge. Ka oma terviklikkust ei saavuta ta ilma kaalukate jõupingutuste ja Jumala armu abita.

Kristuse Kirik, kes usaldab Looja plaani, kinnitab, et areng võib teenida inimese tõelist õnne. Ometigi ei saa ta jätta kajana kordamast apostli manitsust: "Ärge muganduge praeguse ajaga" (Rm 12:2). Maailma all mõeldakse siin tühisuse ja õeluse vaimu, mis muudab patu tööriistaks need tegevused, mis on määratud teenima Jumalat ja inimest.

Seega kui keegi tahab teada, kuidas seda õnnetut olukorda lahendada, siis kristlased ütlevad talle, et kogu inimese tegevus, mida lakkamatult ohustab tema uhkus ja paiskab segi enesearmastus, tuleb puhastada ja täiustada Kristuse risti ja ülestõusmise vaimus. Inimene, kelle Kristus on lunastanud ja teinud uueks looduks Pühas Vaimus, on suuteline ja peabki armastama seda, mille Jumal on loonud. Inimene saab kõik Jumalalt ning respekteerib ja austab seda, mis tuleb Jumala käest. Inimene, kes on Andjale tänulik nende loodud asjade eest ning neid alandlikkuses ja vaimuvabaduses kasutab ja naudib, omab tõeliselt enda käsutuses maailma kui see, kellel ei ole midagi, kuid kelle päralt on kõik (vt. 1Kr 6:10). "Kõik on teie päralt, teie aga olete Kristuse päralt ja Kristus on Jumala päralt" (1Kr 3:22-23).

38. Inimtegevus leiab täiuse paasamüsteeriumis
Jumala Sõna, kelle läbi kõik on tekkinud, sai lihaks ja elas inimeste maailmas (vt. Jh 1:1,3,14). Nii sisenes Ta maailma ajalukku kui täiuslik inimene, kes võttis ajaloo enda kanda ja koondas selle ühtekokku (vt. Ef 1:10). Ta ilmutas meile, et "Jumal on armastus" (1Jh 4:8). Samal ajal Ta õpetas meile, et uus armastuskäsk on inimese täiuslikkuse ja seega ka maailma transformatsiooni peamine seadus. Ta kinnitab neile, kes usuvad jumalikku armastust, et armastuse tee on avatud kõigile inimestele ning püüe rajada üleilmset vendlust pole lootusetu. Samas Ta hoiatab neid, et see armastus pole miski, mida võib varuda tähtsateks olukordadeks j, vaid miski, mida tuleb peamiselt taotleda tavalistes eolukordades. Surres kõigi inimeste kui patuste eest (vt. Jh 3:16; Rm 5:8), õpetas Ta meile oma eeskujuga, et ka meie peame oma õlule võtma risti, millega maailm ja liha nuhtlevad neid, kes otsivad rahu ja õiglust. Kristus, kes on tehtud Issandaks oma ülestõusmise läbi ja kellele on antud täielik meelevald taevas ja maa peal (vt. Ap 2:36; Mt 28:18), tegutseb nüüd inimeste südametes oma Vaimu jõul. Ta ei ärata inimetes mitte ainult iha tulevase elu järele, vaid seeläbi Ta ka elustab, puhastab ja tugevdab neid üllaid igatsusi, mille läbi inimkond püüab muuta oma elu inimlikumaks ning allutada kogu maa selle eesmärgi täitmisele. Vaimu annid on erinevad. Ta kutsub mõned andma selget tunnistust janust taevase kodu järele ning hoidma seda janu inimkonnas elevana. Teised kutsub Ta pühenduma inimeste maisele teenimisele ning oma teenimisega valmistama ette ainest taevase riigi jaoks. Siiski vabastab Ta kõik nad nii, et pannes kõrvale oma enesearmastuse ja asetades kõik maised vahendid inimelu teenistusse, võivad nad pühenduda sellele tulevikule, mil inimkond ise saab Jumalale meelepäraseks ohvriks (vt. Rm 15:16).

Issand jättis maha lootuse tõotuse ja jõu eluteekonna tarbeks selles ususakramendis, kus inimese poolt ülendatud loomulikud elemendid muudetakse auliselt Tema Ihuks ja Vereks, misläbi tagatakse toidus vennaliku solidaarsuse jaoks ja taevase söömaaja eelmaitse.

39. Uus taevas ja uus maa
Me ei tea maailma ja inimkonna lõpule viimise aega (vt. Ap 1:7) ega seda, kuidas kõik muudetakse. Patu poolt moonutatud maailma on kaduv (vt. 1Kr 7:31)17, kuid meile on õpetatud, et Jumal valmistab ette uue eluaseme ja uue maa, kus elab õiglus (vt. 2Kr 5:2; 2Pt 3:13) ning mille õndsus vastab ja ületab kõik inimsüdames võrsuvad igatsused rahu järele (vt. 1Kr 2:9; Ilm 21:4-5). Koos surma ületamisega äratatakse Jumala lapsed üles Kristuses ning see, mida külvati nõtruses ja kaduvuses saab riietatud kadumatusega (vt. 1Kr 15:42,53). Kogu loodu (vt. Rm 8:19-21), mille Jumal inimese jaoks on loonud, jääb koos armastuse ja selle viljadega (vt. 1Kr 13:8; 3:14) püsima ning vabastatakse tühisuse köidikuist.

Kuna meid on hoiatatud, et inimene ei saa mingit kasu, kuid ta võidaks terve maailma, kuid kaotaks iseenese (vt. Lk 9:25), siis peab uue maa lootus mitte nõrgendama vaid pigem tiivustama meie hoolt arendada praegust maailma. Siin areneb uue inimkonna ihu, ihu, mis isegi nüüd on suuteline teatud moel ette kuulutama uut ajastut. Maine progress tuleb hoolikalt eraldada Kristuse kuningriigi kasvust. Ent sel määral, mil maine progress suudab kaasa aidata inimühiskonna paremale korraldamisele asub see Jumala Kuningriigi elavas huvisfääris.18

Pärast seda kui oleme alistunud Issandale ning saanud maa peal Tema Vaimus kosutatud inimväärikuse, vendluse, vabaduse ja tõepoolest kõigi loodusest ja meie ettevõtmisest tulenevate heade viljade poolt, siis leiame me need väärtused taas plekkidest vabastatud, lihvitud ja muudetud kujul. See leiab aset ajal, mil Kristus annab üle oma Isale igavese ja kuningriigi: "tõe ja elu, pühaduse ja armu, õigluse, armastuse ja rahu kuningriigi."19 See kuningriik on selles maailmas juba kohal müsteeriumis. Issanda tulemisel viiakse see täieliku õitsenguni.

IV KIRIKU ROLL NÜÜDISAEGSES MAAILMAS

40. Kirik ja maailm on omavahel seotud
Kõik, mida oleme öelnud inimese väärikuse, ühiskonna ja inimtegevuse sügavamõttelise tähenduse kohta, paneb aluse Kiriku ja maailma suhetele ning tagab nendevahelise dialoogi.20 Kinnitades kõike, mida käesolev Kirikukogu on juba öelnud Kiriku müsteeriumi kohta, peame nüüd selles peatükis käsitlema sedasama Kirikut sellisena, millisena ta eksisteerib maailmas, sellega koos elades ja tegutsedes.

Kirik, kes lähtub igavese Isa armastusest (vt. Tt 3:4), kelle Kristus kui Päästja omal ajal rajas ning kes on ühendatud Pühas Vaimus (vt. Ef 1:3; 5:6,13-14,23), omab päästvat ja eshatoloogilist eesmärki, mille ta saavutab täielikult alles tulevases maailmas. Samas on ta juba kohal selles maailmas ning koosneb inimestest, see tähendab maise linna liikmetest, kes on kutsutud moodustama Jumala laste perekonna inimkonna praeguse ajaloo kestel ning laiendama seda kuni Issanda taastulemiseni. Selle perekonna, kes on taevaste väärtuse nimel ühendatud ja nende poolt rikastatud, on Kristus "ühiskonnana rajanud ja korrastanud selles maailmas"21 ning varustanud ta "nähtavale ja sotsiaalsele ühendusele omaste vahenditega."22 Kirik, kes on korraga nii "nähtav ühendus kui vaimulik kogukond,"23 liigub edasi üheskoos inimkonnaga ning jagab maailmaga sama maist saatust. Ta teenib juuretise ja otsekui hingena inimühiskonda,24 mis tuleb uuendada Kristuses ja muuta Jumala perekonnaks.

Üksnes usule on kättesaadav tõsiasi, et maine ja taevane linn teineteist läbistavad. See jääb saladuseks inimesele, keda patt hoiab suures segaduses kuni Jumala laste kirkus saab täielikult avalikuks. Endale omase eesmärgi täitmisel ei edasta Kirik inimestele üksnes jumalikku elu, vaid teatud viisil heidab ta ka selle elu tagasipeegelduvat valgust üle kogu maailma. Seda teeb ta eeskätt siis, kui ta mõjutab tervendavalt ja ülendavalt inimese väärikust, tugevdab ühiskonna ülesehitust ning täidab inimeste igapäevase tegevuse sügavama tähenduse ja tähtsusega. Seega Kirik usub, et nii oma üksikliikmete kui terve kogukonna kaudu saab ta suuresti kaasa aidata inimkonna ja tema ajaloo inimlikumaks muutmisele.

Lisaks hindab Katoliku Kirik kõrgelt neid väärtusi, mida teised kristlikud kirikud või kiriklikud kogukonnad on üheskoos teinud või teevad sama eesmärgi saavutamiseks. Samal ajal on ta kindlalt veendunud, et maailm saab teda rohkesti ja mitmekülgselt abistada Evangeeliumile pinnase ettevalmistamisel. Seda abi saab ta üksikute inimeste ja kogu inimühiskonna annetest ja ettevõtlikkusest . Kirikukogu esitab nüüd kindlad üldpõhimõtted sellise vastastikuse läbikäimise ja abistamise kohaseks soodustamiseks asjades, mis teatud moel on ühised nii maailmale kui Kirikule.

41. Abi, mida Kirik püüab anda inimestel
Tänapäeva inimene on teel oma isiksuse igakülgsema arengu ja oma õiguste kasvava avastamise ja kehtestamise suunas. Kuna Kirikule on usaldatud Jumala saladuse selgitamine, mis on inimese teadmise lõplik eesmärk, siis samal ajal avab ta inimesele ka tema enda olemasolu tähenduse, see tähendab, kõige varjatuima tõe inimese kohta. Kirik tõesti teab, et üksnes Jumal, keda ta teenib, täidab inimsüdame sügavaimad igatsused, mida ei suuda täielikult rahuldada miski, mida maailmal on pakkuda. Samas ta ka teab, et Jumala vaim innustab jätkuvalt inimest, kes seega iial ei saa olla täielikult ükskõikne religioossete küsimuste suhtes. Seda tõendavad nii mineviku kogemus kui ka meie ajastu arvukad ilmingud. Inimene ihkab alati teada saada, kasvõi vähemalt seletamatul viisil seda, mis on tema elu, tegevuse ja surma mõte. Kiriku tõeline kohalolu tuletab need küsimused talle meelde. Üksnes Jumal, kes lõi inimese oma näo järgi ja lunastab ta patust, vastab nendele küsimustele kõige adekvaatsemalt. Seda teeb Ta selle läbi, mida Ta on ilmutanud Kristuses, oma Pojas, kes sai inimeseks. Kes iganes järgib Kristust, täiuslikku Inimest, see saab ise rohkem inimeseks. [ Isa Sõna võttis enda kanda oma lihakssaamise läbi ning pühitses oma risti ja ülestõusmise kaudu kogu inimese, nii tema ihu kui hinge, ning selle terviklikkuse teel ka kogu loodu, mille Jumal oli loonud inimeste tarbeks.]

Tänu sellele usule saab Kirik lahutada inimloomuse väärikuse igasugustest arvamustest,, näiteks sellistes, mis alahindavad või jumaldavad inimkeha. Mitte ükski inimeste poolt kehtestatud seadus ei kaitse isiklikku väärikust ja inimese vabadust nii kui Kristuse Evangeelium, mis on usaldatud Kirikule. See Evangeelium avaldab ja kuulutab Jumala laste vabadust ning ütleb lahti kõigest orjusest, mis lõppkokkuvõttes lähtub patust (vt. Rm 8:14-17). Evangeeliumil on püha aukartus südametunnistuse väärikuse ja valikuvabaduse vastu ning ta soovitab lakkamatult rakendada kõik inimeste anded Jumala ja inimeste teenistusse ning viimaks osutada kõigile ligimesearmastust (vt. Mt 22:39). Kõik see vastab kristliku majapidamise põhiseadusele. Ehkki sama Jumal on Päästja ja Looja, nii inim-kui päästeajaloo Issand, pole jumalikust korraldusest kõrvaldatud loodu, iseäranis inimese õiguspärast autonoomiat. Pigem on see taastatud ja tugevdatud oma väärikuses.

Seepärast kuulutab Kirik temale usaldatud Evangeeliumi abil inimeste õigusi. Ta tunnustab ja hindab kõrgelt tänapäeva dünaamilisi liikumisi, misläbi neid õigusi kõikjal edendatakse. Siiski peavad need liikumised olema küllastatud Evangeeliumi vaimuga ning kaitstud igat liiki võltsautonoomia eest. Meil on kiusatus mõelda, et meie isiklikud õigused on tagatud üksnes siis, kui oleme vabastatud igast jumaliku seaduse nõudest. Selline tee viib mitte inimese väärikuse alahoidmise vaid selle põrmustamiseni.

42. Abi, mida Kirik püüab anda ühiskonnale
Jumala laste perekonna ühtsus, mis rajaneb Kristusel,25 suuresti tugevdab ja teostab inimkonna ühtekuuluvust.

Muidugi ei andnud Kristus oma Kirikule ühtegi sobilikku ülesannet, mida tal tuleb täita poliitilises, majanduslikus ja sotsiaalses korralduses. Ta asetas Kiriku ette usulise eesmärgi.26 Kuid sellest usulisest eesmärgist tuleneb kohustus, valgus ja jõud, mis jumaliku seaduse kohaselt saab teenida ühiskonna ülesehitamist ( ja kindlustamist. Kui ajast ja kohast tulenevad tingimused tekitavad vajaduse, siis Kirik saab ja tegelikult ka peab algatama kõiki inimesi teenivaid töid. Iseäranis neid, mis on mõeldud puudustkannatajate jaoks, nagu heategevus ja teised samalaadsed ettevõtmised.

Peale selle möönab Kirik, et tänapäevastes sotsiaalsetes liikumistes leidub väärtuslikke algeid, eriti sellised, nagu areng ühtsuse suunas, mõistliku sotsialiseerumise protsess ning ühinemine riiklikes ja majanduslikes valdkondades. Ühtsuse edendamine kuulub Kiriku olemuslikku ülesandesse, kuna ta on "Kristuses otsekui sakramentaalne märk ja tööriist, mis viitab väga lähedasele ühendusele Jumalaga ja kogu inimkonna ühtsusele."27 Seega näitab ta maailmale, et autentne sotsiaalne ja välispidine ühtekuuluvus tuleneb mõtete ja südamete ühtsusest, nimelt sellest usust ja armastusest, mille läbi tema enda ühtsus juurdub kaljukindlalt Pühas Vaimus. Jõud, mida Kirik saab suunata tänapäeva ühiskonda, koosneb elavasse praktikasse pandud usust ja armastusest, ja mitte mingist välisest, pelgalt inimlike vahenditega teostatavast ülemvõimust.

Oma eesmärgi ja olemuse tõttu pole Kirik seotud ühegi konkreetse kultuuri- vormi ega mistahes poliitilise, majandusliku või sotsiaalse süsteemiga. Seepärast saab Kirik oma tõelise universaalsuse tõttu olla väga tihedaks sidemeks erinevate kogukondade ja rahvaste vahel, eeldusel, et viimased teda usaldavad ning tõesti tunnustavad tema õigust täita oma üleannet tõelises vabaduses. Sellel põhjusel manitseb Kirik oma lapsi ja kogu inimkonda ületama kõik rahvaste ja rasside vahelised tülid Jumala laste perekondlikus vaimus ning samamoodi andma seesmist kindlust iühendustele, mis omavad õigeid eesmärke.

Seepärast suhtub käesolev Kirikukogu suure austusega kõikidesse tõelistesse, headesse ja õiglastesse algetesse, mida leidub väga mitmesugustes institutsioonides, mille inimkond on enda jaoks asutanud ja millede asutamist ta lakkamatult jätkab. Kirikukogu kinnitab, et Kirik on valmis kõiki neid institutsioone abistama ja edendama niivõrd, kuivõrd see sõltub temast ja ühtib tema eesmärgiga. Tal pole ainsatki kirglikumat soovi kui, et kõikide heaolu tagamisel on ta suuteline takistamatult tegutsema mistahes valitsuskorra all, mis tunnustab isiksuse ja perekonna põhiõigusi ning üldise hüvangu jaoks vajaminevaid nõudeid.

43. Abi, mida Kirik püüab kristlaste kaudu anda inimestele
Käeolev Kirikukogu keelitab kristlasi, kes on kahe linna kodanikud, püüdma Evangeeliumi vaimust juhituna kohusetundlikult täita oma maised kohustused. Need inimesed on eksinud, kes teavad, et meil pole siin jäädavat linna, vaid me taotleme tulevast (vt. Hb 13:14) ning seepärast arvavad, et nad võivad hiilida kõrvavale oma maistest kohustustes. Nad unustavad, et usu enda pärast on nad rohkem kui kunagi varem kohustatud tegema oma tööd, igaüks vastavalt oma kutsumusele (vt. 2Ts 3:6-13; Ef 4:28). Ka need ei eksi vähem, kes vastupidi hoopis leiavad, et usk seisneb üksnes jumalateenistustes ja kindlate moraalikohustuste täitmises, ning kes kujutavad ette, et nad võivad sukelduda maistesse toimetustesse sellisel viisil, otsekui need oleksid täielikult lahutatud usuelust. Paljude poolt avalikult tunnistatud usu ja nendesamade inimeste igapäevase elu vahel olev lõhe tuleb arvata meie aja kõige tõsisemate eksiarvamuste hulka. Vana Testamendi prohvetid võitlesid kirglikult selle probleemi vastu (vt. Js 58:1-12) ning seda tegi Uues Testamendis veelgi enam Jeesus Kristus ise, kes ähvardas sellist mõtteviisi ränga karistusega (vt. Mt 23:3-23; Mk 7:10-13). Seepärast ärgem vääralt vastandagem ühest küljest professionaalset ja sotsiaalset tegevust ning teisalt usuelu. Kristlane, kes hülgab oma ajalikud kohustused, eirab oma kohustusi kaasinimese ja isegi Jumala vastu ning seab ohtu oma igavese õndsuse. Kristlased peavad pigem rõõmustama, et nad võivad järgida Kristuse eeskuju, kes töötas käsitöölisena. Seeläbi saavad nad kõikide maiste toimetuste teostamisel ühendada oma inimlikud, perekondlikud, ametilased, sotsiaalsed ja tehnilised ettevõtmised üheks eluliseks sünteesiks, ühes usuliste väärtustega, mille ülimal suunamisel viiakse kõik kooskõlla Jumala auks.

Ilmikutele kuuluvad korra kohaselt, ent mitte eranditult, ilmalikud kohustused ja tegevused. Seepärast peavad nad kodanikena nii individuaalselt kui kollektiivselt tegutsedes järgima igale korrale omaseid seadusi ning pingutama tõelise kompetentsuse saavutamiseks mitmesugustel elualadel. Nad töötavad meeleldi koos inimestega, kes taotlevad sama eesmärki. Ilmikud, kes on teadlikud usu vajadustest ja õnnistatud usu valgusega, peavad sobilikes kohtades kõhklematult kavandama uusi ettevõtmisi ning viima need ellu. Samuti peavad ilmikud teadma, et üldiselt on see nende õige kristliku südametunnistuse ülesanne, kanda hoolt selle eest, et jumalik seadus oleks kirjutatud maise linna ellu. Preestritelt võivad nad otsida vaimulikku valgust ja kosutust. Ärgu ilmik kujutlegu, et tema karjased on alati sellised asjatundjad, kes suudavad hõlpsalt pakkuda välja konkreetseid lahendeid igale tekkinud probleemile, olgu need kuitahes keerulised. Samuti ärgu ta arvaku, et see ongi nende ülesanne. Pigem peab ilmik Jumala tarkuse poolt valgustatuna ja Kiriku õpetusametile suurt tähelepanu pöörates28 täitma ise endale omast rolli.

Kristlik nägemus asjadest pakub ise küllalt sageli välja mõne konkreetse lahendi teatud olukordade tarbeks. Ometigi juhtub üpris sageli ja õigustatult see, et mõned usklikud, kes on sama siirad kui teised, ei nõustu viimastega vaadeldavas küsimuses. Paljud inimesed võivad hõlpsalt need ühelt või teiselt poolt väljapakutud lahendused nende esitajate kavatsuste vastaselt segi ajada Evangeeliumi sõnumiga. Seega on hädavajalik inimestele meenutada, et kellelgi pole luba eelmainitud olukordades kaitsta oma isiklikke seisukohti Kiriku autoriteediga. Osapooled peavad alati püüdma üksteist valgustada avameelses arutelus, säilitades seejuures vastastikuse armastuse ja hoolitsedes eelkõige üldise hüvangu eest.
Kuna ilmikutel on täita aktiivne roll kogu Kiriku elus, siis pole nad kohustatud üksnes elama kristliku vaimuga, vaid nad on ka kutsutud i kõikides tegudes tunnistama Kristust.

Piiskopid, kes on määratud valitsema Jumala Kirikut, peavad ühes oma preestritega kuulutama rõõmusõnumit Kristusest sellisel viisil, et usklike kõik maised tegevused saaksid igast küljest valgustatud Evangeeliumi valgusega. Samuti peavad kõik karjased meeles pidama, et oma igapäevase käitumise ja hoolitsuse kaudu peegeldavad nad maailmale Kiriku palet, misläbi inimesed hindavad kristliku sõnumi jõudu ja tõde. Karjased saavad osaduses ordurahva ja usklikega oma elu ja kuulutuse kaudu näidata, et isegi praegu on Kirik, ainuüksi oma kohalolu ja temas sisalduvate kõikide andidega, nende väärtuste ammendamatu allikas, mida tänapäeva maailm kõige enam vajab. Nad peavad raugematult õppima, et suuta anda oma panust dialoogi sisseseadmiseks maailma ja inimestega, kes omavad erinevaid arvamusi. Eelkõige võtku nad südamesse käesoleva Kirikukogu poolt väljaöeldud sõnad: "Kuna inimkond liigub tänapäeval üha enam tsiviilse, majandusliku ja sotsiaalse ühtsuse suunas, siis on vajalikum kui eales varem, et preestrid kaotaksid ühendatud mure ja jõupingutustega piiskoppide ja paavsti juhtimisel kõik lõhenemiseni viivad vastuolud, et kogu inimkond võiks jõuda Jumala perekonna ühtsusesse."29

Ehki Kirik on Püha Vaimu abil jäänud oma Issandale ustavaks mõrsjaks ning pole iial lakanud olemast maa peal pääste märk, on ta siiski väga hästi teadlik, et nii tema vaimulikest kui ilmikutest liikmete hulgas30 on mõned paljude sajandite jooksul olnud truudusetud Jumala Vaimule. Ka käesoleval ajal ei saa Kirik põgeneda tõsiasja eest, et suur vahe on tema poolt pakutava sõnumi ning inimlike vigade vahel, mille teevad need, kelle kätte Evangeelium on usaldatud. Missugune poleks ka ajalooline hinnang nendele vigadele, peame olema nendest teadlikud ning tarmukalt nendega võitlema, et need ei kahjustaks Evangeeliumi levimist. Samuti Kirik mõistab, et välja töötades oma suhet maailmaga vajab ta alati küpsust, mis kaasneb sajandite kogemusega. Kirik emana keelitab Püha Vaimu juhtimisel lakkamatult oma lapsi "iseendid puhastama ja uuendama, et Kristuse märk võiks kirkamalt särada Kiriku palgel."31

44. Abi, mille Kirik saab nüüdisaegselt maailmalt
Nii nagu maailma huvides on tunnustada Kirikut ajaloolise tegelikkusena ja mõista tema head mõju, nii on ka Kirik teadlik, kui palju on talle toonud kasu inimkonna areng.

Tänu möödunud aegade kogemusele, teaduse arengule ja kultuuri mitmesugustes vormides peituvatele aaretele on inimloomus selgemini avaldunud ning on avanenud uued teed tõe juurde. Need asjad toovad kasu ka Kirikule. Oma ajaloo algusest peale on Kirik õppinud sõnumit Kristusest väljendama erinevate rahvaste mõtete ja terminoloogia abil ning püüdnud seda selgitada ka filosoofide tarkuse kaudu. Kiriku eesmärk on olnud teha Evangeelium kõigile inimestele arusaadavaks ning sobival määral kohandada see haritud inimeste vajadustega. Tõepoolest, inimeste mõistmisvõimega arvestav Ilmutatud Sõna kuulutamine peab jääma kogu evangelisatsiooni seaduseks. Nii arendab iga rahvas endas oskust väljendada sõnumit Kristusest endale eriomasel moel. Samal ajal edendatakse elavat mõttevahetust Kiriku ja erinevate ikultuuride vahel.32 Sellise mõttevahetuse edendamiseks vajab Kirik erilist abi ja seda iseäranis meie ajal, mil kõik väga kiiresti muutub ning eksisteerib äärmiselt erinevaid mõtteviise. Seega peab Kirik toetuma inimestele, kes , on kursis erinevate asutuste tööga ja vilunud mitmesugustes spetsialiteetides ning omavad seesmist mõjukust nii usklike kui uskmatute silmis.33 Püha Vaimu abiga on kogu Jumala rahva, aga iseäranis karjaste ja teoloogide ülesanne kuulutada, eristada ja tõlgendada meie ajal kõlavaid paljusid hääli ning hinnata neid jumaliku Sõna valguses. Nii toimides on ilmutatud tõde alati põhjalikumalt läbi uuritud, seda on paremini mõistetud ning selle kuulutamine on tagajärjekam. Kuna Kirik omab nähtavat sotsiaalset struktuuri, mis on märgiks tema ühtsusest Kristusega, siis inimliku ja sotsiaalse elu areng saab ja peabki teda rikastama. Põhjus ei peitu mitte selles, et Kristuse poolt talle antud konstitutsioon oleks puudulik, vaid pigem selles, et ta saaks seda konstitutsiooni sügavamalt mõista, paremini väljendada ja kohandada edukamalt meie ajaga. Kirik mõistab tänulikult, et nii oma kogukondlikus kui tema üksikliikmete elus saab ta mitmesugust abi inimestelt, kes kuuluvad mistahes ühiskonna klassi ning elavad mistahes tingimustes. Kes iganes edendab kogukonda perekondlikul tasandil, kultuuriliselt, selle majanduslikes, sotsiaalsetes ja poliitilistes dimensioonides, nii rahvuslikult kui rahvusvaheliselt, annab Jumala kavatsuse kohaselt suure panuse ka Kiriku kogukonnale, niivõrd, kuivõrd Kirik sõltub olukordadest, mis jäävad väljapoole teda ennast. Tõepoolest, Kirik möönab, et talle on toonud ja toob siiani suurt kasu nende inimeste vastuseis, kes end talle vastandavad või teda taga kiusavad.34

45. Kristus kui Alfa ja Oomega
Kirikul, kes aitab maailma ja saab maailmalt palju hüvesid, on ainult üks eesmärk: Jumala kuningriigi ja kogu inimkonna pääste saabumine. Kõik hüved, mida Jumala rahvas on oma maise teekonna jooksul võimeline inimkonnale pakkuma, tulenevad tõsiasjast, et Kirik on "universaalne päästesakrament"35, kes samaaegselt nii avaldab kui osutab Jumala armastuse saladust inimese vastu.

Jumala Sõna, kelle läbi kõik on loodud, sai lihaks, et ta võiks täiusliku inimesena päästa kõik inimesed ja võtta Iseendas kõik kokku. . Issand on inimajaloo eesmärk, ajaloo ja tsivilisatsiooni kirgede tulipunkt, inimkonna kese, iga südame rõõm ja vastus kõikidele inimeste igatsustele.36 Tema on see, kelle Isa äratas üles surnuist, ülendas ja asetas oma paremale käele olema Kohtumõistja elavate ja surnute üle. Püha Vaim on meid elavdanud ja ühendanud ning me rändame täiuse poole, selle täiuse poole, mis on täielikult kooskõlas Jumala armastuse nõudega: "Kristuses kokku võtta kõik, mis on taevas ja mis on maa peal" (Ef 1:10).

Issand ise ütleb: "Vaata, ma tulen varsti ning toon igaühele palga, ma tasun igaühele tema tegude järgi. Mina olen A ja O, esimene ja viimane, algus ja ots!" (Ilm 22:12-13).

1 Cf. Rom. 5, 14. Cf. TERTULLIANUS, De carnis resurr. 6: «Quodcumque enim limus exprimebatur, Christus cogitabatur homo futurus»: PL 2, 802 (848); CSEL, 47, p. 33, 1. 12-13.
2 Cf. CONC. CONSTANTINOP. II, can. 7: «Neque Deo Verbo in carnis naturam transmutato, neque Carne in Verbi naturam transducta»: DENZ. 219 (428). - Cf. etiam CONC. CONSTANTINOP. III: «Quemadmodum enim sanctissima atque immaculata animata eius caro deificata non est perempta , sed in proprio sui statu et ratione permansit»: DENZ. 291 (556). - Cf. CONC. CHALCED.: «in duabus naturis inconfuse, immutabiliter, indivise, inseparabiliter agnoscendum»: DENZ. 148 (302).
3 Cf. CONC. CONSTANTINOP. III: «ita et humana eius voluntas deificata non est perempta»: DENZ. 291 (556).

4 Cf. CONC. VAT. II, Const. dogm. de Ecclesia, Lumen gentium, cap. II, n. 16: AAS 57 (1965), p. 20.
5 Cf. Liturgia Paschalis Byzantina.

6 IOANNES XXIII, Litt. Encycl. Mater et Magistra, 15 maii 1961: AAS 53 (1961), pp. 401-464, et Litt. Encycl. Pacem in terris, 11 aprilis 1963: AAS 55 (1963), pp. 257-304; PAULUS VI, Litt. Encycl. Ecclesiam suam, 6 augusti 1964: AAS 56 (1964), pp. 609-659.
7 Cf. S. THOMAS, I Ethic. Lect. I.

8 IOANNES XXIII, Litt. Encycl. Mater et Magistra: AAS 53 (1961), p. 418; PIUS XI, Litt. Encycl. Quadragesimo anno, 15 maii 1931: AAS 23 (1931), p. 222 ss.
9 IOANNES XXIII, Litt. Encycl. Mater et Magistra: AAS 53 (1961), p. 417.

10 Cf. IOANNES XXIII, Litt. Encycl. Pacem in terris: AAS 55 (1963), pp. 299-300

11 CONC. VAT. II, Const. dogm. de Ecclesia, Lumen gentium, cap. II, n. 9: AAS 57 (1965), pp. 12-13.

12 Cf. IOANNES XXIII, Litt. Encycl. Pacem in terris: AAS 55 (1963), p. 297.
13 Nuntius ad universos homines a Patribus missus ineunte Concilio Vaticano II, oct. 1962: AAS 54 (1962), pp. 822-823.

14 Cf. PAULUS VI, Alloc. ad Corpus diplomaticum, 7 ian. 65: AAS 57 (1965), p. 232.
15 Cf. CONC. VAT. I, Const. dogm. De fide cath., Dei Filius, cap. III: DENZ. 1785-1786 (3004-3005).
16 Cf. PIO PASCHINI, Vita e opere di Galileo Galilei, 2 vol., Pont. Accademia delle Scienze, Città del Vatic., 1964.
17 S. IRENAEUS, Adversus haereses, V, 36, : PG 7, 1222.
18 Cf. PIUS XI, Litt. Encycl. Quadragesimo anno: AAS 23 (1931), p. 207.
19 Missale romanum, praefatio festi Christi Regis.

20 PAULUS VI, Litt. Encycl. Ecclesiam suam,III: AAS 56 (1964), pp. 637-659.
21 CONC. VAT. II, Const. dogm. de Ecclesia, Lumen gentium, cap. I, n. 8: AAS 57 (1965), p. 12.
22 Ibid., cap. II, n. 9: AAS 57 (1965), p. 14; cf. n. 8: AAS, l. c., p. 11.
23 Cf. ibid., cap. IV, n. 38: AAS 57 (1965), p. 43, cum nota 120.
24 Cf. ibid., cap. IV, n. 38: AAS 57 (1965), p. 43, cum nota 120.

25 Cf. CONC. VAT. II, Const. dogm. de Ecclesia, Lumen gentium, cap. II, n. 9: AAS 57 (1965), pp. 12-14.

26 Cf. PIUS XII, Allocutio ad cultores historiae et artis, 9 martii 1956: AAS 48 (1956), p. 212: «Son Divin Fondateur, Jésus-Christ, ne lui a donné aucun mandat ni fixé aucune fin d'ordre culturel. Le but que le Christ lui assigne est strictement religieux (...). L'Eglise doit conduire les hommes à Dieu, afin qu'ils se livrent à lui sans réserve (...). L'Eglise ne peut jamais perdre de vue ce but strictement religieux, surnaturel. Le sens de toutes ses activités, jusqu'au dernier canon de son Code, ne peut être que d'y concourir directement ou indirectement».
27 CONC. VAT. II, Const. dogm. de Ecclesia, Lumen gentium, cap. I, n. 1: AAS 57 (1965), p. 5.

28 Cf. IOANNES XXIII, Litt. Encycl. Mater et Magistra, IV: AAS 53 (1961), pp. 456-457 et I: l. c., pp. 407, 410-411.

29 Ibid., n. 28: AAS l. c., pp. 35-36.
30 Cf. S. AMBROSIUS, De virginitate, cap. VIII, n. 48: PL 6, 278.

31 CONC. VAT. II, Const. dogm. de Ecclesia, Lumen gentium, cap. II, n. 15: AAS 57 (1965), p. 20.
32 Cf. CONC. VAT. II, Const. dogm. de Ecclesia, Lumen gentium, cap. II, n. 13: AAS 57 (1965), p. 17.
33 Vt üle

34 Cf. IUSTINUS, Dialogus cum Tryphone, cap. 110: PG 6, 729; ed. Otto, 1897, pp. 391-393: «... sed quanto magis talia nobis infliguntur, tanto plures alii fideles et pii per nomen Iesu fiunt». Cf. TERTULLIANUS,Apologeticus, cap. L, 13: PL 1, 534; Corpus Christ., ser. lat. I, p. 171: «Etiam plures efficimur, quoties metimus a vobis: semen est sanguis Christianorum!». Cf. Const. dogm. de Ecclesia, Lumen gentium, cap. II, n. 9: AAS 57 (1965), p. 14.
35 Cf. CONC. VAT. II, Const. dogm. de Ecclesia, Lumen gentium, cap. VII, n. 48: AAS 57 (1965), p. 53.
36 Cf. PAULUS VI, Allocutio die 3 feb. 1965 habita: L'Osservatore Romano, 4 febbraio 1965.

PART II
SOME PROBLEMS OF SPECIAL URGENCY
46. This council has set forth the dignity of the human person, and the work which men have been destined to undertake throughout the world both as individuals and as members of society. There are a number of particularly urgent needs characterizing the present age, needs which go to the roots of the human race. To a consideration of these in the light of the Gospel and of human experience, the council would now direct the attention of all.
Of the many subjects arousing universal concern today, it may be helpful to concentrate on these: marriage and the family, human progress, life in its economic, social and political dimensions, the bonds between the family of nations, and peace. On each of these may there shine the radiant ideals proclaimed by Christ. By these ideals may Christians be led, and all mankind enlightened, as they search for answers to questions of such complexity.
CHAPTER I
FOSTERING THE NOBILITY OF MARRIAGE AND THE FAMILY
47. The well-being of the individual person and of human and Christian society is intimately linked with the healthy condition of that community produced by marriage and family. Hence Christians and all men who hold this community in high esteem sincerely rejoice in the various ways by which men today find help in fostering this community of love and perfecting its life, and by which parents are assisted in their lofty calling. Those who rejoice in such aids look for additional benefits from them and labor to bring them about.
Yet the excellence of this institution is not everywhere reflected with equal brilliance, since polygamy, the plague of divorce, so-called free love and other disfigurements have an obscuring effect. In addition, married love is too often profaned by excessive self-love, the worship of pleasure and illicit practices against human generation. Moreover, serious disturbances are caused in families by modern economic conditions, by influences at once social and psychological, and by the demands of civil society. Finally, in certain parts of the world problems resulting from population growth are generating concern.
All these situations have produced anxiety of consciences. Yet, the power and strength of the institution of marriage and family can also be seen in the fact that time and again, despite the difficulties produced, the profound changes in modern society reveal the true character of this institution in one way or another.
Therefore, by presenting certain key points of Church doctrine in a clearer light, this sacred synod wishes to offer guidance and support to those Christians and other men who are trying to preserve the holiness and to foster the natural dignity of the married state and its superlative value.
48. The intimate partnership of married life and love has been established by the Creator and qualified by His laws, and is rooted in the jugal covenant of irrevocable personal consent. Hence by that human act whereby spouses mutually bestow and accept each other a relationship arises which by divine will and in the eyes of society too is a lasting one. For the good of the spouses and their off-springs as well as of society, the existence of the sacred bond no longer depends on human decisions alone. For, God Himself is the author of matrimony, endowed as it is with various benefits and purposes.(1) All of these have a very decisive bearing on the continuation of the human race, on the personal development and eternal destiny of the individual members of a family, and on the dignity, stability, peace and prosperity of the family itself and of human society as a whole. By their very nature, the institution of matrimony itself and conjugal love are ordained for the procreation and education of children, and find in them their ultimate crown. Thus a man and a woman, who by their compact of conjugal love "are no longer two, but one flesh" (Matt. 19:ff), render mutual help and service to each other through an intimate union of their persons and of their actions. Through this union they experience the meaning of their oneness and attain to it with growing perfection day by day. As a mutual gift of two persons, this intimate union and the good of the children impose total fidelity on the spouses and argue for an unbreakable oneness between them.(2)
Christ the Lord abundantly blessed this many-faceted love, welling up as it does from the fountain of divine love and structured as it is on the model of His union with His Church. For as God of old made Himself present(3) to His people through a covenant of love and fidelity, so now the Savior of men and the Spouse(4) of the Church comes into the lives of married Christians through the sacrament of matrimony. He abides with them thereafter so that just as He loved the Church and handed Himself over on her behalf,(6) the spouses may love each other with perpetual fidelity through mutual self-bestowal.
Authentic married love is caught up into divine love and is governed and enriched by Christ's redeeming power and the saving activity of the Church, so that this love may lead the spouses to God with powerful effect and may aid and strengthen them in sublime office of being a father or a mother.(6) For this reason Christian spouses have a special sacrament by which they are fortified and receive a kind of consecration in the duties and dignity of their state.(7) By virtue of this sacrament, as spouses fulfil their conjugal and family obligation, they are penetrated with the spirit of Christ, which suffuses their whole lives with faith, hope and charity. Thus they increasingly advance the perfection of their own personalities, as well as their mutual sanctification, and hence contribute jointly to the glory of God.
As a result, with their parents leading the way by example and family Prayer, children and indeed everyone gathered around the family hearth will find a readier path to human maturity, salvation and holiness. Graced with the dignity and office of fatherhood and motherhood, parents will energetically acquit themselves of a duty which devolves primarily on them, namely education and especially religious education.
As living members of the family, children contribute in their own way to making their parents holy. For they will respond to the kindness of their parents with sentiments of gratitude, with love and trust. They will stand by them as children should when hardships overtake their parents and old age brings its loneliness. Widowhood, accepted bravely as a continuation of the marriage vocation, should be esteemed by all.(8) Families too will share their spiritual riches generously with other families. Thus the Christian family, which springs from marriage as a reflection of the loving covenant uniting Christ with the Church,(9) and as a participation in that covenant, will manifest to all men Christ's living presence in the world, and the genuine nature of the Church. This the family will do by the mutual love of the spouses, by their generous fruitfulness, their solidarity and faithfulness, and by the loving way in which all members of the family assist one another.
49. The biblical Word of God several times urges the betrothed and the married to nourish and develop their wedlock by pure conjugal love and undivided affection.(10) Many men of our own age also highly regard true love between husband and wife as it manifests itself in a variety of ways depending on the worthy customs of various peoples and times.
This love is an eminently human one since it is directed from one person to another through an affection of the will; it involves the good of the whole person, and therefore can enrich the expressions of body and mind with a unique dignity, ennobling these expressions as special ingredients and signs of the friendship distinctive of marriage. This love God has judged worthy of special gifts, healing, perfecting and exalting gifts of grace and of charity. Such love, merging the human with the divine, leads the spouses to a free and mutual gift of themselves, a gift providing itself by gentle affection and by deed, such love pervades the whole of their lives:(11) indeed by its busy generosity it grows better and grows greater. Therefore it far excels mere erotic inclination, which, selfishly pursued, soon enough fades wretchedly away.
This love is uniquely expressed and perfected through the appropriate enterprise of matrimony. The actions within marriage by which the couple are united intimately and chastely are noble and worthy ones. Expressed in a manner which is truly human, these actions promote that mutual self-giving by which spouses enrich each other with a joyful and a ready will. Sealed by mutual faithfulness and be allowed above all by Christs sacrament, this love remains steadfastly true in body and in mind, in bright days or dark. It will never be profaned by adultery or divorce. Firmly established by the Lord, the unity of marriage will radiate from the equal personal dignity of wife and husband, a dignity acknowledged by mutual and total love. The constant fulfillment of the duties of this Christian vocation demands notable virtue. For this reason, strengthened by grace for holiness of life, the couple will painstakingly cultivate and pray for steadiness of love, large heartedness and the spirit of sacrifice.
Authentic conjugal love will be more highly prized, and wholesome public opinion created about it if Christian couples give outstanding witness to faithfulness and harmony in their love, and to their concern for educating their children also, if they do their part in bringing about the needed cultural, psychological and social renewal on behalf of marriage and the family. Especially in the heart of their own families, young people should be aptly and seasonably instructed in the dignity, duty and work of married love. Trained thus in the cultivation of chastity, they will be able at a suitable age to enter a marriage of their own after an honorable courtship.
50. Marriage and conjugal love are by their nature ordained toward the begetting and educating of children. Children are really the supreme gift of marriage and contribute very substantially to the welfare of their parents. The God Himself Who said, "it is not good for man to be alone" (Gen. 2:18) and "Who made man from the beginning male and female" (Matt. 19:4), wishing to share with man a certain special participation in His own creative work, blessed male and female, saying: "Increase and multiply" (Gen. 1:28). Hence, while not making the other purposes of matrimony of less account, the true practice of conjugal love, and the whole meaning of the family life which results from it, have this aim: that the couple be ready with stout hearts to cooperate with the love of the Creator and the Savior. Who through them will enlarge and enrich His own family day by day.
Parents should regard as their proper mission the task of transmitting human life and educating those to whom it has been transmitted. They should realize that they are thereby cooperators with the love of God the Creator, and are, so to speak, the interpreters of that love. Thus they will fulfil their task with human and Christian responsibility, and, with docile reverence toward God, will make decisions by common counsel and effort. Let them thoughtfully take into account both their own welfare and that of their children, those already born and those which the future may bring. For this accounting they need to reckon with both the material and the spiritual conditions of the times as well as of their state in life. Finally, they should consult the interests of the family group, of temporal society, and of the Church herself. The parents themselves and no one else should ultimately make this judgment in the sight of God. But in their manner of acting, spouses should be aware that they cannot proceed arbitrarily, but must always be governed according to a conscience dutifully conformed to the divine law itself, and should be submissive toward the Church's teaching office, which authentically interprets that law in the light of the Gospel. That divine law reveals and protects the integral meaning of conjugal love, and impels it toward a truly human fulfillment. Thus, trusting in divine Providence and refining the spirit of sacrifice,(12) married Christians glorify the Creator and strive toward fulfillment in Christ when with a generous human and Christian sense of responsibility they acquit themselves of the duty to procreate. Among the couples who fulfil their God-given task in this way, those merit special mention who with a gallant heart and with wise and common deliberation, undertake to bring up suitably even a relatively large family.(13)
Marriage to be sure is not instituted solely for procreation; rather, its very nature as an unbreakable compact between persons, and the welfare of the children, both demand that the mutual love of the spouses be embodied in a rightly ordered manner, that it grow and ripen. Therefore, marriage persists as a whole manner and communion of life, and maintains its value and indissolubility, even when despite the often intense desire of the couple, offspring are lacking.
51. This council realizes that certain modern conditions often keep couples from arranging their married lives harmoniously, and that they find themselves in circumstances where at least temporarily the size of their families should not be increased. As a result, the faithful exercise of love and the full intimacy of their lives is hard to maintain. But where the intimacy of married life is broken off, its faithfulness can sometimes be imperiled and its quality of fruitfulness ruined, for then the upbringing of the children and the courage to accept new ones are both endangered.
To these problems there are those who presume to offer dishonorable solutions indeed; they do not recoil even from the taking of life. But the Church issues the reminder that a true contradiction cannot exist between the divine laws pertaining to the transmission of life and those pertaining to authentic conjugal love.
For God, the Lord of life, has conferred on men the surpassing ministry of safeguarding life in a manner which is worthy of man. Therefore from the moment of its conception life must be guarded with the greatest care while abortion and infanticide are unspeakable crimes. The sexual characteristics of man and the human faculty of reproduction wonderfully exceed the dispositions of lower forms of life. Hence the acts themselves which are proper to conjugal love and which are exercised in accord with genuine human dignity must be honored with great reverence. Hence when there is question of harmonizing conjugal love with the responsible transmission of life, the moral aspects of any procedure does not depend solely on sincere intentions or on an evaluation of motives, but must be determined by objective standards. These, based on the nature of the human person and his acts, preserve the full sense of mutual self-giving and human procreation in the context of true love. Such a goal cannot be achieved unless the virtue of conjugal chastity is sincerely practiced. Relying on these principles, sons of the Church may not undertake methods of birth control which are found blameworthy by the teaching authority of the Church in its unfolding of the divine law.(14)
All should be persuaded that human life and the task of transmitting it are not realities bound up with this world alone. Hence they cannot be measured or perceived only in terms of it, but always have a bearing on the eternal destiny of men.
52. The family is a kind of school of deeper humanity. But if it is to achieve the full flowering of its life and mission, it needs the kindly communion of minds and the joint deliberation of spouses, as well as the painstaking cooperation of parents in the education of their children. The active presence of the father is highly beneficial to their formation. The children, especially the younger among them, need the care of their mother at home. This domestic role of hers must be safely preserved, though the legitimate social progress of women should not be underrated on that account.
Children should be so educated that as adults they can follow their vocation, including a religious one, with a mature sense of responsibility and can choose their state of life; if they marry, they can thereby establish their family in favorable moral, social and economic conditions. Parents or guardians should by prudent advice provide guidance to their young with respect to founding a family, and the young ought to listen gladly. At the same time no pressure, direct or indirect, should be put on the young to make them enter marriage or choose a specific partner.
Thus the family, in which the various generations come together and help one another grow wiser and harmonize personal rights with the other requirements of social life, is the foundation of society. All those, therefore, who exercise influence over communities and social groups should work efficiently for the welfare of marriage and the family. Public authority should regard it as a sacred duty to recognize, protect and promote their authentic nature, to shield public morality and to favor the prosperity of home life. The right of parents to beget and educate their children in the bosom of the family must be safeguarded. Children too who unhappily lack the blessing of a family should be protected by prudent legislation and various undertakings and assisted by the help they need.
Christians, redeeming the present time(13) and distinguishing eternal realities from their changing expressions, should actively promote the values of marriage and the family, both by the examples of their own lives and by cooperation with other men of good will. Thus when difficulties arise, Christians will provide, on behalf of family life, those necessities and helps which are suitably modern. To this end, the Christian instincts of the faithful, the upright moral consciences of men, and the wisdom and experience of persons versed in the sacred sciences will have much to contribute.
Those too who are skilled in other sciences, notably the medical, biological, social and psychological, can considerably advance the welfare of marriage and the family along with peace of conscience if by pooling their efforts they labor to explain more thoroughly the various conditions favoring a proper regulation of births.
It devolves on priests duly trained about family matters to nurture the vocation of spouses by a variety of pastoral means, by preaching God's word, by liturgical worship, and by other spiritual aids to conjugal and family life; to sustain them sympathetically and patiently in difficulties, and to make them courageous through love, so that families which are truly illustrious can be formed.
Various organizations, especially family associations, should try by their programs of instruction and action to strengthen young people and spouses themselves, particularly those recently wed, and to train them for family, social and apostolic life.
Finally, let the spouses themselves, made to the image of the living God and enjoying the authentic dignity of persons, be joined to one another(16) in equal affection, harmony of mind and the work of mutual sanctification. Thus, following Christ who is the principle of life,(17) by the sacrifices and joys of their vocation and through their faithful love, married people can become witnesses of the mystery of love which the Lord revealed to the world by His dying and His rising up to life again.(18)
CHAPTER II
THE PROPER DEVELOPMENT OF CULTURE
53. Man comes to a true and full humanity only through culture, that is through the cultivation of the goods and values of nature. Wherever human life is involved, therefore, nature and culture are quite intimately connected one with the other.
The word "culture" in its general sense indicates everything whereby man develops and perfects his many bodily and spiritual qualities; he strives by his knowledge and his labor, to bring the world itself under his control. He renders social life more human both in the family and the civic community, through improvement of customs and institutions. Throughout the course of time he expresses, communicates and conserves in his works, great spiritual experiences and desires, that they might be of advantage to the progress of many, even of the whole human family.
Thence it follows that human culture has necessarily a historical and social aspect and the word "culture" also often assumes a sociological and ethnological sense. According to this sense we speak of a plurality of cultures. Different styles of life and multiple scales of values arise from the diverse manner of using things, of laboring, of expressing oneself, of practicing religion, of forming customs, of establishing laws and juridic institutions of cultivating the sciences, the arts and beauty. Thus the customs handed down to it form the patrimony proper to each human community. It is also in this way that there is formed the definite, historical milieu which enfolds the man oœ every nation and age and from which he draws the values which permit him to promote civilization.
SECTION 1
The Circumstances of Culture in the World Today
54. The circumstances of the life of modern man have been so profoundly changed in their social and cultural aspects, that we can speak of a new age of human history.(1) New ways are open, therefore, for the perfection and the further extension of culture. These ways have been prepared by the enormous growth of natural, human and social sciences, by technical progress, and advances in developing and organizing means whereby men can communicate with one another. Hence the culture of today possesses particular characteristics: sciences which are called exact greatly develop critical judgment; the more recent psychological studies more profoundly explain human activity; historical studies make it much easier to see things in their mutable and evolutionary aspects, customs and usages are becoming more and more uniform; industrialization, urbanization, and other causes which promote community living create a mass-culture from which are born new ways of thinking, acting and making use of leisure. The increase of commerce between the various nations and human groups opens more widely to all the treasures of different civilizations and thus little by little, there develops a more universal form of human culture, which better promotes and expresses the unity of the human race to the degree that it preserves the particular aspects of the different civilizations.
55. From day to day, in every group or nation, there is an increase in the number of men and women who are conscious that they themselves are the authors and the artisans of the culture of their community. Throughout the whole world there is a mounting increase in the sense of autonomy as well as of responsibility. This is of paramount importance for the spiritual and moral maturity of the human race. This becomes more clear if we consider the unification of the world and the duty which is imposed upon us, that we build a better world based upon truth and justice. Thus we are witnesses of the birth of a new humanism, one in which man is defined first of all by this responsibility to his brothers and to history.
56. In these conditions, it is no cause of wonder that man, who senses his responsibility for the progress of culture, nourishes a high hope but also looks with anxiety upon many contradictory things which he must resolve:
What is to be done to prevent the increased exchanges between cultures, which should lead to a true and fruitful dialogue between groups and nations, from disturbing the life of communities, from destroying the wisdom received from ancestors, or from placing in danger the character proper to each people?
How is the dynamism and expansion of a new culture to be fostered without losing a living fidelity to the heritage of tradition. This question is of particular urgency when a culture which arises from the enormous progress of science and technology must be harmonized with a culture nourished by classical studies according to various traditions.
How can we quickly and progressively harmonize the proliferation of particular branches of study with the necessity of forming a synthesis of them, and of preserving among men the faculties of contemplation and observation which lead to wisdom?
What can be done to make all men partakers of cultural values in the world, when the human culture of those who are more competent is constantly becoming more refined and more complex?
Finally how is the autonomy which culture claims for itself to be recognized as legitimate without generating a notion of humanism which is merely terrestrial, and even contrary to religion itself.
In the midst of these conflicting requirements, human culture must evolve today in such a way that it can both develop the whole human person and aid man in those duties to whose fulfillment all are called, especially Christians fraternally united in one human family.
SECTION 2
Some Principles for the Proper Development of Culture
57. Christians, on pilgrimage toward the heavenly city, should seek and think of these things which are above(2) This duty in no way decreases, rather it increases, the importance of their obligation to work with all men in the building of a more human world. Indeed, the mystery of the Christian faith furnishes them with an excellent stimulant and aid to fulfill this duty more courageously and especially to uncover the full meaning of this activity, one which gives to human culture its eminent place in the integral vocation of man.
When man develops the earth by the work of his hands or with the aid of technology, in order that it might bear fruit and become a dwelling worthy of the whole human family and when he consciously takes part in the life of social groups, he carries out the design of God manifested at the beginning of time, that he should subdue the earth, perfect creation and develop himself. At the same time he obeys the commandment of Christ that he place himself at the service of his brethren.
Furthermore, when man gives himself to the various disciplines of philosophy, history and of mathematical and natural science, and when he cultivates the arts, he can do very much to elevate the human family to a more sublime understanding of truth, goodness, and beauty, and to the formation of considered opinions which have universal value. Thus mankind may be more clearly enlightened by that marvelous Wisdom which was with God from all eternity, composing all things with him, rejoicing in the earth, delighting in the sons of men.(4)
In this way, the human spirit, being less subjected to material things, can be more easily drawn to the worship and contemplation of the Creator. Moreover, by the impulse of grace, he is disposed to acknowledge the Word of God, Who before He became flesh in order to save all and to sum up all in Himself was already "in the world" as "the true light which enlightens every man" (John 1:9-10).(5)
Indeed today's progress in science and technology can foster a certain exclusive emphasis on observable data, and an agnosticism about everything else. For the methods of investigation which these sciences use can be wrongly considered as the supreme rule of seeking the whole truth. By virtue of their methods these sciences cannot penetrate to the intimate notion of things. Indeed the danger is present that man, confiding too much in the discoveries of today, may think that he is sufficient unto himself and no longer seek the higher things.
Those unfortunate results, however, do not necessarily follow from the culture of today, nor should they lead us into the temptation of not acknowledging its positive values. Among these values are included: scientific study and fidelity toward truth in scientific inquiries, the necessity of working together with others in technical groups, a sense of international solidarity, a clearer awareness of the responsibility of experts to aid and even to protect men, the desire to make the conditions of life more favorable for all, especially for those who are poor in culture or who are deprived of the opportunity to exercise responsibility. All of these provide some preparation for the acceptance of the message of the Gospel a preparation which can be animated by divine charity through Him Who has come to save the world.
58. There are many ties between the message of salvation and human culture. For God, revealing Himself to His people to the extent of a full manifestation of Himself in His Incarnate Son, has spoken according to the culture proper to each epoch.
Likewise the Church, living in various circumstances in the course of time, has used the discoveries of different cultures so that in her preaching she might spread and explain the message of Christ to all nations, that she might examine it and more deeply understand it, that she might give it better expression in liturgical celebration and in the varied life of the community of the faithful.
But at the same time, the Church, sent to all peoples of every time and place, is not bound exclusively and indissolubly to any race or nation, any particular way of life or any customary way of life recent or ancient. Faithful to her own tradition and at the same time conscious of her universal mission, she can enter into communion with the various civilizations, to their enrichment and the enrichment of the Church herself.
The Gospel of Christ constantly renews the life and culture of fallen man, it combats and removes the errors and evils resulting from the permanent allurement of sin. It never eases to purify and elevate the morality of peoples. By riches coming from above, it makes fruitful, as it were from within, the spiritual qualities and traditions of every people of every age. It strengthens, perfects and restores(6) them in Christ. Thus the Church, in the very fulfillment of her own function,(7) stimulates and advances human and civic culture; by her action, also by her liturgy, she leads them toward interior liberty.
59. For the above reasons, the Church recalls to the mind of all that culture is to be subordinated to the integral perfection of the human person, to the good of the community and of the whole society. Therefore it is necessary to develop the human faculties in such a way that there results a growth of the faculty of admiration, of intuition, of contemplation, of making personal judgment, of developing a religious, moral and social sense.
Culture, because it flows immediately from the spiritual and social character of man, has constant need of a just liberty in order to develop; it needs also the legitimate possibility of exercising its autonomy according to its own principles. It therefore rightly demands respect and enjoys a certain inviolability within the limits of the common good, as long, of course, as it preserves the rights of the individual and the community, whether particular or universal.
This Sacred Synod, therefore, recalling the teaching of the first Vatican Council, declares that there are "two orders of knowledge" which are distinct, namely faith and reason; and that the Church does not forbid that "the human arts and disciplines use their own principles and their proper method, each in its own domain"; therefore "acknowledging this just liberty," this Sacred Synod affirms the legitimate autonomy of human culture and especially of the sciences.(8)
All this supposes that, within the limits of morality and the common utility, man can freely search for the truth, express his opinion and publish it; that he can practice any art he chooses: that finally, he can avail himself of true information concerning events of a public nature.(9)
As for public authority, it is not its function to determine the character of the civilization, but rather to establish the conditions and to use the means which are capable of fostering the life of culture among an even within the minorities of a nation.(10) It is necessary to do everything possible to prevent culture from being turned away from its proper end and made to serve as an instrument of political or economic power.
SECTION 3
Some More Urgent Duties of Christians in Regard to Culture
60. It is now possible to free most of humanity from the misery of ignorance. Therefore the duty most consonant with our times, especially for Christians, is that of working diligently for fundamental decisions to be taken in economic and political affairs, both on the national and international level which will everywhere recognize and satisfy the right of all to a human and social culture in conformity with the dignity of the human person without any discrimination of race, sex, nation, religion or social condition. Therefore it is necessary to provide all with a sufficient quantity of cultural benefits, especially of those which constitute the so-called fundamental culture lest very many be prevented from cooperating in the promotion of the common good in a truly human manner because of illiteracy and a lack of responsible activity.
We must strive to provide for those men who are gifted the possibility of pursuing higher studies; and in such a way that, as far as possible, they may occupy in society those duties, offices and services which are in harmony with their natural aptitude and the competence they have acquired.(11) Thus each man and the social groups of every people will be able to attain the full development of their culture in conformity with their qualities and traditions.
Everything must be done to make everyone conscious of the right to culture and the duty he has of developing him self culturally and of helping others. Sometimes there exist conditions of life and of work which impede the cultural striving of men and destroy in them the eagerness for culture. This is especially true of farmers and workers. It is necessary to provide for them those working conditions which will not impede their human culture but rather favor it. Women now work in almost all spheres. It is fitting that they are able to assume their proper role in accordance with their own nature. It will belong to all to acknowledge and favor the proper and necessary participation of women in the cultural life.
61. Today it is more difficult to form a synthesis of the various disciplines of knowledge and the arts than it was formerly. For while the mass and the diversity of cultural factors are increasing, there is a decrease in each man's faculty of perceiving and unifying these things, so that the image of "universal man" is being lost sight of more and more. Nevertheless it remains each man's duty to retain an understanding of the whole human person in which the values of intellect, will, conscience and fraternity are preeminent. These values are all rooted in God the Creator and have been wonderfully restored and elevated in Christ.
The family is, as it were, the primary mother and nurse of this education. There, the children, in an atmosphere of love, more easily learn the correct order of things, while proper forms of human culture impress themselves in an almost unconscious manner upon the mind of the developing adolescent.
Opportunities for the same education are to be found also in the societies of today, due especially to the increased circulation of books and to the new means of cultural and social communication which can foster a universal culture. With the more or less generalized reduction of working hours, the leisure time of most men has increased. May this leisure be used properly to relax, to fortify the health of soul and body through spontaneous study and activity, through tourism which refines man's character and enriches him with understanding of others, through sports activity which helps to preserve equilibrium of spirit even in the community, and to establish fraternal relations among men of all conditions, nations and races. Let Christians cooperate so that the cultural manifestations and collective activity characteristic of our time may be imbued with a human and a Christian spirit.
All these leisure activities however are not able to bring man to a full cultural development unless there is at the same time a profound inquiry into the meaning of culture and science for the human person.
62. Although the Church has contributed much to the development of culture, experience shows that, for circumstantial reasons, it is sometimes difficult to harmonize culture with Christian teaching. These difficulties do not necessarily harm the life of faith, rather they can stimulate the mind to a deeper and more accurate understanding of the faith. The recent studies and findings of science, history and philosophy raise new questions which effect life and which demand new theological investigations. Furthermore, theologians, within the requirements and methods proper to theology, are invited to seek continually for more suitable ways of communicating doctrine to the men of their times; for the deposit of Faith or the truths are one thing and the manner in which they are enunciated, in the same meaning and understanding, is another.(12) In pastoral care, sufficient use must be made not only of theological principles, but also of the findings of the secular sciences, especially of psychology and sociology, so that the faithful may be brought to a more adequate and mature life of faith.
Literature and the arts are also, in their own way, of great importance to the life of the Church. They strive to make known the proper nature of man, his problems and his experiences in trying to know and perfect both himself and the world. They have much to do with revealing mans place in history and in the world; with illustrating the miseries and joys, the needs and strengths of man and with foreshadowing 1 better life for him. The they are able to elevate human life, expressed in multifold forms according to various times and regions.
Efforts must be made so that those who foster these arts feel that the Church recognizes their activity and so that, enjoying orderly liberty, they may initiate more friendly relations with the Christian community. The Church acknowledges also new forms of art which are adapted to our age and are in keeping with the characteristics of various nations and regions. They may be brought into the sanctuary since they raise the mind to God, once the manner of expression is adapted and they are conformed to liturgical requirements(13)
Thus the knowledge of God is better manifested and the preaching of the Gospel becomes clearer to human intelligence and shows itself to be relevant to man's actual conditions of life.
May the faithful, therefore, live in very close union with the other men of their time and may they strive to understand perfectly their way of thinking and judging, as expressed in their culture. Let them blend new sciences and theories and the understanding of the most recent discoveries with Christian morality and the teaching of Christian doctrine, so that their religious culture and morality may keep pace with scientific knowledge and with the constantly progressing technology. Thus they will be able to interpret and evaluate all things in a truly Christian spirit.
Let those who teach theology in seminaries and universities strive to collaborate with men versed in the other sciences through a sharing of their resources and points of view. Theological inquiry should pursue a profound understanding of revealed truth; at the same time it should not neglect close contact with its own time that it may be able to help these men skilled in various disciplines to attain to a better understanding of the faith. This common effort will greatly aid the formation of priests, who will be able to present to our contemporaries the doctrine of the Church concerning God, man and the world, in a manner more adapted to them so that they may receive it more willingly.(14) Furthermore, it is to be hoped that many of the laity will receive a sufficient formation in the sacred sciences and that some will dedicate themselves professionally to these studies, developing and deepening them by their own labors. In order that they may fulfill their function, let it be recognized that all the faithful, whether clerics or laity, possess a lawful freedom of inquiry, freedom of thought and of expressing their mind with humility and fortitude in those matters on which they enjoy competence.(16)
CHAPTER III
ECONOMIC AND SOCIAL LIFE
63. In the economic and social realms, too, the dignity and complete vocation of the human person and the welfare of society as a whole are to be respected and promoted. For man is the source, the center, and the purpose of all economic and social life.
Like other areas of social life, the economy of today is marked by man's increasing domination over nature, by closer and more intense relationships between citizens, groups, and countries and their mutual dependence, and by the increased intervention of the state. At the same time progress in the methods of production and in the exchange of goods and services has made the economy an instrument capable of better meeting the intensified needs of the human family.
Reasons for anxiety, however, are not lacking. Many people, especially in economically advanced areas, seem, as it were, to be ruled by economics, so that almost their entire personal and social life is pennated with a certain economic way of thinking. Such is true both of nations that favor a collective economy and of others. At the very time when the development of economic life could mitigate social inequalities (provided that it be guided and coordinated in a reasonable and human way), it is often made to embitter them; or, in some places, it even results in a decline of the social status of the underprivileged and in contempt for the poor. While an immense number of people still lack the absolute necessities of life, some, even in less advanced areas, live in luxury or squander wealth. Extravagance and wretchedness exist side by side. While a few enjoy very great power of choice, the majority are deprived of almost all possibility of acting on their own initiative and responsibility, and often subsist in living and working conditions unworthy of the human person.
A similar lack of economic and social balance is to be noticed between agriculture, industry, and the services, and also between different parts of one and the same country. The contrast between the economically more advanced countries and other countries is becoming more serious day by day, and the very peace of the world can be jeopardized thereby.
Our contemporaries are coming to feel these inequalities with an ever sharper awareness, since they are thoroughly convinced that the ampler technical and economic possibilities which the world of today enjoys can and should correct this unhappy state of affairs. Hence, many reforms in the socioeconomic realm and a change of mentality and attitude are required of all. For this reason the Church down through the centuries and in the light of the Gospel has worked out the principles of justice and equity demanded by right reason both for individual and social life and for international life, and she has proclaimed them especially in recent times. This sacred council intends to strengthen these principles according to the circumstances of this age and to set forth certain guidelines, especially with regard to the requirements of economic development.(1)
SECTION 1
Economic Development
64. Today more than ever before attention is rightly given to the increase of the production of agricultural and industrial goods and of the rendering of services, for the purpose of making provision for the growth of population and of satisfying the increasing desires of the human race. Therefore, technical progress, an inventive spirit, an eagerness to create and to expand enterprises, the application of methods of production, and the strenuous efforts of all who engage in production-in a word, all the elements making for such development-must be promoted. The fundamental finality of this production is not the mere increase of products nor profit or control but rather the service of man, and indeed of the whole man with regard for the full range of his material needs and the demands of his intellectual, moral, spiritual, and religious life; this applies to every man whatsoever and to every group of men, of every race and of every part of the world. Consequently, economic activity is to be carried on according to its own methods and laws within the limits of the moral order," so that God's plan for mankind may be realized.(3)
65. Economic development must remain under man's determination and must not be left to the judgment of a few men or groups possessing too much economic power or of the political community alone or of certain more powerful nations. It is necessary, on the contrary, that at every level the largest possible number of people and, when it is a question of international relations, all nations have an active share in directing that development. There is need as well of the coordination and fitting and harmonious combination of the spontaneous efforts of individuals and of free groups with the undertakings oœ public authorities.
Growth is not to be left solely to a kind of mechanical course of the economic activity of individuals, nor to the authority of government. For this reason, doctrines which obstruct the necessary reforms under the guise of a false liberty, and those which subordinate the basic rights of individual persons and groups to the collective organization of production must be shown to be erroneous.(4)
Citizens, on the other hand, should remember that it is their right and duty, which is also to be recognized by the civil authority, to contribute to the true progress of their own community according to their ability. Especially in underdeveloped areas, where all resources must urgently be employed, those who hold back their unproductive resources or who deprive their community of the material or spiritual aid that it needs-saving the personal right of migration-gravely endanger the common good.
66. To satisfy the demands of justice and equity, strenuous efforts must be made, without disregarding the rights of persons or the natural qualities of each country, to remove as quickly as possible the immense economic inequalities, which now exist and in many cases are growing and which are connected with individual and social discrimination. Likewise, in many areas, in view of the special difficulties of agriculture relative to the raising and selling of produce, country people must be helped both to increase and to market what they produce, and to introduce the necessary development and renewal and also obtain a fair income. Otherwise, as too often happens, they will remain in the condition of lower-class citizens. Let farmers themselves, especially young ones, apply themselves to perfecting their professional skill, for without it, there can be no agricultural advance.(5)
Justice and equity likewise require that the mobility, which is necessary in a developing economy, be regulated in such a way as to keep the life of individuals and their families from becoming insecure and precarious. When workers come from another country or district and contribute to the economic advancement of a nation or region by their labor, all discrimination as regards wages and working conditions must be carefully avoided. All the people, moreover, above all the public authorities, must treat them not as mere tools of production but as persons, and must help them to bring their families to live with them and to provide themselves with a decent dwelling; they must also see to it that these workers are incorporated into the social life of the country or region that receives them. Employment opportunities, however, should be created in their own areas as far as possible.
In economic affairs which today are subject to change, as in the new forms of industrial society in which automation, for example, is advancing, care must be taken that sufficient and suitable work and the possibility of the appropriate technical and professional formation are furnished. The livelihood and the human dignity especially of those who are in very difficult conditions because of illness or old age must be guaranteed.
SECTION 2
Certain Principles Governing Socio-Economic Life as a Whole
67. Human labor which is expended in the production and exchange of goods or in the performance of economic services is superior to the other elements of economic life, for the latter have only the nature of tools.
This labor, whether it is engaged in independently or hired by someone else, comes immediately from the person, who as it were stamps the things of nature with his seal and subdues them to his will. By his labor a man ordinarily supports himself and his family, is joined to his fellow men and serves them, and can exercise genuine charity and be a partner in the work of bringing divine creation to perfection. Indeed, we hold that through labor offered to God man is associated with the redemptive work of Jesus Christ, Who conferred an eminent dignity on labor when at Nazareth He worked with His own hands. From this there follows for every man the duty of working faithfully and also the right to work. It is the duty of society, moreover, according to the circumstances prevailing in it, and in keeping with its role, to help the citizens to find sufficient employment. Finally, remuneration for labor is to be such that man may be furnished the means to cultivate worthily his own material, social, cultural, and spiritual life and that of his dependents, in view of the function and productiveness of each one, the conditions of the factory or workshop, and the common good.(6)
Since economic activity for the most part implies the associated work of human beings, any way of organizing and directing it which may be detrimental to any working men and women would be wrong and inhuman. It happens too often, however, even in our days, that workers are reduced to the level of being slaves to their own work. This is by no means justified by the so-called economic laws. The entire process of productive work, therefore, must be adapted to the needs of the person and to his way of life, above all to his domestic life, especially in respect to mothers of families, always with due regard for sex and age. The opportunity, moreover, should be granted to workers to unfold their own abilities and personality through the performance of their work. Applying their time and strength to their employment with a due sense of responsibility, they should also all enjoy sufficient rest and leisure to cultivate their familial, cultural, social and religious life. They should also have the opportunity freely to develop the energies and potentialities which perhaps they cannot bring to much fruition in their professional work.
68. In economic enterprises it is persons who are joined together, that is, free and independent human beings created lo the image of God. Therefore, with attention to the functions of each-owners or employers, management or labor-and without doing harm to the necessary unity of management, the active sharing of all in the administration and profits of these enterprises in ways to be properly determined is to be promoted.(7) Since more often, however, decisions concerning economic and social conditions, on which the future lot of the workers and of their children depends, are made not within the business itself but by institutions on a higher level, the workers themselves should have a share also in determining these conditions-in person or through freely elected delegates.
Among the basic rights of the human person is to be numbered the right of freely founding unions for working people. These should be able truly to represent them and to contribute to the organizing of economic life in the right way. Included is the right of freely taking part in the activity of these unions without risk of reprisal. Through this orderly participation joined to progressive economic and social formation, all will grow day by day in the awareness of their own function and responsibility, and thus they will be brought to feel that they are comrades in the whole task of economic development and in the attainment of the universal common good according to their capacities and aptitudes.
When, however, socio-economic disputes arise, efforts must be made to come to a peaceful settlement. Although recourse must always be had first to a sincere dialogue between the parties, a strike, nevertheless, can remain even in presentday circumstances a necessary, though ultimate, aid for the defense of the workers' own rights and the fulfillment of their just desires. As soon as possible, however, ways should be sought to resume negotiation and the discussion of reconciliation.
69. God intended the earth with everything contained in it for the use of all human beings and peoples. Thus, under the leadership of justice and in the company of charity, created goods should be in abundance for all in like manner.(8) Whatever the forms of property may be, as adapted to the legitimate institutions of peoples, according to diverse and changeable circumstances, attention must always be paid to this universal destination of earthly goods. In using them, therefore, man should regard the external things that he legitimately possesses not only as his own but also as common in the sense that they should be able to benefit not only him but also others.(9) On the other hand, the right of having a share of earthly goods sufficient for oneself and one's family belongs to everyone. The Fathers and Doctors of the Church held this opinion, teaching that men are obliged to come to the relief of the poor and to do so not merely out of their superfluous goods.(10) If one is in extreme necessity, he has the right to procure for himself what he needs out of the riches of others.(11) Since there are so many people prostrate with hunger in the world, this sacred council urges all, both individuals and governments, to remember the aphorism of the Fathers, "Feed the man dying of hunger, because if you have not fed him, you have killed him,"(12) and really to share and employ their earthly goods, according to the ability of each, especially by supporting individuals or peoples with the aid by which they may be able to help and develop themselves.
In economically less advanced societies the common destination of earthly goods is partly satisfied by means of the customs and traditions proper to the community, by which the absolutely necessary things are furnished to each member. An effort must be made, however, to avoid regarding certain customs as altogether unchangeable, if they no longer answer the new needs of this age. On the other hand, imprudent action should not be taken against respectable customs which, provided they are suitably adapted to present-day circumstances, do not cease to be very useful. Similarly, in highly developed nations a body of social institutions dealing with protection and security can, for its own part, bring to reality the common destination of earthly goods. Family and social services, especially those that provide for culture and education, should be further promoted. When all these things are being organized, vigilance is necessary to present the citizens from being led into a certain inactivity vis-a-vis society or from rejecting the burden of taking up office or from refusing to serve.
70. Investments, for their part, must be directed toward procuring employment and sufficient income for the people both now and in the future. Whoever makes decisions concerning these investments and the planning of the economy-whether they be individuals or groups of public authorities-are bound to keep these objectives in mind and to recognize their serious obligation of watching, on the one hand, that provision be made for the necessities required for a decent life both of individuals and of the whole community and, on the other, of looking out for the future and of establishing a right balance between the needs of present-day consumption, both individual and collective, and the demands of investing for the generation to come. They should also always bear in mind the urgent needs of underdeveloped countries or regions. In monetary matters they should beware of hurting the welfare of their own country or of other countries. Care should also be taken lest the economically weak countries unjustly suffer any loss from a change in the value of money.
71. Since property and other forms of private ownership of external goods contribute to the expression of the personality, and since, moreover, they furnish one an occasion to exercise his function in society and in the economy, it is very important that the access of both individuals and communities to some ownership of external goods be fostered
Private property or some ownership of external goods confers on everyone a sphere wholly necessary for the autonomy of the person and the family, and it should be regarded as an extension of human freedom. Lastly, since it adds incentives for carrying on one's function and charge, it constitutes one of the conditions for civil liberties.(13)
The forms of such ownership or property are varied today and are becoming increasingly diversified. They all remain, however, a cause of security not to be underestimated, in spite of social funds, rights, and services provided by society. This is true not only of material property but also of immaterial things such as professional capacities.
The right of private ownership, however, is not opposed to the right inherent in various forms of public property. Goods can be transferred to the public domain only by the competent authority, according to the demands and within the limits of the common good, and with fair compensation. Furthermore, it is the right of public authority to prevent anyone from abusing his private property to the detriment of the common good.(14)
By its very nature private property has a social quality which is based on the law of the common destination of earthly goods.(15) If this social quality is overlooked, property often becomes an occasion of passionate desires for wealth and serious disturbances, so that a pretext is given to the attackers for calling the right itself into question.
In many underdeveloped regions there are large or even extensive rural estates which are only slightly cultivated or lie completely idle for the sake of profit, while the majority of the people either are without land or have only very small fields, and, on the other hand, it is evidently urgent to increase the productivity of the fields. Not infrequently those who are hired to work for the landowners or who till a portion of the land as tenants receive a wage or income unworthy of a human being, lack decent housing and are exploited by middlemen. Deprived of all security, they live under such personal servitude that almost every opportunity of acting on their own initiative and responsibility is denied to them and all advancement in human culture and all sharing in social and political life is forbidden to them. According to the different cases, therefore, reforms are necessary: that income may grow, working conditions should be improved, security in employment increased, and an incentive to working on one's own initiative given. Indeed, insufficiently cultivated estates should be distributed to those who can make these lands fruitful; in this case, the necessary things and means, especially educational aids and the right facilities for cooperative organization, must be supplied. Whenever, nevertheless, the common good requires expropriation, compensation must be reckoned in equity after all the circumstances have been weighed.
72. Christians who take an active part in present-day socio-economic development and fight for justice and charity should be convinced that they can make a great contribution to the prosperity of mankind and to the peace of the world. In these activities let them, either as individuals or as members of groups, give a shining example. Having acquired the absolutely necessary skill and experience, they should observe the right order in their earthly activities in faithfulness to Christ and His Gospel. Thus their whole life, both individual and social, will be permeated with the spirit of the beatitudes, notably with a spirit of poverty.
Whoever in obedience to Christ seeks first the Kingdom of God, takes therefrom a stronger and purer love for helping all his brethren and for perfecting the work of justice under the inspiration of charity.(16)
CHAPTER IV
THE LIFE OF THE POLITICAL COMMUNITY
73. In our day, profound changes are apparent also in the structure and institutions of peoples. These result from their cultural, economic and social evolution. Such changes have a great influence on the life of the political community, especially regarding the rights and duties of all in the exercise of civil freedom and in the attainment of the common good, and in organizing the relations of citizens among themselves and with respect to public authority.
The present keener sense of human dignity has given rise in many parts of the world to attempts to bring about a politico-juridical order which will give better protection to the rights of the person in public life. These include the right freely to meet and form associations, the right to express one's own opinion and to profess one's religion both publicly and privately. The protection of the rights of a person is indeed a necessary condition so that citizens, individually or collectively, can take an active part in the life and government of the state.
Along with cultural, economic and social development, there is a growing desire among many people to play a greater part in organizing the life of the political community. In the conscience of many arises an increasing concern that the rights of minorities be recognized, without any neglect for their duties toward the political community. In addition, there is a steadily growing respect for men of other opinions or other religions. At the same time, there is wider cooperation to guarantee the actual exercise of personal rights to all citizens, and not only to a few privileged individuals.
However, those political systems, prevailing in some parts of the world are to be reproved which hamper civic or religious freedom, victimize large numbers through avarice and political crimes, and divert the exercise of authority from the service of the common good to the interests of one or another faction or of the rulers themselves.
There is no better way to establish political life on a truly human basis than by fostering an inward sense of justice and kindliness, and of service to the common good, and by strengthening basic convictions as to the true nature of the political community and the aim, right exercise, and sphere of action of public authority.
74. Men, families and the various groups which make up the civil community are aware that they cannot achieve a truly human life by their own unaided efforts. They see the need for a wider community, within which each one makes his specific contribution every day toward an ever broader realization of the common good.(1) For this purpose they set up a political community according to various forms. The political community exists, consequently, for the sake of the common good, in which it finds its full justification and significance, and the source of its inherent legitimacy. Indeed, the common good embraces the sum of those conditions of the social life whereby men, families and associations more adequately and readily may attain their own perfection.(2)
Yet the people who come together in the political community are many and diverse, and they have every right to prefer divergent solutions. If the political community is not to be torn apart while everyone follows his own opinion, there must be an authority to direct the energies of all citizens toward the common good, not in a mechanical or despotic fashion, but by acting above all as a moral force which appeals to each one's freedom and sense of responsibility.
It is clear, therefore, that the political community and public authority are founded on human nature and hence belong to the order designed by God, even though the choice of a political regime and the appointment of rulers are left to the free will of citizens.(3)
It follows also that political authority, both in the community as such and in the representative bodies of the state, must always be exercised within the limits of the moral order and directed toward the common good-with a dynamic concept of that good-according to the juridical order legitimately established or due to be established. When authority is so exercised, citizens are bound in conscience to obey.(4) Accordingly, the responsibility, dignity and importance of leaders are indeed clear.
But where citizens are oppressed by a public authority overstepping its competence, they should not protest against those things which are objectively required for the common good; but it is legitimate for them to defend their own rights and the rights of their fellow citizens against the abuse of this authority, while keeping within those limits drawn by the natural law and the Gospels.
According to the character of different peoples and their historic development, the political community can, however, adopt a variety of concrete solutions in its structures and the organization of public authority. For the benefit of the whole human family, these solutions must always contribute to the formation of a type of man who will be cultivated, peace-loving and well-disposed towards all his fellow men.
75. It is in full conformity with human nature that there should be juridico-political structures providing all citizens in an ever better fashion and without and discrimination the practical possibility of freely and actively taking part in the establishment of the juridical foundations of the political community and in the direction of public affairs, in fixing the terms of reference of the various public bodies and in the election of political leaders.(5) All citizens, therefore, should be mindful of the right and also the duty to use their free vote to further the common good. The Church praises and esteems the work of those who for the good of men devote themselves to the service of the state and take on the burdens of this office.
If the citizens' responsible cooperation is to produce the good results which may be expected in the normal course of political life, there must be a statute of positive law providing for a suitable division of the functions and bodies of authority and an efficient and independent system for the protection of rights. The rights of all persons, families and groups, and their practical application, must be recognized, respected and furthered, together with the duties binding on all citizen.(6) Among the latter, it will be well to recall the duty of rendering the political community such material and personal service as are required by the common good. Rulers must be careful not to hamper the development of family, social or cultural groups, nor that of intermediate bodies or organizations, and not to deprive them of opportunities for legitimate and constructive activity; they should willingly seek rather to promote the orderly pursuit of such activity. Citizens, for their part, either individually or collectively, must be careful not to attribute excessive power to public authority, not to make exaggerated and untimely demands upon it in their own interests, lessening in this way the responsible role of persons, families and social groups.
The complex circumstances of our day make it necessary for public authority to intervene more often in social, economic and cultural matters in order to bring about favorable conditions which will give more effective help to citizens and groups in their free pursuit of man's total well-being. The relations, however, between socialization and the autonomy and development of the person can be understood in different ways according to various regions and the evolution of peoples. But when the exercise of rights is restricted temporarily for the common good, freedom should be restored immediately upon change of circumstances. Moreover, it is inhuman for public authority to fall back on dictatonal systems or totalitarian methods which violate the rights of the person or social groups.
Citizens must cultivate a generous and loyal spirit of patriotism, but without being narrow-minded. This means that they will always direct their attention to the good of the whole human family, united by the different ties which bind together races, people and nations.
All Christians must be aware of their own specific vocation within the political community. It is for them to give an example by their sense of responsibility and their service of the common good. In this way they are to demonstrate concretely how authority can be compatible with freedom, personal initiative with the solidarity of the whole social organism, and the advantages of unity with fruitful diversity. They must recognize the legitimacy of different opinions with regard to temporal solutions, and respect citizens, who, even as a group, defend their points of view by honest methods. Political parties, for their part, must promote those things which in their judgement are required for the common good; it is never allowable to give their interests priority over the common good.
Great care must be taken about civic and political formation, which is of the utmost necessity today for the population as a whole, and especially for youth, so that all citizens can play their part in the life of the political community. Those who are suited or can become suited should prepare themselves for the difficult, but at the same time, the very noble art of politics,(8) and should seek to practice this art without regard for their own interests or for material advantages. With integrity and wisdom, they must take action against any form of injustice and tyranny, against arbitrary domination by an individual or a political party and any intolerance. They should dedicate themselves to the service of all with sincerity and fairness, indeed, with the charity and fortitude demanded by political life.
76. It is very important, especially where a pluralistic society prevails, that there be a correct notion of the relationship between the political community and the Church, and a clear distinction between the tasks which Christians undertake, individually or as a group, on their own responsibility as citizens guided by the dictates of a Christian conscience, and the activities which, in union with their pastors, they carry out in the name of the Church.
The Church, by reason of her role and competence, is not identified in any way with the political community nor bound to any political system. She is at once a sign and a safeguard of the transcendent character of the human person.
The Church and the political community in their own fields are autonomous and independent from each other. Yet both, under different titles, are devoted to the personal and social vocation of the same men. The more that both foster sounder cooperation between themselves with due consideration for the circumstances of time and place, the more effective will their service be exercised for the good of all. For man's horizons are not limited only to the temporal order; while living in the context of human history, he preserves intact his eternal vocation. The Church, for her part, founded on the love of the Redeemer, contributes toward the reign of justice and charity within the borders of a nation and between nations. By preaching the truths of the Gospel, and bringing to bear on all fields of human endeavor the light of her doctrine and of a Christian witness, she respects and fosters the political freedom and responsibility of citizens.
The Apostles, their successors and those who cooperate with them, are sent to announce to mankind Christ, the Savior. Their apostolate is based on the power of God, Who very often shows forth the strength of the Gospel on the weakness of its witnesses. All those dedicated to the ministry of God's Word must use the ways and means proper to the Gospel which in a great many respects differ from the means proper to the earthly city.
There are, indeed, close links between earthly things and those elements of man's condition which transcend the world. The Church herself makes use of temporal things insofar as her own mission requires it. She, for her part, does not place her trust in the privileges offered by civil authority. She will even give up the exercise of certain rights which have been legitimately acquired, if it becomes clear that their use will cast doubt on the sincerity of her witness or that new ways of life demand new methods. It is only right, however, that at all times and in all places, the Church should have true freedom to preach the faith, to teach her social doctrine, to exercise her role freely among men, and also to pass moral judgment in those matters which regard public order when the fundamental rights of a person or the salvation of souls require it. In this, she should make use of all the means-but only those-which accord with the Gospel and which correspond to the general good according to the diversity oœ times and circumstances.
While faithfully adhering to the Gospel and fulfilling her mission to the world, the Church, whose duty it is to foster and elevate(9) all that is found to be true, good and beautiful in the human community, strengthens peace among men for the glory of God.(10)
CHAPTER V
THE FOSTERING OF PEACE AND THE PROMOTION OF A COMMUNITY OF NATIONS
77. In our generation when men continue to be afflicted by acute hardships and anxieties arising from the ravages of war or the threat of it, the whole human family faces an hour of supreme crisis in its advance toward maturity. Moving gradually together and everywhere more conscious already of its unity, this family cannot accomplish its task of constructing for all men everywhere a world more genuinely human unless each person devotes himself to the cause of peace with renewed vigor. Thus it happens that the Gospel message, which is in harmony with the loftier strivings and aspirations of the human race, takes on a new luster in our day as it declares that the artisans of peace are blessed "because they will be called the sons of God" (Matt. 5:9).
Consequently, as it points out the authentic and noble meaning of peace and condemns the frightfulness of war, the Council wishes passionately to summon Christians to cooperate, under the help of Christ the author of peace, with all men in securing among themselves a peace based on justice and love and in setting up the instruments of peace.
78. Peace is not merely the absence of war; nor can it be reduced solely to the maintenance of a balance of power between enemies; nor is it brought about by dictatorship Instead, it is rightly and appropriately called an enterprise of justice. Peace results from that order structured into human society by its divine Founder, and actualized by men as they thirst after ever greater justice. The common good of humanity finds its ultimate meaning in the eternal law. But since the concrete demands of this common good are constantly changing as time goes on, peace is never attained once and for all, but must be built up ceaselessly. Moreover, since the human will is unsteady and wounded by sin, the achievement of peace requires a constant mastering of passions and the vigilance of lawful authority.
But this is not enough. This peace on earth cannot be obtained unless personal well-being is safeguarded and men freely and trustingly share with one another the riches of their inner spirits and their talents. A firm determination to respect other men and peoples and their dignity, as well as the studied practice of brotherhood are absolutely necessary for the establishment of peace. Hence peace is likewise the fruit of love, which goes beyond what justice can provide.
That earthly peace which arises from love of neighbor symbolizes and results from the peace of Christ which radiates from God the Father. For by the cross the incarnate Son, the prince of peace reconciled all men with God. By thus restoring all men to the unity of one people and one body, He slew hatred in His own flesh; and, after being lifted on high by His resurrection, He poured forth the spirit of love into the hearts of men.
For this reason, all Christians are urgently summoned to do in love what the truth requires, and to join with all true peacemakers in pleading for peace and bringing it about.
Motivated by this same spirit, we cannot fail to praise those who renounce the use of violence in the vindication of their rights and who resort to methods of defense which are otherwise available to weaker parties too, provided this can be done without injury to the rights and duties of others or of the community itself.
Insofar as men are sinful, the threat of war hangs over them, and hang over them it will until the return of Christ. But insofar as men vanquish sin by a union of love, they will vanquish violence as well and make these words come true: "They shall turn their swords into plough-shares, and their spears into sickles. Nation shall not lift up sword against nation, neither shall they learn war any more" (Isaias 2:4).
SECTION 1
The Avoidance of War
79. Even though recent wars have wrought physical and moral havoc on our world, the devastation of battle still goes on day by day in some part of the world. Indeed, now that every kind of weapon produced by modern science is used in war, the fierce character of warfare threatens to lead the combatants to a savagery far surpassing that of the past. Furthermore, the complexity of the modern world and the intricacy of international relations allow guerrilla warfare to be drawn out by new methods of deceit and subversion. In many causes the use of terrorism is regarded as a new way to wage war.
Contemplating this melancholy state of humanity, the council wishes, above all things else, to recall the permanent binding force of universal natural law and its all-embracing principles. Man's conscience itself gives ever more emphatic voice to these principles. Therefore, actions which deliberately conflict with these same principles, as well as orders commanding such actions are criminal, and blind obedience cannot excuse those who yield to them. The most infamous among these are actions designed for the methodical extermination of an entire people, nation or ethnic minority. Such actions must be vehemently condemned as horrendous crimes. The courage of those who fearlessly and openly resist those who issue such commands merits supreme commendation.
On the subject of war, quite a large number of nations have subscribed to international agreements aimed at making military activity and its consequences less inhuman. Their stipulations deal with such matters as the treatment of wounded soldiers and prisoners. Agreements of this sort must be honored. Indeed they should be improved upon so that the frightfulness of war can be better and more workably held in check. All men, especially government officials and experts in these matters, are bound to do everything they can to effect these improvements. Moreover, it seems right that laws make humane provisions for the case of those who for reasons of conscience refuse to bear arms, provided however, that they agree to serve the human community in some other way.
Certainly, war has not been rooted out of human affairs. As long as the danger of war remains and there is no competent and sufficiently powerful authority at the international level, governments cannot be denied the right to legitimate defense once every means of peaceful settlement has been exhausted. State authorities and others who share public responsibility have the duty to conduct such grave matters soberly and to protect the welfare of the people entrusted to their care. But it is one thing to undertake military action for the just defense of the people, and something else again to seek the subjugation of other nations. Nor, by the same token, does the mere fact that war has unhappily begun mean that all is fair between the warring parties.
Those too who devote themselves to the military service of their country should regard themselves as the agents of security and freedom of peoples. As long as they fulfill this role properly, they are making a genuine contribution to the establishment of peace.
80. The horror and perversity of war is immensely magnified by the addition of scientific weapons. For acts of war involving these weapons can inflict massive and indiscriminate destruction, thus going far beyond the bounds of legitimate defense. Indeed, if the kind of instruments which can now be found in the armories of the great nations were to be employed to their fullest, an almost total and altogether reciprocal slaughter of each side by the other would follow, not to mention the widespread deviation that would take place in the world and the deadly after effects that would be spawned by the use of weapons of this kind.
All these considerations compel us to undertake an evaluation of war with an entirely new attitude.(1) The men of our time must realize that they will have to give a somber reckoning of their deeds of war for the course of the future will depend greatly on the decisions they make today.
With these truths in mind, this most holy synod makes its own the condemnations of total war already pronounced by recent popes,(2) and issues the following declaration.
Any act of war aimed indiscriminately at the destruction of entire cities of extensive areas along with their population is a crime against God and man himself. It merits unequivocal and unhesitating condemnation.
The unique hazard of modern warfare consists in this: it provides those who possess modem scientific weapons with a kind of occasion for perpetrating just such abominations; moreover, through a certain inexorable chain of events, it can catapult men into the most atrocious decisions. That such may never truly happen in the future, the bishops of the whole world gathered together, beg all men, especially government officials and military leaders, to give unremitting thought to their gigantic responsibility before God and the entire human race.
81. To be sure, scientific weapons are not amassed solely for use in war. Since the defensive strength of any nation is considered to be dependent upon its capacity for immediate retaliation, this accumulation of arms, which increases each year, likewise serves, in a way heretofore unknown, as deterrent to possible enemy attack. Many regard this procedure as the most effective way by which peace of a sort can be maintained between nations at the present time.
Whatever be the facts about this method of deterrence, men should be convinced that the arms race in which an already considerable number of countries are engaged is not a safe way to preserve a steady peace, nor is the so-called balance resulting from this race a sure and authentic peace. Rather than being eliminated thereby, the causes of war are in danger of being gradually aggravated. While extravagant sums are being spent for the furnishing of ever new weapons, an adequate remedy cannot be provided for the multiple miseries afflicting the whole modern world. Disagreements between nations are not really and radically healed; on the contrary, they spread the infection to other parts of the earth. New approaches based on reformed attitudes must be taken to remove this trap and to emancipate the world from its crushing anxiety through the restoration of genuine peace.
Therefore, we say it again: the arms race is an utterly treacherous trap for humanity, and one which ensnares the poor to an intolerable degree. It is much to be feared that if this race persists, it will eventually spawn all the lethal ruin whose path it is now making ready. Warned by the calamities which the human race has made possible, let us make use of the interlude granted us from above and for which we are thankful to become more conscious of our own responsibility and to find means for resolving our disputes in a manner more worthy of man. Divine Providence urgently demands of us that we free ourselves from the age-old slavery of war. If we refuse to make this effort, we do not know where we will be led by the evil road we have set upon.
It is our clear duty, therefore, to strain every muscle in working for the time when all war can be completely outlawed by international consent. This goal undoubtedly requires the establishment of some universal public authority acknowledged as such by all and endowed with the power to safeguard on the behalf of all, security, regard for justice, and respect for rights. But before this hoped for authority can be set up, the highest existing international centers must devote themselves vigorously to the pursuit of better means for obtaining common security. Since peace must be born of mutual trust between nations and not be imposed on them through a fear of the available weapons, everyone must labor to put an end at last to the arms race, and to make a true beginning of disarmament, not unilaterally indeed, but proceeding at an equal pace according to agreement, and backed up by true and workable safeguards.(3)
82. In the meantime, efforts which have already been made and are still underway to eliminate the danger of war are not to be underrated. On the contrary, support should be given to the good will of the very many leaders who work hard to do away with war, which they abominate. These men, although burdened by the extremely weighty preoccupations of their high office, are nonetheless moved by the very grave peacemaking task to which they are bound, even if they cannot ignore the complexity of matters as they stand. We should fervently ask God to give these men the strength to go forward perseveringly and to follow through courageously on this work of building peace with vigor. It is a work of supreme love for mankind. Today it certainly demands that they extend their thoughts and their spirit beyond the confines of their own nation, that they put aside national selfishness and ambition to dominate other nations, and that they nourish a profound reverence for the whole of humanity, which is already making its way so laboriously toward greater unity.
The problems of peace and of disarmament have already been the subject of extensive, strenuous and constant examination. Together with international meetings dealing with these problems, such studies should be regarded as the first steps toward solving these serious questions, and should be promoted with even greater urgency by way of yielding concrete results in the future.
Nevertheless, men should take heed not to entrust themselves only to the efforts of some, while not caring about their own attitudes. For government officials who must at one and the same time guarantee the good of their own people and promote the universal good are very greatly dependent on public opinion and feeling. It does them no good to work for peace as long as feelings of hostility, contempt and distrust, as well as racial hatred and unbending ideologies, continue to divide men and place them in opposing camps. Consequently there is above all a pressing need for a renewed education of attitudes and for new inspiration in public opinion. Those who are dedicated to the work of education, particularly of the young, or who mold public opinion, should consider it their most weighty task to instruct all in fresh sentiments of peace. Indeed, we all need a change of heart as we regard the entire world and those tasks which we can perform in unison for the betterment of our race.
But we should not let false hope deceive us. For unless enmities and hatred are put away and firm, honest agreements concerning world peace are reached in the future, humanity, which already is in the middle of a grave crisis, even though it is endowed with remarkable knowledge, will perhaps be brought to that dismal hour in which it will experience no peace other than the dreadful peace of death. But, while we say this, the Church of Christ, present in the midst of the anxiety of this age, does not cease to hope most firmly. She intends to propose to our age over and over again, in season and out of season, this apostolic message: "Behold, now is the acceptable time for a change of heart; behold! now is the day of salvation."(4)
SECTION II
Setting Up An International Community
83. In order to build up peace above all the causes of discord among men, especially injustice, which foment wars must be rooted out. Not a few of these causes come from excessive economic inequalities and from putting off the steps needed to remedy them. Other causes of discord, however, have their source in the desire to dominate and in a contempt for persons. And, if we look for deeper causes, we find them in human envy, distrust, pride, and other egotistical passions. Man cannot bear so many ruptures in the harmony of things. Consequently, the world is constantly beset by strife and violence between men, even when no war is being waged. Besides, since these same evils are present in the relations between various nations as well, in order to overcome or forestall them and to keep violence once unleashed within limits it is absolutely necessary for countries to cooperate more advantageously and more closely together and to organize together international bodies and to work tirelessly for the creation of organizations which will foster peace.
84. In view of the increasingly close ties of mutual dependence today between all the inhabitants and peoples of the earth, the apt pursuit and efficacious attainment of the universal common good now require of the community of nations that it organize itself in a manner suited to its present responsibilities, especially toward the many parts of the world which are still suffering from unbearable want.
To reach this goal, organizations of the international community, for their part, must make provision for men's different needs, both in the fields of social life-such as food supplies, health, education, labor and also in certain special circumstances which can crop up here and there, e.g., the need to promote the general improvement of developing countries, or to alleviate the distressing conditions in which refugees dispersed throughout the world find themselves, or also to assist migrants and their families.
Already existing international and regional organizations are certainly well-deserving of the human race. These are the first efforts at laying the foundations on an international level for a community of all men to work for the solution to the serious problems of our times, to encourage progress everywhere, and to obviate wars of whatever kind. In all of these activities the Church takes joy in the spirit of true brotherhood flourishing between Christians and non-Christians as it strives to make ever more strenuous efforts to relieve abundant misery.
85. The present solidarity of mankind also calls for a revival of greater international cooperation in the economic field. Although nearly all peoples have become autonomous, they are far from being free of every form of undue dependence, and far from escaping all danger of serious internal difficulties.
The development of a nation depends on human and financial aids. The citizens of each country must be prepared by education and professional training to discharge the various tasks of economic and social life. But this in turn requires the aid of foreign specialists who, when they give aid, will not act as overlords, but as helpers and fellow-workers. Developing nations will not be able to procure material assistance unless radical changes are made in the established procedures of modern world commerce. Other aid should be provided as well by advanced nations in the form of gifts, loans or financial investments. Such help should be accorded with generosity and without greed on the one side, and received with complete honesty on the other side.
If an authentic economic order is to be established on a world-wide basis, an end will have to be put to profiteering, to national ambitions, to the appetite for political supremacy, to militaristic calculations, and to machinations for the sake of spreading and imposing ideologies.
86. The following norms seem useful for such cooperation:
a) Developing nations should take great pains to seek as the object for progress to express and secure the total human fulfillment of their citizens. They should bear in mind that progress arises and grows above all out of the labor and genius of the nations themselves because it has to be based, not only on foreign aid, but especially on the full utilization of their own resources, and on the development of their own culture and traditions. Those who exert the greatest influence on others should be outstanding in this respect.
b) On the other hand, it is a very important duty of the advanced nations to help the developing nations in discharging their above-mentioned responsibilities. They should therefore gladly carry out on their own home front those spiritual and material readjustments that are required for the realization of this universal cooperation.
Consequently, in business dealings with weaker and poorer nations, they should be careful to respect their profit, for these countries need the income they receive on the sale of their homemade products to support themselves.
c) It is the role of the international community to coordinate and promote development, but in such a way that the resources earmarked for this purpose will be allocated as effectively as possible, and with complete equity. It is likewise this community's duty, with due regard for the principle of subsidiarity, so to regulate economic relations throughout the world that these will be carried out in accordance with the norms of justice.
Suitable organizations should be set up to foster and regulate international business affairs, particularly with the underdeveloped countries, and to compensate for losses resulting from an excessive inequality of power among the various nations. This type of organization, in unison with technical cultural and financial aid, should provide the help which developing nations need so that they can advantageously pursue their own economic advancement.
d) In many cases there is an urgent need to revamp economic and social structures. But one must guard against proposals of technical solutions that are untimely. This is particularly true of those solutions providing man with material conveniences, but nevertheless contrary to man's spiritual nature and advancement. For "not by bread alone does man live, but by every word which proceeds from the mouth of God" (Matt. 4:4). Every sector of the family of man carries within itself and in its best traditions some portion of the spiritual treasure entrusted by God to humanity, even though many may not be aware of the source from which it comes.
87. International cooperation is needed today especially for those peoples who, besides facing so many other difficulties, likewise undergo pressures due to a rapid increase in population. There is an urgent need to explore, with the full and intense cooperation of all, and especially of the wealthier nations, ways whereby the human necessities of food and a suitable education can be furnished and shared with the entire human community. But some peoples could greatly improve upon the conditions of their life if they would change over from antiquated methods of farming to the new technical methods, applying them with needed prudence according to their own circumstances. Their life would likewise be improved by the establishment of a better social order and by a fairer system for the distribution of land ownership.
Governments undoubtedly have rights and duties, within the limits of their proper competency, regarding the population problem in their respective countries, for instance, in the line of social and family life legislation, or regarding the migration of country-dwellers to the cities, or with respect to information concerning the condition and needs of the country. Since men today are giving thought to this problem and are so greatly disturbed over it, it is desirable in addition that Catholic specialists, especially in the universities, skillfully pursue and develop studies and projects on all these matters.
But there are many today who maintain that the increase in world population, or at least the population increase in some countries, must be radically curbed by every means possible and by any kind of intervention on the part of public authority. In view of this contention, the council urges everyone to guard against solutions, whether publicly or privately supported, or at times even imposed, which are contrary to the moral law. For in keeping with man's inalienable right to marry and generate children, a decision concerning the number of children they will have depends on the right judgment of the parents and it cannot in any way be left to the judgment of public authority. But since the judgment of the parents presupposes a rightly formed conscience, it is of the utmost importance that the way be open for everyone to develop a correct and genuinely human responsibility which respects the divine law and takes into consideration the circumstances of the situation and the time. But sometimes this requires an improvement in educational and social conditions, and, above all, formation in religion or at least a complete moral training. Men should discreetly be informed, furthermore, of scientific advances in exploring methods whereby spouses can be helped in regulating the number of their children and whose safeness has been well proven and whose harmony with the moral order has been ascertained.
88. Christians should cooperate willingly and wholeheartedly in establishing an international order that includes a genuine respect for all freedoms and amicable brotherhood between all. This is all the more pressing since the greater part of the world is still suffering from so much poverty that it is as if Christ Himself were crying out in these poor to beg the charity of the disciples. Do not let men, then, be scandalized because some countries with a majority of citizens who are counted as Christians have an abundance of wealth, whereas others are deprived of the necessities of life and are tormented with hunger, disease, and every kind of misery. The spirit of poverty and charity are the glory and witness of the Church of Christ.
Those Christians are to be praised and supported, therefore, who volunteer their services to help other men and nations. Indeed, it is the duty of the whole People of God, following the word and example of the bishops, to alleviate as far as they are able the sufferings of the modern age. They should do this too, as was the ancient custom in the Church, out of the substance of their goods, and not only out of what is superfluous.
The procedure of collecting and distributing aids, without being inflexible and completely uniform, should nevertheless be carried on in an orderly fashion in dioceses, nations, and throughout the entire world. Wherever it seems convenient, this activity of Catholics should be carried on in unison with other Christian brothers. For the spirit of charity does not forbid, but on the contrary commands that charitable activity be carried out in a careful and orderly manner. Therefore, it is essential for those who intend to dedicate themselves to the services of the developing nations to be properly trained in appropriate institutes,
89. Since, in virtue of her mission received from God, the Church preaches the Gospel to all men and dispenses the treasures of grace, she contributes to the ensuring of peace everywhere on earth and to the placing of the fraternal exchange between men on solid ground by imparting knowledge of the divine and natural law. Therefore, to encourage and stimulate cooperation among men, the Church must be clearly present in the midst of the community of nations both through her official channels and through the full and sincere collaboration of all Christians-a collaboration motivated solely by the desire to be of service to all.
This will come about more effectively if the faithful themselves, conscious of their responsibility as men and as Christians will exert their influence in their own milieu to arouse a ready willingness to cooperate with the international community. Special care must be given, in both religious and civil education, to the formation of youth in this regard.
90. An outstanding form of international activity on the part of Christians is found in the joint efforts which, both as individuals and in groups, they contribute to institutes already established or to be established for the encouragement of cooperation among nations. There are also various Catholic associations on an international level which can contribute in many ways to the building up of a peaceful and fraternal community of nations. These should be strengthened by augmenting in them the number of well qualified collaborators, by increasing needed resources, and by advantageously fortifying the coordination of their energies. For today both effective action and the need for dialogue demand joint projects. Moreover, such associations contribute much to the development of a universal outlook-something certainly appropriate for Catholics. They also help to form an awareness of genuine universal solidarity and responsibility.
Finally, it is very much to be desired that Catholics, in order to fulfill their role properly in the international community, will seek to cooperate actively and in a positive manner both with their separated brothers who together with them profess the Gospel of charity and with all men thirsting for true peace.
The council, considering the immensity of the hardships which still afflict the greater part of mankind today, regards it as most opportune that an organism of the universal Church be set up in order that both the justice and love of Christ toward the poor might be developed everywhere. The role of such an organism would be to stimulate the Catholic community to promote progress in needy regions and international social justice.
91. Drawn from the treasures of Church teaching, the proposals of this sacred synod look to the assistance of every man of our time, whether he believes in God, or does not explicitly recognize Him. If adopted, they will promote among men a sharper insight into their full destiny, and thereby lead them to fashion the world more to man's surpassing dignity, to search for a brotherhood which is universal and more deeply rooted, and to meet the urgencies of our ages with a gallant and unified effort born of love.
Undeniably this conciliar program is but a general one in several of its parts; and deliberately so, given the immense variety of situations and forms of human culture in the world. Indeed while it presents teaching already accepted in the Church, the program will have to be followed up and amplified since it sometimes deals with matters in a constant state of development. Still, we have relied on the word of God and the spirit of the Gospel. Hence we entertain the hope that many of our proposals will prove to be of substantial benefit to everyone, especially after they have been adapted to individual nations and mentalities by the faithful, under the guidance of their pastors.
92. By virtue of her mission to shed on the whole world the radiance of the Gospel message, and to unify under one Spirit all men of whatever nation, race or culture, the Church stands forth as a sign of that brotherhood which allows honest dialogue and gives it vigor.
Such a mission requires in the first place that we foster within the Church herself mutual esteem, reverence and harmony, through the full recognition of lawful diversity. Thus all those who compose the one People of God, both pastors and the general faithful, can engage in dialogue with ever abounding fruitfulness. For the bonds which unite the faithful are mightier than anything dividing them. Hence, let there be unity in what is necessary; freedom in what is unsettled, and charity in any case.
Our hearts embrace also those brothers and communities not yet living with us in full communion; to them we are linked nonetheless by our profession of the Father and the Son and the Holy Spirit, and by the bond of charity. We do not forget that the unity of Christians is today awaited and desired by many, too, who do not believe in Christ; for the farther it advances toward truth and love under the powerful impulse of the Holy Spirit, the more this unity will be a harbinger of unity and peace for the world at large. Therefore, by common effort and in ways which are today increasingly appropriate for seeking this splendid goal effectively, let us take pains to pattern ourselves after the Gospel more exactly every day, and thus work as brothers in rendering service to the human family. For, in Christ Jesus this family is called to the family of the sons of God.
We think cordially too of all who acknowledge God, and who preserve in their traditions precious elements of religion and humanity. We want frank conversation to compel us all to receive the impulses of the Spirit faithfully and to act on them energetically.
For our part, the desire for such dialogue, which can lead to truth through love alone, excludes no one, though an appropriate measure of prudence must undoubtedly be exercised. We include those who cultivate outstanding qualities of the human spirit, but do not yet acknowledge the Source of these qualities. We include those who oppress the Church and harass her in manifold ways. Since God the Father is the origin and purpose of all men, we are all called to be brothers. Therefore, if we have been summoned to the same destiny, human and divine, we can and we should work together without violence and deceit in order to build up the world in genuine peace.
93. Mindful of the Lord's saying: "by this will all men know that you are my disciples, if you have love for one another" (John 13:35), Christians cannot yearn for anything more ardently than to serve the men of the modern world with mounting generosity and success. Therefore, by holding faithfully to the Gospel and benefiting from its resources, by joining with every man who loves and practices justice, Christians have shouldered a gigantic task for fulfillment in this world, a task concerning which they must give a reckoning to to Him who will judge every man on the last of days.
Not everyone who cries, "Lord, Lord," will enter into the kingdom of heaven, but those who do the Father's will by taking a strong grip on the work at hand. Now, the Father wills that in all men we recognize Christ our brother and love Him effectively, in word and in deed. By thus giving witness to the truth, we will share with others the mystery of the heavenly Father's love. As a consequence, men throughout the world will be aroused to a lively hope-the gift of the Holy Spirit-that some day at last they will be caught up in peace and utter happiness in that fatherland radiant with the glory of the Lord.
Now to Him who is able to accomplish all things in a measure far beyond what we ask or conceive, in keeping with the power that is at work in us-to Him be glory in the Church and in Christ Jesus, down through all the ages of time without end. Amen. (Eph. 3:20-21).
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NOTES
PART II
Chapter 1
1. Cf. St. Augustine, De Bene coniugali PL 40, 375-376 and 394, St. Thomas, Summa Theologica, Suppl. Quaest. 49, art. 3 ad 1, Decretum pro Armenis: Denz.-Schoen. 1327; Pius XI, encyclical letter Casti Connubii: AAS 22 (1930, pp. 547-548; Denz.-Schoen. 3703-3714.
2. Cf. Pius XI, encyclical letter Casti Connubii: AAS 22 (1930), pp. 546-547; Denz.-Schoen. 3706.
3. Cf. Osee 2; Jer. 3:6-13; Ezech. 16 and 23; Is. 54.
4. Cf. Matt. 9: 15; Mark 2: 19-20; Luke 5:34-35; John 3:29; Cf. also 2 Cor. 11:2; Eph. 5:27; Apoc. 19:7-8; 21:2 and 9.
5. Cf. Eph. 5:25.
6. Cf. Second Vatican Council, Dogmatic Constitution on the Church: AAS 57 (1965), pp. 15-16; 40-41; 47.
7. Pius XI, encyclical letter Casti Connubii: AAS 22 (1930), p. 583.
8. Cf. 1 Tim. 5:3.
9. Cf. Eph. 5:32.
10. Cf. Gen. 2:22-24, Prov. 5:15-20; 31:10-31; Tob. 8:4-8; Cant. 1:2-3; 1:16; 4:16-5, 1; 7:8-14; 1 Cor. 7:3-6; Eph 5:25-33.
11. Cf. Pius XI, encyclical letter Casti Connubii: AAS 22 (1930), p. 547 and 548; Denz.-Schoen. 3707.
12. Cf. 1 Cor. 7:5.
13. Cf. Pius XII, Address Tra le visite, Jan. 20, 1958: AAS 50 (1958), p. 91.
14. Cf. Pius XI, encyclical letter Casti Connubii: AAS 22 (1930): Denz.-Schoen. 3716-3718, Pius XII, Allocutio Conventui Unionis Italicae inter Obstetrices, Oct. 29, 1951: AAS 43 (1951), pp. 835-854, Paul VI, address to a group of cardinals, June 23 1964: AAS 56 (1964), pp. 581-589. Certain questions which need further and more careful investigation have been handed over, at the command of the Supreme Pontiff, to a commission for the study of population, family, and births, in order that, after it fulfills its function, the Supreme Pontiff may pass judgment. With the doctrine of the magisterium in this state, this holy synod does not intend to propose immediately concrete solutions.
15. Cf. Eph. 5:16; Col. 4:5.
16. Cf. Sacramentarium Gregorianum: PL 78, 262.
17. Cf. Rom. 5:15 and 18; 6:5-11; Gal. 2:20.
18. Cf. Eph. 5:25-27.
Chapter 2
1. Cf. Introductory statement of this constitution, n. 4 ff.
2. Cf. Col. 3:2.
3. Cf. Gen. 1:28.
4. Cf. Prov. 8:30-31.
5. Cf. St. Irenaeus, Adversus haereses. III, 11, 8 (ed. Sagnard p. 200; cf. ibid., 16, 6: pp. 290-292; 21, 10-22: pp. 370-372; 22 3: p. 378; etc.)
6. Cf. Eph. 1:10.
7. Cf. the words of Pius XI to Father M. D. Roland-Gosselin "It is necessary never to lose sight of the fact that the objective of the Church is to evangelize, not to civilize. If it civilizes, it is for the sake of evangelization." (Semaines sociales de France, Versailles, 1936, pp. 461-462).
8. First Vatican Council, Constitution on the Catholic Faith: Denzinger 1795, 1799 (3015, 3019). Cf. Pius XI, encyclical letter Quadragesimo Anno: AAS 23 (1931), p. 190.
9. Cf. John XXIII, encyclical letter Pacem in Terris: AAS 55 (1963), p. 260.
10. Cf. John XXIII, encyclical letter Pacem in Terris: AAS 55 (1963), p. 283; Pius XII, radio address, Dec. 24, 1941: AAS 34 (1942), pp. 16-17.
11. John XXIII, encyclical letter Pacem in Terris: AAS 55 (1963), p. 260.
12. Cf. John XXIII, prayer delivered on Oct. 11, 1962, at the beginning of the council: AAS 54 (1962), p. 792.
13. Cf. Constitution on the Sacred Liturgy, n. 123: AAS 56 (1964), p. 131; Paul VI, discourse to the artists of Rome: AAS 56 (1964), pp. 439-442.
14. Cf. Second Vatican Council, Decree on Priestly Training and Declaration on Christian Education.
15. Cf. Dogmatic Constitution on the Church, Chapter IV, n. 37: AAS 57 (1965), pp. 42-43.
Chapter 3
1. Cf. Pius XII, address on March 23, 1952: AAS 44 (1953), p. 273; John XXIII, allocution to the Catholic Association of Italian Workers, May 1, 1959: AAS 51 (1959), p. 358.
2. Cf. Pius XI, encyclical letter Quadragesimo Anno: AAS 23 (1931), p. 190 ff; Pius XII, address of March 23, 1952: AAS 44 (1952), p. 276 ff; John XXIII, encyclical letter Mater et Magistra: AAS 53 (19ffl), p. 450; Vatican Council II, Decree on the Media of Social Communication, Chapter I, n. 6 AAS 56 (1964), p. 147.
3. Cf. Matt. 16:26, Luke 16:1-31, Col. 3:17.
4. Cf. Leo XIII, encyclical letter Libertas, in Acta Leonis XIII, t. VIII, p. 220 ff; Pius XI, encyclical letter Quadragesimo Anno: AAS 23 (1931), p. 191 ff; Pius XI, encyclical letter Divini Redemptoris: AAS 39 (1937), p. 65 ff; Pius XII, Nuntius natalicius 1941: AAS 34 (1942), p. 10 ff: John XXIII, encyclical letter Mater et Magistra: AAS 53 (1961), pp. 401-464.
5. In reference to agricultural problems cf. especially John XXIII, encyclical letter Mater et Magistra: AAS 53 (1961),
6. Cf. Leo XIII, encyclical letter Rerum Novarum: AAS 23 (1890-91), p. 649, p. 662; Pius XI, encyclical letter Quadragesimo Anno: AAS 23 (193-1), pp. 200-201; Pius XI, encyclical letter Divini Redemptoris: AAS 29 (1937), p. 92; Pius XII, radio address on Christmas Eve 1942: AAS 35 (1943) p. 20; Pius XII, allocution of June 13, 1943: AAS 35 (1943), p. 172; Pius XII, radio address to the workers of Spain, March 11, 1951: AAS 43 (1951), p. 215; John XXIII, encyclical letter Mater et Magistra: AAS 53 (1961), p. 419.
7. Cf. John XXIII, encyclical letter Mater et Magistra: AAS 53 (1961), pp. 408, 424, 427; however, the word "curatione" has been taken from the Latin text of the encyclical letter Quadragesimo Anno: AAS 23 (1931) p. 199. Under the aspect of the evolution of the question cf. also: Pius XII, allocution of June 3, 1950: AAS 42 (1950) pp. 485-488; Paul VI, allocution of June 8, 1964: AAS 56 (1964), pp. 573-579.
8. Cf. Pius XII, encyclical Sertum Laetitiae: AAS 31 (1939), p. 642, John XXIII, consistorial allocution: AAS 52 (1960), pp. 5-11; John XXIII, encyclical letter Mater et Magistra: AAS 53 (1961), p. 411.
9. Cf. St. Thomas, Summa Theologica: II-II, q. 32, a. 5 ad 2; Ibid. q. 66, a. 2: cf. explanation in Leo XIII, encyclical letter Rerum Novarum: AAS 23 (1890-91) p. 651; cf. also Pius XII allocution of June 1, 1941: AAS 33 (1941), p. 199; Pius XII, birthday radio address 1954: AAS 47 (1955), p. 27.
10. Cf. St. Basil, Hom. in illud Lucae "Destruam horrea mea," n. 2 (PG 31, 263); Lactantius, Divinarum institutionum, lib. V. on justice (PL 6, 565 B); St. Augustine, In Ioann. Ev. tr. 50, n. 6 (PL 35, 1760); St. Augustine, Enarratio in Ps. CXLVII, 12 (PL 37, 192); St. Gregory the Great, Homiliae in Ev., hom. 20 (PL 76, 1165); St. Gregory the Great, Regulae Pastoralis liber, pars III c. 21 (PL 77 87); St. Bonaventure, In III Sent. d. 33, dub. 1 (ed Quacracchi, III, 728); St. Bonaventure, In IV Sent. d. 15, p. II, a. a q. 1 (ed. cit. IV, 371 b ); q. de superfluo (ms. Assisi Bibl. Comun. 186, ff. 112a-113a); St. Albert the Great, In III Sent., d. 33, a.3, sol. 1 (ed. Borgnet XXVIII, 611); Id. In IV Sent. d. 15, a. 1 (ed. cit. XXIX, 494-497). As for the determination of what is superfluous in our day and age, cf. John XXIII, radio-television message of Sept. 11, 1962: AAS 54 (1962) p. 682: "The obligation of every man, the urgent obligation of the Christian man, is to reckon what is superfluous by the measure of the needs of others, and to see to it that the administration and the distribution of created goods serve the common good."
11. In that case, the old principle holds true: "In extreme necessity all goods are common, that is, all goods are to be shared." On the other hand, for the order, extension, and manner by which the principle is appplied in the proposed text, besides the modern authors: cf. St. Thomas, Summa Theologica II-II, q. 66, a. 7. obviously, for the correct application of the principle, all the conditions that are morally required must be met.
12. Cf. Gratiam, Decretum, C. 21, dist. LXXXVI (ed. Friedberg I, 302). This axiom is also found already in PL 54, 591 A (cf. in Antonianum 27 (1952) 349-366)i.
13. Cf. Leo XIII, encyclical letter Rerum Novarum: AAS 23 (1890-91) pp. 643-646, Pius XI, encyclical letter Quadragesimo Anno: AAS 23 (1931) p. 191; Pius XII, radio message of June 1, 1941: AAS 33 (1941), p. 199; Pius XII, radio message on Christmas Eve 1942: AAS 35 (1943), p. 17; Pius XII, radio message of Sept. 1, 1944: AAS 36 (1944) p. 253; John XXIII, encyclical letter Mater et Magistra: AAS 53 (1961) pp. 428-429.
14. Cf. Pius XI, encyclical letter Quadragesimo Anno: AAS 23 (1931) p. 214; John XXIII, encyclical letter Mater et Magistra: AAS 53 (1961), p. 429.
15. Cf. Pius XII, radio message of Pentecost 1941: AAS 44 (1941) p. 199, John XXIII, encyclical letter Mater et Magistra: AAS 53 (1961) p. 430.
16. For the right use of goods according to the doctrine of the New Testament, cf. Luke 3:11, 10:30 ff; 11:41; 1 Pet. 5:3, Mark 8:36; 12:39-41; Jas. 5:1-6; 1 Tim. 6:8; Eph. 1:28; a Cor. 8:13; 1 John 3:17 ff.
Chapter 4
1. Cf. John XXIII, encyclical letter Mater et Magistra: AAS 53 (1961), p. 417.
2. Cf. John XXIII, ibid.
3. Cf. Rom. 13:1-5.
4. Cf. Rom. 13:5.
5. Cf. Pius XII, radio message, Dec. 24, 1942: AAS 35 (1943) pp. 9-24; Dec. 24, 1944: AAS 37 (1945), pp. 11-17; John XXIII encyclical letter Pacem In Terris: AAS 55 (1963), pp. 263, 271 277 and 278.
6. Cf. Pius XII, radio message of June 7, 1941: AAS 33 (1941) p. 200: John XXIII, encyclical letter Pacem In Terris: 1.c., p. 273 and 274.
7. Cf. John XXIII, encyclical letter Mater et Magistra: AAS 53 (1961), p. 416.
8. Pius XI, allocution "Ai dirigenti della Federazione Universitaria Cattolica". Discorsi di Pio XI (ed. Bertetto), Turin, vol. 1 (1960), p. 743.
9. Cf. Second Vatican Council, Dogmatic Constitution on the Church, n. 13: AAS 57 (1965), p. 17.
10. Cf. Luke 2:14.
Chapter 5
1. Cf. John XXIII, encyclical letter Pacem in Terris, April 11, 1963: AAS 55 (1963), p. 291; "Therefore in this age of ours which prides itself on its atomic power, it is irrational to believe that war is still an apt means of vindicating violated rights."
2. Cf. Pius XII, allocution of Sept. 30, 1954: AAS 46 (1954) p. 589; radio message of Dec. 24, 1954: AAS 47 (1955), pp. 15 ff, John XXIII, encyclical letter Pacem in Terris: AAS 55 (1963), pp. 286-291; Paul VI, allocution to the United Nations, Oct. 4, 1965.
3. Cf. John XXIII, encyclical letter Pacem in Terris, where reduction of arms is mentioned: AAS 55 (1963), p. 287.
4. Cf. 2 Cor. 2:6.